Clemens Alexandrinus, Cohortatio ad gentes (Λόγος προτρεπτικὸς πρὸς Ἕλληνας)

(35) ‹anchor: ΛΟΓΟΣ ΠΡΟΤΡΕΠΤΙΚΟΣ› · call in col 50 (in the full-width title)

Λόγος Προτρεπτικός. Protreptici titulum agnoscit et probat Auctor ipse, Strom. VII, his verbis: Καὶ περὶ μὲν τῆς δεισιδαιμονίας ἱκανῶς, οἶμαι, ἐν τῷ Προτρεπτικῷ ἐπιγραφομένῳ παρεστήσαμεν, ἀπαχόρως [sic; read ἀφθόνως?] τῇ κατεπειγούσῃ συγκαταχρώμενοι ἱστορίᾳ. H. SYLBURG. — Hoc est nobile illud scriptum, in quo, teste Photio, τὴν Ἑλλήνων διελέγχει ἀθεότητα, qui de ordine recepto in Clementis libris esse nos securos jubet. Postquam enim primo loco de Paedagogo egit, huic tamen primum deberi confitetur: Ἔχει δὲ τούτων καὶ προηγούμενον καὶ συντασσόμενον λόγον ἕτερον, ἐν ᾧ τῶν Ἑλλήνων διελέγχει ἀθεό- (continues)

"Exhortation" (Logos Protreptikos). The author himself acknowledges and approves the title Protrepticus, Stromata VII, in these words: "And concerning superstition we have, I think, shown enough in the work entitled the Protrepticus, making abundant use of the pressing history." H. Sylburg. — This is that famous writing in which, as Photius witnesses, he "refutes the godlessness of the Greeks"; and Photius bids us be sure of the received order among Clement's books. For after treating the Paedagogus in first place, he nevertheless admits that the first place is owed to this one: "Before these, and composed together with them, he has another work, in which he refutes the godless- (continues)

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τητα. Tertio deinde loco ponit τοὺς Στρωματεῖς, τοὺς ἐν ὀκτὼ λόγοις καθ' Ἑλλήνων καὶ αἱρέσεων τὸν ἀγῶνα εἰσενηνεγμένους. Sed et recte scriptum hoc ἐλεγκτικόν vocat; potissima enim pars est ἀποτρεπτική· in qua de inventione et origine, de materia, templis et imaginibus gentilium deorum, et judicio de iis saniorum inter gentiles agitur. Quare non minus Ἀποτρεπτικός inscribi poterat, quemadmodum Theodoreti Θεραπευτικός, sive τῶν Ἑλληνικῶν παθημάτων θεραπευτική. HEINSIUS. — Quamvis, ut observat P. Victorius Var. Lect. lib. IV, c. 18, veteribus λόγοι προτρεπτικοί dictae sunt orationes, quae rem aliquam laudando ad eam capessendam adhortabantur; unde Aristoteles a Graecis interpretibus traditur προτρεπτικόν confecisse, quo adolescentes impelleret ad studia philosophiae. Ipse autem aliquando mecum cogitavi, an Cicero verbis his ex Hortensio quae citat Nonius, hujuscemodi orationem significarit: Nam quod vereris, ne non conveniat nostris aetatibus ista oratio, quae spectat ad hortandum. Haec ille. Pollux libro sexto citat Antisthenem ἐν τῷ Προτρεπτικῷ, et Galeni est Προτρεπτικὸς ἐπὶ τὰς τέχνας. COLLECT. — Nihilominus haud immerito προτρεπτικοί sermones vocantur, qui in refutatione falsarum opinionum praecipue versantur. Nemo enim melius ad amplectendam veritatem hortatur, quam qui adversos ipsi errores detegit. Unde Justinus martyr orationem illam, qua gentilium superstitiones redarguit, λόγον παραινετικὸν πρὸς Ἕλληνας appellavit. Quam, ut videtur, alio titulo τοῦ ἐλέγχου insignivit. Nam de hoc libro vix dubitaverim loqui Eusebium Eccles. Hist. lib. IV, cap. 18, ubi de S. Justini scriptis agit: Καὶ αὖθις ἕτερον πρὸς Ἕλληνας εἰς ἡμᾶς ἐλήλυθεν αὐτοῦ σύγγραμμα, ὃ καὶ ἐπέγραψεν Ἔλεγχον. Caeterum observat Heinsius, Photium nos docere, συντετάχθαι ταῦτα, quod conjuncta jam olim fuerunt haec Clementis scripta. De duobus enim primis postquam egit, Stromateon libros statim subjungit. Itaque quemadmodum in multis, etiam in ordine, Πυθαγόρειος καὶ μυστηριώδης est Clemens. Primus enim est ἀποκάθαρσις, secundus μύησίς τε καὶ κατήχησις, tertius ἐποπτικός sive ἐποπτεία. Nam in primo, qui futuri Christiani sunt, purgantur; in secundo, facti jam initiantur; in tertio, ad sacra maxima, supremam Dei admittuntur notionem, et aeternam contemplationem. Quod a studioso Clementis observari velle se dicit Heinsius. His porro adjiciendum, quod cum auctori propositum esset, ut gentes in perfectos Christianos formaret, primo illis persuadere aggreditur, ut relicto simulacrorum, falsorumque deorum cultu, sese ad veram religionem convertant. Quod quidem hoc sermone exsequitur, quem vocat Λόγον προτρεπτικόν, suasoriam orationem, uno vocabulo Cohortationem dicere placuit. Hanc proxime sequitur aliud opus, quo bene et secundum Evangelii rectaeque rationis normam vivendi praecepta tradit. Quod, quia pueris, hoc est Christianis νεοφύτοις, necessariam doctrinam contineat Παιδαγωγοῦ titulo ornat. Tandem Στρωματέων libris, quibus id nominis indidit propter multiplicem, qua contexti sunt, materiae varietatem, sublimiora religionis dogmata explicat, et diversa sentientes refellit. Atque haec est praecipuorum Clementis operum, quae quidem hodienum exstant, ἀκολουθία, quam ipse tradit Paedag. lib. I, cap. 1.

[…]-ness. Then in the third place he puts the Stromateis, "which carry on the contest against the Greeks and the heresies in eight books". And rightly too he calls this writing a work of refutation (ἐλεγκτικόν); for its chief part is dissuasive (ἀποτρεπτική), in which he treats of the invention and origin, the material, the temples and the images of the gods of the gentiles, and of the judgement passed upon them by the sounder men among the gentiles. Wherefore it could no less have been entitled Ἀποτρεπτικός (Dissuasive), as Theodoret's is called Θεραπευτικός, or "The Cure of the Hellenic Maladies". HEINSIUS. — Although, as P. Victorius observes, Var. Lect. book IV, ch. 18, among the ancients those orations were called λόγοι προτρεπτικοί (protreptic discourses) which, by praising some thing, exhorted men to take it up; whence Aristotle is related by the Greek interpreters to have composed a Protrepticus, by which to urge young men to the studies of philosophy. I myself have at times wondered whether Cicero, in these words from the Hortensius which Nonius cites, meant an oration of this kind: "For as to your fear that this speech, which aims at exhortation, may not befit our years." So far he. Pollux in his sixth book cites Antisthenes "in the Protrepticus", and there is a Protrepticus of Galen "to the arts". COLLECT. — Nevertheless those discourses are not undeservedly called protreptic which are chiefly occupied in the refutation of false opinions. For no one exhorts better to the embracing of the truth than he who lays bare the errors opposed to it. Hence Justin Martyr called that oration of his in which he confutes the superstitions of the gentiles a "Hortatory Address to the Greeks" (λόγον παραινετικὸν πρὸς Ἕλληνας). This, as it seems, he marked with another title, that of the Refutation. For I should hardly doubt that Eusebius speaks of this book, Eccles. Hist. book IV, ch. 18, where he treats of the writings of St Justin: "And again another treatise of his against the Greeks has come down to us, which he also entitled Refutation." Moreover Heinsius observes that Photius teaches us that "these were composed together" (συντετάχθαι ταῦτα), because these writings of Clement were already joined together of old. For after he has treated of the first two, he straightway subjoins the books of the Stromateis. Accordingly, as in many things, so also in order, Clement is Pythagorean and mystical. For the first is a purification (ἀποκάθαρσις), the second an initiation and instruction (μύησίς τε καὶ κατήχησις), the third contemplative (ἐποπτικός), or the beholding (ἐποπτεία). For in the first, those who are to be Christians are purged; in the second, being now made such, they are initiated; in the third they are admitted to the greatest mysteries, to the supreme notion of God and to eternal contemplation. This Heinsius says he wishes to be observed by the student of Clement. To this must further be added that, since the author's purpose was to form the gentiles into perfect Christians, he first undertakes to persuade them to abandon the worship of images and of false gods and to turn themselves to the true religion. This indeed he carries out in this discourse, which he calls Λόγον προτρεπτικόν, a persuasive oration; it has pleased us to call it in one word the Cohortatio (Exhortation). Next after this follows another work, in which he delivers precepts for living well and according to the rule of the Gospel and of right reason. This, because it contains doctrine necessary for children, that is, for Christian neophytes (νεοφύτοις), he adorns with the title of the Paedagogus (Tutor). Lastly, in the books of the Stromateis, to which he gave that name on account of the manifold variety of matter of which they are woven together, he expounds the more sublime doctrines of religion and refutes those who think otherwise. And this is the sequence (ἀκολουθία) of the principal works of Clement, at least of those which are extant today, the sequence which he himself gives, Paedag. book I, ch. 1.

Caeterum Cohortatio ad Gentes duodecim capitibus constat, quorum summaria, ut etiam eorum, quae singulis Stromatum libris continentur, et non paucas, tam in hos, quam in Paedagogum, observationes et emendationes, suis locis inserendas, perhumaniter mecum communicavit vir non vulgariter eruditus W. Lowthius, Ecclesiae cathedralis Winthon. praebendarius.

For the rest, the Exhortation to the Gentiles consists of twelve chapters, the summaries of which, as also of the contents of the several books of the Stromateis, together with not a few observations and emendations, as well on these as on the Paedagogus, to be inserted in their proper places, were most kindly communicated to me by a man of no common learning, W. Lowth, prebendary of the cathedral church of Winchester.

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(36) ‹anchor: Ὁ μὲν ἰχθὺν δελεάσας› · call in col 52

Ὁ μὲν ἰχθὺν δελεάσας. De Arione, praeter auctores ab Herveto citatos, conf. Aelianus Hist. animal., lib. II, cap. 6; lib. VI, cap. 15; lib. XII, cap. 45. Gregor. Nazianz., Carmine Nicobuli ad Filium. Apud Latinos, Plinius, Nat. Hist. lib. VIII, c. 9; Solinus, cap. 12, H. et R.; Plutarchus Symposio septem Sapientum. SYLBURG.

"The one lured a fish." On Arion, besides the authors cited by Hervetus, compare Aelian, History of Animals II, 6; VI, 15; XII, 45; Gregory Nazianzen, in the poem of Nicobulus to his son. Among the Latins, Pliny, Natural History VIII, 9; Solinus, ch. 12, H. and R.; Plutarch, in the Banquet of the Seven Sages. Sylburg.

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(37) ‹anchor: Ὁ δὲ Θήβας τειχίσας› · call in col 52

Ὁ δὲ Θήβας τειχίσας. De Amphione vid. Pausanias Boeoticis, Horatius Artis Poeticae, v. 394; Ejusdem lib. III, Od. 11; Solinus, cap. 15; Plutarchus, De musica; Propertius, l. III, eleg. 2; Plato, lib. III De legibus.

"The other walled Thebes." On Amphion see Pausanias in the Boeotica; Horace, Art of Poetry, line 394; the same, Odes III, 11; Solinus, ch. 15; Plutarch, On Music; Propertius III, elegy 2; Plato, Laws III.

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(38) ‹anchor: Θρᾴκιος σοφιστής› · call in col 52

Θρᾴκιος σοφιστής. Orpheus, cujus tota fabula exstat apud Ovidium in Metamorphosi. Vid. etiam Pausanias Boeot. Item Gregorius Nazianz., Carm. ad Vitalium, et ad Nemesium. Idem tamen Gregor. etiam allegorice hanc de Orpheo et Amphione fabulam transfert ad eloquentiam, Carmine Nicobuli ad filium, his verbis: Ὀρφείη κιθάρη μῦθος πέλεν, ὥσπερ ἐΐσκω, / Πάντας ἄγων μελέεσσιν ὁμῶς ἀγαθούς τε κακούς τε, / Ὡς δ' Ἀμφιονίη λύρη καὶ λᾶας ἔπειθε, / Ψυχὰς ἀντιτύπους πετρώδεας. SYLBURG.

"The Thracian sophist." Orpheus, whose whole story is found in Ovid's Metamorphoses. See also Pausanias, Boeotica; likewise Gregory Nazianzen, Poem to Vitalianus, and to Nemesius. Yet the same Gregory also transfers this fable of Orpheus and Amphion allegorically to eloquence, in the poem of Nicobulus to his son, in these words: "The tale of Orpheus' lyre, as I take it, / leading all alike with its songs, the good and the bad, / as Amphion's lyre too persuaded stones, / means souls stubborn and stony." Sylburg.

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(39) ‹anchor: Εὔνομον τὸν Λοκρόν› · call in col 52

Εὔνομον τὸν Λοκρόν. De Eunomo et cicada narrat Antigonus Παραδόξων συναγωγῇ, initio. SYLBURG. — De cicadis Locrensibus Aelianus De animalibus, lib. V, cap. 9. Vide proverbium Acanthia cicada. COLLECT. Conf. etiam Cononis Διήγησις quinta.

"Eunomus the Locrian." Antigonus tells of Eunomus and the cicada in his Collection of Marvels, at the beginning. Sylburg. — On the Locrian cicadas, Aelian, On Animals V, 9. See the proverb "an Acanthian cicada". Collect. Compare also Conon's fifth Narrative.

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(40) ‹anchor: Ἐπιτάφιον ᾆσμα [lemma faint]› · call in col 52

Ἐπιτάφιον ᾆσμα. Ἐπιτάφιον ἑρπετοῦ ᾄδοντος Εὐν. ms. Nov.

"A funeral song." The New manuscript reads "as Eunomus sang a funeral song for the serpent".

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(41) ‹anchor: Δράκοντι τῷ νεκρῷ› · call in col 52

Δράκοντι τῷ νεκρῷ. Τῷ Πυθικῷ addit ms. Nov., interpretamenti, ut videtur, loco.

"For the dead serpent." The New manuscript adds "the Pythian", by way of explanation, it seems.

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(42) ‹anchor: Τῷ ᾄσματι ἁρμοσάμενος› · call in col 54

Τῷ ᾄσματι ἁρμοσάμενος. Vult citharoedum cicadae cantui suum instrumentum sic attemperasse, ut illa chordae deficientis locum suppleret. Sic pag. 4: Τὸν ἄνθρωπον ἁγίῳ Πνεύματι ἁρμοσάμενος. Et Paedag. lib. I sub finem cap. 12: Ἡμᾶς ἁρμοσαμένους χρὴ σφᾶς αὐτοὺς πρὸς τὸν παιδαγωγὸν... τῷ ὄντι ζῆν.

"Tuning to the song." He means that the lyre-player so adjusted his instrument to the cicada's singing that the cicada took the place of the failing string. So on p. 4: "having tuned man by the Holy Spirit". And Paedagogus I, near the end of ch. 12: "We, having tuned ourselves to the Instructor, must … truly live."

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(43) ‹anchor: ᾠδῇ τῇ Εὐνόμου … χαλκοῦν› · call in col 54

Ὠδῇ τῇ Εὐνόμου ἄγεται ὁ τέττιξ, ὡς ὁ μῦθος βούλεται, χαλκοῦν. Haec omittit ms. Nov. scriptoris haud dubio negligentia, qui sententiam inter voces ὁμοιοτελεύτους, scilicet οὐκοῦν et χαλκοῦν, positam oculo male festinanti praeteriit.

"The cicada is drawn by Eunomus's song, as the myth will have it, in bronze." The New manuscript omits these words, no doubt through the carelessness of the scribe, whose too-hasty eye passed over a sentence placed between two words with the same ending, namely οὐκοῦν and χαλκοῦν.

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(44) ‹anchor: Τοῖς ἀπιστίας› · call in col 54

Τοῖς ἀπιστίας. Τοῖς τῆς ἀπιστίας, ms. Nov.

"To those … of unbelief." The New manuscript reads "to those of unbelief" (with the article).

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(45) ‹anchor: Ὑποπέπτωκεν› · call in col 54

Ὑποπέπτωκεν. Ὕποπτον, suspectum, legere mavult Lowthius. Sed ὑποπίπτειν eodem aut simili sensu adhibent, cum alii scriptores, tum etiam ipse Clemens.

"Has fallen under (suspicion)." Lowth prefers to read ὕποπτον, "suspect". But ὑποπίπτειν is used in the same or a similar sense both by other writers and by Clement himself.

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(46) ‹anchor: Δράματα› · call in col 54

Δράματα. Haec addit ms. Nov.: καὶ τῶν δραμάτων οἱ ὑποκριταὶ θυμηδίας θεάματα, et fabularum actores jucunda spectacula. Quae propter δράματα et θεάματα, voces ὁμοιοτελεύτους, excidisse verisimile est.

"Dramas." The New manuscript adds: "and the actors of the dramas, delightful spectacles". These words probably dropped out because of δράματα and θεάματα, words with the same ending.

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(47) ‹anchor: Κιττῷ› · call in col 54

Κιττῷ. Scilicet more ebriorum et bacchantium, quibus hedera sese coronare, sacra Baccho arbore, solemne olim erat.

"With ivy." That is, after the manner of drunkards and bacchants, whose custom of old was to crown themselves with ivy, the tree sacred to Bacchus.

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(48) ‹anchor: Μαινάλῃ› · call in col 54

Μαινάλη. Μαινώλη ms. Nov. Legendum porro μαινόλη. Nam μαινόλης est apud Hesychium et Suidam, et Clemens Bacchum postea vocat Διόνυσον μαινόλην p. 9, idemque in epigrammate μαινόλιος Βάκχος dicitur.

"Maenalian." The New manuscript has μαινώλη. Further, read μαινόλη ("raving"). For μαινόλης occurs in Hesychius and Suidas, and Clement later calls Bacchus "raving Dionysus" (p. 9), and in an epigram he is likewise called "raving Bacchus".

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(49) ‹anchor: Κατάγωμεν› · call in col 54

Κατάγωμεν. Partes hujus sententiae totidem praecedentis partibus sunt ἀντίστοιχοι· scilicet ἀλήθεια et φρόνησις Christianorum, τῇ πλάνῃ et ἀφραδίᾳ gentium: Mons Dei, poeticis montibus, Heliconi et Cithaeroni: prophetarum denique chorus daemonum et bacchantium choro respondet.

"Let us bring down." The parts of this sentence correspond one to one with the parts of the preceding: the truth and wisdom of the Christians to the error and folly of the gentiles; the mountain of God to the poets' mountains, Helicon and Cithaeron; and finally the choir of the prophets answers to the choir of demons and bacchants.

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(50) ‹anchor: τὴν ὑπερτάτην› · call in col 54

Ὑπερτάτην. Id est, ἰσχυροτάτην. Quemadmodum apud Sophoclem, ἐξ ὑπερτέρας χειρός explicari solet ἰσχυροτέρας, seu μετὰ δυνάμεως μείζονος.

"Highest." That is, "strongest". Just as in Sophocles "from a higher hand" is usually explained as "stronger", or "with greater power".

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(51) ‹anchor: ὀρέγουσα› · call in col 54

Ὀρέγουσα. Ὀρέγουσαν ms. Nov. manifesto errore.

"Stretching out." The New manuscript has the accusative ὀρέγουσαν, an evident error.

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(52) ‹anchor: Οἱ δὲ ἀνανεύσαντες› · call in col 54

Οἱ δὲ ἀνανεύσαντες. Simile est, quod postea dicit hujus libri pag. 66: Ἀνανεύσατε τῆς γῆς εἰς αἰθέρα, ἀναβλέψατε εἰς οὐρανόν: a terra in aetherem oculos attollite, in coelum suspicite. Nam ἀνανεύειν hoc loco non est ἀνανήφειν, ad se reverti, ut Hervetus, et post eum alii putarunt; sed idem fere quod ἀνακύψαι, sursum oculos attollere.

"And they, looking up." Similar is what he says later in this book, p. 66: "Look up from the earth to the ether, look up to heaven": raise your eyes from the earth to the ether, gaze up into heaven. For ἀνανεύειν here does not mean ἀνανήφειν, "to come to oneself", as Hervetus and others after him thought, but nearly the same as ἀνακύψαι, "to raise the eyes upward".

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(53) ‹anchor: ὁ γνήσιος ἀγωνιστής› · call in col 54

Γνήσιος ἀγων. Per metaphoram a Graecis certaminibus sumptam, in quibus coronae victoribus dari solebant, dicit Christum, quem οὐράνιον Λόγον vocat, universas totius mundi gentes tandem devicisse. Similis locus occurrit hujusce libri, pag. 68, 69. Γνήσιος γὰρ ἦν ἀγωνιστής, καὶ τοῦ πλάσματος συναγωνιστής· τάχιστα δὲ εἰς πάντας ἀνθρώπους διαδοθεὶς, θᾶττον ἡλίου ἐξ αὐτῆς ἀνατείλας τῆς πατρικῆς βουλήσεως ῥᾷστα ἡμῖν ἐπέλαμψε τὸν Θεόν. Conf. Strom. VII, pag. 710.

"The true contestant." By a metaphor taken from the Greek games, in which crowns were given to the victors, he says that Christ, whom he calls the heavenly Word, at last conquered all the nations of the whole world. A similar passage occurs in this book, pp. 68–69: "For he was a true contestant, and a fellow-contestant with his creature; and spreading most swiftly to all men, rising swifter than the sun out of the Father's very will, he most readily shone God upon us." Compare Stromata VII, p. 710.

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(¹) ‹anchor: scripture reference, full-width line› · call in col 56 Isa. II, 3.

Isaiah 2:3.

(printed under page 33) (²) ‹anchor: scripture reference, full-width line› · call in col 56 Psal. XCV, 1; XCVII, 1.

Psalms 95 (96):1; 97 (98):1.

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(54) ‹anchor: Τὸ ᾆσμα τὸ καινόν› · call in col 56

Τὸ ᾆσμα τὸ καινόν. Quid hoc velit, paulo post satis plene explicat p. 5.

"The new song." What he means by this he explains fully enough a little later, p. 5.

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(55) ‹anchor: Νηπενθές τ'› · call in col 56

Νηπενθές τ'. ...τ' omittit ms. Nov. Respicit autem Clemens Odyss. Δ, v. 220, quo loco de Circe haec scribit Homerus: Αὐτίκ' ἄρ' εἰς οἶνον βάλε φάρμακον, ἔνθεν ἔπινον, / Νηπενθές τ', ἄχολόν τε, κακῶν ἐπίληθες ἁπάντων. / Statim autem in vinum injecit medicamentum, inter bibendum, / Quod luctum sedat, iramque, et malorum omnium oblivionem inducit. Conf. etiam Gregorii Nazianz. Carm. Nicobuli ad filium, v. 202.

"And banishing grief." The New manuscript omits the τ' ("and"). Clement has in mind Odyssey IV (Δ), line 220, where Homer writes this of Circe: "At once she cast a drug into the wine they were drinking, / a drug that quiets grief and anger and brings forgetfulness of every ill." (Latin version: "At once she threw a drug into the wine while they drank, which allays grief and wrath and brings forgetting of all evils.") Compare also Gregory Nazianzen, Poem of Nicobulus to his son, line 202.

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(56) ‹anchor: Ἄνδρες τινές, οὐκ ἄνδρες› · call in col 56

Ἄνδρες τινές, οὐκ ἄνδρες. Gatakerus, in Advers. cap. 8, ait: Lege οὐκ ἀΐδριες. Non inscitos, non imperitos, sed callidos, gnaros, astutos, i. e. ἀπατηλούς, uti continuo sequitur, appellat: utpote qui artificii musici lenocinio, tanquam carmine quodam magico delinitos in fraudem ac perniciem, morumque labem, et simulacrorum cultum, ac daemonum malignorum servitium, mortales miseros illexerint. Haec ille. Verumtamen veterem lectionem retinere visum est: quippe cum velit auctor, eos, qui humano generi tantam perniciem intulerunt, non tam viros esse, quam daemones, habendos. Quemadmodum alias homines vitiis deditos dicit θηρία μᾶλλον ἢ ἀνθρώπους, feras potius bestias, quam homines, esse, Strom. IV, p. 479, homines ἀφελεῖς, simplices, ὡς ἄρνας, οὐκ ἄνδρας, tanquam agnos habendos esse, non viros, Paedag. lib. I, cap. 5, p. 86. Denique viros molles et effeminatos, οὐκ ἄνδρας, βατάλους δὲ, καὶ γύννιδας, non esse vocandos viros, sed batalos et semiviros. Simile est, quod de falso dictis philosophis protulit Tatianus pag. 15 ed. Oxon.: Μὴ παρασυρέτωσαν ὑμᾶς αἱ τῶν φιλοσόφων καὶ οὐ φιλοσόφων πανηγύρεις. Ne vos traducant philosophorum istorum non philosophorum coetus. Illud item Euripidis Orest. v. 1555. Δισσοῖν λεόντοιν· οὐ γὰρ ἄνδρ' αὐτὼ καλῶ. Duorum leonum: non enim viros eos voco. Et quod dixit Constit. apost. auctor, lib. II, cap. 21: Παραδώσεις λύκοις εἰς κατάβρωμα, τουτέστι δαίμοσι καὶ πονηροῖς ἀνθρώποις, μᾶλλον δὲ οὐκ ἀνθρώποις, ἀλλὰ θηρίοις ἀνθρωποειδέσιν, ἐθνικοῖς, καὶ Ἰουδαΐσταῖς καὶ αἱρεσιώταις ἀθέοις. Devorandum trades lupis, hoc est daemonibus et pravis hominibus: imo vero non hominibus, sed feris humana forma praeditis, ethnicis nempe, judaizantibus et impiis haereticis.

"Certain men, not men." Gataker, Adversaria ch. 8, says: read οὐκ ἀΐδριες: he calls them not unskilled, not ignorant, but cunning, knowing, crafty, that is, deceivers, as follows directly: for by the allure of the musician's art they enticed wretched mortals, soothed as by a magic spell, into fraud and ruin, the corruption of morals, the worship of images and the service of malignant demons. So he. Nevertheless it seemed best to keep the old reading, since the author means that those who brought such ruin on the human race are to be reckoned not so much men as demons. In the same way he says elsewhere that men given over to vice are "beasts rather than men" (Stromata IV, p. 479); that simple men are to be held "as lambs, not men" (Paedagogus I, 5, p. 86); and finally that soft and effeminate men are to be called "not men but batali and half-men". Similar is what Tatian said of the falsely so-called philosophers, p. 15 of the Oxford edition: "Let not the assemblies of the philosophers, who are no philosophers, sweep you away." So too the line of Euripides, Orestes 1555: "Of the two lions — for I do not call them men." And what the author of the Apostolic Constitutions said, book II, ch. 21: "You will hand him over to wolves to be devoured, that is, to demons and wicked men, or rather not men but beasts in human form: heathens, judaizers and godless heretics."

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(57) ‹anchor: Προσχήματι μουσ.› · call in col 56

Προσχήματι μουσ. Προσχήματι μουσικῆς· λυμηνάμενοι τὸν βίον ἐντέχνῳ τινὶ γοητείᾳ δαιμονῶντες· εἰς διαφθορᾶς ὕβρεις ὀργιάζ. Ms. Nov. Similia his habet Minutius Octavio: Considera denique sacra ipsa et ipsa mysteria, invenies exitus tristes, fata et funera, et luctus atque planctus. Atheganoras Legatione, Τὰ πάθη αὐτῶν, inquit, δεικνύουσι μυστήρια. Deorum passiones et libidines vocant mysteria.

"Under the pretext of music." The New manuscript reads: "under the pretext of music, having ruined life by a skilful sorcery, possessed, … celebrating orgies to outrages of corruption". Minucius has similar words in the Octavius: "Consider finally the rites themselves and the mysteries themselves: you will find sad endings, deaths and funerals, mourning and lamentation." Athenagoras [printed "Atheganoras"], in the Embassy: "Their sufferings," he says, "they display as mysteries." They call the sufferings and lusts of the gods mysteries.

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(58) ‹anchor: Σκαιότητα τοῦ ἔθνους› · call in col 56

Σκαιότητα τοῦ ἔθνους. Scribe ἔθους consuetudinis, auctoritate ms. Nov. Similiter apud Philonem Judaeum, lib. I De vita Moysis, pag. 645, pro ἐθνῶν ἰδιότητα, scribendum ex codice ms. G. Whelri, ἐθῶν ἰδιότητα.

"The perversity of the nation." Write ἔθους, "of custom", on the authority of the New manuscript. Similarly in Philo the Jew, On the Life of Moses I, p. 645, for "the peculiarity of the nations" one should write, from G. Wheler's manuscript, "the peculiarity of the customs".

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(59) ‹anchor: Καταζεύξαντες› · call in col 56

Καταζεύξαντες. In exemplari scriptum ambiguo errore κατεξεύξαντες. H. legit κατιξεύσαντες, ut sit, ceu visco involventes. Nostrum et H. καταζεύξαντες confirmat continuata ζυγοῦ metaphora, et repetita inferius ejusdem verbi usurpatio: τῶν ἀνθρώπων τὴν συνωρίδα καταζεύξας εἰς τὸν Θεόν. SYLBURG.

"Having yoked." The exemplar has, by an ambiguous error, κατεξεύξαντες. H. reads κατιξεύσαντες, meaning "as it were entangling with bird-lime". Our reading, which is also H.'s, καταζεύξαντες, is confirmed by the continued metaphor of the yoke and by the same verb's being used again below: "having yoked the pair of men to God". Sylburg.

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(60) ‹anchor: Καταλύσων› · call in col 56

Καταλύσων. Paria sunt quae dixit Tatianus, cap. 47, p. 103: ὅτι λύει τὴν ἐν κόσμῳ δουλείαν, καὶ ἀρχόντων μὲν πολλῶν καὶ μυρίων ἡμᾶς ἀποσπᾷ. A servitute mundi solvunt (sacrae sc. Scripturae) et a multis dominis et innumeris tyrannis liberant.

"To dissolve." Tatian says the like, ch. 47, p. 103: "that it looses the slavery that is in the world, and tears us away from many rulers, indeed from countless ones." They (that is, the holy Scriptures) release from the slavery of the world and free from many masters and countless tyrants.

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(61) ‹anchor: τὰ ἀργαλεώτατα θηρία› · call in col 56

Θηρία. His similia habes Strom. IV, p. 479.

"Beasts." You have the like in Stromata IV, p. 479.

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(³) ‹anchor: scripture reference, full-width line› · call in col 58 Matth. III, 9; Luc. III, 8.

Matthew 3:9; Luke 3:8.

(printed under page 34) (⁴) ‹anchor: scripture reference, full-width line› · call in col 58 Matth. III, 7; Luc. III, 7.

Matthew 3:7; Luke 3:7.

(printed under page 34) (⁵) ‹anchor: scripture reference, full-width line› · call in col 58 II Tim. III, 17.

2 Timothy 3:17.

(printed under page 34) (⁶) ‹anchor: ovium indutos› · call in col 58 Matth. VII, 15.

Matthew 7:15.

(printed under page 34) (⁷) ‹anchor: odientes invicem› · call in col 58 Tit. III, 3.

Titus 3:3.

(printed under page 34) (⁸) ‹anchor: salvos nos fecit› · call in col 58 Tit. III, 4, 5.

Titus 3:4–5.

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(62) ‹anchor: Δυνατὸς γάρ› · call in col 58

Δυνατὸς γάρ. Hanc interpretationem ex Irenaeo forte sumpsit Clemens. Is enim lib. IV, cap. 16, haec ait: Potens est enim Deus, etc. Hoc autem fecit Jesus a lapidum religione extrahens nos, et a nostris duris et infructuosis cogitationibus transferens nos, et similem Abrahae fidem in nobis constituens.

"For (God) is able." Clement perhaps took this interpretation from Irenaeus, who says in Book IV, ch. 16: "For God is able," etc. "And this Jesus did, drawing us away from the worship of stones, and carrying us over from our hard and fruitless thoughts, and establishing in us a faith like Abraham's."

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(63) ‹anchor: Τὰ ἀργ.› · call in col 58

Τὰ ἀργ. Τά omittit ms. Nov.

"The most troublesome …" The New manuscript omits the article τά.

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(64) ‹anchor: ὡς νεκροί› · call in col 58

Ὡς νεκρ. Ὡς omittit ms. Nov.

"As dead." The New manuscript omits ὡς ("as").

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(65) ‹anchor: εἰς τάξιν ἐνέτεινεν ἐμφωνίας› · call in col 58

Ἐνέτεινεν ἐμφωνίας. Scribe ex ms. Nov. ἐνέτεινε συμφωνίας. Etenim συμφωνία praecedenti διαφωνία melius respondet quam ἐμφωνία. Quod Sylburgius etiam vidit.

"Strung into an order of ἐμφωνία." Write, from the New manuscript, "strung into an order of symphony". For συμφωνία answers the preceding διαφωνία ("discord") better than ἐμφωνία. Sylburg saw this too.

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(66) ‹anchor: κεκώλυκεν› · call in col 58

Κεκώλ. Κεκώλυκεν αὐτὴν δὴ γῆν ἔμπαλιν, ἐστερέωσε φέρ. Ms. Nov. Idem mox pro ἐπιθάσσευσε habet ἐπιθάσσευεν.

"Has prevented." The New manuscript reads: "has prevented it; the earth, in turn, he made firm as it was borne about …" The same manuscript shortly after has the imperfect ἐπιθάσσευεν for the aorist ἐπιθάσσευσε ("tempered").

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(67) ‹anchor: καὶ πυρὸς› · call in col 58

Πυρός. Scilicet ignis elementaris, quem supra aerem sub concavo lunae cum Aristotele ponere videtur.

"Of fire." That is, elemental fire, which he seems, with Aristotle, to place above the air, beneath the hollow of the moon's sphere.

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(68) ‹anchor: Τουβάλ› · call in col 58

Τουβάλ. Ille, cum e Caini familia esset, musicam invenit: quam proinde Clemens, ut profa- (continues)

"Tubal." He, being of Cain's family, invented music; which music Clement therefore, as profane … (continues)

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(69) ‹anchor: Κόσμον δέ› · call in col 60

Κόσμον δέ. Physici, inquit Macrobius, l. II, in Somnium Scipionis, cap. 12, mundum, magnum hominem; et hominem brevem mundum esse dixerunt. Quod sic expressit Philo Judaeus libro Quis rerum divinarum haeres, pag. 502: Ἐναλλάττοντες, βραχὺν μὲν κόσμον τὸν ἄνθρωπον, μέγαν δὲ ἄνθρωπον ἔφασαν τὸν κόσμον εἶναι. De homine microcosmo, κόσμῳ συντόμῳ, ubique legas. Mox τόν omittit ms. Nov. ante σμικρόν.

"And the world." "The natural philosophers," says Macrobius, On the Dream of Scipio II, 12, "said that the world is a great man, and man a little world." Philo the Jew expressed this in the book Who Is the Heir of Divine Things, p. 502: "Inverting the terms, they said that man is a little world and the world a great man." Of man as microcosm, "a world in brief", you may read everywhere. Shortly after, the New manuscript omits τόν before σμικρόν ("small").

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(70) ‹anchor: Τούτῳ τῷ ὀργάνῳ› · call in col 60

Τούτῳ τῷ ὀργάνῳ. Τούτῳ omittit ms. Nov. His similia habet Clemens Paedag., lib. II, cap. 4, pag. 164, et Strom. VI, pag. 658, 659. Plerique veterum Patrum homines θεοπνεύστους organis musicis assimilant. Justinus M., Paraenes., pag. 61. ed. Oxon.: Αὐτὸ τὸ θεῖον ἐξ οὐρανοῦ κατιὸν πλῆκτρον, ὥσπερ ὀργάνῳ κιθάρᾳ τινὸς ἢ λύρας τοῖς ἀνδράσι δικαίοις χρώμενον, τὴν τῶν θείων ἡμῖν καὶ οὐρανίων ἀποκαλύψῃ γνῶσιν. Ipsum divinum plectrum coelitus descendens, quasi instrumento quopiam citharae alicujus vel lyrae viris justis utens, divinarum nobis et coelestium rerum cognitionem revelaret. Athenagoras Legat. p. 36 ed. Oxon. de prophetis ait: Συγχρησαμένου τοῦ Πνεύματος, ὡσεὶ καὶ αὐλητὴς, αὐλὸν ἐμπνεῦσαι, cum Spiritus eodem modo per illos operaretur, quo tibicen inflat fistulam. Et pag. 56, de toto mundo: Εἰ τοίνυν ἐμμελὲς ὁ κόσμος ὄργανον καὶ κινούμενον ἐν ῥυθμῷ, τὸν ἁρμοσάμενον καὶ πλάσσοντα τοὺς φθόγγους, καὶ τὸ σύμφωνον ἐπᾴδοντα μέλος, οὐ τὸ ὄργανον, προσκυνῶ. Si ergo mundus instrumentum canorum est, quod movetur ad numerum, ego eum, qui concentum temperat, et sonos evibrat, et congruum succinit carmen, non instrumentum, adoro. Quae sunt his, quae dicit Clemens, persimilia.

"This instrument." The New manuscript omits τούτῳ ("this"). Clement has the like in Paedagogus II, 4, p. 164, and Stromata VI, pp. 658–659. Most of the early Fathers liken God-inspired men to musical instruments. Justin Martyr, Hortatory Address, p. 61 of the Oxford edition: "that the divine plectrum itself, coming down from heaven and using righteous men as the instrument of a cithara or lyre, might reveal to us the knowledge of things divine and heavenly." Athenagoras, Embassy, p. 36 of the Oxford edition, says of the prophets: "the Spirit making use of them, as a flute-player breathes into a flute." And p. 56, of the whole world: "If, then, the world is a tuneful instrument moving in rhythm, I worship not the instrument but him who tuned it, strikes its notes, and sings the harmonious melody to it." These are very like what Clement says.

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(71) ‹anchor: Σὺ γὰρ εἶ› · call in col 60

Σὺ γὰρ εἶ. Christi verba, ut videtur, e sacro aliquo hymno citata. Caeterum pro ἐμός Nov. habet ἐμοί.

"For you are …" Words of Christ, it seems, quoted from some sacred hymn. For ἐμός ("my"), the New manuscript has ἐμοί ("to me").

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(72) ‹anchor: Διὰ τὸν Λόγον› · call in col 60

Διὰ τὸν Λόγον. Scilicet ἐνοικοῦντα, propter Dei Verbum in animabus justorum habitantem. Ἀνθρώπου δικαίου ψυχὴ ἐν ᾗ διὰ τῆς τῶν παραγγελμάτων ὑπακοῆς τεμενίζεται καὶ ἐνιδρύεται ὁ πάντων ἡγεμὼν ... Λόγος αἰώνιος. Hominis justi anima, in qua per praeceptorum obedientiam ut in templo collocatur omnium dux, aeternum Verbum. Strom. VII, pag. 708.

"Because of the Word." That is, indwelling: because of the Word of God dwelling in the souls of the righteous. "The soul of a righteous man, in which, through obedience to the commandments, the ruler of all … the eternal Word, is enshrined and established as in a temple." Stromata VII, p. 708.

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(73) ‹anchor: Ὃς πρ.› · call in col 60

Ὃς πρ. Nov. omittit ὅς.

"Who …" The New manuscript omits ὅς ("who").

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(74) ‹anchor: Ἢ τῷ Σαοὺλ ἐνεργουμένῳ› · call in col 60

Ἢ τῷ Σαοὺλ ἐνεργουμένῳ. Ἤτω ἔναυλος ὁ ἐνεργούμενος, Nov.; ἐνεργουμένῃ edit. Flor.; ἐνεργουμένῃ Sylburg, mendose omnia.

"Or for Saul, possessed." The New manuscript has Ἤτω ἔναυλος ὁ ἐνεργούμενος; the Florence edition ἐνεργουμένῃ; Sylburg ἐνεργουμένῃ: all faulty.

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(75) ‹anchor: Τοῦ Θεοῦ› · call in col 60

Τοῦ Θεοῦ. Τοῦ abest a Nov.

"Of God." The article τοῦ is absent from the New manuscript.

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(76) ‹anchor: Ὀφθαλμούς› · call in col 60

Ὀφθαλμούς. Respicit Matth. XI, 5; Luc. VII, 22.

"Eyes." He has in mind Matthew 11:5; Luke 7:22.

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(77) ‹anchor: Φιλάνθρωπον› · call in col 60

Φιλάνθρωπον. Conf. Paedag., lib. I, principio c. 9, et fine c. 7.

"Loving to man." Compare Paedagogus I, beginning of ch. 9, and end of ch. 7.

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(78) ‹anchor: ἐπὶ μόνης› · call in col 60

Ἐπὶ μόνης. Strom. VII, pag. 707, dicit nec sacrificia, nec aliud quidquam nunc a nobis exspectari, nisi ut nosmet Deo dedicemus, Μόνῃ γὰρ τῇ ἡμετέρᾳ σωτηρίᾳ ὁ Θεὸς ἥδεται. Sola enim nostra salute delectatur Deus.

"In … alone." In Stromata VII, p. 707, he says that neither sacrifices nor anything else is now expected of us, except that we dedicate ourselves to God: "For God delights in our salvation alone."

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(79) ‹anchor: τὴν φιλανθρωπίαν· τῆς› · call in col 60

Φιλανθρωπίαν· τῆς. Φιλανθρωπίαν τῆς χάριτος μεταλάμβανε Nov.

"Love for man: of the …" The New manuscript reads: "receive the loving-kindness of grace".

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(⁹) ‹anchor: scripture reference, full-width line› · call in col 62 Psal. CIX, 3.

Psalm 109 (110):3.

(printed under page 36) (¹⁰) ‹anchor: in principio erat Verbum› · call in col 62 Joan. I, 1.

John 1:1.

(printed under page 36) (¹¹) ‹anchor: Salvatoris nostri, Jesu Christi› · call in col 62 Tit. II, 11-13.

Titus 2:11–13.

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(80) ‹anchor: Πρὸ ἑωσφόρου› · call in col 62

Πρὸ ἑωσφ. Respicit psalm. CIX, 3: Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε.

"Before the morning star." He has in mind Psalm 109 (110):3: "From the womb, before the morning star, I begot you."

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(81) ‹anchor: Τοὺς Ἀρκάδας› · call in col 62

Τοὺς Ἀρκάδας. De προσελήνοις Arcadibus vide Plutarchi Problemata Romana. H. SYLBURG. Confer etiam Lycophronis Cassandram v. 482, ibique Tzetzae, et Meursii Commentarios.

"The Arcadians." On the Arcadians "older than the moon" see Plutarch's Roman Questions. H. Sylburg. Compare also Lycophron's Cassandra, line 482, and there the commentaries of Tzetzes and Meursius.

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(82) ‹anchor: Ἀναφῦναι› · call in col 62

Ἀναφῦναι. A. ἀναφῆναι. SYLB. Utriusque lectionis exempla infra Paedag., lib. III, cap. 1, et Strom. lib. I. Ἀναφῦναι tamen neutraliter plerumque accipitur, ut ἀναφῦσαι active.

"To spring up." A. reads ἀναφῆναι. Sylburg. There are examples of both readings below, in Paedagogus III, 1, and Stromata I. Yet ἀναφῦναι is generally taken intransitively, as ἀναφῦσαι is taken actively.

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(83) ‹anchor: Οὗτος γοῦν ὁ Λόγος ὁ Χριστός› · call in col 62

Οὗτος γοῦν ὁ Λόγος ὁ Χριστὸς, καὶ τοῦ εἶναι πάλαι ἡμᾶς· ἦν γὰρ ἐν Θεῷ καὶ τοῦ εὖ εἶναι. Scribe καὶ τοῦ εἶναι πάλαι ἡμᾶς (ἦν γὰρ ἐν Θεῷ)· καὶ τοῦ εὖ εἶναι αἴτιος. Quod repraesentat ipsa quoque interpretatio. HEINS.

"This Word, then, the Christ, both of our being long ago — for he was in God — and of our well-being." Write: "both of our being long ago (for he was in God) and of our well-being the cause." The translation itself also represents this. Heinsius.

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(84) ‹anchor: ἡ ἐπιφάνεια ἡ νῦν ἐκλάμψασα› · call in col 62

Ἐπιφάνεια... ἐκλάμψασα. Locutio Sophocleae illi similis Oedip. Tyr., p. 172, edit. Steph. Ἔλαμψε γὰρ τοῦ νιφόεντος / Ἀρτίως φανεῖσα / Φάμα Παρνασσοῦ.

"The appearing … that has shone out." An expression like that of Sophocles, Oedipus the King, p. 172 of Stephanus's edition: "For there has shone, just now appearing, the word from snowy Parnassus."

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(85) ‹anchor: τὸ εὖ ζῆν› · call in col 62

Ἐν ἀρχῇ... τὸ εὖ ζῆν. Haec omittit Nov. Ea scilicet scriptor, a priori ζῆν in posterius oculum conjiciens, praeteriit. Caeterum his similia quaedam occurrunt sub finem Paedag. lib. I.

"In the beginning … living well." The New manuscript omits these words: the scribe, casting his eye from the first ζῆν to the second, passed them over. Some things like these occur near the end of Paedagogus I.

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(86) ‹anchor: τοὺς αἰχμαλώτους συνδεῖν› · call in col 62

Οἱ νεκροῖς τοὺς αἰχμαλώτους συνδεῖν. Mezentius idem facit Aen. VIII. Mortua quin etiam jungebat corpora vivis.

"Who bind their captives to corpses." Mezentius does the same in Aeneid VIII: "He even joined dead bodies to the living."

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(¹²) ‹anchor: in filios diffidentiae› · call in col 64 Ephes. II, 2.

Ephesians 2:2.

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(87) ‹anchor: Αὐτοῖς› · call in col 64

Αὐτοῖς. Αὐτοὺς Nov.

"To them." The New manuscript has the accusative αὐτούς.

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(88) ‹anchor: Οὗ δὴ χάριν› · call in col 64

Οὗ δὴ χ. Haec sic distingue: οὗ δὴ χάριν (εἷς γὰρ ὁ ἀπατεών) ἄνωθεν, etc., quod in Latina versione expressimus.

"For which reason …" Punctuate thus: "for which reason (for the deceiver is one) from above," etc., as we have rendered it in the Latin version.

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(89) ‹anchor: Προσμηνύων› · call in col 64

Προσμηνύων. Προμηνύων Nov.

"Announcing besides." The New manuscript has προμηνύων ("announcing beforehand").

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(¹³) ‹anchor: scripture reference, full-width line› · call in col 66 Philip. II, 6, 7.

Philippians 2:6–7.

(printed under page 38) (¹⁴) ‹anchor: scripture reference, full-width line› · call in col 66 Joan. I, 23.

John 1:23.

(printed under page 38) (¹⁵) ‹anchor: scripture reference, full-width line› · call in col 66 Isai. XL, 3.

Isaiah 40:3.

(printed under page 38) (¹⁶) ‹anchor: quae habet virum› · call in col 66 Isai. LIV, 1.

Isaiah 54:1.

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(90) ‹anchor: Τὸ πᾶν γίνεται φωνή› · call in col 66

Τὸ πᾶν γίνεται φωνή. Joannis dictum respicit, qui interrogatus quis esset, nil aliud respondit, quam se esse φωνὴν βοῶντος ἐν ἐρήμῳ. Joan. I, 23.

"He becomes wholly a voice." He has in mind the saying of John, who, asked who he was, answered nothing else than that he was "the voice of one crying in the wilderness". John 1:23.

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(91) ‹anchor: Τίς πόθεν εἶς ἀνδρῶν› · call in col 66

Τίς πόθεν εἶς ἀνδρῶν. Interpungendum quemadmodum apud Homerum, cujus ex Odyss. T, v. 105, Clemens hoc hemistichium sumpsit: Τίς; πόθεν εἶς ἀνδρῶν; πόθι τοι πόλις ἠδὲ τοκῆες; / Quis? undenam es virorum? ubi tibi civitas, et parentes?

"Who, whence among men are you?" To be punctuated as in Homer, from whose Odyssey XIX (Τ), line 105, Clement took this half-line: "Who? Whence among men are you? Where is your city, and your parents?"

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(92) ‹anchor: Ὁμολογήσει› · call in col 66

Ὁμολογήσει. Ὁμολογήσῃ Nov. Mox τί οὖν, pro τίς οὖν.

"Will confess." The New manuscript has the subjunctive ὁμολογήσῃ. Shortly after, τί οὖν ("what then?") for τίς οὖν ("who then?").

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(93) ‹anchor: Τῆς στείρας› · call in col 66

Τῆς στείρας. Locus ille de sterili et deserta tractatur infra Strom. lib. II, pag. 372. Et a Justino M., Apol. I, pag. 101, 102, edit. Oxon.

"Of the barren woman." That passage on the barren woman and the desert is treated below, Stromata II, p. 372; and by Justin Martyr, Apology I, pp. 101–102 of the Oxford edition.

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(94) ‹anchor: ἑτοίμους› · call in col 66

Ἑτοίμους. Respicit Joannis praeconium, Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, Matthaei III, 3.

"Ready." He has in mind John's proclamation, "Prepare the way of the Lord", Matthew 3:3.

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(95) ‹anchor: οὐ δάφνης πετάλων› · call in col 66

Δάφνης πετάλων. Mos erat sacra facturos, antequam in templa deorum ingrederentur, lauri ramo sacra aqua intincto aspergere; qui erat lustrandi ritus. Juvenalis, Sat. II, v. 157: ... Cuperent lustrari, si qua darentur / Sulphura cum taedis, et si foret humida laurus. Sozomenus, Eccles. hist., lib. VI, cap. 6, de Valentiniano Julianum sequente agens, Ἐπεὶ δὲ ἔμελλον, inquit, ὑπεραμείβειν τοῦ ναοῦ τὸν οὐδὸν, θαλλούς τινας διαβρόχους κατέχων ὁ ἱερεὺς νόμῳ Ἑλληνικῷ, περιέῤῥαινε τοὺς εἰσιόντας. Cumque limen templi transgressurus esset, sacerdos ramos quosdam aqua tinctos manu gestans Graecorum more, ingredientes conspersit.

"Not of laurel leaves." It was the custom for those about to sacrifice, before entering the temples of the gods, to sprinkle themselves with a laurel branch dipped in holy water; this was the rite of purification. Juvenal, Satire II, line 157: "… they would long to be purified, if sulphur and torches were to be had, and a dripping laurel." Sozomen, Ecclesiastical History VI, 6, treating of Valentinian when he followed Julian: "When they were about to cross the threshold of the temple," he says, "the priest, holding certain wet branches according to the Greek custom, sprinkled those entering."

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(96) ‹anchor: ταινιῶν τινων, ἐρίῳ καὶ πορφύρᾳ πεποικιλμένων› · call in col 66

Ταινιῶν τινων, ἐρίῳ καὶ πορφύρᾳ πεπ. Qui diis supplicabant, vittas gestabant. Virgil. Aeneid. VII, 237: Praeferimus manibus vittas, et verba precantum.

"Of certain fillets, embroidered with wool and purple." Those who made supplication to the gods wore fillets. Virgil, Aeneid VII, 237: "We bear fillets before us in our hands, and the words of suppliants."

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CAPUT II.

CHAPTER II.

Absurditatem simul ac impietatem mysteriorum ethnicorum et fabularum de deorum suorum ortu et interitu ostendit.

He shows the absurdity and at the same time the impiety of the heathen mysteries, and of the fables about the birth and death of their gods.

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(¹⁷) ‹anchor: scripture reference, full-width line› · call in col 68 Joan. X, 9.

John 10:9.

(printed under page 39) (¹⁸) ‹anchor: scripture reference, full-width line› · call in col 68 Matth. XI, 27.

Matthew 11:27.

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(97) ‹anchor: Θελήμασι› · call in col 68

Θελήμασι. Θελήσασι C; at A, θελήσουσι. In qua lectione si quem offendit δεῖ cum dativo personae, sciat ille infra quoque in Strom. I similiter legi Οὐδὲ ἀντιμισθίας ἐφίεσθαι χρὴ τῷ εἰς ἄνδρας ἐγγραφομένῳ. A., SYLBURG. Θελήσασι habet Νov. quod a Clemente positum fuisse, est proinde verisimile.

"By the wills." C has θελήσασι ("to those who have willed"); but A, θελήσουσι ("to those who will will"). If anyone is troubled in this reading by δεῖ with a dative of the person, let him know that below, in Stromata I, we likewise read: "nor must he who is enrolled among men seek a reward in return." A., Sylburg. The New manuscript has θελήσασι, which is therefore likely to be what Clement wrote.

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(98) ‹anchor: Ἄδυτα τοίνυν› · call in col 68

Ἄδυτα τοίνυν. Locus hic de non consulendis oraculis recitatur ab Eusebio De praep. evang. lib. II, p. 61, ed. Par., ubi haec ei praefatio est praemissa: Ταῦτα δὲ Κλήμης ὁ θαυμάσιος ἐν τῷ πρὸς Ἕλληνας Προτρεπτικῷ διαῤῥήδην ἐκκαλύπτει, πάντων μὲν διὰ πείρας ἐλθὼν ἀνὴρ, θᾶττόν γε μὴν τῆς πλάνης ἀνανεύσας, ὡς ἂν πρὸς τοῦ σωτηρίου λόγου, καὶ διὰ τῆς εὐαγγελικῆς διδασκαλίας τῶν κακῶν λελυτρωμένος. Atque horum turpitudinem admirabilis ille Clemens, ea, quam ad Graecos dirigit, Cohortatione, nudam omniumque spectandam oculis proponit: quippe qui cum omnes illorum caeremonias sua ipsius experientia cognoverit, tum celerrime ab infami errore caput extulerit, verbi salutaris et evangelicae doctrinae vi ex tot tantorumque malorum contagione liberatus. Dein Clementis verbis, quasi tituli loco, praeponit ea quae sequuntur: Ἐπιτομὴ τῶν ἀποῤῥήτων τελετῶν, καὶ κρυφίων μυστηρίων τῆς πολυθέου πλάνης.

"The shrines, then." This passage on not consulting oracles is quoted by Eusebius, Preparation for the Gospel II, p. 61 of the Paris edition, where he prefaces it thus: "These things the admirable Clement openly unveils in his Exhortation to the Greeks, a man who had gone through them all by experience, but who quickly looked up out of the error, as one ransomed from evils by the saving Word and through the teaching of the Gospel." (The Latin repeats this: the admirable Clement, in his Exhortation addressed to the Greeks, sets out their shamefulness naked for all eyes to see, since he had known all their ceremonies by his own experience, and very swiftly raised his head out of that infamous error, freed by the power of the saving Word and of the Gospel teaching from the contagion of so many great evils.) Then, before Clement's words, he places by way of a title the following: "Summary of the secret rites and hidden mysteries of polytheist error."

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(99) ‹anchor: δὲ (99) βαράθρων› · call in col 68

Οὐδέ. Μηδέ Nov. Euseb. et ms. Eusebii codex in Collegio D. Joannis Baptistae Oxon. asservatus.

"Nor." The New manuscript, Eusebius, and the manuscript of Eusebius kept in St John Baptist's College, Oxford, have μηδέ.

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(1) ‹anchor: βαράθρων στόματα› · call in col 68

Βαράθρων στόματα. Sic vocat oracula quae ex antris et speluncis proferebantur. De specu oraculi Delphici vid. Archaeologiae nostrae lib. II, quae de caeteris etiam oraculis et vaticinandi artibus paulo infra memoratis a Clemente consuli potest.

"Mouths of chasms." So he calls the oracles uttered from caves and grottoes. On the cave of the Delphic oracle see book II of our Archaeologia, which may also be consulted on the other oracles and arts of divination that Clement mentions a little below.

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(2) ‹anchor: λέβητα Θεσπρωταῖον› · call in col 68

Λέβητα Θεσπρωταῖον. Θεσπρώτειον Euseb., Joan., ubi tamen Mont. leg. Θεσπρώτιον· quod etiam in Nov. occurrit. Quae omnia probari posse observavit Vigerus, qui notas in illum Eusebii librum scripsit.

"The Thesprotian cauldron." Eusebius, in the St John's manuscript, has Θεσπρώτειον; there, however, the Montacutian manuscript reads Θεσπρώτιον, which also occurs in the New manuscript. Viger, who wrote notes on that book of Eusebius, observed that all these forms can be defended.

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(3) ‹anchor: τρίποδα Κιῤῥαῖον› · call in col 68

Τρίποδα Κιῤῥαῖον. Modo a Graecis Κύῤῥαν scriptum reperias, modo Κίῤῥαν. Cirrham saepius Latini dixere. Plinius lib. IV, cap. 3: Ultra, inquit, Cirrhaei Phocidis campi, oppidum Cirrha. VIGERUS.

"The Cirrhaean tripod." You find it written by the Greeks sometimes Kyrrha, sometimes Kirrha. The Latins more often said Cirrha. Pliny, IV, 3: "Beyond," he says, "the Cirrhaean plains of Phocis, the town of Cirrha." Viger.

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(4) ‹anchor: γεράνδρυον› · call in col 68

Γεράνδρυον. Perperam ante apud Eusebium legebatur γεράνδρειον. Nos reposuimus γεράνδρυον ex Clemente. Nec dubium videtur, quin Libycum illud, ac Dodonae prope Ammonis oraculum intelligat. Sed mirum est, apud scriptores omnes de quercu illa, vel alia quavis arbore pervetusta, quod γεράνδρυον hic nominat, silentium. Arrianus quidem, et Curtius lib. IV, qui omnium uberrime oraculi situmque, solumque describunt, opacissimum ei nemus circumfundunt, nullam tamen alias inter arborem signant, aut vetustate aut cultu eximiam. Plinius autem lib. XII, cap. XLIX, 23, ubi de Hammoniaci sive Ammoniaci lacryma loquitur, ita scribit: Aethiopiae subjecta Africa, inquit, Hammoniaci lacrymam stillat in arenis suis (unde nomen etiam Hammonis oraculo, juxta quod gignitur arbor; quam Metopion vocant), resinae modo, aut gummi. Verum, opinor, genus arboris innuit, non singularem aliquam indicat, nec ullam aut vetustatis aut cultus notam adjungit. Theodoretus lib. X De Graec. affect. qui totus de oraculis est, inter caetera, καὶ τὴν ἱερὰν δρῦν commemorat, continuoque subdit, καὶ τὸ Δωδωναῖον χαλκεῖον. An ἱερὰ δρῦς nostrum hoc γεράνδρυον est? VIGER. Ita esse inde probabile videtur, quia Clemens paulo post simul memorat Ammonis et Dodonaei Jovis oracula. Verum integrum hunc Theodoreti locum, quia Clementi lucem aliquam allaturus videtur, et ex eo forte (continues)

"The ancient oak." Formerly the text of Eusebius wrongly read γεράνδρειον; we have restored γεράνδρυον from Clement. There seems no doubt that he means that Libyan oracle of Ammon, and the one near Dodona. But it is strange that all writers are silent about that oak, or any other very ancient tree, which he here calls γεράνδρυον. Arrian, indeed, and Curtius in Book IV, who describe the oracle's site and soil most fully of all, surround it with a very shady grove, yet mark out no tree among the others as outstanding for age or veneration. Pliny, Book XII, ch. 49 (23), speaking of the tear of Hammoniacum or Ammoniacum, writes thus: "Africa, lying below Ethiopia," he says, "drips in its sands the tear of Hammoniacum (whence too the name of the oracle of Hammon, near which the tree grows, which they call Metopion), like a resin or gum." But, I think, he indicates a kind of tree, not some single tree, and adds no mark of age or veneration. Theodoret, in Book X of On the Cure of Greek Maladies, which is wholly about oracles, mentions among other things "the sacred oak", and adds at once "and the Dodonaean bronze". Is the "sacred oak" our γεράνδρυον? Viger. That it is seems probable from the fact that Clement shortly after mentions together the oracles of Ammon and of Dodonaean Jupiter. But this whole passage of Theodoret, since it seems likely to throw some light on Clement, and perhaps from him … (continues)

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(5) ‹anchor: καὶ ἡ Κ.› · call in col 70

Καὶ ἡ Κ. EUSEB., JOAN.

"And the K(astalian spring)." So Eusebius, in the St John's manuscript.

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(6) ‹anchor: νάμ. μαντικά› · call in col 70

Νάμ. μαντικά. Τὰ μαντ. νάματα, EUS., JOAN.

"Prophetic streams." Eusebius, in the St John's manuscript: "the prophetic streams" (with the article and the words reversed).

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(7) ‹anchor: Χρηστήρια› · call in col 70

Χρηστήρια. Μυστήρια, JOAN. Porro cum ea Clemens enumerasset oracula, quae per res inanimas, velut instrumenta, sc. tripodem, lebetem, fontem, etc., futura praedicebant; jam pergit ad ἄλλην, ut vocat, μαντικήν, qua daemones ipsis hominibus futurorum scientiam afflatu suo indebant; mox ad tertiam μαντικῆς speciem transiturus, qua ipsi homines ex avium volatu, prodigiis, aliisve rebus futura conjectabant.

"Oracles." The St John's manuscript has μυστήρια ("mysteries"). Further: Clement, having listed the oracles that foretold the future through lifeless things as instruments, namely the tripod, the cauldron, the spring, etc., now passes to "another divination", as he calls it, by which demons put knowledge of the future into men themselves by their inspiration; and he will shortly pass to a third kind of divination, by which men themselves guessed the future from the flight of birds, from portents or from other things.

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(8) ‹anchor: Διδυμέα› · call in col 70

Διδυμέα. Fed. Morello, professori regio, doctissimo viro legendum videtur Δωδωνέα, ex Cicerone lib. I De divinat., Arnob., lib. VI et aliis. COLLECT. Verum nulla est causa, ob quam recepta lectio mutari debeat. Non enim de oraculo Dodonaeo loquitur, quod supra memoravit; sed de Apollinis oraculis. Is autem non solum dicitur Διδυμαῖος, ut in Theodoreti verbis ante citatis, sed etiam Διδυμεύς. Vid. Stephanus De urb.

"Didymean." To Fed. Morel, the king's professor, a most learned man, it seems one should read Δωδωνέα ("Dodonaean"), from Cicero, On Divination I, Arnobius VI, and others. Collect. But there is no reason why the received reading should be changed. For he is not speaking of the oracle of Dodona, which he mentioned above, but of Apollo's oracles. And Apollo is called not only Didymaios, as in the words of Theodoret quoted above, but also Didymeus. See Stephanus, On Cities.

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(9) ‹anchor: Ἀμφιάρεω› · call in col 70

Ἀμφιάρεω. Ἀμφιάρεων. EUSEB.

"Of Amphiaraus." Eusebius has Ἀμφιάρεων.

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(10) ‹anchor: Τὸν Ἀπόλλω› · call in col 70

Τὸν Ἀπόλλω. Forte glossema est. Quorsum enim post Clarium, Pythium, Didymea, quae omnia sunt Apollinis cognomenta, ejusdem Apollinis nominatim meminisse? VIGER.

"Apollo." Perhaps a gloss. For why mention Apollo by name after the Clarian, the Pythian and the Didymean, which are all Apollo's surnames? Viger.

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(11) ‹anchor: Καὶ τερατοσκόπους› · call in col 70

Καὶ τερατοσκόπους. Καί omittit Joan., τεροσκόπους Nov.

"And readers of portents." The St John's manuscript omits καί; the New manuscript has τεροσκόπους [sic].

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(12) ‹anchor: Κριτὰς ἀνιέρου› · call in col 70

Κριτὰς ἀνιέρου. Κριτὰς τοὺς ἀνιέρους legunt Euseb., Joan. Verum recepta Clementis lectio significantior et gravior est. VIGER.

"Judges of the unholy …" Eusebius, in the St John's manuscript, reads "the unholy judges". But Clement's received reading is more expressive and weightier. Viger.

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(13) ‹anchor: Τυῤῥηνῶν νεκυομαντεῖαι› · call in col 70

Τυῤῥηνῶν νεκυομαντεῖαι. Haec in Odyssea late describuntur, quo loco Ulysses ad inferos descendit. Vid. Archaeologiae nostrae lib. II.

"The necromancies of the Etruscans." These are described at length in the Odyssey, where Ulysses goes down to the underworld. See book II of our Archaeologia.

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(14) ‹anchor: Σκότῳ παραδιδόσθων› · call in col 70

Σκότῳ παραδιδόσθων. Σκότει παραδεδόσθων Euseb., Joan.

"Let them be handed over to darkness." Eusebius, in the St John's manuscript, has σκότει παραδεδόσθων (the perfect).

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(15) ‹anchor: Σοφιστήρια› · call in col 70

Σοφιστήρια. Subjungitur in ms. Nov. Euseb. et Joan. haec sententiola, καὶ πλάνης ἀκράτου κυβευτήρια, et comparatae ad purum putumque fraudem quasi aleae officinae. Quae quidem, ut Vigero non immerito videtur, plane est Clementis ex genio, et fortasse propter ὁμοιοτέλευτον excidit. Quamvis nec impressae Clementis editiones, nec Eusebii Montac. codex agnoscant.

"Schools of sophistry." The New manuscript, Eusebius, and the St John's manuscript add this little phrase: "and gaming-houses of undiluted error", that is, as it were dicing-shops set up for sheer fraud. As Viger rightly thinks, this is entirely in Clement's manner and perhaps dropped out because of the like ending. Neither the printed editions of Clement nor Eusebius's Montacutian manuscript have it, however.

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(16) ‹anchor: Αἱ› · call in col 70

Αἱ. Omittunt Euseb., Joan.

"The." Eusebius, in the St John's manuscript, omits the article.

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(17) ‹anchor: Ἐξορχήσομαι› · call in col 70

Ἐξορχήσομαι. Ea voce Clemens alias usus est; ut Paedag. lib. III, cap. 3, pag. 225: Τῆς φύσεως τὰ ἀπόῤῥητα εἰς τὸ συμφανὲς ἀπογυμνοῦντας, ἐξορχουμένους, naturae arcana palam denudantes, prodentes; et Strom. I, pag. 279: Μέγας ὁ κίνδυνος τὸν ἀπόῤῥητον ὡς ἀληθῶς τῆς ὄντως φιλοσοφίας λόγον ἐξορχήσασθαι. Magnum est periculum vere arcanam verae philosophiae rationem propalare. Tatianus, perinde ac Clemens, ait quemdam ἐξορχήσασθαι μυστήρια, mysteria propalasse, pag. 95, edit. Oxon. Est itaque ἐξορχήσασθαι, temere, quae tacenda fuerant, enuntiare, atque sic ea ridenda proponere; sumpta ab illis metaphora, qui extra templi vestibulum sacras choreas celebrabant. Hesychius, Ἐξορχήσομαι, χλευάζω, ὑβρίζω: ubi scribendum, mutato tempore, χλευάσω, ὑβρίσω. Suidas, Ἐξωρχησάμην· Πρὸς ὃν ἐξωρχησάμην τὰ τέως ἀνέκπυστα, ἐξεφαύλισα, κατέπαιξα. Καὶ αὖθις· Ὁ δὲ μεθυσθεὶς ἐν τῇ οἰκίᾳ Πουλτίωνος τοῦ παρασίτου τὰ μυστήρια ἐξωρχήσατο· ἀντὶ τοῦ ἐξεμυκτήρισεν, ἔκπυστα ἐποίησεν. Ad quem locum adnotavit Kusterus, fragmentum id intelligendum esse de Alcibiade, qui in domo Pultionis, vel potius Polytionis, mysteria Cereris enuntiasse et derisisse legitur. Vide Andociden De mysteriis, pag. 2, et Plutarchum in Alcibiade, pag. 200. Mox pro ἀνὰ τὸν τῆς ἀληθείας λόγον, Lowthius legere maluit μὰ τόν, etc.

"I will dance out (the secrets)." Clement uses this word elsewhere: Paedagogus III, 3, p. 225, "laying bare the secrets of nature openly, dancing them out", that is, exposing, betraying them; and Stromata I, p. 279: "Great is the danger of dancing out the truly secret word of the true philosophy," that is, of divulging it. Tatian, like Clement, says that someone "danced out the mysteries", that is, divulged them (p. 95, Oxford edition). So ἐξορχήσασθαι is rashly to utter what should have been kept silent, and so expose it to ridicule; the metaphor is taken from those who performed the sacred dances outside the temple porch. Hesychius: "I will dance out: I mock, I insult", where the tense should be changed to "I will mock, I will insult". Suidas: "I danced out: to whom I divulged things hitherto unknown, belittled them, made sport of them. And again: Having got drunk in the house of Pultion the parasite, he danced out the mysteries; that is, he jeered at them, made them public." On that passage Küster noted that the fragment is to be understood of Alcibiades, who is said to have divulged and mocked the mysteries of Ceres in the house of Pultion, or rather Polytion. See Andocides, On the Mysteries, p. 2, and Plutarch, Alcibiades, p. 200. Shortly after, for "according to the word of truth", Lowth preferred to read "by the (word)", etc.

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(24) [the whole note lies above the rendered crop and is not visible] (printed under page 41)

(18) Ἐγκυκλήσω. Ἐγκεκλήσθω. Euseb., Joan. Scribendum videtur ἐκκυκλήσω, id est evolvam, explicabo. Qua voce Clemens usus est Strom. vii, p. 752: Οὐ γὰρ ἐκκυκλεῖν χρὴ τὸ μυστήριον, non enim evolvendum est mysterium. Solet etiam apud alios auctores ἐγκυκλεῖν pro ἐκκυκλεῖν poni, scriptorum, ut videtur, negligentia, Hesychius et Suidas ἐκκυκλεῖν expl. ἐκκαλύπτειν. Est autem vox scenica, significans in medium proferre, translatione ducta a machina theatrali, cujus versatione res oculis spectatorum exhibebantur. Inde ἐκκύκλημα, vel ἐγκύκλημα, ut a nonnullis scribitur, μηχάνημα ξύλινον τροχοὺς ἔχον, ὅπερ περιστρεφόμενον τὰ δοκοῦντα ἔνδον ὡς οἰκίᾳ πράττεσθαι, καὶ τοῖς θεαταῖς ἐδείκνυεν· machina lignea rotas habens, quae conversa ea, quae intus ut in aedibus geri videbantur, spectatoribus ostendebat; ut ait Scholiastes in Aristophanis Acharn. p. 392, et ex eo Suidas v. Ἐγκυκληθῆναι. Quo loco καὶ delendum post πράττεσθαι. Conf. etiam Pollux lib. iv, et Casaubonus in Athenaei lib. viii, cap. 15.

(18) Ἐγκυκλήσω. Eusebius and Joannes have Ἐγκεκλήσθω. It seems one should write ἐκκυκλήσω, that is, 'I will unroll, I will lay open'. Clement used this word in Stromata VII, p. 752: 'For one must not roll out the mystery', for the mystery is not to be unrolled. In other authors too ἐγκυκλεῖν is commonly put for ἐκκυκλεῖν, through the carelessness, it seems, of copyists; Hesychius and Suidas explain ἐκκυκλεῖν as ἐκκαλύπτειν. It is, moreover, a term of the stage, meaning 'to bring forth into view', by a metaphor drawn from the theatrical machine by whose turning things were displayed to the eyes of the spectators. Hence ἐκκύκλημα, or ἐγκύκλημα as some write it, 'a wooden machine with wheels, which, being turned about, showed to the spectators the things that seemed to be done within, as in a house': a wooden machine having wheels which, when turned, showed the spectators what seemed to be going on inside, as in a house; so says the scholiast on Aristophanes, Acharnians, p. 392, and Suidas from him, s.v. Ἐγκυκληθῆναι. In which passage καὶ should be deleted after πράττεσθαι. Compare also Pollux, book IV, and Casaubon on Athenaeus, book VIII, ch. 15.

(19) Μαινόλην. Μανώμην Nov. mendose. Mox Βάχχοις pro Βάκχοι. Euseb., Joan.

(19) Μαινόλην. Nov. has Μανώμην, wrongly. Next, Βάχχοις for Βάκχοι: Eusebius, Joannes.

(20) Ὠμοφαγίᾳ. In festis Bacchi insanientium more crudas carnes devorabant. Hinc Bacchus Ὠμοφάγος et Ὠμηστής, de quibus nominibus vid. Archaeologia nostra lib. ii, ubi de Bacchi festis agitur. Julius Firmicus de Bacchi festis agens: Cretenses, inquit, ut furentis tyranni saevitiam mitigarent, festos funeris (sc. Bacchi a Titanibus discerpti) dies statuunt, et annum sacrum trieterica consecratione componunt, omnia per ordinem facientes, quae puer (Bacchus) moriens aut fecit, aut passus est: vivum laniant dentibus taurum, crudeles epulas annuis commemorationibus excitantes, etc.

(20) Ὠμοφαγίᾳ. At the feasts of Bacchus they devoured raw flesh after the manner of madmen. Hence Bacchus is called Ὠμοφάγος and Ὠμηστής ('Eater of raw flesh'), on which names see our Archaeologia, book II, where the feasts of Bacchus are treated. Julius Firmicus, dealing with the feasts of Bacchus, says: 'The Cretans, in order to appease the cruelty of the raging tyrant, appoint festal days of the funeral (namely of Bacchus torn in pieces by the Titans), and make up a sacred year with a triennial consecration, doing in order all the things which the boy (Bacchus) either did or suffered in dying: they tear a live bull with their teeth, reviving cruel banquets in yearly commemorations', etc.

(21) Ἄγοντες. Ἀγόντων scripsit aliquis in margine Joan. Mox χρεανομίας, pro χρεωνομίας, habent Euseb., Joan.

(21) Ἄγοντες. Someone has written Ἀγόντων in the margin of Joannes. Next, Eusebius and Joannes have χρεανομίας for χρεωνομίας.

(22) Τῶν φόνων. Τῶν φόρων Eusebius. At Clementis lectionem sequitur codex Montac., φωνῶν etiam habet Joan. Arnobius tamen lib. v, legisse visus est τῶν ἐρίφων· haedos enim reddidit: quod etiam, ait Vigerus, magis placet; nam et illud: χρεανομία φόνων, admodum insolens; et haedis optime cum illis Bacchi sacris convenit.

(22) Τῶν φόνων. Eusebius has Τῶν φόρων. But Montagu's codex follows Clement's reading, and Joannes too has φωνῶν. Arnobius, however, in book V, seems to have read τῶν ἐρίφων, for he rendered it 'kids': which, says Viger, is also preferable; for the phrase χρεανομία φόνων is quite unusual, and kids agree excellently with those rites of Bacchus.

(23) Ἀνεστεμμένοι τοῖς ὄφεσιν. Arnobius lib. v: Bacchanalia etiam praetermittemus inania, quibus nomen Omophagiis Graecum est, in quibus furore mentito, et sequestrata pectoris sanitate, circumplicatis vos anguibus, atque ut vos plenos Dei numine ac majestate doceatis, caprorum reclamantium viscera cruentatis oribus dissipatis. Sic apud Nonnium citatur e Lycurgo Naevii versus h. c, qui forte huc pertinet: Alte jugatos angues in se gerunt. Plutarchus in Alexandro de Olympiade verba faciens, quae Bacchi sacris addicta erat, et Maenadum more dracones alebat: Οἱ πολλοὶ περιελιττόμενοι θύρσοις τῶν γυναικῶν καὶ τοῖς στεφάνοις, ἐξέπληττον τοὺς ἄνδρας. Collect.

(23) Ἀνεστεμμένοι τοῖς ὄφεσιν. Arnobius, book V: 'We shall pass over also the empty Bacchanalia, which bear the Greek name of Omophagia, in which with feigned frenzy, and soundness of mind set aside, you wreathe yourselves with snakes, and, to show yourselves full of the godhead and majesty of the god, tear apart with bloodied mouths the entrails of bleating goats.' So in Nonius a verse of this kind is cited from the Lycurgus of Naevius, which perhaps belongs here: 'They bear on themselves snakes yoked on high.' Plutarch in the Alexander, speaking of Olympias, who was devoted to the rites of Bacchus and kept serpents after the manner of the Maenads: 'The many, coiling themselves about the women's thyrsi and garlands, terrified the men.' Collect.

(24) Ἐπολολύζοντες Εὐ. Ἐπολολύζοντες Εὐαν· Εὐαν· ἐκείνην δὲ ἥν, etc. Nov. Non male.

(24) Ἐπολολύζοντες Εὐ. Nov. reads 'shouting Euan! Euan!, her whom', etc. Not badly.

(25) Παρηκολούθησε. Addit Eusebius, καὶ ὁ θάνατος ἐπηκολούθησε· et mors insecuta est; quod propter ὁμοιοτέλευτον excidisse videtur ex Clemente: unde factum etiam est, ut posterius illud Εὐαν ex Eusebii codicibus eliminaretur. Utroque loco ms. Joan. cum impressis Eusebii codd. consentit.

(25) Παρηκολούθησε. Eusebius adds 'and death followed', and death came after; which seems to have fallen out of Clement through the like ending: whence it also came about that the second Εὐαν was expelled from the codices of Eusebius. In both places the manuscript of Joannes agrees with the printed codices of Eusebius.

(26) Τὸ Εὔια δασυνόμενον. Gen. III, v. 1, serpens Hebraice dicitur נחש, at in Chaldaica paraphrasi חויא. Item Exod. IV, 3, ut quidem vult A. Mazius a verbo חוי, nuntiavit, judicavit: q. d. Nuntium; quod nuntiavit ipsi חוה, Chavae, Evae, fructum vetitum. Unde Bar-Cepha Syrus eam dictam putat ab indicatione, Hebraei a vita. Est ergo Syro-Chaldaica vox Chevia; sed et alibi saepe Hebraea lingua dicitur Syriaca, ut in Actis apost. Epiphanius in Epitome librorum contra haereses: Καὶ τὴν χρεωνομίαν μυοῦντες τοὺς ὄφεις ἀνεστεμμένοι, εὐάζοντες τὸ Οὐά, Οὐάν, ἐκείνην τὴν Εὔαν ἔτι, τὴν διὰ τοῦ ὄφεως ἀπατηθεῖσαν, ἐπικαλούμενοι, ἢ διὰ τῆς δασείας φωνῆς τὸν ὄφιν ἀπὸ τῆς Ἑβραΐδος εἰς ἑαυτῶν πλάνην κικλήσκοντες. Εὔα γὰρ κατὰ τὴν ψιλὴν ἀπόδοσιν τὴν γυναῖκα, κατὰ δὲ τὴν δασεῖαν Εὔια τὸν ὄφιν παῖδες Ἑβραίων ὀνομάζουσι. Hoc Epiphanius atque Eusebius a Clemente acceperunt. Caeterum quod Evae nomen scribi dicitur cum spiritu leni, non, opinor, viris doctis probabitur; multo minus J. Drusii opinio, qui Evantes inde putat appellatas, et Graecae vocis etymologiam quaerit in Syria, lib. i Animadvers., cap. 53. Collect. Theophilus Antiochenus, lib. ii ad Autolycum, pag. 104: Ταύτην τὴν Εὔαν, διὰ τὸ ἀρχῆθεν πλανηθῆναι ὑπὸ τοῦ ὄφεως, καὶ ἀρχηγὸν ἁμαρτίας γεγονέναι, ὁ κακοποιὸς δαίμων, ὁ καὶ Σατὰν καλούμενος, ὁ τότε διὰ τοῦ ὄφεως λαλήσας αὐτῇ, ἕως γὰρ τοῦ δεῦρο ἐνεργῶν ἐν τοῖς ἐνθουσιαζομένοις ὑπ' αὐτοῦ ἀνθρώποις, Εὔαν ἐκκαλεῖται. Hanc Evam principem et caput peccati (quia seducta est a serpente, per quem maleficus Diabolus locutus est, qui diabolus et Satan vocatur, et usque adhuc operatur in iis, qui ipsius spiritu aguntur) diabolus non cessat vocare. At Hesychius Εὐάν, inquit, ὁ κισσὸς ὑπὸ Ἰνδῶν. Quo facit, quod Bacchus in expeditione Indica hedera coronatus fuerit, ut in fabulis est.

(26) Τὸ Εὔια δασυνόμενον. In Gen. 3:1 the serpent is called in Hebrew נחש, but in the Chaldee paraphrase חויא. Likewise in Exod. 4:3, as indeed A. Masius holds, from the verb חוי, 'he announced, he declared': as if to say 'Messenger'; because it announced the forbidden fruit to חוה, Chava, Eve. Whence Bar-Cepha the Syrian thinks she was named from 'declaring', the Hebrews from 'life'. It is therefore a Syro-Chaldaic word, Chevia; but elsewhere too the Hebrew tongue is often called Syriac, as in the Acts of the Apostles. Epiphanius, in the Epitome of the books against the heresies: 'And, wreathed with serpents, initiating into the distribution of flesh, crying "Euoi", "Oua, Ouan", still invoking that Eve who was deceived through the serpent, or calling, in their error, upon the serpent by the rough-breathed word from the Hebrew. For with the smooth pronunciation the children of the Hebrews name the woman Eua, but with the rough Heuia the serpent.' Epiphanius and Eusebius took this from Clement. For the rest, the statement that Eve's name is written with the smooth breathing will not, I think, be approved by learned men; much less the opinion of J. Drusius, who thinks the Evantes were named from it, and seeks the etymology of a Greek word in Syria, Animadversiones book I, ch. 53. Collect. Theophilus of Antioch, Ad Autolycum book II, p. 104: 'This Eve, because she was led astray by the serpent from the beginning and became the leader in sin, the evil-working demon, who is also called Satan, who then spoke to her through the serpent, and who works even until now in the men possessed by him, invokes as Eve.' This Eve, the beginning and head of sin (because she was seduced by the serpent, through which the malicious Devil spoke, who is called devil and Satan, and works even until now in those who are driven by his spirit), the devil does not cease to invoke. But Hesychius says: 'Euan: the ivy, among the Indians.' To this it is relevant that Bacchus, as the fables have it, was crowned with ivy on his Indian expedition.

(27) Δρᾶμα ἤδη. Δρᾶμα ἤδη ἐγενέσθην· μυστικὴν καὶ τὴν, etc. Joan.

(27) Δρᾶμα ἤδη. Joannes reads Δρᾶμα ἤδη ἐγενέσθην· μυστικὴν καὶ τὴν, etc.

(28) Μύσους. Μίσους Nov. Mox pro Μυοῦντος Eusebius habet Μυσοῦντος. Item κυνηγίῳ, pro κυνηγί… Nov.

(28) Μύσους. Nov. has Μίσους. Next, for Μυοῦντος Eusebius has Μυσοῦντος. Likewise κυνηγίῳ for κυνηγί… Nov.

<!-- note: these are the page-foot notes of page 41 (cols 71–72), not editors' prose in the column. All calls (18)–(28) stand in the Greek text of col. 72; filed here at col. 71 as instructed. Left foot column: notes 18–22 and the start of 23; right foot column: end of 23 (from "Bacchi sacris addicta erat"), 24–28. Contrary to the brief, notes 18, 24 and 25 are complete in these images and 23 finishes at the head of the right foot column. Only the last word of 28 (after "pro κυνηγί") is cut/illegible at the page edge, marked "…". Note 26's Hebrew read as printed: נחש, חויא, חוי, חוה. -->

(18) [number inferred; the note's opening lies above the rendered crop and is not visible] ‹anchor: not visible› · call in col 72

… das ἐκκυκλεῖν expl. ἐκκαλύπτειν. Est autem vox scenica, significans in medium proferre, translatione ducta a machina theatrali, cujus versatione res oculis spectatorum exhibebantur. Inde ἐκκύκλημα, vel ἐγκύκλημα, ut a nonnullis scribitur, μηχάνημα ξύλινον τροχοὺς ἔχον, ὅπερ περιστρεφόμενον τὰ δοκοῦντα ἔνδον ὡς οἰκίᾳ πράττεσθαι, καὶ τοῖς θεαταῖς ἐδείκνυεν· machina lignea rotas habens, quae conversa ea, quae intus ut in aedibus geri videbantur, spectatoribus ostendebat; ut ait Scholiastes in Aristophanis Acharn. p. 392, et ex eo Suidas v. Ἐγκυκληθῆναι. Quo loco καί delendum post πράττεσθαι. Conf. etiam Pollux lib. IV, et Casaubonus in Athenaei lib. VIII, cap. 15.

[opening not visible] … explains ἐκκυκλεῖν ("to wheel out") as ἐκκαλύπτειν ("to uncover"). It is a stage word meaning "to bring out into view", a metaphor from the theatre machine by whose turning things were displayed to the spectators' eyes. Hence ἐκκύκλημα, or ἐγκύκλημα as some write it: "a wooden machine with wheels which, when turned round, showed the spectators what seemed to be going on inside, as in a house", as the scholiast on Aristophanes' Acharnians says (p. 392), and Suidas after him, under the word "to be wheeled in". In that passage καί is to be deleted after πράττεσθαι. Compare also Pollux, Book IV, and Casaubon on Athenaeus VIII, 15.

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(19) ‹anchor: Μαινόλην› · call in col 72

Μαινόλην. Μανιώμην Nov. mendose. Mox Βάκχοις pro Βάκχοι. Euseb., Joan.

"Raving." The New manuscript has μανιώμην, wrongly. Shortly after, Eusebius, in the St John's manuscript, has Βάκχοις for Βάκχοι.

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(20) ‹anchor: Ὠμοφαγίᾳ› · call in col 72

Ὠμοφαγίᾳ. In festis Bacchi insanientium more crudas carnes devorabant. Hinc Bacchus Ὠμοφάγος et Ὠμηστής, de quibus nominibus vid. Archaeologia nostra lib. II, ubi de Bacchi festis agitur. Julius Firmicus de Bacchi festis agens: Cretenses, inquit, ut furentis tyranni saevitiam mitigarent, festos funeris (sc. Bacchi a Titanibus discerpti) dies statuunt, et annum sacrum trieterica consecratione componunt, omnia per ordinem facientes, quae puer (Bacchus) moriens aut fecit, aut passus est: vivum laniant dentibus taurum, crudeles epulas annuis commemorationibus excitantes, etc.

"By eating raw flesh." At the feasts of Bacchus they devoured raw flesh in the manner of madmen. Hence Bacchus is called Omophagos and Omestes ("Eater of raw flesh"); on these names see our Archaeologia, book II, where the feasts of Bacchus are treated. Julius Firmicus, treating of the feasts of Bacchus, says: "The Cretans, to soothe the savagery of the raging tyrant, appoint festal days of the funeral (that is, of Bacchus torn apart by the Titans), and arrange a sacred year with a triennial consecration, doing in order everything that the boy (Bacchus) either did or suffered in dying: they tear a living bull with their teeth, reviving the cruel banquet in yearly commemorations," etc.

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(21) ‹anchor: Ἄγοντες› · call in col 72

Ἄγοντες. Ἀγόντων scripsit aliquis in margine Joan. Mox κρεανομίας, pro κρεωνομίας, habent Euseb., Joan.

"Leading." Someone wrote ἀγόντων in the margin of the St John's manuscript. Shortly after, Eusebius, in the St John's manuscript, has κρεανομίας for κρεωνομίας ("distribution of flesh").

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(22) ‹anchor: Τῶν φόνων› · call in col 72

Τῶν φόνων. Τῶν φόρων Eusebius. At Clementis lectionem sequitur codex Montac., φονῶν etiam habet Joan. Arnobius tamen lib. V, legisse visus est τῶν ἐρίφων· haedos enim reddidit: quod etiam, ait Vigerus, magis placet; nam et illud: κρεανομία φόνων, admodum insolens; et haedis optime cum illis Bacchi sacris convenit.

"Of the slaughters." Eusebius has τῶν φόρων. But the Montacutian manuscript follows Clement's reading, and the St John's manuscript also has φονῶν. Arnobius, Book V, however, seems to have read τῶν ἐρίφων, "of the kids", for he rendered it "kids"; and this, says Viger, is more pleasing; for the phrase "distribution of the flesh of slaughters" is very unusual, while kids suit those rites of Bacchus perfectly.

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(23) ‹anchor: Ἀνεστεμμένοι τοῖς ὄφεσιν› · call in col 72

Ἀνεστεμμένοι τοῖς ὄφεσιν. Arnobius lib. V: Bacchanalia etiam praetermittemus inania, quibus nomen Omophagiis Graecum est, in quibus furore mentito, et sequestrata pectoris sanitate, circumplicatis vos anguibus, atque ut vos plenos Dei numine ac majestate doceatis, caprorum reclamantium viscera cruentatis oribus dissipatis. Sic apud Nonnium citatur e Lycurgo Naevii versus hic, qui forte huc pertinet: Alte jugatos angues in se gerunt. Plutarchus in Alexandro de Olympiade verba faciens, quae [the end of this note lies above the rendered crop of the right-hand column and is not visible]

"Crowned with snakes." Arnobius, Book V: "We shall pass over also the empty Bacchanalia, whose Greek name is Omophagia, in which, with feigned frenzy and with soundness of mind set aside, you wrap yourselves round with snakes, and, to show yourselves full of the godhead and majesty of the god, you tear apart with bloodied mouths the entrails of bleating goats." So too Nonius quotes this line from Naevius's Lycurgus, which perhaps belongs here: "They bear snakes yoked high upon themselves." Plutarch, in the Alexander, speaking of Olympias, who … [the rest not visible]

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(25) [number inferred; the note's opening lies above the rendered crop and is not visible] ‹anchor: not visible› · call in col 72

… νατος ἐπηκολούθησε· et mors insecuta est; quod propter ὁμοιοτέλευτον excidisse videtur ex Clemente: unde factum etiam est, ut posterius illud Εὐὰν ex Eusebii codicibus eliminaretur. Utroque loco ms. Joan. cum impressis Eusebii codd. consentit.

[opening not visible] … "(death) followed", that is, and death ensued; which seems to have dropped out of Clement because of the like ending; and so it also came about that the second "Euan" was removed from the manuscripts of Eusebius. In both places the St John's manuscript agrees with the printed texts of Eusebius.

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(26) ‹anchor: Τὸ Εὔια δασυνόμενον› · call in col 72

Τὸ Εὔια δασυνόμενον. Gen. III, v. 1, serpens Hebraice dicitur נחש, at in Chaldaica paraphrasi חויא. Item Exod. IV, 3, ut quidem vult A. Mazius a verbo חוה, nuntiavit, judicavit: q. d. Nuntium; quod nuntiavit ipsi חוה, Chavae, Evae, fructum vetitum. Unde Bar-Cepha Syrus eam dictam putat ab indicatione, Hebraei a vita. Est ergo Syro-Chaldaica vox Chevia; sed et alibi saepe Hebraea lingua dicitur Syriaca, ut in Actis apost. Epiphanius in Epitome librorum contra haereses: Καὶ τὴν κρεωνομίαν μυοῦντες τοὺς ὄφεις ἀνεστεμμένοι, εὐάζοντες τὸ Οὐά, Οὐά, ἐκείνην τὴν Εὔαν ἔτι, τὴν διὰ τοῦ ὄφεως ἀπατηθεῖσαν, ἐπικαλούμενοι, ἢ διὰ τῆς δασείας φωνῆς τὸν ὄφιν ἀπὸ τῆς Ἑβραΐδος εἰς ἑαυτῶν πλάνην κικλήσκοντες. Εὔα γὰρ κατὰ τὴν ψιλὴν ἀπόδοσιν τὴν γυναῖκα, κατὰ δὲ τὴν δασεῖαν Εὔια τὸν ὄφιν παῖδες Ἑβραίων ὀνομάζουσι. Hoc Epiphanius atque Eusebius a Clemente acceperunt. Caeterum quod Evae nomen scribi dicitur cum spiritu leni, non, opinor, viris doctis probabitur; multo minus J. Drusii opinio, qui Evantes inde putat appellatas, et Graecae vocis etymologiam quaerit in Syria, lib. I Animadvers., cap. 53. COLLECT. Theophilus Antiochenus, lib. II ad Autolycum, pag. 104: Ταύτην τὴν Εὔαν, διὰ τὸ ἀρχῆθεν πλανηθῆναι ὑπὸ τοῦ ὄφεως, καὶ ἀρχηγὸν ἁμαρτίας γεγονέναι, ὁ κακοποιὸς δαίμων, ὁ καὶ Σατὰν καλούμενος, ὁ τότε διὰ τοῦ ὄφεως λαλήσας αὐτῇ, ἕως γὰρ τοῦ δεῦρο ἐνεργῶν ἐν τοῖς ἐνθουσιαζομένοις ὑπ' αὐτοῦ ἀνθρώποις, Εὔαν ἐκκαλεῖται. Hanc Evam principem et caput peccati (quia seducta est a serpente, per quem maleficus Diabolus locutus est, qui diabolus et Satan vocatur, et usque adhuc operatur in iis, qui ipsius spiritu aguntur) diabolus non cessat vocare. At Hesychius Εὐάν, inquit, ὁ κισσὸς ὑπὸ Ἰνδῶν. Quo facit, quod Bacchus in expeditione Indica hedera coronatus fuerit, ut in fabulis est.

"Hevia, with the rough breathing." In Genesis 3:1 the serpent is called in Hebrew nachash, but in the Chaldee paraphrase chivya. So too Exodus 4:3, as A. Masius would have it, from the verb chavah, "he announced, he declared", as if to say "Messenger", because it announced to Chavah, Eve, the forbidden fruit. Hence the Syrian Bar-Cepha thinks she was named from "announcing", the Hebrews from "life". Chevia is therefore a Syro-Chaldaic word; but elsewhere too the Hebrew language is often called Syriac, as in the Acts of the Apostles. Epiphanius, in the Epitome of the books against heresies: "And initiating the distribution of flesh, crowned with snakes, crying Oua, Oua, invoking still that Eve who was deceived by the serpent, or, with the rough-breathed sound, calling on the serpent, from the Hebrew, to their own error. For the children of the Hebrews call the woman Eua with the smooth breathing, and the serpent Heuia with the rough." Epiphanius and Eusebius took this from Clement. But the statement that Eve's name is written with the smooth breathing will not, I think, win the approval of the learned; much less the opinion of J. Drusius, who thinks the Evantes (the bacchants) were named from it, and seeks the etymology of a Greek word in Syria (Animadversiones I, 53). Collect. Theophilus of Antioch, To Autolycus II, p. 104: "This Eve, because she was deceived from the beginning by the serpent and became the author of sin, the evil-doing demon, who is also called Satan, who then spoke to her through the serpent, calls on as Eve, for he works to this day in the men possessed by him." (The Latin renders: "This Eve, the beginning and head of sin, the devil does not cease to invoke, because she was seduced by the serpent, through which the malicious devil spoke, who is called devil and Satan, and works until now in those who are driven by his spirit.") But Hesychius says: "Euan: ivy, among the Indians." This bears on the fact that Bacchus was crowned with ivy on his Indian expedition, as the myths tell.

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(27) ‹anchor: Δρᾶμα ἤδη› · call in col 72

Δρᾶμα ἤδη. Δρᾶμα ἤδη ἐγενέσθην· μυστικὴν καὶ τὴν, etc. Joan.

"A drama now." The St John's manuscript reads: "they have now become a drama; and the mystic …", etc.

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(28) ‹anchor: Μύσους› · call in col 72

Μύσους. Μίσους Nov. Mox pro Μυοῦντος Eusebius habet Μυσοῦντος. Item κυνηγίῳ, pro κυνηγ[…] Nov.

"Of defilement." The New manuscript has μίσους ("of hatred"). Shortly after, for μυοῦντος Eusebius has μυσοῦντος. Likewise the New manuscript has κυνηγίῳ for κυνηγ[…] [the last word is abbreviated or damaged in the print and not legible].

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(29) ‹anchor: Λέγει, οὐ φθ.› · call in col 74

Λέγει, οὐ φθ. Λέγει, οὐ φθόνος· ὑμῶν δεδόξασται τὰ μ. Nov. Mox ἐπιτυμβίῳ φωνῇ καὶ τιμῇ. Joan., Euseb. Non male.

"He says, without grudging." The New manuscript reads: "He says, there is no grudging: your m(ysteries) have been glorified." Shortly after, Eusebius, in the St John's manuscript: "with a funeral cry and honour". Not badly.

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(30) ‹anchor: Μυθήρια› · call in col 74

Μυθήρια. Gulielmus Canterus, lib. VIII, cap. 18, Nov. lect. haec habet, quae huc pertinent: Hic, inquit, locus male a scriptoribus habitus pristinae restituetur integritati, si pro μυθήρια reponatur μαστήρια, quasi a venatione velit dicta Mysteria. Nam hoc eum velle, satis quae mox sequuntur indicant: Θηρεύουσι γὰρ, εἰ καὶ ἄλλοι τινὲς, ἀτὰρ δὴ καὶ οἱ μῦθοι οἱ τοιοίδε Θρᾳκῶν τοὺς βαρβαρικωτάτους. COLLECT. Verum μυθήρια ficta vox est, ἀπὸ τοῦ μυεῖν καὶ θηρεύειν· quasi etiam initiando venentur. Nihil ergo est, quamobrem μαστήρια reponatur; praesertim cum subjungat, θηρεύουσι γάρ. Dicendum enim potius fuisset, μαστεύουσι γάρ. Nunc τὸ μυθήρια cum τῷ θηρεύουσιν optime convenit. VIGER., SYLBURG. — Caeterum ne quis, ut nonnulli existimarunt, veram etymologiam mysteriorum hic tradi putet, advertendum est non tam grammaticum veriloquium, quam rhetoricam regulam a conjugatis argumentandi, aut a notatione nominis, ridendis his vocibus observari; in qua plerumque joco, aut non ita exacta statera res proferuntur; non enim magis haec sunt certa, quam illa apud Athenaeum lib. III Dionysium quemdam nomina nova finxisse: ut columnam, μενεκράτη, quod valida perduret; jaculum, βαλλάντιον, quod jaciatur in adversum: murium latebras, μυστήρια, quia μῦς τηροῦσι, mures servant. COLLECT.

"Mytheria." William Canter, New Readings VIII, 18, has the following, which bears on this: "This passage," he says, "badly treated by the scribes, will be restored to its original soundness if for μυθήρια we put μαστήρια, as if he means that 'mysteries' are named from hunting. That this is his meaning is shown clearly enough by what follows at once: 'For these myths of all things hunt the most barbarous of the Thracians.'" Collect. But μυθήρια is a coined word, from "initiating" and "hunting", as though they hunt by initiating. There is therefore no reason to substitute μαστήρια, especially since he adds "for they hunt"; for then he would rather have had to say "for they seek". As it is, μυθήρια fits "they hunt" perfectly. Viger, Sylburg. — But lest anyone think, as some have, that a true etymology of "mysteries" is given here, note that in mocking these words he is following not so much a grammarian's derivation as the rhetorical rule of arguing from related words, or from the meaning of a name; in which things are generally put forward in jest, or not weighed on so exact a scale. These are no more certain than the new words that a certain Dionysius, in Athenaeus III, coined: a column "menecrates" because it endures strongly; a javelin "ballantion" because it is hurled against the enemy; mouse-holes "mysteria" because they keep mice. Collect.

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(31) ‹anchor: Δή› · call in col 74

Δή. Δέ, Euseb. Neutrum habet Joan.

"Indeed." Eusebius has δέ. The St John's manuscript has neither.

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(32) ‹anchor: Ἑλλήνων τοὺς δεισιδαίμονας› · call in col 74

Ἑλλήνων τοὺς δεισιδαίμονας. G. Canterus, loco jam modo citato, putat aptius esse, τοὺς δεισιδαιμονεστάτους· eo nempe comparationis gradu, quo praecedit ἀνοητοτάτους· idemque sentiunt A. et SYLBURG. E contra pro ἀνοητοτάτους, aliquis adnotavit ἀνοήτους in margine Joan.

"The superstitious among the Greeks." G. Canter, in the passage just cited, thinks "the most superstitious" more fitting, in the same degree of comparison as the preceding "the most senseless"; A. and Sylburg agree. On the other hand, for "the most senseless" someone noted "senseless" in the margin of the St John's manuscript.

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(33) ‹anchor: Ὄλλοιτο οὖν› · call in col 74

Ὄλλοιτο οὖν. Ὄλοιτ' οὖν. JOAN.

"May he perish, then." The St John's manuscript has Ὄλοιτ' οὖν.

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(34) ‹anchor: Ἀπάτης› · call in col 74

Ἀπάτης. Τῆς ἀπάτης. Nov. Recte. Nam τῆς sequi solet τῆσδε ut paulo ante, τῆσδε τῆς γοητείας. Τῆς ἀτοπίας ἀνὴρ ἀνθρώποις habent Euseb., Joan.

"Of deceit." The New manuscript has τῆς ἀπάτης, rightly; for τῆς usually follows τῆσδε, as a little before, "of this sorcery". Eusebius, in the St John's manuscript, has "the man of absurdity to men".

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(35) ‹anchor: Μητρός› · call in col 74

Μητρός. Μύθους. Nov., Euseb., Joan. Dein καταδιδάξας, pro καταδείξας, JOAN. Sed in margine καταδείξας positum est.

"Of the mother." The New manuscript and Eusebius in the St John's manuscript have μύθους ("myths"). Then the St John's manuscript has καταδιδάξας ("having taught") for καταδείξας ("having shown"); but καταδείξας is set in the margin.

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(36) ‹anchor: Κινύρας› · call in col 74

Κινύρας. Κιννύρας, Joan. Conf. Julius Firmicus De errore prof. relig., pag. 22, edit. Lugd. Bat.; Arnobius, lib. V; Lucianus, De dea Syria. Mox, pro παραπεῖσαι, παραποιεῖσαι, et in margine παραπεῖσαι habet Joan.

"Cinyras." The St John's manuscript has Κιννύρας. Compare Julius Firmicus, On the Error of Profane Religions, p. 22 of the Leiden edition; Arnobius V; Lucian, On the Syrian Goddess. Shortly after, for παραπεῖσαι the St John's manuscript has παραποιεῖσαι, with παραπεῖσαι in the margin.

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(37) ‹anchor: Μελάμποδα› · call in col 74

Μελάμποδα. Diodorus Sic., lib. I, p. 87: Μελάμποδά φασιν ἐξ Αἰγύπτου μετενεγκεῖν τὰ Διονύσια νομιζόμενα τελεῖσθαι παρὰ τοῖς Ἕλλησι, καὶ τὰ περὶ Κρόνου μυθολογούμενα, καὶ τὰ περὶ Τιτανομαχίας, καὶ τὸ σύνολον τὴν περὶ τὰ πάθη τῶν θεῶν ἱστορίαν. Melampoda porro sancita Baccho sacra apud Graecos, et fabulosam de Saturno et Titanum pugna narrationem, adeoque totam de affectibus deorum historiam ex Aegypto traduxisse, perhibent. Mox, Ἀμυθάωνος pro Ἀμυθάονος, Euseb., Joan.

"Melampus." Diodorus Siculus I, p. 87: "They say that Melampus brought over from Egypt the rites of Dionysus customarily performed among the Greeks, the myths about Kronos and the war of the Titans, and in short the whole history of the sufferings of the gods." Shortly after, Eusebius, in the St John's manuscript, has Ἀμυθάωνος for Ἀμυθάονος.

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(38) ‹anchor: Τούτους ἔγωγ' ἄν› · call in col 74

Τούτους ἐγώγ' ἄν. Ἔγωγε τούτους ἄν, Joan.

"These I would …" The St John's manuscript has "I would these" (word order changed).

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(39) ‹anchor: τὰ ὄργια› · call in col 74

Ὄργια. Ἔργα in marg. Joan.

"Orgies." The margin of the St John's manuscript has ἔργα ("works").

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(40) ‹anchor: τοῖς τιμωμένοις› · call in col 74

Τοῖς τιμ. Τοῖς omittunt Nov., Euseb., Joan. Mox ἀγορεύσω, pro ἀγορεύω, Euseb., Joan.

"To those honoured." The New manuscript and Eusebius in the St John's manuscript omit τοῖς. Shortly after, Eusebius, in the St John's manuscript, has ἀγορεύσω ("I will proclaim") for ἀγορεύω ("I proclaim").

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(41) ‹anchor: ἀφρογενής τε› · call in col 74

Ἀφρογενής τε. Τε omittunt Euseb., Joan. Conf. Homeri Iliad. Γ, ibique vetus Scholiastes, et Hesiodi Theogonia a v. 188 ad v. 201. Mox καὶ Κινύρᾳ pro ἡ Κινύρᾳ, Euseb., Joan.

"Foam-born." Eusebius, in the St John's manuscript, omits τε. Compare Homer, Iliad III (Γ), and there the old scholiast; and Hesiod, Theogony 188–201. Shortly after, Eusebius, in the St John's manuscript, has "and to Cinyras" for "the … to Cinyras".

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(42) ‹anchor: Ὡς ἀσελγ.› · call in col 76

Ὡς ἀσελγ. Ὡς omittunt Euseb. et Joan., sed in margine aliquis posuit. Mox λέγεται pro γίνεται, Joan.; sed γίνεται in margine scriptum est. Dein καρπός· ἐν ταῖς τελεταῖς ταύτης, Nov.; quin etiam τελεταῖς et ταύτης conjungunt Euseb., Joan. Recte, unde id in versione expressum est.

"As (of) lewd …" Eusebius and the St John's manuscript omit ὡς, but someone has put it in the margin. Shortly after, the St John's manuscript has λέγεται ("is said") for γίνεται ("becomes"), though γίνεται is written in the margin. Then the New manuscript reads "fruit: in the rites of this (goddess)"; indeed Eusebius, in the St John's manuscript, also joins "rites" and "of this". Rightly; and so it has been rendered in the translation.

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(43) ‹anchor: Νόμισμα› · call in col 76

Νόμισμα. Julius Firmicus loco superius citato: Statuisse etiam, ut quicunque initiari vellet, secreto Veneris sibi tradito, assem in manum mercedis nomine deae daret. Arnobius, lib. V: Necnon et Cypriae Veneris abstrusa illa mysteria praetereamus: quorum conditor indicatur Cinyras rex fuisse: in quibus sumentes ea, certas stipes inferunt ut meretrici, et referunt phallos propitii numinis signa donatos.

"A coin." Julius Firmicus, in the passage cited above: "He also ordained that whoever wished to be initiated, once the secret of Venus had been handed to him, should give a copper coin into the goddess's hand by way of a fee." Arnobius, Book V: "Let us also pass over those hidden mysteries of Cyprian Venus, whose founder is said to have been King Cinyras: in which those who receive them bring fixed payments, as to a harlot, and carry away phalli given as tokens of the deity's favour."

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(44) ‹anchor: Ἑταίρᾳ› · call in col 76

Ἑταίρᾳ. Ἑταίρας Nov., ἑτέρᾳ Joan., mendose. Solent enim αι et ε ob similitudinem pronuntiationis confundi.

"To a courtesan." The New manuscript has ἑταίρας; the St John's manuscript ἑτέρᾳ ("to another"), wrongly. For αι and ε are commonly confused because they are pronounced alike.

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(45) ‹anchor: Δηοῦς› · call in col 76

Δηοῦς. Arnobius hoc argumentum copiose tractat lib. V, qui, cum Clemente collatus, lucem dabit accipietque invicem. Conf. etiam Lycophronis Cassandrae v. 698 et 1176; et ibi Tzetzae scholia.

"Of Deo." Arnobius treats this subject at length in Book V; compared with Clement, he will give and receive light in turn. Compare also Lycophron, Cassandra, lines 698 and 1176, and there the scholia of Tzetzes.

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(46) ‹anchor: Κυβέλη› · call in col 76

Κυβέλη. Κυβέλλη, Euseb., Joan.

"Cybele." Eusebius, in the St John's manuscript, has Κυβέλλη.

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(47) ‹anchor: Κἂν μὴ γελᾶσαι ἔπεισιν ὑμῖν› · call in col 76

Κἂν μὴ γελᾶσαι ἔπεισιν ὑμῖν. Sic legunt Clementis codices, pleniore et illustriore sensu quam Eusebius; καὶ μὴ γελασείουσιν ὑμῖν, Viger.; κἂν μὴ γελασείουσιν, Nov.

"Even if it does not occur to you to laugh." So the manuscripts of Clement read, with a fuller and clearer sense than Eusebius; Viger's Eusebius has "and to you who do not wish to laugh"; the New manuscript "even if to those who do not wish to laugh".

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(48) ‹anchor: Ἐκ τυμπάνου ἔφαγον› · call in col 76

Ἐκ τυμπάνου ἔφαγον. Sequentem mysteriorum formulam Jul. Firmicus, in lib. De errore profan. relig., cap. 10, paulo aliter citat: Libet nunc explanare, quibus se signis vel quibus symbolis miseranda hominum turba cognoscat. Habent enim propria signa, propria responsa, quae illis in ipsis sacrilegiorum coetibus diaboli tradidit disciplina. In quodam templo ut in interiores partes homo moriturus possit admitti, dicit: « De tympano manducavi, de cymbalo bibi, et religionis secreta perdidici. » Quod Graeco sermone dicitur, ἐκ τυμπάνου βέβρωκα, ἐκ κυμβάλου πέπωκα, γέγονα μυστικός. COLLECT., SYLB.

"I ate from the drum." Julius Firmicus, On the Error of Profane Religions, ch. 10, quotes the following formula of the mysteries a little differently: "I wish now to explain by what signs or what passwords the pitiable crowd of men recognise one another. For they have their own signs, their own responses, which the devil's teaching has handed to them in those very gatherings of sacrilege. In a certain temple, so that the man who is to die may be admitted to the inner parts, he says: 'I have eaten from the drum, I have drunk from the cymbal, and I have learnt the secrets of the religion.'" In Greek this is: "I have eaten from the drum, I have drunk from the cymbal, I have become an initiate." Collect., Sylburg.

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(49) ‹anchor: Ἐκερνοφόρησα› · call in col 76

Ἐκερνοφόρησα. Olim scriptum fuit ἐκιρνοφόρησα, tam apud Clementem, quam Eusebium. Nostram lectionem debemus P. Leopardo, lib. IV, c. 2, Emendat. Athenaeus, lib. XI: Τὸ κέρνος, ἀγγεῖον κεραμοῦν, ἔχον ἐν αὐτῷ κοτυλίσκους· cernos, vas fictile, cui agglutinatae sunt exiguae cotylae multae, in quibus alba sunt papavera, triticum, farra, mel, oleum. His vescitur, qui fert cernos, ut et qui cistam gestaverit. Pollux, lib. IV: Τὸ γὰρ κερνοφόρον ὄρχημα οἶδα ὅτι κέρνα ἢ ἐσχαρίδας ἔφερον (ms. φέροντες), κέρνα δὲ ταῦτα ἐκάλεῖτε. Hesychius, κερνοφόρος, ὁ τὰς θυσίας ἄγων. Est itaque ἐκερνοφόρησα, cernos tuli, vel craticulas illas mysteriorum gestavi, aut quaecunque illa fictilia fuerint vasa. COLLECT.

"I carried the kernos." Formerly ἐκιρνοφόρησα was written, both in Clement and in Eusebius. We owe our reading to P. Leopardus, Emendationes IV, 2. Athenaeus XI: "The kernos, an earthenware vessel holding little cups within it": a clay vessel with many small cups stuck to it, in which are white poppies, wheat, spelt, honey and oil. He who carries the kernos eats these, as does he who has carried the casket. Pollux IV: "As for the kernos-bearing dance, I know that they carried kerna or braziers (manuscript: 'carrying'), and these you called kerna." Hesychius: "kernos-bearer: the one who leads the sacrifices." So ἐκερνοφόρησα is "I carried the kerna", or "I bore those little braziers of the mysteries", or whatever those clay vessels were. Collect.

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(50) ‹anchor: Ὑπέδυον› · call in col 76

Ὑπέδυον. Ὑπέδυν, Euseb., Joan.

"I slipped under." Eusebius, in the St John's manuscript, has ὑπέδυν.

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(51) ‹anchor: Τί δ' εἰ› · call in col 76

Τί δ' εἰ. Τί δή, Euseb. Mox πεπροσθείην pro προσθείην, Joan.

"And what if …" Eusebius has τί δή. Shortly after, the St John's manuscript has πεπροσθείην for προσθείην.

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(52) ‹anchor: οὗτοσί› · call in col 76

Οὗτοσί. Οὕτωσί, Euseb. Similiter porro Athenagoras Legat. pag. 71, edit. Oxon., postquam Jovis cum Rhea vel Cerere concubitum memorasset, addit: Εἶθ' ὅτι Περσεφόνῃ τῇ θυγατρὶ ἐμίγη, βιασάμενος καὶ ταύτην δράκοντος σχήματι, ἐξ ἧς παῖς Διόνυσος αὐτῷ. Deinde, quo modo per vim etiam in forma draconis cum filia Proserpina concubuerit, ex qua filius ei Dionysius natus est. Conf. etiam Tatianus, pag. 53.

"This (Zeus)." Eusebius has οὕτωσί ("thus"). Likewise Athenagoras, Embassy, p. 71 of the Oxford edition, after mentioning Jupiter's union with Rhea or Ceres, adds: "then that he lay with his daughter Persephone, violating her too in the form of a serpent, from whom a son, Dionysus, was born to him." Compare also Tatian, p. 53.

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(53) ‹anchor: τὴν Δηώ› · call in col 76

Τὴν Δηώ. Τήν omittit Euseb. Mox, πατὴρ καὶ φθορεὺς Κόρης ὁ Ζεύς e Joan. et Euseb. excidit.

"Deo." Eusebius omits the article. Shortly after, "Zeus, father and seducer of Kore" has dropped out of the St John's manuscript and Eusebius.

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(54) ‹anchor: Σαβαζίων γοῦν› · call in col 76

Σαβαζίων γοῦν μυστηρίων. Arnobius, l. V: Auctorem aliquis desiderabit rei, tum illum citabimus tritum notumque senarium, quem antiquitas canit, dicens: Taurus draconem genuit, et taurum draco.

"Of the Sabazian mysteries, then." Arnobius, Book V: "If anyone wants an authority for this, we shall cite that well-worn and familiar line which antiquity sings, saying: 'The bull begot the serpent, and the serpent the bull.'"

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(55) ‹anchor: Θεός› · call in col 78

Θεός. Supra hanc vocem aliquis θεῶν scripsit in Nov. Mox, pro ἐστίν, Joan. habet καί. Eusebius neutrum agnoscit. Dein, διολκούμενος pro διελκόμενος, Euseb., Joan.

"God." Above this word someone wrote θεῶν ("of the gods") in the New manuscript. Shortly after, for ἐστίν the St John's manuscript has καί. Eusebius has neither. Then Eusebius, in the St John's manuscript, has διολκούμενος for διελκόμενος ("drawn through").

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(56) ‹anchor: Ποιητὴς εἰδ.› · call in col 78

Ποιητὴς εἰδ. Ποιητὴς, εἰδωλικὸς ταῦρος· πατήρ, etc. Nov.

"Poet … of idols." The New manuscript reads: "maker, idolatrous bull; father," etc.

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(57) ‹anchor: ἐπιτελῶν› · call in col 78

Ἐπιτελῶν. Sic quidem veteres Clementis editiones e cod. Florentino; nuperiores ἐπικαλῶν habent, quam lectionem firmant Nov., Euseb., Joan. Unde nec dubitari potest, quin ita scripserit auctor.

"Performing." So the old editions of Clement, from the Florentine manuscript; the more recent have ἐπικαλῶν ("invoking"), a reading confirmed by the New manuscript and by Eusebius in the St John's manuscript. So there can be no doubt that the author wrote that.

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(58) ‹anchor: ὃν δὴ κάλον› · call in col 78

Ὃν δὴ κάλον. Lego καλόν, ut sit καλόν pro καλῶς, inquit Hervetus; κάλων Eusebius, Joan. Montacutius conjicit καλοί, ut conveniat cum Βάκχοι. Forte leg. διὰ κάλων· nisi ea vox praecedenti ἐπικαλῶν proseminata est, inquit Vigerus. Et quidem non est absimile vero, aliquem juxta vocem ἐπιτελῶν in libri sui margine adnotasse, ut veriorem lectionem, — κάλων, idque postea ab imperito scriptore in textum, loco tamen non suo, receptum fuisse.

"Which, indeed, the rope …" "I read καλόν, so that καλόν stands for καλῶς ('finely')," says Hervetus. Eusebius, in the St John's manuscript, has κάλων. Montagu conjectures καλοί, to agree with Βάκχοι. "Perhaps read διὰ κάλων ('by ropes'), unless that word grew out of the preceding ἐπικαλῶν," says Viger. And indeed it is not unlikely that someone noted in his book's margin beside the word ἐπιτελῶν, as the truer reading, "-κάλων", and that an unskilled copyist later took it into the text, though not in its proper place.

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(59) ‹anchor: διηγήσομαί σοι› · call in col 78

Διηγήσομαι. Διηγήσωμαι, Euseb., recte. Mox τὴν ὑπ' Αἰδωνέως ἁρπαγὴν, idem. Dein, τὸ χάσμα τῆς γῆς, idem et Joan. Postea τοῦ Εὐβουλέως, Euseb., sed τάς retinet Joan.

"I will relate." Eusebius has the subjunctive διηγήσωμαι, rightly. Shortly after, he has "the rape by Aidoneus" (with ὑπ'). Then "the chasm of the earth", he and the St John's manuscript. Afterwards Eusebius has "of Eubuleus" (τοῦ); but the St John's manuscript keeps τάς.

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(60) ‹anchor: χοίρους ἐκβάλλουσιν› · call in col 78

Χοίρους ἐκβάλλουσιν. Χείρους ἐμβάλλουσιν, Joan. Mox, ποικίλως κατὰ πόλεις ἑορτάζουσιν αἱ γυναῖκες. Euseb., Joan. Dein ἐκτραγῳδοῦσιν, Euseb. pro ἐκτραγῳδοῦσαι.

"They throw out pigs." The St John's manuscript has χείρους ἐμβάλλουσιν ("they throw in worse"). Shortly after, Eusebius, in the St John's manuscript: "the women celebrate variously city by city". Then Eusebius has ἐκτραγῳδοῦσιν for ἐκτραγῳδοῦσαι.

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(61) ‹anchor: Σκιροφόρια› · call in col 78

Σκιροφόρια. Σκιῤῥοφόρια, Euseb., Joan. Utrumque dici solet. Caeterum post Σκιροφόρια sequitur apud Nov. impressum, Euseb. et Joan., Ἀῤῥητοφόρια, quod excidisse videtur propter ὁμοιοτέλευτον. Nec quidem, ait Vigerus, rejici debet; licet grammatici Ἀῤῥηφορία potius quam Ἀῤῥητοφόρια, vel Ἀῤῥητοφορία scripserint. Hoc porro festum Minervae alii, alii vero Cereris et Proserpinae faciunt.

"Skirophoria." Eusebius, in the St John's manuscript, has Σκιῤῥοφόρια; both forms are usual. Further, after Skirophoria the New manuscript, printed Eusebius and the St John's manuscript have "Arrhetophoria", which seems to have dropped out because of the like ending. Nor, says Viger, should it be rejected, though the grammarians wrote Arrhephoria rather than Arrhetophoria. Some make this a feast of Minerva, others of Ceres and Proserpine.

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(62) ‹anchor: ὑποδύντων Τιτάνων› · call in col 78

Ὑποδύντων Τιτάνων. Brevius et clarius legeretur, ὑποδύντες Τιτᾶνες, καὶ ἀπατήσαντες παιδαριώδεσιν ἀθύρμασι, διέσπασαν, ὡς ὁ τῆς, etc. Nam si prius εἰσέτι παῖδα ὄντα, quorsum deinde ἔτι νηπίαχον ὄντα; Quid? quod sententia post ὑπο- (continues)

"The Titans having crept in." It would read more briefly and clearly: "the Titans, having crept in and deceived him with childish toys, tore him apart, as the (poet) of the …", etc. For if first "being still a child", why then "being still an infant"? What of the fact that the sentence after ὑπο- … (continues)

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(63) ‹anchor: Κῶνος› · call in col 80

Κῶνος. Arnobius contra Gentes, lib. V: Cujus rei testimonium argumentumque fortunae suis prodidit in carminibus Thracius: Talos, speculum, turbines, volubiles rotulas, et teretes pilas, et virginibus aurea sumpta ab Hesperidibus mala, erat nobis consilium praeterire. Hesychius, Καμπεσίγυια, κάμπτοντα τὰ μέλη. Scaliger, in Catullum: Tympanum, tubam, Cybelle, tua, Mater, initia: non hic sacra, sed plane crepundia. Apuleius, in Apologetico: Etiamne cuiquam mirum videri potest, cui sit ulla memoria religionis, hominem tot mysteriis deum conscium, quaedam sacrorum crepundia domi asservare? Nam tuba et tympanum sunt crepundia Cybeles, cum adhuc in cunis esset, ut Bacchi: Κῶνος, καὶ ῥόμβος, καὶ παίγνια καμπεσίγυια. Παίγνια, crepundia, initia. Pindarus, in Hyporchematis, vocat καταρχάς. Adde Glossarium: Crepundia, γνωρίσματα, ἀρχαί. Idem in hunc locum Varronis lib. VIII De lingua Latina: Ac si quis puerorum per delicias pedes male ponere, atque imitari vacias coeperit, hoc corrigi oportere, ei concedant: contra si quis in consuetudine ambulandi jam factus sit vacia, aut compernis, si eum corrigi non concedant, non sequitur, ut stulte faciant, qui pueris in geniculis obligent serperastra, ut eorum depravata corrigant crura. Καμπεσίγυια, serperastra. Orpheus enumerans crepundia Bacchi, in infantum supellectile recenset illa, ut citat Clemens. COLLECT. Sed vereor, ut Scaliger persuadeat, καμπεσίγυια esse serperastra. Hic enim Orpheus crepundia enumerat, quibus infantes oblectari solent: at serperastra puerorum geniculis illigabantur, quibus crurum pravitatem corrigerent. Lusus ergo fuere τὰ καμπεσίγυια, serperastra medicinae. VIGER. Conf. Hyginus Fab. 167; Julius Firmicus, pag. 13, 14, 15.

"A top." Arnobius, Against the Gentiles, Book V: "The Thracian poet has revealed in his songs the testimony and proof of this, and of his fortunes: the knucklebones, the mirror, the spinning-tops, the rolling wheels and the smooth balls, and the golden apples taken from the Hesperides for the maidens — these we had meant to pass over." Hesychius: "kampesiguia: things that bend the limbs." Scaliger, on Catullus: "'Drum, trumpet, Cybele, your initiations, Mother': these are not rites here, but plainly toys." Apuleius, in the Apology: "Can it seem strange to anyone with any memory of religion that a man privy to so many mysteries of the gods should keep at home certain toys of the rites?" For trumpet and drum are the toys of Cybele while she was still in the cradle, as are those of Bacchus: "top, and bull-roarer, and limb-bending playthings". Παίγνια: toys, first beginnings; Pindar in his Hyporchemata calls them "beginnings". Add the Glossary: "crepundia: tokens, beginnings". The same (Scaliger), on this passage of Varro, On the Latin Language VIII: "And if any boy in play begins to set his feet badly and to imitate the bandy-legged, they would grant that this ought to be corrected; on the other hand, if someone has already become bandy-legged or knock-kneed through his habit of walking, and they do not grant that he should be corrected, it does not follow that those act foolishly who bind leg-splints on boys' knees to correct their crooked legs." Καμπεσίγυια: leg-splints. Orpheus, listing the toys of Bacchus, counts them among the furniture of infants, as Clement quotes. Collect. But I doubt that Scaliger will persuade anyone that καμπεσίγυια are leg-splints. For Orpheus here lists the toys with which infants are usually amused, whereas leg-splints were bound to boys' knees to correct crooked legs. So the καμπεσίγυια were playthings; leg-splints are medicine. Viger. Compare Hyginus, Fable 167; Julius Firmicus, pp. 13, 14, 15.

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(64) ‹anchor: στρόβιλος› · call in col 80

Στρόβιλος. Στροβῦλος in marg. Joan. Mox οὖν omittit.

"Spinning-top." The margin of the St John's manuscript has στροβῦλος. Shortly after, it omits οὖν.

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(65) ‹anchor: Ἐμβάλλοντες› · call in col 80

Ἐμβάλλοντες. Ἐμβαλόντες. Euseb., Joan. Mox καθήψων. IIDEM.}

"Throwing in." Eusebius, in the St John's manuscript, has the aorist ἐμβαλόντες. Shortly after, καθήψων. The same. [The closing brace is printed.]

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(66) ‹anchor: ὀβελίσκοις› · call in col 80

Ὀβελίσκοις. Respicit Homeri Iliad. B, v. 426: Σπλάγχνα δ' ἄρ' ἀμπείραντες, ὑπείρεχον Ἡφαίστοιο· / Αὐτὰρ ἐπεὶ κατὰ μῆρ' ἐκάη, καὶ σπλάγχν' ἐπάσαντο, / Μίστυλλόν τ' ἄρα τἄλλα, καὶ ἀμφ' ὀβελοῖσιν ἔπειραν.

"On spits." He has in mind Homer, Iliad II (Β), line 426: "Then, spitting the entrails, they held them over Hephaestus' flame; but when the thighs were burnt and they had tasted the entrails, they cut up the rest and pierced it on spits."

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(67) ‹anchor: Τὸ γέρας› · call in col 80

Τὸ γέρας. Respicit Homeri Iliad. Δ', v. 49: Λοιβῆς τε, κνίσσης τε· τὸ γὰρ λάχομεν γέρας ἡμεῖς. Mox, ὁμολογοῦσιν ὑμῶν οἱ θεοὶ λαχεῖν, Euseb., Joan., nisi quod hic ὑμῖν habeat.

"The prize of honour." He has in mind Homer, Iliad IV (Δ), line 49: "of libation and the savour of fat; for that is the honour we have as our portion." Shortly after, Eusebius, in the St John's manuscript, reads "your gods confess that they have received", except that the manuscript has ὑμῖν.

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(68) ‹anchor: Παρακατατίθεται› · call in col 80

Παρακατατίθεται. Quae hanc vocem sequuntur usque ad κατατίθεται excidisse videntur e Nov. propter τὸ ὁμοιοτέλευτον harum vocum. Caeterum hic θάψαι pro καταθάψαι, habent Euseb., Joan. Et οὐ γάρ pro οὐδὲ γάρ, Joan. Dein, τοῦτον τὸν νεκρόν, uterque. Item, ἐθέλεις pro εἰ θέλεις, Euseb. recte, ut videtur, hanc sententiam interrogative proferens.

"Entrusts." What follows this word, up to κατατίθεται, seems to have dropped out of the New manuscript because of the like ending of these words. Further, here Eusebius, in the St John's manuscript, has θάψαι for καταθάψαι ("to bury"); and the St John's manuscript οὐ γάρ for οὐδὲ γάρ. Then both have "this corpse". Likewise Eusebius has ἐθέλεις for εἰ θέλεις, rightly as it seems, putting this sentence as a question.

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(69) ‹anchor: τὸν τρίτον ἀδελφόν› · call in col 80

Τρίτον ἀδελφόν. Hervetus hic frustra τρίτον mutavit in ἑαυτῶν. Tres enim fratres erant Corybantes. Strabo, lib. X: Τοὺς Κορύβαντας οἱ μὲν τοῦ Διὸς καὶ Καλλιόπης φασὶ, τοὺς αὐτοὺς τοῖς Καβείροις ὄντας. Paulo post ex Pherecyde tradit, Vulcanum ex Cabeira Protei filia, tres Cabeiros, totidemque nymphas Caberidas ortas. Arnobius, lib. V: Oblivioni etiam Corybantia sacra donentur, in quibus sanctum illud mysterium traditur: Frater trucidatur a fratribus, interempti ex sanguine apium natum, prohibitum mensis olus illud apponi, ne a manibus mortui inexpiabilis contraheretur offensio. Jul. Firmicus De errore profan. relig., cap. 12: In sacris Corybantium parricidium colitur. Nam unus frater (continues)

"The third brother." Hervetus here needlessly changed "third" to "of themselves". For the Corybantes were three brothers. Strabo X: "Some say the Corybantes are the sons of Zeus and Calliope, being the same as the Cabeiri." A little later he reports from Pherecydes that from Vulcan and Cabeira, daughter of Proteus, were born three Cabeiri and as many Cabeirid nymphs. Arnobius, Book V: "Let the Corybantic rites too be consigned to oblivion, in which this holy mystery is handed down: a brother is slaughtered by his brothers; parsley sprang from the blood of the slain, and that herb is forbidden to be set on tables, lest an inexpiable offence be incurred from the dead man's shade." Julius Firmicus, On the Error of Profane Religions, ch. 12: "In the rites of the Corybantes a murder of kin is worshipped. For one brother … (continues)

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(70) ‹anchor: ἀποκτείναντες› · call in col 80

Ἀποκτείναντες. Ἀπεκτονότες, Joan. Mox, καταστέψαντες (continues)

"Having killed." The St John's manuscript has the perfect ἀπεκτονότες. Shortly after, "having crowned" … (continues)

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(71) ‹anchor: Ἀνακτοτελέστας› · call in col 82

Ἀνακτοτελέστας. Al. Ἀνακτοτελέτας, quod usitatius est. Hesychius, Ἀνακτοτελέται, inquit, οἱ τὰς τελετὰς ἐπιτελοῦντες τῶν ἱερῶν. Itaque Reges sacrorum, verti. Huc referri potest locus ille Pausaniae, τῶν Φοινίκων extremo: Ἄγουσι τελετὴν Ἀμφισσεῖς Ἀνάκτων καλουμένην παίδων· οἵτινες δὲ θεῶν εἰσιν οἱ Ἄνακτες παῖδες, οὐ κατὰ ταὐτά ἐστιν εἰρημένον· οἱ μὲν Διοσκούρους, οἱ δὲ Κούρητας, οἱ δὲ πλέον τι ἐπίστασθαι νομίζοντες, Καβείρους λέγουσι. VIGER. — Mox, καλεῖν omittunt Euseb., Joan.

"Anaktotelestai." Others read Ἀνακτοτελέτας, which is more usual. Hesychius: "Anaktotelétai," he says, "those who perform the rites of the sacred things." So I translated "Kings of the rites". To this may be referred the passage of Pausanias at the end of the Phocica [printed "Φοινίκων"]: "The people of Amphissa celebrate a rite of the so-called Boy Kings; but which gods the Boy Kings are is not said in the same way: some say the Dioscuri, others the Curetes, and those who think they know more say the Cabeiri." Viger. — Shortly after, Eusebius, in the St John's manuscript, omits καλεῖν.

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(72) ‹anchor: τραπέζῃς› · call in col 82

Τραπέζῃς. Τραπέζῃ. Euseb., Joan. Dein ἀπορέντος, pro ἀποῤῥυέντος, Nov. — Paulo post, τοὺς τῆς ῥοιᾶς κόκκους, Euseb., Joan. Mox, τοὺς γὰρ ἀπεκτωκότας, iidem; sed supra id in Joan. aliquis scripsit ἀποπεπτωκότας. Mihi videntur haec verba ad praecedentia spectare, idque proinde in versione expressi. Dein, malim νομίζουσαι, quam νομίζουσι.

"On the table." Eusebius, in the St John's manuscript, has τραπέζῃ. Then the New manuscript has ἀπορέντος for ἀποῤῥυέντος ("having flowed off"). — A little after, Eusebius, in the St John's manuscript: "the seeds of the pomegranate". Shortly after, the same have τοὺς γὰρ ἀπεκτωκότας; but above it in the St John's manuscript someone wrote ἀποπεπτωκότας ("those that have fallen off"). These words seem to me to refer to what precedes, and so I have rendered it in the translation. Then I would rather read νομίζουσαι than νομίζουσι.

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(73) ‹anchor: Τελευτήν› · call in col 82

Τελευτήν. Τελετήν, caeremoniam, sacra, Euseb., Joan., recte. Et hanc quidem emendationem fieri debere jampridem observavit Meursius, Graeciae Feriatae lib. IV, v. Καβείρια. Mox, καταλέγουσιν, pro καταγγέλλουσιν, Joan. Dein, αὐτῷ γὰρ δὴ τούτῳ τῷ ἀδελφοκτόνῳ, τὴν κίστην ἀνελομένῳ, Euseb. singulari numero. Mox, τοῦ Διονύσου τὸ αἰδοῖον ἀπεκεῖτο, Euseb., Joan.; sed, in hujus margine aliquis scripsit ἐναπέκειτο.

"End." Eusebius, in the St John's manuscript, has τελετήν, "ceremony", "rites", rightly; and Meursius long ago observed that this emendation should be made (Graecia Feriata IV, under "Kabeiria"). Shortly after, the St John's manuscript has καταλέγουσιν ("recount") for καταγγέλλουσιν ("announce"). Then Eusebius, in the singular: "for to this very fratricide, who took up the chest". Shortly after, Eusebius, in the St John's manuscript: "the member of Dionysus was laid away"; but in the margin of the manuscript someone wrote ἐναπέκειτο ("was laid away in it").

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(74) ‹anchor: Διετριβέτην› · call in col 82

Διετριβέτην. Διατριβείτην, Euseb.; διατριβέτην, Joan. Mox, πολύτιμον, pro πολυτίμητον. Idem. Paulo post, παραθεμένῳ θρησκεύειν. Item. τινὲς τὸν Διόνυσον, inverso verborum ordine, Idem.

"The two spent time." Eusebius has διατριβείτην; the St John's manuscript διατριβέτην. Shortly after, πολύτιμον for πολυτίμητον ("highly honoured"); the same. A little after, "to the one who entrusted it, to worship". Likewise "some … Dionysus", with the word order reversed; the same.

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(75) ‹anchor: Ἄττιν› · call in col 82

Ἄττιν. Arcerius convenientius scribi posse Ἄτην suspicatur; nempe παρὰ τὴν ἄτην, τὴν βλάβην· utpote mulctatum virilibus. Sed Ἄττιν habet etiam Eusebius. SYLBURG. — Et quidem recte quis Attyn vocaverit, hominem castratum: erat enim Attys, Cybeles sacerdos, exsectus.

"Attis." Arcerius suspects that Ἄτην could more fittingly be written, that is, from ἄτη, "harm", as one deprived of his manhood. But Eusebius too has Ἄττιν. Sylburg. — And indeed one might rightly call a castrated man "Attys"; for Attys, the priest of Cybele, was gelded.

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(76) ‹anchor: Τελίσκονται› · call in col 82

Τελίσκονται. Aliquis in marg. Joan. τελίσκουσι scripsit.

"Are initiated." Someone wrote the active τελίσκουσι in the margin of the St John's manuscript.

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(77) ‹anchor: Ὅπου γε› · call in col 82

Ὅπου γε. Conf. Arnobius, lib. V.

"Where indeed." Compare Arnobius, Book V.

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(78) ‹anchor: τῆς Ἀττικῆς δέ ἐστι τοῦτο τὸ χωρίον› · call in col 82

Ἀττικῆς δέ ἐστι τοῦτο τὸ χωρίον. Ἀττικῆς ἐστι τοῦτο χωρίον, JOAN.

"And this place is in Attica." The St John's manuscript reads "this place is in Attica" (without δέ and the article).

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(79) ‹anchor: φρέατι› · call in col 82

Φρέατι. Puteum hunc Pausanias indicat in Atticis, p. 36, dum scribit: Ἐλευσινίοις ἐστὶ μὲν Τριπτολέμου ναὸς, etc., φρέαρ τε καλούμενον Καλλίχορον, ἔνθα πρῶτον Ἐλευσινίων αἱ γυναῖκες χορὸν ἔστησαν, καὶ ᾖσαν ἐς τὴν θεόν. Nempe quod Ceres eo in puteo consedisset. Unde Callimachus, hymno de Cerere (qui versus in Henrici Stephani editione omissus est): Τρὶς δ' ἐπὶ Καλλιχόρῳ χαμάδις ἐκαθίσσαο φρητί· Cererem ipsam alloquitur. Et Nicander, in Theriacis: . . . Τὸν μέν τ' ἐρέει φάτις, οὕνεκ' Ἀχαιὴ / Δημήτηρ ἔβλαψεν, ὅθ' ἄγεα σίνατο παιδός, / Καλλίχορον περὶ φρεῖαρ..... VIGER.

"At a well." Pausanias points to this well in the Attica, p. 36, where he writes: "The Eleusinians have a temple of Triptolemus," etc., "and a well called Callichorus, where the women of Eleusis first set up a dance and sang to the goddess." That is, because Ceres had sat down by that well. Hence Callimachus, in the hymn to Ceres (a line omitted in Henri Estienne's edition): "Three times you sat on the ground by the well Callichorus," addressing Ceres herself. And Nicander, in the Theriaca: "… the tale will tell of him, that Achaean Demeter harmed him, when he wronged her child's grief, beside the well Callichorus …" Viger.

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(80) ‹anchor: μὴ δοκοῖεν› · call in col 82

Δοκοῖεν. Δοκεῖεν, Joan. Paulo post pro ᾤχουν, aliquis in marg. Joan. ᾤκνουν posuit. Dein, pro Ἐλευσῖνα, idem habet Ἐλευσίν, sed Ἐλευσῖνα in ejus margine scriptum est.

"That they may (not) seem." The St John's manuscript has δοκεῖεν. A little after, for ᾤχουν ("they dwelt"), someone put ᾤκνουν in the margin of the St John's manuscript. Then for Ἐλευσῖνα the same manuscript has Ἐλευσίν, but Ἐλευσῖνα is written in its margin.

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(81) ‹anchor: Βαυβώ› · call in col 82

Βαυβώ. Horum etiam omnium, si Baubonem (continues)

"Baubo." Of all these too, if Baubo … (continues)

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(82) ‹anchor: Ἀφ' ὧν τό› · call in col 84

Ἀφ' ὧν τό. Ἀφ' ὧν δὴ τό, Euseb., Joan.

"From whom the …" Eusebius, in the St John's manuscript, has "from whom indeed the …"

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(83) ‹anchor: Κηρύκων› · call in col 84

Κηρύκων. Recte: fuerunt enim Eumolpidarum et Praeconum familiae Athenis conjunctissimae. Pausanias, in Attic. p. 36: Τελευτήσαντος δὲ Εὐμόλπου, κῆρυξ νεώτερος λείπεται τῶν παίδων, ὃν αὐτοὶ κήρυκες, θυγατρὸς Κέκροπος Ἀγλαύρου καὶ Ἑρμοῦ παῖδα εἶναι λέγουσιν, ἀλλ' οὐχ Εὐμόλπου. Praecipua utrique familiae mysteriorum cura. Plutarchus, in Alcibiade, accusatum eum scribit, quod mysteria domi simulasset, ὀνομάζων αὐτὸν μὲν ἱεροφάντην, Πλουτίωνα δὲ δᾳδοῦχον, κήρυκα δὲ Θεόδωρον, τοὺς δὲ ἄλλους ἑταίρους μύστας καὶ ἐπόπτας, idque παρὰ τὰ νόμιμα καὶ τὰ καθεστηκότα ὑπό τε Εὐμολπιδῶν, καὶ Κηρύκων, καὶ τῶν ἱερέων τῶν ἐξ Ἐλευσῖνος. VIGER.

"Of the Heralds." Rightly; for the families of the Eumolpidae and of the Heralds (Kerykes) were very closely joined at Athens. Pausanias, Attica, p. 36: "When Eumolpus died, Keryx, the younger of his sons, was left; but the Kerykes themselves say that he was the son of Hermes and Aglaurus, daughter of Cecrops, and not of Eumolpus." Both families had the chief charge of the mysteries. Plutarch, in the Alcibiades, writes that he was accused of having mimicked the mysteries at his house, "calling himself hierophant, Pulytion torch-bearer, Theodorus herald, and his other companions initiates and beholders", and that "contrary to the laws and ordinances of the Eumolpidae, the Kerykes and the priests of Eleusis". Viger.

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(84) ‹anchor: Ἱεροφαντικὸν δὴ τ.› · call in col 84

Ἱεροφαντικὸν δὴ τ. Ἱεροφαντικὸν τοῦτο γένος ἤνθησε, καί, etc., Euseb., Joan., ἤνθεσεν habet etiam Nov. Mox, Καὶ γάρ, οὐδὲ γὰρ ἀνήσω μὴ οὐχὶ εἰπ. Joan.

"A hierophantic (race) indeed …" Eusebius, in the St John's manuscript: "this hierophantic race flourished, and," etc.; the New manuscript also has ἤνθεσεν. Shortly after, the St John's manuscript: "And indeed, for I shall not refrain from saying …"

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(85) ‹anchor: Ἐπιδεικνύει› · call in col 84

Ἐπιδεικνύει. Ὑποδεικνύει, Euseb., Joan.

"Displays." Eusebius, in the St John's manuscript, has ὑποδεικνύει ("shows privately").

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(86) ‹anchor: Ἵν' ἔχῃς μ.› · call in col 84

Ἵν' ἔχῃς μ. Ἵν' ἔχοις μάρτυρα ἀναισχυντίας, Euseb. Caeterum Orpheum μυσταγωγόν vocat; quia τὰς θεῶν τελετάς, deorum caeremonias, instituisse fertur, referente in Boeoticis Pausania. Tatianus, pag. 3: Ποίησιν μὲν γὰρ ἀσκεῖν καὶ ᾄδειν Ὀρφεὺς ὑμᾶς ἐδίδαξεν· ὁ δ' αὐτὸς καὶ μυεῖσθαι. Poeticae studium et canendi docuit vos Orpheus, sicut etiam initiatorios ritus. Idem refert Justinus M. Cohort. ad Graec. pag. 76, 77, aliisque locis; Athenagoras Legat., p. 64, alios ut mittam.

"That you may have a w(itness)." Eusebius: "that you might have a witness of shamelessness" (optative). He calls Orpheus a mystagogue because he is said to have founded the rites of the gods, as Pausanias reports in the Boeotica. Tatian, p. 3: "Orpheus taught you to practise poetry and singing; the same taught you also to be initiated." Justin Martyr says the same, Exhortation to the Greeks, pp. 76–77 and elsewhere; and Athenagoras, Embassy, p. 64, to pass over others.

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(87) ‹anchor: Ὡς εἰποῦσα› · call in col 84

Ὡς εἰποῦσα. Paulus Leopardus, lib. VI, cap. 25, Emendationum, haec Orphei carmina, ut apud Arnobium, lib. V, et Clementem hic, itaque apud interpretem Eusebii habentur lib. II De praeparat. evang. cap. 5, emendanda esse ait, et notandum in tertio carmine Arnobium videri aliter legisse, quam Graeca habeant exemplaria, tam Clementis quam Eusebii. Nam ab illis nulla fit mentio Iacchi; quare non παῖς δ' ἦεν Ἴακχος suspicatur eum legisse, sed παῖς νηπίαχος δ' ἦν, aut aliquid simile. Ut semel dicam quod sentio, inquit, sunt haec involuta et μυστηριώδη et forte mendosa. Caeterum fortasse legendum est apud utrumque ut legit Arnobius, qui in hujus impurae fabulae narratione hunc versum videtur expressisse illis verbis: Facit sumere habitum, etc. In Eusebio impresso quod ad reliquum attinet, legitur ὑποδεικνύει, ut suspicatur legendum Hervetus. Caetera leguntur ut apud Clementem, nisi quod δεῖξε δὲ πάντα corrigendum est pro δεῖξαι, cyceon, cinnus Nonio, potio ex multis liquoribus confecta. Athenaeus, lib. II: Κυκεὼν γὰρ ἐν αὐτῷ γίνεται, τοῦτ' ἔστι πόσις ἐν τῷ κράματι τυρὸν ἔχουσα καὶ ἄλφιτον. Hesychius: Κυκεὼν, πόμα ἐκ πολλῶν βοτανῶν συγκείμενον, aliis οἰνόμελι, ut et interpretationum hujus nominis cinnus fieri possit; sed Budaeus ejus varia fuisse genera admonet. Vide Turnebum lib. XII, cap. 8, Advers. Arnobius etiam et Cicero cinnum vertunt. COLLECT. — Nullus est criticus, peritus imperitus, e plebe aut e patribus, qui non in hoc loco sudaverit. Et in primis summus vir Paulus Leopardus, cum se diu in omnem partem vertisset, ut est homo minime ambitiosus, tandem ait, mystica videri sibi, et non minus quam haec ipsa sacra, quae hic vates prodidit Threicius, obscura ac involuta. Nam cur nemo, ac ne ipse quidem Arnobius, qui versus hos Latine fecit, aut ex aliquo, ut ego arbitror, poeta, qui Latine Orphica converterat, deprompsit, meminit Iacchi? meminit aetatis ejus: meminit flagitii ejus, quod Bauboni ipse Arnobius ascribit? Nam ecce tibi versus: Sic effata, simul vestem contraxit ab imo, / Objecitque oculis formatas inguinibus res. / Quas cava concutiens Baubo manu, nam puerilis / Ollis vultus erat, plaudit, contrectat amice. / Tum dea defigens augusti luminis orbes, / Tristitias animi paulum mollita reponit: (continues)

"So saying." Paulus Leopardus, Emendationes VI, 25, says that these lines of Orpheus, as they stand in Arnobius V, in Clement here, and likewise in the translator of Eusebius, Preparation for the Gospel II, 5, need emending; and that it should be noted that in the third line Arnobius seems to have read otherwise than the Greek copies of both Clement and Eusebius. For he makes no mention of Iacchus; so Leopardus suspects that he read not "and the child was Iacchus" but "and it was an infant child", or something similar. "To say once for all what I think," he says, "these lines are obscure, mystical, and perhaps corrupt." But perhaps in both authors one should read as Arnobius read, who in his telling of this foul tale seems to have rendered this line with the words "She makes it take on the appearance", etc. As for the rest, printed Eusebius reads ὑποδεικνύει, as Hervetus suspects should be read. The rest reads as in Clement, except that δεῖξε δὲ πάντα is to be corrected for δεῖξαι; "cyceon", in Nonius "cinnus", a drink made of many liquids. Athenaeus II: "For it becomes a kykeon, that is, a drink having cheese and barley-meal in the mixture." Hesychius: "kykeon, a drink compounded of many herbs"; to others it is honeyed wine, so that "cinnus" can also be counted among the renderings of this name; but Budé points out that there were various kinds of it. See Turnèbe, Adversaria XII, 8. Arnobius and Cicero also render it "cinnus". Collect. — There is no critic, skilled or unskilled, plebeian or patrician, who has not sweated over this passage. Above all that very great man Paulus Leopardus, after long turning himself every way, being a man not at all ambitious, at last says that it seems to him mystical, and no less obscure and involved than the very rites that the Thracian bard here betrays. For why does no one, not even Arnobius himself, who put these verses into Latin, or (as I think) drew them from some poet who had turned the Orphica into Latin, mention Iacchus? He mentions his age; he mentions his shameful act, which Arnobius himself ascribes to Baubo. For here are the verses: "So saying, she at once drew up her robe from the hem, and exposed to view the parts shaped at the groin; which Baubo, striking with hollow hand — for they had a childish face — pats and fondles kindly. Then the goddess, fixing the orbs of her august eyes, a little softened, lays aside the sadness of her mind:" (continues)

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Inde manu poclum sumit, risuque sequenti Perducit totum cyceonis laeta liquorem.

Then she takes the cup in her hand, and, with laughter following, / gladly drains the whole liquor of the kykeon.

At vero Graecus : Ὣς εἰποῦσα, πέπλους ἀνεσύρετο, δεῖξε δὲ πάντα Σώματος οὐδὲ πρέποντα τύπον· παῖς δ' ἦεν Ἴακχος· Χειρί τέ μιν ῥίπτασκε γελῶν Βαυβοῦς ὑπὸ κόλποις. Ἡ δ' ἐπεὶ οὖν μείδησε θεὰ, μείδησ' ἐνὶ θυμῷ, Δέξατο δ' αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο.

But the Greek runs: "So saying, she drew up her robes and showed the whole shape of the body, not seemly; and the child Iacchus was there, and laughing he tossed her with his hand beneath Baubo's bosom. Then, when the goddess smiled, smiled in her heart, she took the glancing vessel in which the kykeon lay."

Dedit paraphrasin potius quam strictam interpretationem Arnobius. Et tamen ecce de Iaccho nihil. Totum illud drama μυστηριῶδες, foedum, καὶ κατάπτυστον, a Baubone et Cerere peragitur. Nusquam vel levissima Iacchi mentio. Quid de versibus loquor? Idem Arnobius, verbis paulo ante suis minima maxima sigillatim persequitur, et Orphica non tam exponit quam dilatat: Redit ad deam tristem, inquit, et inter illa communia, quibus moris est frangere ac temperare moerores, retegit seipsum: atque omnia illa pudoris loca revelatis monstrat inguinibus. Atque pubi affigit oculos diva, et inauditi specie solaminis pascitur. Tum diffusior facta per risum, aspernatam sumit atque ebibit potionem: et quod diu nequivit verecundia Baubonis exprimere, propudiosi facinoris extorsit obscenitas. Sed quid Arnobium loquor? Totam fabulam interpretatur ipse Clemens, et quasi stricta oratione, Orphica diducit. An ergo ipse Clemens meminit Iacchi? Nihil minus. Ξενίσασα ἡ Βαυβὼ τὴν Δηὼ, inquit, ὀρέγει κυκεῶνα αὐτῇ. Τῆς δὲ ἀναινομένης λαβεῖν, καὶ πιεῖν οὐκ ἐθελούσης (πενθήρης γὰρ ἦν), περιαλγὴς ἡ Βαυβὼ γενομένη, ὡς ὑπεροραθεῖσα δῆθεν, ἀναστέλλεται τὰ αἰδοῖα, καὶ ἐπιδεικνύει τῇ θεῷ. Ἡ δὲ τέρπεται τῇ ὄψει ἡ Δηώ· καὶ μόλις ποτὲ δέχεται τὸ ποτὸν, ἡσθεῖσα τῷ θεάματι. Nusquam hic est Iacchus, nusquam puer dicitur, nusquam manum proterve movet. Plane corruperunt hunc versum homines religiosi, et, uti reor, pudebat verborum; quae fuerunt tamen verecunda, si quis cum Arnobianis contendat. Imo cum praefatione honoris, proferuntur a vate, pudendis, et, ut ille loquitur, propudiosis sacris praefecto. Neque ulla foeditas in verbis, sed in sacro et in facto Baubus, summa καὶ ἐσχάτη ἀσχημοσύνη est, quam nisi vellent intelligi homines sanctissimi, nunquam tot verbis totum facinus et foeditatem rei exposuisset Arnobius. Scripserat hoc modo sine ullo dubio poeta Graecus, et sic legit Arnobius:

Arnobius gave a paraphrase rather than a strict rendering. And yet, behold, nothing about Iacchus. That whole mystic drama, foul and "deserving to be spat upon", is played out by Baubo and Ceres. Nowhere is there even the slightest mention of Iacchus. Why do I speak of the verses? Arnobius himself, in his own words a little earlier, pursues the least and the greatest things one by one, and does not so much expound the Orphic lines as enlarge them: "She returns to the sorrowing goddess," he says, "and amid those common means by which it is customary to break and temper griefs, she uncovers herself, and with her groin laid bare shows all those places of shame. And the goddess fixes her eyes on the pubes, and feeds on the sight of an unheard-of consolation. Then, made merrier through laughter, she takes the potion she had spurned and drinks it off; and what the modesty of Baubo had long been unable to draw out, the obscenity of a shameless deed wrung forth." But why do I speak of Arnobius? Clement himself interprets the whole fable and draws out the Orphic lines as if in prose. Does Clement himself, then, make mention of Iacchus? Nothing of the kind. "Baubo, having received Deo as a guest," he says, "offers her the kykeon. And when she refuses to take it and is unwilling to drink (for she was in mourning), Baubo, much grieved, as though forsooth slighted, uncovers her private parts and displays them to the goddess. And Deo is delighted at the sight, and at last, with difficulty, receives the drink, pleased by the spectacle." Nowhere here is Iacchus; nowhere is a boy spoken of; nowhere does he wantonly move his hand. Plainly religious men have corrupted this verse, and, as I suppose, they were ashamed of the words; which were nevertheless modest, if one compares them with those of Arnobius. Nay, they are uttered by the poet with an apology of respect, though he was set over shameful and, as that writer says, shameless rites. Nor is there any foulness in the words, but in the rite and in the deed of Baubo there is the utmost and "extreme indecency"; and unless those most holy men had wished it to be understood, Arnobius would never have set forth in so many words the whole deed and the foulness of the thing. Beyond any doubt the Greek poet had written thus, and so Arnobius read:

Ὣς εἰποῦσα, πέπλους ἀνεσύρατο, δεῖξε δὲ πάντα Σώματος οὐδὲ πρέποντα τύπον, παιδήϊον ἄνθος· Χειρί τέ μιν ῥίπτασκεν ἑῇ Βαυβὼ ὑπὸ κόλποις. Ἡ δ' ἐπεὶ οὖν μείδησε θεὰ, μείδησ' ἐνὶ θυμῷ, Δέξατο δ' αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο.

"So saying, she drew up her robes and showed the whole shape of the body, not seemly, a boyish bloom; and Baubo tossed it with her own hand beneath her bosom. Then, when the goddess smiled, smiled in her heart, she took the glancing vessel in which the kykeon lay."

Primo versu Eusebium secuti sumus, apud quem sic legitur, quod nec Sylburgius omisit. Nam ἀνασύρασθαι, etiam cum absolute ponitur, semper foedum est feminis. In secundo versu, eleganti pariter ac verecunda usus est ellipsi. Nam cum aliquid efferrent cum praefatione honoris, utebantur istis verbis: Οὐδὲ πρέπον λέγεσθαι· ita Halicarnasseus Dionysius, reliquias humanas, τὴν οὐ λέγεσθαι πρέπουσαν ἀκαθαρσίαν vocavit. Ita Orpheus plane eleganter pariter et verecunde, τύπον σώματος οὐδὲ πρέποντα λέγεσθαι (nam hoc est intelligendum) vocavit, non obscenam illam partem, per quam, ut sine ulla reprehensione cum Arnobio loquar, secus femineum et sobolem prodere, et nomen solet acquirere generi; verum inverecundam illam formam quam ad exprimendum risum Baubo excogitaverat. Arnobius, σώματος οὐδὲ πρέποντα τύπον, vocat formatas inguinibus res. Uterque intelligit παρατετιλμένην. Non quemadmodum solebant moechi παρατίλλεσθαι, quam poenam apud comicos, et alios Latinos

In the first verse we have followed Eusebius, in whom it is so read, which Sylburg too did not omit. For ἀνασύρασθαι, even when it is used absolutely, is always foul in women. In the second verse he has used an ellipsis at once elegant and modest. For when they uttered something with an apology of respect, they used these words: "not seemly to be spoken"; thus Dionysius of Halicarnassus called human remains "the uncleanness not seemly to be spoken of". So Orpheus, quite elegantly and modestly alike, called it "the shape of the body not seemly to be spoken of" (for so it is to be understood): not that obscene part through which, to speak without any reproach in the words of Arnobius, "the female sex is wont to bring forth offspring and to gain a name for the race", but that shameless form which Baubo had devised to provoke laughter. Arnobius calls σώματος οὐδὲ πρέποντα τύπον "things formed in the groin". Both understand her as "plucked bare". Not in the way in which adulterers used to be "plucked", a punishment which in the comic poets and other Latin [writers]

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(88) ‹anchor: Κἄστι τὸ σύνθημα› · call in col 86

Κἄστι τὸ σύνθημα. Sic omnino legendum ex (continues)

"And the password is …" This is certainly how it should be read, from … (continues)

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(89) ‹anchor: Τὸ σύνθημα Ἐλευσινίων› · call in col 86

Τὸ σύνθημα Ἐλευσινίων. Arnobius haec ita vertisse videtur: Ipsa denique symbola, quae rogati (continues)

"The password of the Eleusinians." Arnobius seems to have rendered this thus: "Finally the very passwords which, when asked, … (continues)

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(90) ‹anchor: Ἐκ κίστης· ἐργασάμενος ἀπ.› · call in col 88

Ἐκ κίστης· ἐργασάμενος ἀπ. Ἐκ κίστης ἐργασάμενος, ἀπεθ., Nov. — Caeterum Reinesio, Var. lect. lib. I, cap. 23, vox ἐργασάμενος suspecta est, quia non respondeat ei quidquam in sacro illo, quod fecissent initiandi. Mavult igitur ille θεασάμενος, id est postquam inspexi sacrum illum ῥῶπον, et secretam mercem. Cyceonem autem e cista accepisse, ut annotat Meursius, nec hujus, nec illius conditio tulisset. Eum exemplo Cereris a Baubone hospitio acceptae biberunt οἱ μυσταγωγούμενοι.

"From the chest; having worked, I put (it) away." The New manuscript: "from the chest, having worked, I put away". — Further, to Reinesius, Variae lectiones I, 23, the word ἐργασάμενος ("having worked") is suspect, because nothing in that rite which the initiands performed answers to it. He therefore prefers θεασάμενος, that is, "after I had looked upon that sacred trinket" and secret ware. But, as Meursius notes, the nature of neither this nor that would have allowed them to have received the kykeon from the chest. Those being led into the mysteries drank it after the example of Ceres, received as a guest by Baubo.

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(91) ‹anchor: Τοῖσι› · call in col 88

Τοῖσι. Τίσι, Nov., Euseb. cum interrogat., recte. Ibidem pro Ἡράκλειτος, Eusebius habet Ἡράκλειος, utique ex Clemente corrigendus. Nam Heracliti locum respicit, quem recitat Strom. IV, p. 532: Συνᾴδειν τούτῳ καὶ ὁ Ἡράκλειτος φαίνεται δι' ὧν φησι περὶ τῶν ἀνθρώπων διαλεγόμενος· Ἀνθρώπους μένει ἀποθανόντας ἅσσα οὐκ ἔλπονται, οὐδὲ δοκέουσιν. Theodoretus etiam serm. 8, quo de martyribus agit, hoc dictum memorat, p. 600: Heracliti vero dictum illud valde admiror: Manere morientes homines ea quae neque sperant, neque exspectant.

"To these." The New manuscript and Eusebius have τίσι ("to whom?") with a question mark, rightly. In the same place, for Ἡράκλειτος Eusebius has Ἡράκλειος, which must certainly be corrected from Clement. For he has in mind a passage of Heraclitus which he quotes in Stromata IV, p. 532: "Heraclitus too seems to agree with this, when he says, speaking of men: 'There await men when they die things they neither hope for nor expect.'" Theodoret also mentions this saying in Discourse 8, where he treats of the martyrs, p. 600: "But I greatly admire that saying of Heraclitus: that there await men when they die things which they neither hope for nor expect."

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(92) ‹anchor: Ἀνιέρως μυοῦνται› · call in col 88

Ἀνιέρως μυοῦνται. Ἀνιερωστὶ μυοῦνται· νόμος οὖν καὶ ὑπόληψις, Nov., Euseb. Mox, κοινή pro κενή, Euseb., Joan. Recte utrumque.

"They are initiated unholily." The New manuscript and Eusebius have ἀνιερωστὶ μυοῦνται ("they are initiated in unholy fashion; custom, then, and opinion"). Shortly after, Eusebius, in the St John's manuscript, has κοινή ("common") for κενή ("empty"). Both rightly.

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(93) ‹anchor: Ἀμυήτους› · call in col 88

Ἀμυήτους, etc. Augustinus, lib. De haeresibus, cap. 46, de Manichaeorum sacro ait: Hoc non sacramentum, sed exsacramentum.

"Uninitiated," etc. Augustine, On Heresies, ch. 46, says of the Manichaean rite: "This is not a sacrament but an execrament."

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(94) ‹anchor: Προστρεπομένη› · call in col 88

Προστρεπομένη. Rectius videtur quam quod apud Eusebium exstat προτρεπομένων. Sed hic meo judicio colendi et reverendi significatio commodior sit quam adhortandi quae potius τῷ προτρέπειν convenit quam τῷ προστρέπειν. Quid, quod praepositione quadam opus esset, ut ἐπί, πρός, aut simili? VIGER. — Προστρεπομένων, Nov.

"Turning to in supplication." This seems more correct than Eusebius's προτρεπομένων. But here, in my judgement, the sense "to worship and revere" would be more fitting than "to exhort", which suits προτρέπειν rather than προστρέπειν. And what of the fact that some preposition would be needed, such as ἐπί, πρός, or the like? Viger. — The New manuscript has προστρεπομένων.

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(95) ‹anchor: Σησαμαῖ› · call in col 88

Σησαμαῖ. Supra hanc vocem aliquis posuit σησαμεναὶ in Joan.

"Sesame cakes." Above this word someone put σησαμεναί in the St John's manuscript.

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(96) ‹anchor: Τολύπαι› · call in col 88

Τολύπαι. Josephus Scaliger in Varronem, Pannus, τολύπη, glomus. Unde quaedam placentae, quae ad eum modum confectae essent, τολύπαι dicebantur. Meminit Athenaeus, lib. III; Clemens Alex., Protreptico, καὶ πυραμίδες καὶ τολύπαι. Glomus vocabatur Latine, quod τολύπη Graece. Festus, Glomus, in sacris crustulum. COLLECT.

"Wool-balls." Joseph Scaliger, on Varro: "a rag, τολύπη, a ball of wool". Hence certain cakes made in that shape were called τολύπαι. Athenaeus mentions them, Book III; and Clement of Alexandria, in the Protrepticus, "both pyramids and tolypai". What was τολύπη in Greek was called glomus in Latin. Festus: "glomus: in the rites, a small cake." Collect.

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(97) ‹anchor: Χόνδροι τε ἁλῶν› · call in col 88

Χόνδροι τε ἁλῶν. Est qui legere maluit, χόνδροι τε ἁλός, sed receptam lectionem tuetur ipse Clemens paulo ante, ἁλῶν χόνδρος, καὶ φαλλός. Et Strom. VII, pag. 713: Ἔρια πυῤῥά, καὶ ἁλῶν χόνδρους, καὶ δᾷδας... δεδίασι. Mox Βασάρου cum simplici σ habent Euseb., Joan.

"And lumps of salt." One scholar preferred to read "lumps of salt" with the singular ἁλός; but Clement himself defends the received reading a little before, "a lump of salt, and a phallus", and in Stromata VII, p. 713: "they fear red wool, and lumps of salt, and torches …" Shortly after, Eusebius, in the St John's manuscript, has Βασάρου with a single σ.

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(98) ‹anchor: not in image› · call in col 90

Καὶ καρδίαι. Fed. Morellus P. legendum suspicatur καὶ κράδαι, ut de ramis ficulneis intelligatur, quia Clemens paulo post κλαδῶν συκῆς inter Dionysiaca refert. Collect. — Hanc emendationem fecit etiam Reinesius, Variar. lect., lib. I, cap. 25.

"And hearts." Fed. Morellus P. suspects one should read καὶ κράδαι ("and fig-branches"), so that it be understood of fig branches, because Clement a little later lists "fig branches" among the Dionysiac objects. Collector. — Reinesius also made this emendation, Variae lectiones, book 1, ch. 25.

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(99) ‹anchor: not in image› · call in col 90

Φθοῖς. Phthois non incommode reddi potest. Sic apud Athenaeum, ὁ δὲ φθοῖς οὕτω γίνεται· sic porro conficitur phthois. Enumeratur et apud Pollucem, lib. VI, cap. 11, inter placentarum genera: sic enim legendum ex ms. φθοῖς καὶ φθοΐδια, ἐπίχυτος θρυμματῶδες, nam diversum genus ἐπίχυτος apud Athen. lib. XIV. Interpres vertit phthoides, libatoria.

"Phthois." It may be rendered, not unsuitably, as "phthois." So in Athenaeus: "the phthois is made thus"; that is, "the phthois is prepared as follows." It is also listed in Pollux, book 6, ch. 11, among the kinds of cakes; for so one should read from the manuscript: "phthois and phthoidia, epichytos, crumbly," for the epichytos is a different kind in Athenaeus, book 14. The translator rendered "phthoides, libatoria" (offering-cakes).

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(1) ‹anchor: not in image› · call in col 90

Ἀπόῤῥητα. Ἄῤῥητα, Euseb., Joan. Mox, ὀρίγανον, Joan. Dein, κτεὶς γυναικεῖος, ὅς ἐστιν εὔφημον καὶ μυστικὸν, μόριον γυναικεῖον, Euseb., Joan. Suidae κτεὶς est ἐφήβαιον.

"Secret things." "Unspeakable things," Eusebius, John. Next, "origanum" (marjoram), John. Then, "a woman's comb, which is, to speak with decent and mystic reserve, the female part," Eusebius, John. In Suidas κτείς is the pubes.

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(2) ‹anchor: not in image› · call in col 90

Νὺξ ἦν σιωπ. Ἦν omittit Euseb. Mox, pro ἡ ἱερὰ τῆς ἀκρασίας νύξ ἐστι λαλουμένη, legendum, particula ἡ transposita, ἱερὰ τῆς ἀκρασίας ἡ νὺξ κ.τ.λ., sacra intemperantiae nox loquitur.

"Night was silent." Eusebius omits "was." Next, instead of "the sacred night is a thing talked of by incontinence," read, with the article transposed, "the night is a sacred thing of incontinence," etc.: "the night, sacred to intemperance, speaks."

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(3) ‹anchor: not in image› · call in col 90

Δᾳδουχούμενον. Δᾳδουχούμενα, Euseb., Joan.

"Lit by torches" (singular). "Lit by torches" (plural), Eusebius, John.

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(4) ‹anchor: not in image› · call in col 90

Ἀποκρύψαι. Ἐπικρύψαι, Nov., Mox, καί omittunt post μυστήρια, Nov., Euseb., Joan., recte.

"To hide away." "To cover over," Novus (codex). Next, Novus, Eusebius and John omit "and" after "mysteries," rightly.

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(5) ‹anchor: not in image› · call in col 90

Τὸ πῦρ, etc. Τὸ πῦρ οὐχ ὑποκρίνεται· ἐλέγχειν καὶ κολάζειν κελεύεται, ignis non dissimulat: arguere et punire jubetur, Euseb., Joan.

"The fire," etc. "The fire does not dissemble: it is bidden to convict and to punish" — so Eusebius, John.

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Διττῇ ἐνεσχημένοι. Δ. ἐνισχημένοι Nov., Euseb.; ἐνισχημένη, Joan., quod corruptum est ex ἐνισχημένοι. Porro simile est illud Jerem. II, 13: Δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζωῆς, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους. Mox, ὄντα ὄντως pro ὄντως ὄντα, Nov. Dein, ἑτέρᾳ δὲ καὶ δευτέρᾳ ταύτῃ δὴ πλάνῃ Euseb., Joan. et Nov., nisi quod in hoc particula δὴ ponatur ante ταύτῃ. Itaque ex his auctoris textus supplendus esse videtur.

"Held fast in a double [error]." "D[ouble]... ἐνισχημένοι," Novus, Eusebius; "ἐνισχημένη," John, which is corrupted from ἐνισχημένοι. Similar, moreover, is Jeremiah 2:13: "My people have done two evils: they have forsaken me, the fountain of living water, and dug for themselves broken cisterns." Next, "being truly" for "truly being," Novus. Then, "and in this other and second error indeed," Eusebius, John and Novus, except that in the last the particle "indeed" stands before "this." From these, therefore, the author's text seems to need supplementing.

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Μόνου. Μόνον, Joan. Et hactenus Eusebius.

"Only" (genitive). "Only" (adverb), John. And thus far Eusebius.

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Πολλὰ κἀγ. Historiam hanc memorat Herodotus, lib. IV, cap. 76, ubi regis nomen, quod omisit Clemens, Saulium fuisse dicit. Meminerunt etiam Diogenes Laertius, in Anacharside, et Josephus, Archaeol. Jud., lib. II, alios ut taceam. Consentiunt porro universi Anacharsidem occisum, non vero occisorem fuisse. Quid igitur vult quod Clemens subjungit de rege Scytharum, ὅστις ποτὲ ἦν Ἀνάχαρσις· quicunque fuerit Anacharsis; plane ac si Anacharsis rex fuisset, et civem quemdam suum, qui alienos mores in Scythiam inducere vellet, occidisset? Casaubonus, in notis ad Laertii Anacharsidem, Ego vero hanc litem, inquit, facile componam: non enim haec unquam Clementis fuit mens, sed scriptoris, qui glossam in textum loco alieno recepit. Legendum aio, τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν, deleta voce Ἀνάχαρσις, quae perperam huc intrusa est, cum prius adnotata esset, non ad illa, ὅστις ποτὲ ἦν, ut putavit librarius, sed ad illa, τὸν πολίτην τὸν ἑαυτοῦ.

"Many blessings." Herodotus records this story, book 4, ch. 76, where he says the king's name, which Clement omitted, was Saulius. Diogenes Laertius also mentions it, in his Anacharsis, and Josephus, Jewish Antiquities, book 2, to say nothing of others. All agree, moreover, that Anacharsis was the one killed, not the killer. What then does Clement mean by adding of the king of the Scythians, "whoever Anacharsis was" — just as if Anacharsis had been king and had killed a citizen of his own who wished to bring foreign customs into Scythia? Casaubon, in his notes on Laertius' Anacharsis, says: "I shall easily settle this dispute: for this was never Clement's meaning, but that of a scribe who took a gloss into the text in the wrong place. I say we should read, 'to the king of the Scythians, whoever he was,' deleting the word 'Anacharsis,' which has been wrongly thrust in here, since it had first been noted not against the words 'whoever he was,' as the copyist thought, but against the words 'his own fellow citizen.'"

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Οἷα τοῦ τραχήλου τινὰ μηναγύρτην ἐξηρ- (continues)

"Like some begging priest of the Mother, with [a drum] hung from his neck…" (continues)

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NOTE ON THE IMAGES: the page-foot crops show only the lower part of the note block. The top of each note column is cut off, so the opening of note (9)'s run-over, any note (10), and the start of the note ending "Collect." are not visible. What is visible is set below; gaps are marked […]. The Latin column on this page is taken to be col 91 (Migne alternates the sides: Latin right on pp. 50 and 52, left on p. 53). (printed under page 51)

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Νικάνορα. Nicanorem forte intelligit, Epicuri discipulum, cujus meminit Diogenes Laert., lib. X, seg. 20. Itaque malim Arnobium ex Clemente corrigere, quam hunc ex Arnobio, qui loco superius laudato, Nicagoram hunc atheum vocat. Porro Sextus Empiricus, initio lib. I atheos enumerans, nominat Prodicum Ceum, Diagoram Melium, Euhemerum Critiam, Theodorum cognomine Atheum, Protagoram Abderitam, Epicurum. Quibus alii alios addunt.

"Nicanor." He perhaps means Nicanor, the disciple of Epicurus, whom Diogenes Laertius mentions, book 10, section 20. So I would rather correct Arnobius from Clement than Clement from Arnobius, who in the place praised above calls this atheist Nicagoras. Further, Sextus Empiricus, listing the atheists at the start of book 1, names Prodicus of Ceos, Diagoras of Melos, Euhemerus, Critias, Theodore surnamed the Atheist, Protagoras of Abdera, and Epicurus. To these others add others.

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Οὐ σμικρὸν εἰς ἀληθείας φρονήσεως ζώπυρον. Sunt, qui malint εἰς ἀλήθειαν, vel εἰς ἀληθοῦς φρονήσεως ζώπυρον. Sylburg.

"No small spark towards the prudence of truth." Some prefer "towards truth," or "towards a spark of true prudence." Sylburg.

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Ὃν ὁ μέν τις. Is, cujus hic nomen dissimulatur, Xenophanes est Plutarcho lib. Περὶ δεισιδαιμονίας extremo. Heraclito Aegyptio tribuit Epiphanius, p. 512, ubi Diagorae quoque factum his verbis memorat idem Epiphanius: Τὸν ἴδιον Ἡρακλέα, ξύλινον ὄντα, δι' ἀπορίαν ξύλων, ὑποκαίοντος, καὶ σκωμματικῶς ἐπιλέγοντος· Ἄγε δή, Ἡράκλεις, τὸν τρισκαιδέκατον ἆθλον ἐκτελῶν πάρελθε, τὸ ὄψον ἡμῖν (continues)

"One of whom." The man whose name is concealed here is Xenophanes, according to Plutarch at the end of his book On Superstition. Epiphanius, p. 512, attributes it to Heraclitus the Egyptian, where the same Epiphanius also records Diagoras' deed in these words: "...setting fire under his own Heracles, which was of wood, for want of firewood, and saying mockingly: 'Come now, Heracles, perform your thirteenth labour and come along — [cook] our dish…'" (continues)

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τημένον. Scribe, τοῦ τραχήλου, οἷά τινὰ μηναγύρτην, ἐξηρτημένον. Ita enim postulat, et sensus et Græcismus. Ut sic totus legatur locus: Τύμπανόν τε ἐπικτυποῦντα, καὶ κύμβαλον ἐπηχοῦντα, τοῦ τραχήλου οἷά τινὰ μηναγύρτην, ἐξηρτημένον, quod illi de collo, tanquam Rheæ sacerdoti, pendebat. Quanquam sane de collo non pendebant cymbala, quæ manu gestabantur, manu impellebantur. Nam ansata erant, manibus apprehendebantur. Hinc Ovidius æriferas cymbalistriarum manus vocavit, cum de comitatu Bacchico loquitur:

[ἐξηρ]τημένον. Write: τοῦ τραχήλου, οἷά τινὰ μηναγύρτην, ἐξηρτημένον ('hanging from his neck, like some begging priest'). For so both the sense and the Greek idiom require. So that the whole passage may read thus: Τύμπανόν τε ἐπικτυποῦντα, καὶ κύμβαλον ἐπηχοῦντα, τοῦ τραχήλου οἷά τινὰ μηναγύρτην, ἐξηρτημένον, 'which hung from his neck, as from a priest of Rhea'. Although indeed cymbals did not hang from the neck; they were carried in the hand and struck with the hand. For they had handles and were grasped by the hands. Hence Ovid called the hands of the cymbal-women 'bronze-bearing', when he speaks of the Bacchic retinue:

Æriferæ comitum cum crepuere manus.

'When the bronze-bearing hands of the companions have clashed.'

Et vir summus Isaacus Casaubonus, annis superioribus jaspidem edidit, in qua una cymbalistria, una item tibicina Bacchum oblectat. Quanquam ibi cymbala non satis sint expressa. Quæ res credo effecit, ut vir ille summus tympanistriam esse putaret. Atqui tympana impellebantur aut virga, aut palmis; sicut etiam Clemens hic innuit. Ibi vero cymbala sat manifeste inter se colliduntur; hoc est ære æs repellitur, ut ait poeta. Quare vel posterius respondet priori; vel transposita paulo etiam amplius sunt verba pro illis: καὶ κύμβαλον ἐπηχοῦντα, καὶ τύμπανον ἐπικτυποῦντα, τοῦ τραχήλου, οἷά τινὰ μηναγύρτην, ἐξηρτημένον. Nam quod viri eruditi, Victorius et alii, μητραγύρτην substituunt, maximus etiam vir Adrianus Junius, in Eusebio, legendum sic docuit, frustra est. Et ex ipso Eusebii secundo, ubi prolixe περὶ τῶν μητραγυρτούντων παρὰ Ῥωμαίοις agitur, aliud discere poterat. De Græcis quoque non est dubium. Suidas: Μηναγύρτης, ἀπὸ μηνὸς συνάγων· καὶ μηναγύρτης, ὁ Ῥέας ἱερεύς. Heinsius, Μηναγύρτην, menagyrten. Apuleius, lib. VIII Metamorph.: Per plateas et oppida cymbalis et crotalis personantes, deamque Syriam circumferentes mendicare compellunt. Minutius Octavio, Mendicantes vicatim deos ducunt; idem Tertull. Apologet. 13; Dionysius Halicar., lib. XI; Junius, cent. IX, proverb. 23, apud eumdem Dionysium et Eusebium, II De præparat., legit μηναγυρτοῦντες et μηναγυρτῶν, quæ vox idem cum altera μητραγυρτοῦντες et μητραγυρτῶν, sonat; nisi quod ex etymi ratione menstruum circulatorem intelligamus μηναγύρτην· nam quolibet mense cœtus faciebant, stipemque corrogabant, ut ex Suida quoque discimus. COLLECT. — Verum his missis, legendum ex Nov. (καὶ pro οἷα substituto) κύμβαλον ἐπηχοῦντα, καὶ τοῦ τραχήλου τινὰ μηναγύρτην ἐξηρτημένον). Cymbalum resonantem, et quædam collo appensa habentem menagyrtam. Sed quid vult illud τινά, quædam? Scilicet, Cybeles ἀγάλματα, seu parva ejus simulacra, quæ menagyrtæ collo suo appendebant. Testis sit Herodotus loco superius citato. Ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις, τὴν ὀρτὴν πᾶσαν ἐπετέλεε τῇ θεῷ, τύμπανόν τε ἔχων, καὶ ἀγάλματα ἐκδησάμενος. In hanc (Hylæam) cum venisset Anacharsis, omnem festi cæremoniam deæ persolvit, tympanum tenens, et simulacra appensa habens. Quo loco illud ἐκδησάμενος, Valla exp. exutis simulacris, ac si legisset ἐκδυσάμενος, absurdo sensu, quem tamen alii hactenus secuti sunt.

And that very great man Isaac Casaubon, some years ago, published a jasper on which one cymbal-woman and likewise one flute-girl delight Bacchus. Although there the cymbals are not clearly enough rendered. This, I believe, is what made that very great man think she was a tambourine-player. But tambourines were struck either with a stick or with the palms, as Clement too here indicates. There, however, the cymbals are quite plainly being clashed together; that is, 'bronze is beaten back by bronze', as the poet says. Therefore either the latter answers to the former, or the words are transposed somewhat further still, in place of these: καὶ κύμβαλον ἐπηχοῦντα, καὶ τύμπανον ἐπικτυποῦντα, τοῦ τραχήλου, οἷά τινὰ μηναγύρτην, ἐξηρτημένον. For as to learned men, Victorius and others, substituting μητραγύρτην, and even that very great man Hadrianus Junius teaching in Eusebius that it should be so read, this is to no purpose. And from Eusebius's second book itself, where the begging priests of the Mother among the Romans are treated at length, he could have learned otherwise. Concerning the Greeks, too, there is no doubt. Suidas: 'Μηναγύρτης, one who collects by the month; and μηναγύρτης, the priest of Rhea.' Heinsius: Μηναγύρτην, menagyrten. Apuleius, Metamorphoses book VIII: 'Making their way through streets and towns resounding with cymbals and castanets, and carrying the Syrian goddess about, they force her to beg.' Minucius in the Octavius: 'They lead their gods begging from street to street'; likewise Tertullian, Apology 13; Dionysius of Halicarnassus, book XI; Junius, century IX, proverb 23, reads in the same Dionysius and in Eusebius, Preparation II, μηναγυρτοῦντες and μηναγυρτῶν, a word that means the same as the other, μητραγυρτοῦντες and μητραγυρτῶν; except that, on the reasoning of the etymology, we may understand μηναγύρτης as a monthly mountebank; for they held gatherings every month and collected alms, as we also learn from Suidas. COLLECT. — But leaving these aside, one should read from the Nov. (καὶ being substituted for οἷα) κύμβαλον ἐπηχοῦντα, καὶ τοῦ τραχήλου τινὰ μηναγύρτην ἐξηρτημένον): 'a begging priest sounding a cymbal and having certain things hung from his neck.' But what does that τινά, 'certain things', mean? Plainly, ἀγάλματα of Cybele, that is, small images of her, which the begging priests hung from their necks. Let Herodotus be witness, in the place cited above: Ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις, τὴν ὀρτὴν πᾶσαν ἐπετέλεε τῇ θεῷ, τύμπανόν τε ἔχων, καὶ ἀγάλματα ἐκδησάμενος: 'When Anacharsis had come into this' (Hylaea), 'he performed the whole ceremony of the feast to the goddess, holding a tambourine and having images hung upon him.' In which place Valla rendered that ἐκδησάμενος as 'having put off the images', as if he had read ἐκδυσάμενος, an absurd sense, which others have nevertheless followed hitherto.

(10) Τοῖς ἄλλοις. Τῆς ἄλλης, Nov.

(10) Τοῖς ἄλλοις ('to the others'). Τῆς ἄλλης, Nov.

(11) Ὧν δὴ χάριν. Muretus, lib. X, cap. 17, Var. lect. Diagoras et Hippo, Melii fuerunt; de iisque, et de Theodoro, quasi de hominibus impiis locuti sunt veteres, quod, etsi veri Dei cognitionem consecuti non erant, eos tamen qui colerentur a popularibus suis, deos non esse intelligebant. Ideo Aristophanes Socratem, Melium vocat, cui eamdem notam inurere calumniatores volebant. Idemque de Socrate testatur Justinus, in Apol. 2 pro Christianis, et de Heraclito, cum modeste ac frugaliter viverent, atheos habitos illos. Et certe Socrates nunquam docuit nullos deos esse, sed tantum supremum quemdam Deum immensum, æternum, multo superiorem iis omnibus qui tum publice colerentur: Οἱ μετὰ λόγου βιώσαντες Χριστιανοί εἰσι, κἂν ἄθεοι ἐνομίσθησαν, οἷον ἐν Ἕλλησι μὲν Σωκράτης καὶ Ἡράκλειτος, καὶ οἱ ὅμοιοι αὐτοῖς. Hæc Muretus. Arnobius lib. IV: Possumus hoc in loco omnes istos, votis quos inducitis atque appellatis deos, homines fuisse monstrare; vel Agragantino Euhemero replicato, cujus libellos Ennius, clarum ut fieret cunctis, sermonem in Italum transtulit; vel Nicagora Cyprio, vel Cyrenensi Theodoro, vel Hippone ac Diagora Meliis, vel auctoribus aliis mille. Lactantius, lib. I, cap. 11, meminit Euhemeri, sed Messenium dicit; Plutarchus apud Eusebium lib. XIV, cap. 6, Tegeaten, sic enim legendum est ex lib. De placitis philos. I. Itemque Diagoras Melius, non Milesius, paulo post. Quod apud Epiphanium legitur Heraclites Ægyptius, sine dubio mendosus est locus; licet et Græco sit Αἰγύπτιος φησί. COLLECT.

(11) Ὧν δὴ χάριν ('for which reason'). Muretus, Variae lectiones book X, chapter 17: Diagoras and Hippo were Melians; and the ancients spoke of them, and of Theodorus, as of impious men, because, although they had not attained the knowledge of the true God, they nevertheless understood that those who were worshipped by their countrymen were not gods. Therefore Aristophanes calls Socrates 'the Melian', on whom his slanderers wished to brand the same mark. And Justin, in the second Apology for the Christians, testifies the same of Socrates, and of Heraclitus: that, though they lived modestly and frugally, they were held to be atheists. And certainly Socrates never taught that there are no gods, but only that there is one supreme God, immeasurable, eternal, far above all those who were then publicly worshipped: 'Those who have lived with the Word are Christians, even if they were reckoned atheists, as among the Greeks Socrates and Heraclitus and those like them.' Thus far Muretus. Arnobius, book IV: 'We can show in this place that all those whom you bring in with your vows and call gods were men; whether by unfolding Euhemerus of Agrigentum, whose books Ennius translated into the Italian tongue that it might become clear to all; or Nicagoras of Cyprus, or Theodorus of Cyrene, or Hippo and Diagoras of Melos, or a thousand other authors.' Lactantius, book I, chapter 11, mentions Euhemerus, but calls him a Messenian; Plutarch, in Eusebius book XIV, chapter 6, calls him a Tegean, for so it must be read from the book On the Opinions of the Philosophers I. And likewise Diagoras the Melian, not the Milesian, a little after. That in Epiphanius one reads 'Heraclites the Egyptian', the passage is without doubt corrupt; although in the Greek too it is 'he says, the Egyptian'. COLLECT.

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Ἀτάρ. Αὐτάρ, Nov.

"But." "But" (epic form αὐτάρ), Novus.

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Παρασκευάσαι κατ' αὐτὸν, εἰς τὸ πῦρ ἐνέθηκεν. Procul dubio, facta post παρασκευάσαι interpunctione, legendum, καὶ αὐτὸν εἰς τὸ πῦρ ἐνέθηκε. Sylburg. Vel potius, κᾆτ' αὐτὸν, etc.

"To prepare … him, he put into the fire." Without doubt, with a stop placed after "to prepare," one should read "and he put him into the fire." Sylburg. Or rather, "and then him," etc.

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Θλαδίαν. Θλασίαν, Nov.

"Crushed (eunuch)." Θλασίαν (same sense, variant spelling), Novus.

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Τῆς θείας καὶ γονίμου δυνάμεως. Explicationem hujusce commatis prolixe infra in Paedagogo invenies, lib. II, c. 10. Sylburg. — Theodoretus, Τὸ ἄγονον, inquit, τῆς ψυχῆς διὰ τούτων αἰνίττεται· Animae sterilitatem per haec innuit. Caeterum Clemens hanc interpretationem, ut alias solet, e Philone Judaeo sumpsit: is enim lib. De nominum mutat., p. 1076, haec dicit: Τεθλασμένοι γὰρ τὰ γεννητικὰ τῆς διανοίας, ἢ καὶ τελείως ἀποκοπέντες, οἱ τὸν ἴδιον νοῦν καὶ αἴσθησιν ἀποσεμνύνοντες, ὡς μόνα τῶν κατ' ἀνθρώπους αἴτια πραγμάτων· ἢ οἱ πολυθεΐας ἐρασταί, καὶ τὸν πολύθεον ἐκτετιμηκότες θίασον, οἱ ἐκ πόρνης γεγονότες, τὸν ἕνα ἄνδρα καὶ πατέρα φιλαρέτου ψυχῆς Θεὸν οὐκ εἰδότες, ἆρ' οὐκ εἰκότως ἐλαύνονταί τε καὶ φυγαδεύονται; Nam illi, quibus prolificae partes mentis contusae sunt, vel penitus abscissae, hoc est, qui proprium intellectum et sensum extollunt, ut solas humanarum rerum causas; vel illi, qui multitudinem deorum amplexi sunt, et deorum ritus celebrant, ex meretrice scilicet nati, quippe qui Deum solum probae animae maritum et patrem, non agnoscunt, nonne merito abiguntur et fugantur?

"Of the divine and generative power." You will find an explanation of this clause at length below in the Paedagogus, book 2, ch. 10. Sylburg. — Theodoret says: "By these things he hints at the barrenness of the soul." Clement, however, took this interpretation, as he often does elsewhere, from Philo the Jew; for Philo, in the book On the Change of Names, p. 1076, says: "For those whose generative parts of the mind are crushed, or even wholly cut off — who exalt their own mind and sense as the sole causes of human affairs; or the lovers of many gods, who have honoured the polytheist rout, born of a harlot, not knowing the one God, husband and father of the virtue-loving soul — are they not rightly driven out and banished?" The Latin following repeats the same: For those whose prolific parts of the mind are bruised or wholly cut away, that is, who extol their own understanding and sense as the only causes of human affairs; or those who have embraced a multitude of gods and celebrate the rites of gods — born of a harlot, that is, since they do not acknowledge God alone as husband and father of the upright soul — are they not deservedly driven away and put to flight?

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Ὁρᾷς τὸν ὑψοῦ. Duo priores ex his quatuor versibus Euripidis sunt, ut monet Clemens ipse lib. V. Athenagoras citat in Legat. pro Christianis, et Cicero lib. II De natura deorum: Vides sublime fusum immoderatum aethera, Qui tenero terram circumjectu amplectitur, Hunc summum habeto divum, hunc perhibeto Jovem. Jo. Villiomarus in Titium VIII, 17, legit, Vides sublime sursum, non fusum, id est ὑψοῦ· et immoderatum ἄπειρον significare ait. Ennius item: Aspice hoc sublime candens, quem invocant omnes Jovem. Alii legunt, sublimem aethera, quem vocant Jovem. Collect. — Hos versus ex Euripide recitat Clemens infra Protrept., p. 46, St. V, p. 603; Stobaeus Eclog. Phys., lib. I, tit. 3; Heraclides Ponticus, lib. De allegoriis Homericis.

"Do you see on high." The first two of these four lines are Euripides', as Clement himself notes in book 5 [of the Stromata]. Athenagoras quotes them in the Legatio for the Christians, and Cicero in book 2 of On the Nature of the Gods: "You see the boundless ether poured out on high, which embraces the earth in its tender encircling: hold this the highest of the gods, call this one Jove." Jo. Villiomarus, on Titius 8.17, reads "You see on high, upward" — not "poured out" — that is, ὑψοῦ; and he says "boundless" renders ἄπειρον. Ennius likewise: "Behold this shining height, which all invoke as Jove." Others read "the lofty ether, which they call Jove." Collector. — Clement recites these lines from Euripides below, Protrepticus p. 46, and Stromata 5, p. 603; Stobaeus, Eclogae physicae, book 1, title 3; Heraclides Ponticus, in the book On Homeric Allegories.

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Ὦ γῆν ὄχ. Rectius, Ὦ γῆς ὄχημα, κἀπὶ γῆς ἔχων ἕδραν.

"O … the earth (accusative), vehicle." More correctly: "O vehicle of the earth, who have your seat upon the earth."

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Εἰσιδεῖν. Legitur in vulg. editionibus δυστόπαστος εἰδέναι. Sylburg. — Superioris versiculi emendationem firmat ms. Nov. in quo γῆς pro γῆν, ἔχων pro ἔχονθ' occurrit.

"To look upon." The common editions read "hard to guess, to know." Sylburg. — The manuscript Novus confirms the emendation of the line above, for in it γῆς appears for γῆν, and ἔχων for ἔχονθ'.

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Deuteronomy 23:1–2.

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Ὡς ἀληθῶς. Priores editiones haec verba connectunt cum praecedente ὀλέθριαι, quae referre ad φυτὸν οὐράνιον, quod sequitur, suadent alia Clementis verba, hujus libri pag. 63: Τὸν ἄνθρωπον, inquit, ἐπὶ τὴν οὐρανοῦ γενόμενον θέαν, φυτὸν οὐράνιον ὡς ἀληθῶς, ἐπὶ τὴν γνῶσιν παρακαλοῦμεν τοῦ Θεοῦ. Hominem, qui ad coeli contemplationem natus est, et vere est planta coelestis, ad Dei cognitionem hortamur.

"Truly." The earlier editions join these words with the preceding "destructive"; but other words of Clement, on p. 63 of this book, urge that they be referred to "heavenly plant," which follows: "Man," he says, "who was made for the contemplation of heaven, truly a heavenly plant, we call to the knowledge of God." That is: we urge man, who was born for the contemplation of heaven and is truly a heavenly plant, to the knowledge of God.

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Ἐξετάνυσαν ἐπὶ γῆς. Phrasis Homerica ex Il. P, v. 58: Βόθρου τ' ἐξέστρεψε, καὶ ἐξετάνυσσ' ἐπὶ γαίῃ.

"They stretched out on the ground." A Homeric phrase, from Iliad 17 (P), line 58: "it wrenched it from its trench and stretched it out upon the earth."

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Οἱ μὲν γάρ. Deorum originem septem causis tribuit. 1 Coelestium corporum splendori, quem mirati homines, ea in deos retulerunt; 2 frugibus terrae inventis; 3 scelerum poenis in maleficos irrogatis; 4 humanis affectibus in deos relatis; 5 humanae vitae casibus corporea specie descriptis; 6 poetarum fabulis; 7 beneficiis humano generi per divinam Providentiam collatis.

"For some." He attributes the origin of the gods to seven causes: 1. the brightness of the heavenly bodies, which men admired and so counted them gods; 2. the discovery of the fruits of the earth; 3. the punishments of crimes inflicted on evildoers; 4. human passions ascribed to the gods; 5. the chances of human life portrayed in bodily form; 6. the fables of the poets; 7. the benefits conferred on mankind by divine Providence.

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Θεοὺς ἐκ τοῦ θεῖν. Plato in Cratylo existimare se dicit sidera, quibus solis Barbari et Graeci veteres divinos honores solvebant, primo θεοὺς dictos fuisse, tanquam ἀεὶ ἰόντα δρόμῳ καὶ θέοντα, quae perpetuo cursu ferantur; dein id nominis ad alios deos venisse. Plutarchus, lib. De Iside et Osir., pag. 375, dicit omnibus diis a duabus vocibus, θεατοῦ, spectabili, et θέοντος, currente, θεοῦ nomen inditum fuisse. Etymologici auctor: Θεός, παρὰ τὸ θέω, τὸ τρέχω, εἰς ὃν πάντες τρέχομεν. Παρὰ τὸ θέω καὶ θεύω, θεὸς, ὡς φωλεύω φωλεός. Οἱ γὰρ ἀρχαῖοι ἐπὶ τὸ πλεῖστον ἐπὶ ἡλίου, καὶ σελήνης, καὶ ἀστέρων, ἀστατοῦσι γὰρ, ἐτίθεσαν τὸ ὄνομα, παρὰ τὸ ἀεὶ θεῖν καὶ κινεῖσθαι. Καὶ ἐπὶ τοῦ χωρὶς τούτων λεγομένου Θεοῦ λέγοιτ' ἂν παρὰ τὸ πανταχοῦ εἶναι καὶ περιθεῖν. Clemens, Strom. IV, pag. 555 [print unclear: 555 or 535], vult θεὸν dici κατὰ τὴν ἀμετάτρεπτον τοῦ ἀεὶ θεῖν τὰ ἀγαθὰ ἕξιν· propter immutabilem cursum, quo bona semper fluunt. Conf. Theophilus Antiochenus non procul a principio lib. I ad Autolycum.

"Gods from 'running'." Plato in the Cratylus says he thinks that the stars, to which alone the barbarians and the ancient Greeks paid divine honours, were first called θεοί as "always going on their course and running," being borne in perpetual motion; and that afterwards the name passed to the other gods. Plutarch, On Isis and Osiris, p. 375, says the name θεός was given to all the gods from two words, θεατός, "visible," and θέων, "running." The author of the Etymologicum: "Θεός, from θέω, 'I run,' to whom we all run. From θέω and θεύω, θεός, as φωλεός from φωλεύω. For the ancients for the most part gave the name to the sun and moon and stars — for they are never at rest — from their ever running and moving. And of the God spoken of apart from these, it might be said from his being everywhere and running round all things." Clement, Stromata 4, p. 555 [or 535], holds that God is called θεός from the unchanging habit of ever "running" good things: on account of the unchangeable course by which good things ever flow. Compare Theophilus of Antioch, not far from the beginning of book 1 To Autolycus.

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Θεοποιοῦσι, τὰς ἀν. Haec sic distinguit Nov.: θεοποιοῦσι τὰς ἀντιδόσεις, προσκυν. Retributiones in deos referunt, calamitates etiam ipsas adorantes. Non male.

"They deify, the re[tributions]." Novus punctuates thus: "they deify the retributions, worship[ping]…": they make the retributions into gods, worshipping even the calamities themselves. Not badly.

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Προτροπαίους. Προστροπαίους, Nov., recte. Nam δαίμονες προστρόπαιοι vel προστροπαῖοι iidem sunt, qui παλαμναῖοι et ἀλάστορες, id est scelerum ultores. Suidas: Παλαμναῖος, φονεύς, ἢ μιαρός .... καὶ Ζεὺς Παλαμναῖος, ὁ τοὺς τοιούτους τιμωρούμενος· καὶ Προστροπαῖος, ὁ προτρέπων τὸ ἄγος αὐτοῖς. Παλαμναῖος, homicida, vel piaculo obstrictus. Et Jupiter Παλαμναῖος, qui tales punit; et Προστροπαῖος, qui piaculum in eos convertit.

"Protropaioi." "Prostropaioi," Novus, rightly. For "prostropaic" daemons are the same as the "palamnaean" and the "alastors," that is, avengers of crimes. Suidas: "Palamnaios: a murderer, or one defiled … and Zeus Palamnaios, who punishes such men; and Prostropaios, who turns the pollution upon them." Palamnaios: a homicide, or one bound by blood-guilt. And Jupiter Palamnaios, who punishes such; and Prostropaios, who turns the guilt back upon them.

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Ὕβρεως καὶ Ἀναιδ. Fanum his deabus positum fuisse, non solum altare, memorat Cicero, De leg., lib. II: Illud vitiosum Athenis, quod Cylonis scelere expiato, Epimenide Crete suadente, fecerunt Contumeliae fanum et Impudentiae. At vero, referente Pausania, in Atticis, ἀργυροῦς λίθους, ἐφ' ὧν ἑστᾶσιν ὅσοι δίκας ὑπέχουσι, καὶ οἱ διώκοντες· τὸν μὲν Ὕβρεως, τὸν δὲ Ἀναιδείας, αὐτοὶ ὀνομάζουσι· Ex argento lapides, quibus insistunt, cum qui rei in Areopagit. foro, tum qui actores, illum Contumeliae, istum Impudentiae vocant. Quo loco, pro Ἀναιδείας, Ἀναιτίας, innocentiae, perperam substitui, Ciceron. ac Clement. verba manifestum faciunt.

"Of Insolence and Shamelessness." Cicero records that a shrine, not merely an altar, was set up to these goddesses, Laws book 2: "That was a fault at Athens, that after the crime of Cylon had been expiated, on the advice of Epimenides the Cretan, they made a shrine to Insolence and to Shamelessness." But according to Pausanias, in the Attica, "the silver stones on which stand those who are on trial and their accusers — the one they call the stone of Insolence, the other of Shamelessness": stones of silver on which stand, in the court of the Areopagus, both the accused and the accusers; the one they call Insolence's, the other Shamelessness's. The words of Cicero and Clement make it plain that in that passage Ἀναιτίας, "of innocence," has wrongly been substituted for Ἀναιδείας.

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Τέκνα ὀργῆς. In vulgatis editt. Pauli Ephes. II legitur τέκνα φύσει ὀργῆς. Sylburg. — Sed φύσει omittit etiam versio Aethiopica.

"Children of wrath." In the common editions of Paul, Ephesians 2, one reads "children by nature of wrath." Sylburg. — But the Ethiopic version also omits "by nature."

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Ζῶν γὰρ ὁ Λόγος, καὶ συνταφεὶς Χριστῷ, συνυψοῦται Θεῷ. Quaeri potest, quomodo Λόγος, hoc est Deus Filius, consepultus Christo, et cum Deo elevatus fuerit? Quam difficultatem sic tolli posse admonuit vir quidam amicus doctusque, si Λογάς scriberetur pro Λόγος. Illi porro λογάς est electio, quam pro electis ac fidelibus Dei servis sumi posse arbitrabatur: hos autem in baptismo cum Christo sepeliri, et resurgere, saepe affirmant post Paulum scriptores veteres recentesque. At vero haec vox nec in ullo Clementis codice habetur, nec pro electis usurpari solet: quos Graeci auctores ἐκλεκτούς vocant, raro aut nunquam λογάδα. Itaque hac mutatione non tam solvitur nodus, quam secatur. Sit igitur hoc loco, ut alias, Λόγος, divina Jesu persona: Logos autem consepultus Christo dicitur, quia secundum humanam naturam mortuus ac sepultus fuit; cum Deo vero extollitur, quia divinae naturae virtute resurrexit: quemadmodum a Petro dicitur θανατωθεὶς μὲν σαρκὶ, ζωοποιηθεὶς δὲ τῷ πνεύματι· mortificatus quidem carne, vivificatus vero spiritu, I Pet. III, 18. Nam hoc loco, ut saepe alias, πνεῦμα oppositum σαρκὶ, divinam Christi naturam significat. Nec vero insolens est, quod dicitur Λόγος sepultus fuisse; cum ei, propter unionem ad humanam naturam, humanos affectus tribuere soleant, cum alii, tum etiam Clemens; ut cum dicit: Τὸν Λόγον τὸν ὑπὸ πολλῶν ἐκχεόμενον, Logon pro multis effusum, Paed. lib. II, c. 2, p. 158. Ubi Logon sumit pro Logi incarnati sanguine. Qua ratione Patres Ephesini B. Virgini non solum Χριστοτόκου, sed etiam Θεοτόκου, nomen jure deberi contra Nestorium statuerunt. Posset etiam dici Λόγος Christo consepultus fuisse, quia humanam naturam ne mortuam quidem deseruit. Quod multi Patres clare affirmant. Gregorius Nyssenus, orat. 1, De resur.: Τὴν μὲν ψυχὴν τοῦ σώματος ἡ θεότης ἑκουσίως διέζευξεν, ἑαυτὴν δὲ ἐν ἀμφοτέροις μένουσαν ἔδειξεν· Animam quidem deitas a corpore voluntarie separavit, se vero in utroque manentem clare ostendit. Augustinus, Tract. in Joan. 47, negat quidquam ultra fecisse mortem Christi, nisi quod corpus ab anima separavit. Leo, serm. 1, De resurr.: Deitas, quae ab utraque suscepti hominis substantia non recessit, quod potestate divisit, potestate conjunxit. Fulgentius, ad Trasimund. lib. III, c. 34: Non est Deus ab humanitate, quam susceperat, separatus; qui et in anima sua fuit, ut solutis inferni doloribus ab inferno victrix rediret, et in carne fuit, ut celeri resurrectione corrumpi non posset.

"For the Word lives, and buried with Christ, is exalted with God." It may be asked how the Word, that is, God the Son, was buried with Christ and raised up with God. A learned friend suggested that the difficulty could be removed if λογάς were written for λόγος. To him λογάς means "election," which he thought could be taken for the elect and faithful servants of God; and writers ancient and modern, following Paul, often say that these are buried with Christ in baptism and rise again. But this word is found in no codex of Clement, nor is it commonly used for "the elect": Greek authors call them ἐκλεκτοί, rarely or never λογάς. So this change cuts the knot rather than untying it. Let the Word here, then, be as elsewhere the divine person of Jesus. The Word is said to be buried with Christ because he died and was buried according to his human nature; and is exalted with God because he rose by the power of his divine nature — as Peter says, "put to death in the flesh, but made alive in the spirit," 1 Peter 3:18. For here, as often elsewhere, "spirit," set against "flesh," signifies Christ's divine nature. Nor is it unusual for the Word to be said to have been buried, since, because of his union with human nature, others and Clement too commonly ascribe human experiences to him; as when he says, "the Word poured out for many," Paedagogus book 2, ch. 2, p. 158, where he takes "the Word" for the blood of the incarnate Word. On this principle the Fathers of Ephesus decreed against Nestorius that the Blessed Virgin is rightly owed the name not only of "Mother of Christ" but also of "Mother of God." It could also be said that the Word was buried with Christ because he did not forsake the human nature even when it was dead, as many Fathers clearly affirm. Gregory of Nyssa, Oration 1 On the Resurrection: "The Godhead willingly parted the soul from the body, but showed itself remaining in both": the Godhead indeed separated the soul from the body voluntarily, but plainly showed that it remained in both. Augustine, Tractate 47 on John, denies that the death of Christ did anything more than separate the body from the soul. Leo, Sermon 1 On the Resurrection: "The Godhead, which did not withdraw from either substance of the man it had assumed, joined by its power what by its power it had divided." Fulgentius, To Thrasamund, book 3, ch. 34: "God was not separated from the humanity he had assumed; he was both in his soul, so that, the pains of hell loosed, it might return victorious from hell, and in the flesh, so that by a swift resurrection it could not be corrupted."

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Τρεφόμενοι ὀργῇ. Similis phrasis occurrit hujusce libri pag. 70, θανάτῳ τρεφόμενοι, ad mortem, hoc est, ut moriantur, nutriti: quod de avibus saginatis dicitur. Item, p. 69, εἰς ὕλας τρεφομένη, nutrita ut ignis materia fiat. Iterum Paedag. lib. II, cap. 1, pag. 144: Βοσκημάτων δίκην πιαινόμενον. θανάτῳ τρέφεσθαι· pecudum more saginatum, morti nutriri.

"Nourished for wrath." A similar phrase occurs on p. 70 of this book, "nourished for death," that is, nourished so that they may die — which is said of fattened birds. Likewise p. 69, "nourished for fuel," nourished to become food for the fire. Again, Paedagogus book 2, ch. 1, p. 144: "fattened like cattle, to be nourished for death."

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Ἡμεῖς δὲ οὐκ ὀργ. Particulam δὲ non agnoscunt editt. Victorii et Sylburgii; nos tamen retinuimus, quod occurrat in Nov.

"But we [are] not [nurslings] of wrath." The editions of Victorius and Sylburg do not have the particle "but"; we have nevertheless kept it, because it occurs in Novus.

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Τί πλανᾶσθε; βροτέων παύσασθε. Desistite ab humanis, studiis scilicet, aut simile quid. A et II (continues)

"Why do you wander? Cease from mortal [pursuits]." Desist from human things — that is, pursuits — or something similar. A and II… (continues)

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Ephesians 2:3–5.

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Οἱ πέντε Ἀθηνᾶς. Locum de quinque Minervis latius ex Cicerone declarat Petrus Victorius, Var. lect., lib. II, cap. 15. Sylburg. — Julius Firmicus, De errore prof. relig.: Quinque Minervas fuisse legentibus nobis tradit antiquitas. Una est, Vulcani filia, quae Athenas condidit, quam ex agrestibus locis ad urbanae conversationis ordinem rustica turba comitata est. Fuit alia in Aegypto, Nili regis filia, textrinae artis magistra. Tertia vero, patre Saturno genita est. Sed hanc viraginem fuisse commemorant; nam nunquam se intra feminei sexus verecundiam tenuit, sed arma semper strepitumque pugnarum, et cruenta secuta est studia bellorum. Quaria, Jovis Cretici regis fuit filia, quae occisum patri detulit liberum. Quinta, Pallante, etc., quae mox sequentur.

"The five Athenas." Petrus Victorius explains the passage about the five Minervas more fully from Cicero, Variae lectiones, book 2, ch. 15. Sylburg. — Julius Firmicus, On the Error of Profane Religions: "Antiquity tells us, as we read, that there were five Minervas. One is the daughter of Vulcan, who founded Athens, whom a rustic crowd accompanied from country places to the order of city life. Another was in Egypt, daughter of King Nile, teacher of the weaver's art. The third was born of Saturn as father; but they record that she was a virago, for she never kept within the modesty of the female sex, but always followed arms and the din of battles and the bloody pursuits of war. The fourth [printed "Quaria"] was the daughter of Jupiter, king of Crete, who brought Liber, slain, to her father. The fifth, of Pallas," etc., which follows shortly.

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Τὴν Διός. Τοῦ Δ., Nov.

"Her of Zeus." "Of Zeus" (with the masculine article), Novus.

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Κορυφασίαν. De Minerva Coryphasia vide P. Victorium lib. II, cap. 15, qui locum Pausaniae ex Messeniacis consentientis cum Clemente profert. Quod vero Minerva quinta patris pelle se induerit tanquam aegide, Julius Firmicus, cap. 17 De err. prof. relig.: Quinta Minerva Pallante patre et Titanide matre orta est, quae patris appellata nomine, Pallas est ab hominibus nuncupata. Haec parricidialis amentia furoris, et vesanae temeritatis instinctu, patrem Pallantem crudeli morte jugulavit. Nec simplici patris morte contenta, ut diutius malis suis frueretur, et ut de morte patris crudelius triumpharet, exuviis corporis ejus ornata est. Cicero, III De nat.: Quinta Pallantis, quae patrem dicitur interemisse, virginitatem suam violare conantem, cui pinnarum talaria affingunt. Isacius Tzetzes, in Lycophronem: Πάλλαντα τὸν ἴδιον πατέρα πτερωτὸν ὑπάρχοντα, βιάζοντα αὐτήν, ἀνεῖλε, καὶ τὸ δέρμα αὐτοῦ ὡς αἰγίδα περιεβάλετο, καὶ τὰ πτερὰ τούτου τοῖς ποσὶν αὐτῆς προσήρμοσεν. Collect.

"Coryphasia." On Minerva Coryphasia see P. Victorius, book 2, ch. 15, who cites a passage of Pausanias from the Messeniaca that agrees with Clement. That the fifth Minerva clothed herself in her father's skin as an aegis, Julius Firmicus says, ch. 17 On the Error of Profane Religions: "The fifth Minerva was born of Pallas as father and a Titanid as mother; called by her father's name, she is named Pallas by men. Driven by the parricidal madness of her fury and the impulse of insane rashness, she butchered her father Pallas by a cruel death. Not content with her father's mere death, so as to enjoy her crimes the longer and to triumph more cruelly over his death, she adorned herself with the spoils of his body." Cicero, On the Nature of the Gods 3: "The fifth, daughter of Pallas, who is said to have killed her father when he tried to violate her virginity; to her they give winged sandals." Isaac Tzetzes, on Lycophron: "She killed her own father Pallas, who was winged, when he was forcing her, and put his skin about her as an aegis, and fitted his wings to her feet." Collector.

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Κορύβαντος. Κύρβαντος, Nov.

"Of Corybas." "Of Cyrbas," Novus.

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Ἀναρίθμητοι. Ἐναρίθμητοι, Nov.

"Innumerable." "Counted among" (ἐναρίθμητοι), Novus.

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Ἄρες. Homeri Il., E, vers. 31. Mox eum vo- (continues)

"Ares." Homer, Iliad 5 (E), line 31. Next, [calling] him… (continues)

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Τλῆ μέν. Ex Iliad. E, v. 385. In vers. I. Ἐφιάλτης Homer.

"Endured indeed." From Iliad 5 (E), line 385. In the first line, Homer has "Ephialtes."

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Σκύθαι. Hyperboreos in Scythia Apollini asinos sacrificasse testatur Pindarus Pyth., Od. 10. Ad quem locum Scholiastes Graecus posteriorem ex his Callimachi versibus citavit. Conf. etiam Antonii Liberalis Metamorph., cap. 20, quo commemorat, quomodo Apollo Cleinidem, ejusque familiam punivit, eo quod Hyperboreorum ritu asinos ei Babylone mactare vellent.

"Scythians." Pindar, Pythian Ode 10, testifies that the Hyperboreans in Scythia sacrificed asses to Apollo. On that passage the Greek scholiast cites the second of these lines of Callimachus. Compare also Antoninus Liberalis, Metamorphoses, ch. 20, where he records how Apollo punished Cleinis and his family because they wished to slaughter asses to him at Babylon after the Hyperborean rite.

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Φοῖβος. Φόβος Nov., mendose.

"Phoebus." "Fear" (φόβος), Novus — a corruption.

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Ἐπιτέλλεται. Anna T. Fabri filia in suis ad Fragmenta Callimachi notis ait: « Pater meus amantissimus putabat legendum ἐπιτέρπεται. Vel fortasse ἐπιτέλλεται significat adest propitius et favens. » Ricardus Bentleius, ibid.: « Placet eorum conjectura, qui pro ἐπιτέλλεται scribunt ἐπιτέρπεται. Nisi sic potius interpreteris, sacra illa fieri solita esse sub solis ortum. Ergo ἐπιτέλλεται, exoritur. »

"Rises upon." Anne, daughter of T. Faber, in her notes on the Fragments of Callimachus says: "My most loving father thought one should read ἐπιτέρπεται ('takes delight'). Or perhaps ἐπιτέλλεται means 'is present, propitious and favouring.'" Richard Bentley, in the same place: "I approve the conjecture of those who write ἐπιτέρπεται for ἐπιτέλλεται — unless you rather interpret it that those rites used to be performed at sunrise. So ἐπιτέλλεται, 'rises.'"

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Ὀνοσφαγίαι. Arnobius, lib. IV De Marte: Quis ei canes ab Caribus, quis ab Scythis asinos immolari? non principaliter cum caeteris Apollodorus? Collect.

"Ass-sacrifices." Arnobius, book 4, of Mars: "Who [says] that dogs are sacrificed to him by the Carians, asses by the Scythians? Is it not Apollodorus, chief among the rest?" Collector.

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Ὃν ἔῤῥιψ. Hunc locum sic interpunxit Nov. ὃν ἔῤῥιψεν ἐξ Ὀλύμπου Ζεὺς βηλοῦ ἀπὸ θεσπεσίοιο, ἐν Λήμνῳ κατ. Quem deturbavit e limine coelesti Jupiter, cum in Lemnum cecidisset, etc. Quem sensum praebet Homerus, cujus Iliad. A, v. 590, Vulcanus de Jove haec dicit: Ἤδη γάρ με καὶ ἄλλοτ' ἀλεξέμεναι μεμαῶτα Ῥῖψε, ποδὸς τεταγὼν, ἀπὸ βηλοῦ θεσπεσίοιο. Πᾶν δ' ἦμαρ φερόμην, ἅμα δ' ἠελίῳ καταδύντι Κάππεσον ἐν Λήμνῳ· ὀλίγος δ' ἔτι θυμὸς ἐνῆεν.

"Whom he hurled." Novus punctuates the passage thus: "whom Zeus hurled out of Olympus from the divine threshold; in Lemnos [he fell]…" — whom Jupiter threw down from the heavenly threshold, when he had fallen on Lemnos, etc. Homer gives this sense, where in Iliad 1 (A), line 590, Vulcan says of Jove: "For once before, when I was eager to defend you, he seized me by the foot and hurled me from the divine threshold. All day I was borne along, and at sunset I fell on Lemnos, and little life was left in me."

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Ἐχάλκευε. Homerus Il. Σ, v. 410, de Vulcano ait: ... ἀπ' ἀκμοθέτοιο πέλωρ αἴητον ἀνέστη Χωλεύων, ὑπὸ δὲ κνῆμαι ῥώοντο ἀραιαί.

"He worked bronze." Homer, Iliad 18 (Σ), line 410, says of Vulcan: "…from the anvil-block the huge panting monster rose, limping, and beneath him his thin shanks moved nimbly."

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Ἀσκληπιός. Eo pertinent sequentes Pindari versus, ut ostendatur Aesculapius fulmine ictus, quod auro corruptus mortuum quemdam ad vitam revocasset. Pindari Scholiastes ad loc.: Λέγεται δὲ ὁ Ἀσκληπιὸς χρυσῷ δελεασθεὶς, ἀναστῆσαι Ἱππόλυτον τεθνηκότα· οἱ δὲ Τυνδάρεων· ἕτεροι Καπανέα· οἱ δὲ Γλαῦκον· οἱ δὲ Ὀρφικοὶ Ὑμέναιον. Στησίχορος δὲ ἐπὶ Καπανεῖ καὶ Λυκούργῳ· οἱ δὲ διὰ τὸ τὰς Προιτίδας ἰάσασθαι· οἱ δὲ διὰ τὸν Ὠρίωνα· Φύλαρχος, ὅτι τοὺς Φοινείδας ἰάσατο· Φερεκύδης δὲ, ὅτι τοὺς ἐν Δελφοῖς θνήσκοντας ἀναβιοῦν ἐποίει. Conf. Plato, Polit. III; Cicero, De nat. deor., l. III; Plinius, Hist. nat., l. XXIX, c. 1; Arnobius, Adv. Gent., l. IV.

"Asclepius." The following lines of Pindar bear on this, to show that Aesculapius was struck by lightning because, corrupted by gold, he had recalled a dead man to life. Pindar's scholiast on the place: "It is said that Asclepius, lured by gold, raised up Hippolytus when he was dead; others say Tyndareus; others Capaneus; others Glaucus; the Orphics, Hymenaeus. Stesichorus says it was for Capaneus and Lycurgus; others, for healing the daughters of Proetus; others, on account of Orion; Phylarchus, that he healed the sons of Phineus; and Pherecydes, that he made those dying at Delphi live again." Compare Plato, Republic 3; Cicero, On the Nature of the Gods, book 3; Pliny, Natural History, book 29, ch. 1; Arnobius, Against the Nations, book 4.

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Ἔτραπε κἀκεῖνον. Locus est ex ode 3 Pythiorum, antist. 3, quem disposuimus, ut in editionibus vulgatis reperitur: sed illa non satis tuto vertit Hervetus, Ῥίψας δι' ἀμφοῖν ἀμπνοὰς Στέρνων, manus per ambas. N. Sudorius, qui versu reddidit, eleganter: Phoebigenae certe perstrinxit lumina fulvo Nitore, et illum blanda merces impulit, (continues)

"He turned him too." The passage is from the third Pythian ode, antistrophe 3, which we have arranged as it is found in the common editions; but Hervetus translated not safely enough the words "hurling through both [hands] the breath from his breast" as "hands through both." N. Sudorius, who rendered it in verse, elegantly: "Surely it dazzled the eyes of Phoebus' son with tawny gleam, and a winning reward drove him on," (continues)

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Ἄνδρ' ἐκ θανάτου κομίσαι ἤδη ἁλωκότα. Haec verba in prioribus Clementis editionibus omissa, tandem ex Pindaro supplevit Parisiensis. At vero, cum Athenagoras pag. 116, 117, Legat., et Cyrill. contra Julian. lib. I, pag. 101, quibus locis hos versus laudarunt, eadem omittant, nec agnoscat ms. Nov., verisimile est Clementem ea, seu memoriae lapsu, seu ut minus ad suum propositum necessaria, praeteriisse.

"To bring back from death a man already taken." These words, omitted in the earlier editions of Clement, were at last supplied from Pindar by the Paris edition. But since Athenagoras, Legatio pp. 116–117, and Cyril, Against Julian book 1, p. 101, where they quote these lines, omit the same words, and the manuscript Novus does not have them, it is likely that Clement passed them over, either by a slip of memory or as less necessary to his purpose.

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Ῥίψας. Ῥίψαις, Pindar. Mox, ἀμπνοάν, Pindar., Athenag., Cyril. Dein, καθέλεν pro καθεῖλεν, Pindar. Paulo post, ἐπέσκηψε pro ἐνέσκηψε, Cyril.

"Hurling." Ῥίψαις (Aeolic form), Pindar. Next, ἀμπνοάν (Doric), Pindar, Athenagoras, Cyril. Then, καθέλεν for καθεῖλεν, Pindar. A little after, ἐπέσκηψε for ἐνέσκηψε, Cyril.

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Εὐριπίδης. Hos versus disposuimus, ut initio Alcestidis Euripideae se habent; cum in prioribus Clementis editt. scripti essent, nulla metri ratione habita. Eos porro recitat etiam Cyrillus, loco cit. statim post Pindari versus. In secundo versu Nov. Ἀσκληπιός habet, pro Ἀσκληπιόν.

"Euripides." We have arranged these lines as they stand at the beginning of Euripides' Alcestis, since in the earlier editions of Clement they were written out with no regard for the metre. Cyril also recites them, in the place cited, immediately after Pindar's lines. In the second line Novus has Ἀσκληπιός for Ἀσκληπιόν.

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Ἰατρόν. Hoc nomen Neptuno inditum est, postquam serpentum multitudinem sustulisset. Quod memorat Hesychius Milesius in Originibus Byzant.

"Physician." This name was given to Neptune after he had destroyed a multitude of serpents, as Hesychius of Miletus records in the Origins of Byzantium.

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Κρόνον δὲ ἐπικεῖσθαι Σικελίᾳ. Legendum, Κρόνῳ δὲ ἐπικεῖσθαι Σικελίαν, Saturno autem impositam esse Siciliam, ut habet Nov. Non enim Saturnum Siciliae, sed eam Saturno impositam fuisse fabulantur. Verum in Epiphanii Ancorato Jupiter dicitur ταρταρῶσαι τὸν ἴδιον αὐτοῦ πατέρα ἐν τῷ Καυκασίῳ ὄρει, patrem suum, Saturnum, subjecisse Caucaso monti. Item Clementin., homil. 5, cap. 23: Κρόνου γὰρ ἐν τοῖς Καυκασίοις ὄρεσιν, οὐκ ἐν οὐρανῷ, ἀλλ' ἐν γῇ, τάφος τις δείκνυται· Saturni enim in Caucasiis montibus, non in coelo, sed in terra, sepulcrum ostenditur. Mox, τεθάφθαι, pro τετάφθαι, Nov.

"That Cronus lies on Sicily." Read "that Sicily lies on Cronus" — that Sicily was placed upon Saturn — as Novus has it. For they do not fable that Saturn was placed on Sicily, but Sicily on Saturn. In Epiphanius' Ancoratus, however, Jupiter is said to have "cast his own father into Tartarus in the Caucasus mountain" — to have put his father Saturn under Mount Caucasus. Likewise the Clementine Homilies, 5.23: "For a tomb of Cronus is shown in the Caucasus mountains, not in heaven but on earth." Next, τεθάφθαι for τετάφθαι, Novus.

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Ἱστορείτων. A. rectius ἱστορεῖτον, praesenti tempore. Ibidem A. mavult genit. casu τῶν Διοσκούρων πέρι· vel duali numero, τοῖν Διοσκούροιν. Sylburg.

"Let them relate." A. more correctly has ἱστορεῖτον, in the present tense. In the same place A. prefers the genitive case, "concerning the Dioscuri," or the dual number, τοῖν Διοσκούροιν. Sylburg.

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Ὅμηρος. Iliad. Γ, vers. 243.

"Homer." Iliad 3 (Γ), line 243.

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Ὁ τὰ Κυπριακά. Stobaeus tit. 31, De verecundia, citat Stasinum in Cypriacis, Athaeneus lib. VIII et XV dubitat Cypriorum versuum auctor sitne Stasinus, an Hegesias. Collect.

"The author of the Cypria." Stobaeus, title 31, On Modesty, cites Stasinus in the Cypria; Athenaeus, books 8 and 15, is unsure whether the author of the Cyprian verses is Stasinus or Hegesias. Collector.

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Θανάτου. A legendum θάνατον δὲ οἱ αἶσα πέπρωται monuit. Sylburg.

"Of death." A. advised reading "and death is his destined lot." Sylburg.

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Φῶτα γάρ. Hic versus reperitur initio lib. Φ Odysseae, ubi narratur Iphiti mors ab Hercule occisi. Caeterum quod Hervetus substituit ἄνθρωπον in locum τοῦ εἴδωλον, Homerus, Odyss. M, vocat etiam βίην Ἡρακλείην, εἴδωλον, cum occurrit Ulyssi apud inferos; qui locus ab Homeri reprehensoribus carpitur, et Lucianus inde sumit occasionem irri- (continues)

"For a man." This line is found at the beginning of Odyssey book 21 (Φ), where the death of Iphitus, killed by Hercules, is told. As for Hervetus substituting "man" in place of "phantom": Homer, Odyssey M [as printed], also calls "the might of Heracles" a phantom when it meets Ulysses in the underworld; this passage is attacked by Homer's critics, and Lucian takes occasion from it to mock… (continues)

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Μικρόν. Pro μικρόν, legendum esse μακρόν, procerum, ex A. Gellii lib. I, cap. 1, recte monet Sylb.

"Small." Sylburg rightly advises that μακρόν, "tall," should be read for μικρόν, on the basis of Aulus Gellius, book 1, ch. 1.

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Σχιζίαν. Hervetus vertit gracilem, vel longis tibiis; quod σχίζα significet ligna fissa, quae solent, inquit, esse gracilia. Vid. ejus Commentarium. Quin etiam addit Sylburgius in Indice Graeco, suo idiomate sudes appellari, qui sunt corpore procero et macro. Sed quid hoc ad Herculem, omnium hominum robustissimum, quemque hoc loco Clemens νευρώδη vocat? Melius itaque est, quod tradit Salmasius in Tertulliani lib. De pallio, pag. 372: « Σχιζίας, inquit, est quadrati et compacti corporis. Nam σχίζα est corpus ipsum, vel corporis truncus; κορμίας eumdem appellarunt; κορμός idem quod σχίζα. »

"Schizias." Hervetus translates "slender," or "long-shanked," because σχίζα means split wood, which, he says, is usually slender (see his commentary). Sylburg even adds, in his Greek index, that in his own language people who are tall and thin are called "stakes." But what has this to do with Hercules, the most robust of all men, whom Clement here calls "sinewy"? Better, then, is what Salmasius gives on Tertullian's De pallio, p. 372: "Σχιζίας," he says, "is one of square, compact body. For σχίζα is the body itself, or the trunk of the body; they called the same man κορμίας; κορμός is the same as σχίζα."

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Μουσεῖα μὲν ἵζουσιν. Non male fortasse legerimus μουσεῖα τεμενίζουσιν αὐταῖς. Ibidem mox A, inverso verborum ordine, mavult, ταύτας θεραπαινίδας οὔσας. Sylburg.

"They set up shrines of the Muses." Perhaps we might not wrongly read "they consecrate shrines of the Muses to them." In the same place, a little after, A., inverting the word order, prefers "these, being handmaids." Sylburg.

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Μούσας. Μύσας, Nov.

"Muses." "Mysas," Novus.

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Τὴν Αἰολ. Τῶν Αἰολ., Nov.

"The Aeol[ian]" (singular article). "Of the Aeol[ians]," Novus.

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Στήλας. Omittit Nov.

"Pillars." Novus omits it.

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Κάλει μοι. Haec secutus fuisse videtur Julius Firmicus De errore prof. relig. pag. 24: Quis Amymonen, quis Menalippen, quis Chionen Hippothoenque corrupit? Nempe deus vester haec fecisse memoratur. Ubi legendum Melanippen pro Menalippen. Eadem mutatio facienda apud Theophilum Antiochen. Ad Autolyc. lib. II, pag. 85. Conf. Justinus M. Paraen. ad Graecos, Arnobius, lib. IV, Cyrillus adv. Julianum lib. VI, pag. 196.

"Call me." Julius Firmicus, On the Error of Profane Religions, p. 24, seems to have followed this: "Who seduced Amymone, who Menalippe, who Chione and Hippothoe? Your god, to be sure, is recorded to have done these things." There Melanippe should be read for Menalippe. The same change is to be made in Theophilus of Antioch, To Autolycus book 2, p. 85. Compare Justin Martyr, Exhortation to the Greeks; Arnobius, book 4; Cyril, Against Julian book 6, p. 196.

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Τὸν διεφθαρμένον. Τῶν διεφθαρμένων Nov. Mox, τὴν Ἀλόπην, τὴν Μελανίππην, τὴν Ἀλκυόνην, omisit, ut videtur, propter voces ὁμοιοτελεύτους redeuntes, negligens librarius.

"The [chorus] corrupted." "Of the corrupted," Novus. Next, a careless copyist omitted "Alope, Melanippe, Alcyone," it seems, because of the recurring words with like endings.

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Ἀπόλλω. Julius Firmicus, loc. cit.: Ille, quem volunt veris oculis errantium hominum peccata corrigere, Steropen amat, Aethusam rapit, Zeuxippen stuprat, quaerit Prothoen, et Arsinoae adultera cupiditate blanditur. Sed ex isto corruptarum mulierum grege una puella amatorem deum et vitavit et vicit. Daphnen enim divinans et futura praedicens, nec invenire potuit, nec stuprare. Tatianus, Orat. ad Graec., (continues)

"Apollo." Julius Firmicus, in the place cited: "He whom they would have correct the sins of erring men with true eyes loves Sterope, carries off Aethusa, debauches Zeuxippe, seeks Prothoe, and courts Arsinoe with adulterous desire. But out of that herd of corrupted women one girl both avoided and overcame the god her lover: for though he divined and foretold the future, he could neither find Daphne nor debauch her." Tatian, Oration to the Greeks, (continues)

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Πατήρ. Homeri hemistichium, quod occurrit Iliad. A, vers. 544, et saepe alias.

"Father." A half-line of Homer, which occurs at Iliad 1 (A), line 544, and often elsewhere.

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Ὁ Θμουιτῶν τράγος. Had. Junius, cent. III, 93. Thmuitarum hircus de mulieroso homine, in quem adhinniunt quodammodo scorta, ad unius nutum parata. D. Clemens, Protreptico, loquens de Apolline, ὁ Θμουιτῶν τράγος. Est autem, Thmuis, oppidum Aegypti, Stephano teste. Eusebius et Nicephorus Phileae meminerunt Thmuitarum episcopi. D. Hieronymus, II adversus Jovinianum, urbes ait in Aegypto ex animalium vocabulis nuncupari, Leonto, Busiris, Thmuis, quod interpretatur hircus. Collect. Ὀθμουιτῶν τράγος Nov., mendose.

"The he-goat of the Thmuites." Hadrianus Junius, Century 3, 93: "The he-goat of the Thmuites," said of a woman-mad man at whom harlots, as it were, whinny, ready at his single nod. St Clement, in the Protrepticus, speaking of Apollo: "the he-goat of the Thmuites." Thmuis is a town of Egypt, on the testimony of Stephanus. Eusebius and Nicephorus mention Phileas, bishop of the Thmuites. St Jerome, Against Jovinian book 2, says that cities in Egypt are named from the names of animals — Leonto, Busiris, Thmuis, which is interpreted "he-goat." Collector. Novus has "Othmuiton tragos," a corruption.

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Ἦ, καί. Ex Iliad. A, v. 527.

"He spoke, and…" From Iliad 1 (A), line 527.

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Ἐλέλιξαν. A. ἐλέλιξεν, torsit. Sylburg.

"They shook." A. has "he shook" (ἐλέλιξεν), "he whirled." Sylburg.

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Τὸν κεστόν. Intelligit cestum Junoni a Venere datum, quo sibi amorem Jovis conciliaret. Eum copiose describit Homerus, Iliad. Ξ.

"The cestus." He means the girdle given to Juno by Venus, by which she would win Jove's love for herself. Homer describes it at length, Iliad 14 (Ξ).

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Νύκτες αἱ ἐννέα. Plerique Jovem tres noctes cum Alcmena concubuisse referunt: unde Lycophron Herculem ex illo concubitu genitum, τριέσπερον vocat, Cassandrae v. 33, et Justinus in Paraenesi; Ternoctem Herculeam dixit Statius Theb. XII. Seneca, in Agamemnone duas noctes refert; quem numerum habet etiam Propertius lib. II, Martianus Capella lib. II, Hieronymus, adv. Vigilantium, etc. Arnobius novem noctes numerat, Clementem secutus, lib. IV: Deus Hercules natus est, qui in rebus hujusmodi patris sui transiret exsuperaretque virtutes: ille noctibus vix novem unam prolem extundere, concinnare, etc. Item Cyrillus, adv. Julian. lib. VI, p. 196: Γεγράφθω δὲ καὶ Ἀλκμήνη, μεθ' ἧς τὰς ἐννέα διατετέλεκε νύκτας ὁ καὶ ἐν τοῖς ἄγαν αἰσχροῖς κόρον οὐκ ἔχων. Pingatur etiam Alcmena, cum qua novem exegit noctes, etiam in extrema turpitudine satietatem non expertus.

"The nine nights." Most relate that Jove lay with Alcmena three nights; hence Lycophron, Cassandra line 33, calls Hercules, begotten of that union, "of the triple night," as does Justin in the Exhortation; Statius, Thebaid 12, said "the three-night Herculean." Seneca, in the Agamemnon, gives two nights, a number also found in Propertius book 2, Martianus Capella book 2, Jerome Against Vigilantius, etc. Arnobius, following Clement, counts nine nights, book 4: "The god Hercules was born, who in such matters was to surpass and outdo the powers of his father: the latter in scarcely nine nights could beat out and put together one offspring," etc. Likewise Cyril, Against Julian book 6, p. 196: "Let Alcmena too be painted, with whom he who has no satiety even in the most shameful things spent the nine nights."

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Γεννώμενος. Legi potest etiam γενόμενος, natus. Sylburg.

"Being begotten." One may also read γενόμενος, "born." Sylburg.

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Πεντήκοντα. Conf. Pausanias Boeoticis cap. 27; Athenaeus, lib. XIII; Arnobius, loc. cit.; Tatian., c. 36; Suidas, v. Θεστιάδες, etc.

"Fifty." Compare Pausanias, Boeotica ch. 27; Athenaeus, book 13; Arnobius, in the place cited; Tatian, ch. 36; Suidas, under "Thestiades," etc.

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Σχέτλιον. Respicit Iliad. E, vers. 403, quo de Hercule dicit poeta: Σχέτλιος, ὀβριμοεργὸς, ὃς οὐκ ὄθετ' αἴσυλα ῥέζων.

"Wretch." He has in view Iliad 5 (E), line 403, where the poet says of Hercules: "Reckless, doer of violent deeds, who cared not that he did wicked things."

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Ὕλου. Ὕλα Nov. Item Clementinorum auctor homil. 5, cap. 15, quo de deorum amoribus agens; Ὁ Ζεὺς, inquit, Γανυμήδους ἐρᾷ· Ποσειδῶν Πέλοπος. Ἀπόλλων Κινύρου, Ζακύνθου, Ὑακίνθου, Φόρβαντος, Ὕλα, Ἀδμήτου, etc. Jupiter Ganymedem amat, Neptunus Pelopem; Apollo, Cinyram, Zacynthum, Hyacinthum, Phorbantem, Hylam, Admetum. Plerique Hylam Herculis amasium faciunt.

"Of Hylus." "Of Hylas," Novus. So too the author of the Clementines, homily 5, ch. 15, where, treating of the loves of the gods, he says: "Zeus loves Ganymede; Poseidon, Pelops; Apollo, Cinyras, Zacynthus, Hyacinthus, Phorbas, Hylas, Admetus," etc. Most make Hylas the beloved of Hercules.

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Ὁ δὲ Πέλοπος. Julius Firmicus: Pelops in deliciis amatoriis fuit, et diu prostituti pudoris damna sustinuit. Tatianus, contra Graec.: Καὶ παρ' ὑμῖν δὲ ὁ Πέλοψ δεῖπνον τῶν θεῶν γίνεται καὶ Ποσειδῶνος ἐρώμενος. Pindarus, Od. I Olymp.: Πέλοπος, τοῦ μεγασθενὴς ἐράσσατο Ποσειδῶν. Aelianus, Var. hist. lib. XIII, c. 5, Chrysippum filium Pelopis rapuisse Laium tradit; et Athenaeus, lib. XIII: Laius apud Pelopem diversatus, adamavit ejus filium Chrysippum et cum raptum imposuisset currui, aufugit. Praxilla Sicyonia Chrysippum a Jove raptum fuisse inquit. Collect. — Arnobius, lib. IV, aperte Clementem compilavit: Ille Pelopis desideriis flagrat, hic in Chrysippum suspirat ardentius, etc.

"Another of Pelops." Julius Firmicus: "Pelops was a darling of love, and long bore the loss of a prostituted modesty." Tatian, Against the Greeks: "And among you Pelops becomes a dinner for the gods and the beloved of Poseidon." Pindar, Olympian Ode 1: "Pelops, whom mighty Poseidon loved." Aelian, Varia historia book 13, ch. 5, relates that Laius carried off Chrysippus, son of Pelops; and Athenaeus, book 13: "Laius, lodging with Pelops, fell in love with his son Chrysippus, and having seized him and put him in his chariot, fled." Praxilla of Sicyon says Chrysippus was carried off by Jove. Collector. — Arnobius, book 4, has openly pillaged Clement: "That one burns with desire for Pelops, this one sighs more ardently for Chrysippus," etc.

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Ἐθιζόντων. Rectius, opinor, passiva forma ἐθιζέσθωσαν, consuefiant. Sylburg. — Mox, γένωνται pro γενήσωνται, Nov.

"Of those accustoming." More correctly, I think, the passive form ἐθιζέσθωσαν, "let them become accustomed." Sylburg. — Next, γένωνται for γενήσωνται, Novus.

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Θηλύτεραι. Odyss. Θ, v. 324. Caeterum pro μένον, quod apud Homerum occurrit, et Nov. primae Clementis editt. habent μόνον.

"The female [goddesses]." Odyssey 8 (Θ), line 324. Instead of μένον ("remained"), which occurs in Homer, Novus and the first editions of Clement have μόνον ("alone").

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Ἐπὶ Ἐνδυμίωνι. Ἐπὶ abest a vulg. edit. et Nov. Inserendam esse, perspicuum est e sequentibus. Ibidem mox pro Ἰάσωνι scribendum Ἰασίωνι ut apud Diodorum Siculum 237, 7: Ἐκ Δήμητρος καὶ Ἰασίωνος γενέσθαι παῖδα Πλοῦτον, et Ovidium, Metam. IX: —— queritur canescere mitem Iasiona Ceres. —— Sylburg.

"Over Endymion." "Over" is absent from the common edition and from Novus; that it must be inserted is clear from what follows. In the same place, a little after, one should write Ἰασίωνι for Ἰάσωνι, as in Diodorus Siculus 237, 7: "that from Demeter and Iasion a son, Plutus, was born"; and Ovid, Metamorphoses 9: "Ceres complains that her gentle Iasion is growing grey." Sylburg.

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Ἀδώνιδι. Pro Ἀδώνιδι reponendum esse Ἀϊδωνεῖ, cum aliunde liquet, tum ex p. 14, l. 23, et Athenaei loco modo citato. Sylburg. Perinde apud Justinum M., cujus haec sunt verba Apol. I, c. 23: Περσεφόνην καὶ Ἀφροδίτην, τὰς διὰ τὸν Ἄδωνιν οἰστρηθείσας· Proserpinam et Venerem, propter Adonidem in furorem actas: Sylburg. scribere jussit: Τὴν μὲν διὰ τὸν Ἄδωνιν, τὴν δὲ διὰ τὸν Ἀϊδωνέα οἰστρηθεῖσαν· Hanc quidem propter Adonin, illam vero propter Aidonea in furorem actam: « Nam Venus quidem, inquit, Adonin deperiit; Proserpina vero ab Aidoneo, seu Plutone, rapta fuit. » Id quidem nimis audacter, Justini et Clementis codicibus receptam lectionem unanimiter tuentibus. Quin alii etiam Adonin a Proserpina, idque apud inferos, adamatum fuisse referunt. Theocritus, Idyll. 15, v. 86: Ὁ τριφίλατος Ἄδωνις, ὁ κὴν Ἀχέροντι φιλεῖται. Ter amabilis Adonis, qui etiam apud inferos amatur. Ubi scholiastes, τριφίλατος, inquit, ὁ πολυφίλητος, ὡς καὶ παρ' Ὁμήρῳ· Ἀσπασίη τριφίλητος· ἢ ὅτι ὑπὸ τριῶν ἐφιλήθη, Διὸς, Ἀφροδίτης, καὶ Περσεφόνης ἐν ᾅδῃ.

"Over Adonis." That Ἀϊδωνεῖ (Aidoneus, Hades) should be restored for Ἀδώνιδι is clear both from other places and from p. 14, line 23, and the passage of Athenaeus just cited. Sylburg. Likewise in Justin Martyr, whose words in Apology 1, ch. 23, are: "Persephone and Aphrodite, driven mad on account of Adonis," Sylburg bade us write: "the one driven mad on account of Adonis, the other on account of Aidoneus." "For Venus," he says, "was madly in love with Adonis, while Proserpina was carried off by Aidoneus, that is, Pluto." That is too bold, since the codices of Justin and of Clement unanimously defend the received reading. Indeed others relate that Adonis was loved by Proserpina too, and that in the underworld. Theocritus, Idyll 15, line 86: "Thrice-beloved Adonis, who is loved even in Acheron." There the scholiast says: "Thrice-beloved: much-loved, as also in Homer, 'welcome, thrice-loved'; or because he was loved by three — Zeus, Aphrodite, and Persephone in Hades."

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Φαέθοντα. Theodorus Canterus lib. I, cap. 19, Var. lect., in hunc locum Arnobii lib. IV: Nonne vestris cautum est litteris, post Vulcanum, Phaonem, Martem, in Anchisae nuptias Aeneadum matrem arsisse? Hoc loco suspicabar, pro Phaonem, Phaeonem scribendum esse; sed in eo non acquievi; verum, consulens exemplar Romanum, longe aliam lectionem inveni, nimirum hanc, post Vulcanum Phaethontem; quae lectio prima fronte alienissima visa est: tandem consului Clementem, ubi haec respexi, καὶ Φαέθοντα ἐλόχα· quare hic locus Arnobii non emendationem, sed observationem requirit. Haec ille. Athenaeus tamen lib. II sub finem: Κρατῖνος δέ φησι, Φάωνος ἐρασθεῖσαν τὴν Ἀφροδίτην, ἐν καλαῖς θριδακίναις αὐτὸν ἀποκρύψαι· Μαρούας δὲ ἐν χλόῃ κριθῶν. Aelianus lib. XII, c. 18, Var. hist.: Phaonem omnibus hominibus elegantia formae praestantem Venus in lactucis abscondit. Legendum itaque in utroque videtur Phaonem. Collect.

"Phaethon." Theodorus Canterus, Variae lectiones book 1, ch. 19, on this passage of Arnobius book 4: "Is it not set down in your writings that after Vulcan, Phaon and Mars, the mother of the Aeneadae burned for marriage with Anchises?" "In this place I suspected that Phaeon should be written for Phaonem; but I did not rest in that. Consulting the Roman copy, I found a very different reading, namely 'after Vulcan, Phaethon'; at first sight it seemed utterly out of place, but at last I consulted Clement, where I saw these words, 'and she lay in wait for Phaethon'; so this passage of Arnobius needs not emendation but observation." So he. Yet Athenaeus, near the end of book 2: "Cratinus says that Aphrodite, in love with Phaon, hid him among fine lettuces; Marouas [as printed], in green barley." Aelian, Varia historia book 12, ch. 18: "Phaon, who surpassed all men in beauty of form, Venus hid among lettuces." So it seems "Phaon" should be read in both. Collector.

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Μῆλον. Μᾶλλον, Nov. mendose.

"Apple." "Rather" (μᾶλλον), Novus — a corruption.

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Εἴ τις. Pro εἴ τις aptius forsan ἥτις, quaenam. Sylburg.

"If any." For "if any," perhaps "who" (ἥτις), "which woman," would be more fitting. Sylburg.

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Ἴθι δή. Ἴθι δέ, Joan. Etenim hunc locum de sacrorum certaminum institutione recitat Eusebius, Praep. evangel., lib. II, cap. 6. Mox, περιουδεύσωμεν pro περιοδεύσωμεν, Joan.

"Come then." "But come," John. For Eusebius recites this passage on the founding of the sacred games, Praeparatio evangelica book 2, ch. 6. Next, περιουδεύσωμεν for περιοδεύσωμεν ("let us go round"), John.

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Καταγγέλλεται. A. καταλέγεται· sed καταγγέλλεται agnoscit etiam Eusebius. Sylburg.

"Is proclaimed." A. has "is enrolled"; but Eusebius too has "is proclaimed." Sylburg.

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Νεμέασι δὲ ἄλλο. Scholiastes Pindari in praefatione Nemeorum: Τὰ Νέμεα φασὶν ἄγεσθαι ἐπὶ Ὀφέλτῃ. Paulo post, Ὄφις ἀνεῖλε τὸν παῖδα· Ἀμφιάραος δὲ τούτοις μαντευόμενος, Ἀρχέμορον αὐτὸν ἐκάλεσεν, ὅτι ἀρχὴ μόρου ἐγένετο ὁ τοῦ παιδὸς θάνατος. Sed hunc Eupheti et Creusae, non Lycurgi et Eurydices filium dici adverte. Caeterum necesse non fuit mutare lectionem apud Clementem, Καὶ τοῦ Πέλοπος τὰς χοὰς τὰ Ὀλύμπια ὁ Φειδίου σφετερίζεται Ζεύς. Collect.

"And at Nemea another." Pindar's scholiast, in the preface to the Nemeans: "They say the Nemean games are held for Opheltes." A little after: "A serpent killed the boy; and Amphiaraus, prophesying to them, called him Archemorus, because the boy's death was the beginning of doom." But note that he is called the son of Euphetes and Creusa, not of Lycurgus and Eurydice. For the rest, there was no need to change the reading in Clement, "And Phidias' Zeus appropriates the Olympic games, the libations to Pelops." Collector.

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Παιδίον. Πεδίον, Joan. mendose. Nam αι et ε propter soni similitudinem εὐμετάβολοι sunt.

"Little boy." "Plain" (πεδίον), John — a corruption. For αι and ε are easily interchanged because of the likeness of their sound.

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Ὁ ἐπιτάφιος. Ὁ omittit Joan. Porro ἐπιτάφιον ἀγῶνα intelligit auctor, non funebrem orationem, ut putavit Hervetus. Itaque paulo post: Μυστήρια, inquit, ἦσαν ἄρα οἱ ἀγῶνες ἐπὶ νεκροῖς διαθλούμενοι.

"The funeral [contest]." John omits the article. Further, the author means a funeral contest, not a funeral oration, as Hervetus thought. Hence a little after he says: "The contests, then, were mysteries performed over the dead."

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Πῖσα δὲ ὑμῖν τάφος ἐστίν. Πῖσσα δ' ἐστὶν ἐν ὑμῖν τάφος, Euseb., Joan.

"Pisa is a tomb for you." "Pissa is among you a tomb," Eusebius, John.

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Τὰ μὲν ἐπὶ Σάγρα μυστήρια. Meursius Eleusin. cap. 6, his verbis recitatis, ait: Lege, Τὰ μὲν ἐπὶ Ἄγρα μυστήρια. Nam τὰ μικρὰ μυστήρια Agris, ut majora Eleusine, habebantur. Stephanus, Ἄγρα καὶ Ἄγραι χωρίον, ἑνικῶς καὶ πληθυντικῶς· ἔστι δὲ καὶ τῆς Ἀττικῆς πρὸ τῆς πόλεως, ἐν ᾧ τὰ μικρὰ μυστήρια ἀποτελεῖται. Eustathius in Iliad. B: Ἔτι δὲ καὶ Ἀγροτέρα Ἄρτεμις, ὡς καὶ κωμικὸς δηλοῖ, ἡ καὶ Ἀγραία παρὰ Πλάτωνι κατὰ Παυσανίαν, ἀπὸ χώρας πρὸς τῷ Ἰλισσῷ, ἧ κλῆσις Ἄγρα καὶ Ἄγραι· οὗ τὰ μικρὰ ἤγετο, φησὶ, μυστήρια, ἃ ἐλέγετο τὰ ἐν Ἄγραις.

"The mysteries at Sagra." Meursius, Eleusinia ch. 6, having quoted these words, says: Read "the mysteries at Agra." For the Lesser Mysteries were held at Agrae, as the Greater at Eleusis. Stephanus: "Agra and Agrae, a place, in the singular and the plural; there is also one in Attica before the city, in which the Lesser Mysteries are performed." Eustathius on Iliad 2 (B): "Further, Artemis Agrotera, as the comic poet shows, who is also Agraia in Plato according to Pausanias, from a place by the Ilissus whose name is Agra and Agrae; where, he says, the Lesser Mysteries were held, which were called 'those at Agrae.'"

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Πρόσυμνος τοὔνομα. P. Leopardus lib. III, cap. 20. Omnia haec habent Arnobius lib. V et Theodoretus in Curatione Graec. affect. Meminerunt etiam Hyginus, Lycophronis scholiastes, et Phavorinus in v. Ἐνόρχης, sed in nomine variant: nam quem Clemens, Arnobius et Gregorius Prosymnum, eumdem Theodoretus et Lycophronis interpres Πολύυμνον vocant, Varinus Πολύσυννον, Hyginus mendose Hypolipnum vel Hypolymnum, Pausanias Πόλυμνον. Collect. — Πολύυμνος est Tzetzae in Lycophronis vers. 212, quo loco nos e codd. mss. Πολύσυμνον posuimus. Wouwerius et Munckerus in Hygini Poet. Astronom. cap. 5, Πολύϋπνον scribendum existimant.

"Prosymnus by name." P. Leopardus, book 3, ch. 20. Arnobius, book 5, and Theodoret in the Cure of Greek Maladies have all this. Hyginus, the scholiast on Lycophron, and Phavorinus under the word "Enorches" also mention it, but they differ on the name: the man Clement, Arnobius and Gregory call Prosymnus, Theodoret and Lycophron's interpreter call Polyhymnus, Varinus Polysynnus, Hyginus — corruptly — Hypolipnus or Hypolymnus, Pausanias Polymnus. Collector. — Tzetzes has Polyhymnus on line 212 of Lycophron, where we have set Polysymnus from the manuscript codices. Wouwer and Muncker, on Hyginus' Poetica astronomica ch. 5, think Polyhypnus should be written.

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Καὶ ὕμνεον ᾆσμα. Scribe et distingue, καὶ ὕμνεον ᾄσματα αἰδοίοισιν ἀναιδέστατα, εἴργαστο ἄν. Ne interpretatio quidem nobis satisfacit. Ithiphallica intelligit, quae recte vocat ᾄσματα ἀναιδέστατα. Nam nisi illa canerentur in laudem pudendorum, plane actum erat. Hoc volebat Heraclitus. Heinsius.

"And sang a song." Write and punctuate: "and sang most shameless songs to the private parts, it would have been [a shameful thing] done." Not even the translation satisfies us. He means the ithyphallic songs, which he rightly calls "most shameless songs." For unless they were sung in praise of the private parts, it was all over. This is what Heraclitus meant. Heinsius.

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Ἀΐδης καὶ Διόνυσος. Ἀΐδης dicitur Bacchus, quod apud inferos agens, inconspicuus fuerit. Nam ἀΐδης exp. ἀφανής.

"Hades and Dionysus." Bacchus is called Hades because, while among the dead below, he was unseen; for ἀΐδης is explained as "invisible."

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Ἀλλὰ καὶ πρὸς τῶν Εἱλώτων καλ. Scribe totum hunc locum, et distingue hoc modo, ἀλλὰ καὶ πρὸς τῶν Εἱλώτων τῶν παρὰ Λακεδαιμονίοις δουλικώτεροι. Deinde, δούλειον ὑπεισῆλθε ζυγὸν Ἀπόλλων. Heinsius.

"But even by the so-called Helots." Write this whole passage and punctuate it thus: "but more slavish even than the Helots among the Lacedaemonians." Then: "Apollo went under the yoke of slavery." Heinsius.

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Ἀπόλλων Ἀδμήτῳ. De Apollinis servitute prolixe Euripides Alcestide, et Plutarchus Erotico. De Herculis servitute apud Omphalen Diodorus Siculus, p. 165. Plutarchus in lib. An seni capienda resp. et Terentius, Eunuchi act. V, sc. VIII. H. Sylburg.

"Apollo to Admetus." On Apollo's servitude, at length, Euripides in the Alcestis and Plutarch in the Amatorius. On Hercules' servitude to Omphale, Diodorus Siculus, p. 165; Plutarch in the book Whether an Old Man Should Engage in Public Affairs; and Terence, Eunuch act 5, scene 8. H. Sylburg.

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Καθάπερ ἀχρεῖος οἰκέτης. Respicit veterem (continues)

"Like a useless servant." He has in view the old… (continues)

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Θητευσέμεν. Accipiendum pro aoristo θητεῦσαι, aut praesenti tempore θητευέμεν. Sylburg.

"To serve for hire." To be taken for the aorist θητεῦσαι, or for the present tense θητευέμεν. Sylburg.

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Καὶ τὰ ἐπὶ τούτοις. Sic recte Nov. et posteriores Clementis editiones. Sed τά omittunt Florent. Sylburg.

"And what follows on these." So, rightly, Novus and the later editions of Clement. But the Florentine omits τά. Sylburg.

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Ὅμηρος. Conf. de Venere Iliad. E, vers. 343; de Plutone, v. 395; de Marte, v. 855.

"Homer." Compare, on Venus, Iliad 5 (E), line 343; on Pluto, line 395; on Mars, line 855.

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Τὸν Ἠλεῖον Αὐγέαν. Τὸν Ἡλίου Αὐγέαν, Solis filium Augeam, Nov. Utrumque tolerari potest; erat enim Augeas, Eleus, et Solis filius. Sed cur Augeam inter deos numeret, ratio non liquet. Legendum potius τὰς Ἡλίου αὐγάς, Solis radios. Herculem enim iratum ferunt sagittis suis Solem ipsum percussisse: Apollodorus, Bibliothec. lib. II, cap. 10: Θερμαινόμενος δὲ ὑπὸ Ἡλίου κατὰ τὴν πορείαν, τὸ τόξον ἐπὶ τὸν θεὸν ἐνέτεινεν· Ubi vero in itinere Solis radiis calefieret, arcum in deum ipsum intendit. Quod ignorans scriptor aliquis in poeticis fabulis minus versatus, τὸν ἡλίου, vel Ἠλεῖον Αὐγέαν substituisse videtur.

"Augeas the Elean." "Augeas, son of the Sun," Novus. Either can be tolerated, for Augeas was an Elean and a son of the Sun. But why he should count Augeas among the gods is not clear. Rather read "the rays of the Sun." For they say that Hercules in anger struck the Sun himself with his arrows: Apollodorus, Bibliotheca book 2, ch. 10: "Being scorched by the Sun on his journey, he bent his bow at the god" — when he was heated by the Sun's rays on the road, he aimed his bow at the god himself. A scribe ignorant of this, and little versed in the poets' fables, seems to have substituted "Augeas of the Sun," or "the Elean."

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Ἀνθρώποις. Rectius ἀνθρώπων. Sylburg. — Idem deinde pro ὑπνωσόντων, legere mavult ὑπνωσσόντων. Mox legendum ἀγήρῳ. Hesiod. ἀθάνατοι καὶ ἀγήρῳ.

"For men." More correctly "of men." Sylburg. — The same scholar then prefers to read ὑπνωσσόντων for ὑπνωσόντων ("sleeping"). Next, read ἀγήρῳ ("ageless"); Hesiod has "immortal and ageless."

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Λυκάονι. Λυκάωνι, Nov. Mox, ἐνεφερεῖτο pro ἐνεφορεῖτο. Idem.

"Lycaon" (dative). Λυκάωνι (another spelling), Novus. Next, ἐνεφερεῖτο for ἐνεφορεῖτο ("was filled"). The same.

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NOTE ON THE IMAGES: the right-hand image is cut at the page's outer edge; letters lost at line ends in notes (12)–(14) are supplied in [square brackets]. (printed under page 63)

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Προτροπαῖος. Ἀποτρόπαιος scribi vult Hervet.; προστρόπαιος, scelerum vindex, Nov. Recte.

"Protropaios." Hervetus wants "Apotropaios" ("averter") written; Novus has "prostropaios," "avenger of crimes." Rightly.

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Ὁ ἄδικος. Articulum ὁ, qui abfuit ab exemplari, inserendum esse declarant commata sequentia. Sylburg.

"The unjust one." The clauses that follow show that the article ὁ, which was missing from the exemplar, should be inserted. Sylburg.

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Τοιοῦτος ἦν ὅτε. Haec e Nov. propter ὅτε repetitum excidisse videntur.

"Such he was when." These words seem to have dropped out of Novus because ὅτε ("when") is repeated.

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Νῦν δὲ ἤδη. Conf. Cyprianus, De idolorum vanitate; Tatianus, Orat., cap. 37; Theophilus, principio lib. II ad Autolyc.; Minucius Felix, pag. 217, Edit. Hackian.; Lactantius, lib. I, c. 16; Athenagoras, Legat., cap. 26.

"But now already." Compare Cyprian, On the Vanity of Idols; Tatian, Oration, ch. 37; Theophilus, beginning of book 2 To Autolycus; Minucius Felix, p. 217 of Hack's edition; Lactantius, book 1, ch. 16; Athenagoras, Legatio, ch. 26.

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Καὶ ἔτι. Scribe ex Nov. καὶ νῦν ἔτι.

"And still." Write, from Novus, "and even now still."

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Δαί. Δέ cum in hac, tum in sequenti pericope habet Nov.

"Then" (δαί). Novus has δέ both in this passage and in the next.

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Καλλίμαχος. Callimachi versus hodieque exstat hymno in Jovem. Chrysostomus tamen, commentario in Epistolam ad Titum, et proverbialem illum versum, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί, et hos Callimachi, Epimenidi Cretensi tribuit: sic enim ibi, Ἐπιμενίδης οὖν ἐστιν ὁ εἰρηκώς, Κρὴς καὶ αὐτὸς ὤν. Ἔχει δὲ οὕτως· Οἱ Κρῆτες τάφον ἔχουσι τοῦ Διὸς, ἐπιγράφοντα τοῦτο· ΕΝΤΑΥΘΑ ΖΑΝ ΚΕΙΤΑΙ ΟΝ ΔΙΑ ΚΙΚΑΗΣΚΟΥΣΙ. Διὰ ταύτην οὖν τὴν ἐπιγραφὴν ὁ ποιητὴς ψεύστας τοὺς Κρῆτας κωμῳδῶν, προϊὼν, πάλιν ἐπάγει, αὔξων μᾶλλον τὴν κωμῳδίαν· ... καὶ γὰρ τάφον, ὦ ἄνα, σεῖο.... Κρῆτες ἐτεκτήναντο· σὺ δ' οὐ θάνες· ἐσσὶ γὰ[ρ] αἰεί. Aut memoria igitur Chrysostomum fefellit, aut du[o] hi poetae idem scripserunt; quod ab aliis quoqu[e] factum docet Clemens infra in Strom. VI haud pro[cul] ab initio. H. Sylburg.

"Callimachus." Callimachus' line still survives in the hymn to Jove. Chrysostom, however, in his commentary on the Epistle to Titus, attributes both that proverbial line, "Cretans are always liars, evil beasts, idle bellies," and these lines of Callimachus to Epimenides the Cretan. For he says there: "It is Epimenides, then, who said it, himself a Cretan. The matter is thus: the Cretans have a tomb of Zeus, inscribed thus: HERE LIES ZAN, WHOM THEY CALL ZEUS [printed ΚΙΚΑΗΣΚΟΥΣΙ for ΚΙΚΛΗΣΚΟΥΣΙ]. On account of this inscription, then, the poet, mocking the Cretans as liars, goes on and adds, heightening the mockery: '…for the Cretans, O lord, built a tomb for you; but you did not die, for you are for ever.'" So either Chrysostom's memory deceived him, or these two poets wrote the same thing — which Clement shows below, Stromata 6, not far from the beginning, that others did too. H. Sylburg.

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Οὐ γὰρ ἀπὸ δρυός. Versus est Odyss. T, v. 163: Ἀλλὰ καὶ ὥς μοι εἰπὲ τεὸν γένος, ὁππόθεν ἐσσί· Οὐ γὰρ ἀπὸ δρυός ἐσσι παλαιφάτου... Alia lectio παλαιφάγου. Verba sunt Penelopes a[d] Ulyssem. Reperitur et similis sententia Iliad. X[,] estque proverbium, quod magnus ille Chiliasta, chi[l.] I, c. 8, 17, inde ductum ait, quod antiquitus [in] cavis quercubus habitarent homines, atque inde na[ti] fingebantur; ideo et creditum est a Deucalione pro[]jectis e saxis natum mortalium genus. Alio ite[m] loco sibi ipsi non constat, et pejorem rationem re[d]dit, chil. III, c. 7, 76. At Eustathius: Ὅτε νομάδα βί[ον] εἶχον οἱ ἄνθρωποι, καὶ ὀρεινόμου, καὶ δρυῶν κ[αὶ] λίθων κοιλότησιν ἐπίστευον, τὰ νεογνὰ ἐκτιθέμε[νοι] διὰ πενίαν τὰ φίλτατα. Ὅθεν καὶ φήμη διεσπάρη [...] τῶν εὑρισκόντων τὰ ἔκθετα βρέφη, ὡς ἄρα ἐκ δρυ[ῶν] καὶ λίθων γεννῶνται ἄνθρωποι. Usurpatur prov[er]bium in eos, qui non carent genealogia, vel agres[ti]bus non sunt moribus, ut a Sexto Empirico sub [fi]nem operis contra Mathematicos, et 438. 40. C[...]

"For not from an oak." The line is Odyssey 19 (T), line 163: "But even so tell me your race, whence you are; for you are not from an oak of ancient story…" Another reading is παλαιφάγου ("ancient-eating"). The words are Penelope's to Ulysses. A similar saying is found in Iliad 22 (X), and it is a proverb, which that great Chiliast [Tzetzes], Chiliades 1, ch. 8, 17, says was drawn from the fact that in ancient times men lived in hollow oaks and so were imagined to be born of them; and hence too it was believed that the race of mortals was born of the stones thrown by Deucalion. In another place he is inconsistent and gives a worse reason, Chiliades 3, ch. 7, 76. But Eustathius: "When men lived a nomadic life ranging the mountains, and, out of poverty, exposing their newborn — their dearest — they entrusted them to the hollows of oaks and rocks; whence the report was spread by those who found the exposed infants that men are born of oaks and stones." The proverb is used of those who are not without a pedigree, or not of boorish manners, as by Sextus Empiricus near the end of his work Against the Mathematicians, and 438. 40. C[ollector?]…

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Ἐσσί. Εἰσί hic, et in sequenti v. habet N[ov.] [line end cut off in the image]

"You are." Novus has "they are" here and in the next line. [line end cut off]

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Ἀγαμέμνονα. Agamemnonem Jovem a Spartanis coli refert Athenagoras principio Legat. Apud Lycophron., v. 1123, Cassandra de Agamemnone: Ἐμὸς δὲ ἀκοίτης, δμωΐδος νύμφης ἄναξ, Ζεὺς Σπαρτιάταις αἱμύλοις κληθήσεται. Meus autem maritus, captivae dominus sponsae, Jupiter a Spartanis fallacibus vocabitur. Conf. ejusdem poematis vers. 335, et utroque loco annotata. Porro Staphyli meminit Athenaeus lib. II; Plinius, Nat. hist., lib. V, cap. 31; Sextus Empiricus, Adv. mathem., lib. I, cap. 2; Scholiastes in Apollonii Argon., lib. I et IV; Harpocration, Homeri scholiastes, etc. Quae adnotavi propter Hervetum, qui de Staphylo vel Agamemnone Jove se quidquam legisse negat.

"Agamemnon." Athenagoras, at the beginning of the Legatio, relates that Agamemnon was worshipped as Jove by the Spartans. In Lycophron, line 1123, Cassandra says of Agamemnon: "My husband, lord of a captive bride, shall be called Zeus by the wily Spartans." Compare line 335 of the same poem, and the notes at both places. Further, Staphylus is mentioned by Athenaeus, book 2; Pliny, Natural History book 5, ch. 31; Sextus Empiricus, Against the Mathematicians book 1, ch. 2; the scholiast on Apollonius' Argonautica, books 1 and 4; Harpocration; Homer's scholiast; etc. I have noted these because of Hervetus, who says he has read nothing of a Staphylus or of an Agamemnon-Jove.

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Φανοκλῆς. Hunc locum emendarunt P. Leopardus, lib. IV, cap. 4, et Giraldus ab Herveto citatus; sed in eo differunt, quod ille legat ἐν Ἔρωσιν ἢ Καλοῖς, in Cupidinibus vel Formosis, et Ἀργυννίδος νεὼν Ἀφροδίτης, templum Veneris Argynnidis. Profert etiam locum Stephani de Urbibus, ex quo liquet hunc Argynnum filium fuisse Pisidicae Leuconis filiae, Athamantis neptis filii Sisyphi. At A. pro Ἔρωσι, mavult Ἥρωσι. Sylburg., Collect. — Φανοκλῆς δὲ ἐν Ἔρωσιν τοῖς καλοῖς Ἀγαμέμνονα, Nov. mendose: siquidem ipse Clemens veram lectionem indicat esse, Φανοκλῆς δὲ ἐν Ἔρωσιν ἢ Καλοῖς, Strom. VI, p. 627, quo loco hunc Phanoclis librum iterum citavit.

"Phanocles." P. Leopardus, book 4, ch. 4, and Giraldus, cited by Hervetus, emended this passage; but they differ in that the former reads "in the Loves, or the Beautiful Ones," and "the temple of Aphrodite Argynnis." He also cites a passage of Stephanus' On Cities, from which it is clear that this Argynnus was the son of Pisidice, daughter of Leucon, granddaughter of Athamas son of Sisyphus. But A. prefers "Heroes" (Ἥρωσι) to "Loves" (Ἔρωσι). Sylburg; Collector. — "Phanocles in the Loves, the beautiful, [says] Agamemnon," Novus — a corruption; for Clement himself shows that the true reading is "Phanocles in the Loves, or the Beautiful Ones," Stromata 6, p. 627, where he cites this book of Phanocles again.

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Ἀργύννου. Mox Ἀργήννῳ· sed ibi Ἀργύνῳ habet Nov. Sunt, qui utrobique malint Ἄργεννος per ε, quo nomine insula quaedam legitur, et tria promontoria: significat autem Ἄργεννος, Aeolica forma, idem quod ἀργεινός, albus, candidus. Hesychius, ἀργεννοῖς, λαμπραῖς, λευκαῖς. Ἄργυννον, Agamemnonis amasium; et Ἀργυννίδα Ἀφροδίτην agnoscit etiam Stephanus: sed addit, eamdem Ἀργεννίδα dici, ab Aristophane vero Ἀργεινίδα per diphthongum.

"Of Argynnus." Next, "to Argennus"; but there Novus has "to Argynus." Some prefer "Argennus," with ε, in both places — the name of a certain island and of three promontories; Argennos, an Aeolic form, means the same as ἀργεινός, "white, shining." Hesychius: "argennois: bright, white." Stephanus too recognizes Argynnus, Agamemnon's beloved, and Aphrodite Argynnis; but he adds that she is also called Argennis, and by Aristophanes Argeinis, with the diphthong.

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Προτρέπονται. Scribe ex Nov. προστρέπονται, ut bis superius προστροπαίους pro προτροπαίους. Hesychius, προστρεπόμενοι, σέβοντες, τιμῶντες, προσκυνοῦντες. Eidem vero προτρέπεσθαι est παρακαλεῖν. Quorum illud prius huic loco convenit.

"They urge on." Write, from Novus, "they supplicate," as twice above "prostropaious" for "protropaious." Hesychius: "prostrepomenoi: revering, honouring, worshipping." For him, however, protrepesthai is "to exhort." The former of these suits this place.

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Ἐν Ἤλιδι . . . Ἡρακλεῖ. Ἐν Ἤλισι (sed Ἤλιδι supra id scriptum est) τιμώμενον· ἐνταῦθα Ἀπομυίῳ Ἡρακλεῖ, Nov. omissis scilicet intermediis vocibus a parum diligenti scriptore propter Ἀπομυίῳ repetitum.

"In Elis … to Heracles." "Honoured in Elisi (but Elidi is written above it); there to Heracles the Fly-averter," Novus — the intervening words having been omitted, that is, by a careless copyist because "Fly-averter" recurs.

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Πυρετῇ δὲ καὶ Φόβῳ. Πυρετῷ, Nov. Sed verisimile est Clementem Πυρετὴν scripsisse, quod Romanis Febris femina sit. Lactantius, lib. I, cap. 20: Pavorem, Palloremque Tullus Hostilius figuravit, et coluit. Paulo post: Mala sua pro diis habent, ut Romani Rubiginem, ac Febrem. Minutius Octavio, Pavorem Hostilius atque Pallorem. Mox a nescio quo Febris dedicata. Aelianus Πυρετόν appellat, Graecorum idioma secutus, qui Πυρετὴν dicere non solent; Var. hist., lib. XII, cap. 11: Ῥωμαῖοι ὑπὸ τῷ λόφῳ τῷ Παλλαντίῳ, Πυρετοῦ καὶ νεὼν καὶ βωμὸν ἱδρύσαντο· Romani sub Palatio colle Febris et templum et aram aedificaverunt. Conf. Cicero, De legib., lib. II; Plautus, Asin. II, 2, 2; Livius, lib. I, c. 27; Valerius Maximus, lib. II, c. 5; Plinius, lib. II, c. 7; Augustinus, De civit. Dei, pluribus locis, etc.

"To Fever and to Fear." "To Fever" (masculine), Novus. But it is likely Clement wrote the feminine, because to the Romans Febris is female. Lactantius, book 1, ch. 20: "Tullus Hostilius represented and worshipped Fear and Pallor." A little after: "They hold their own ills for gods, as the Romans do Mildew and Fever." Minucius, in the Octavius: "Hostilius [set up] Fear and Pallor. Later Fever was dedicated by someone or other." Aelian calls it Pyretos (masculine), following Greek idiom, since the Greeks do not usually say Pyrete; Varia historia book 12, ch. 11: "The Romans, under the Palatine hill, set up both a temple and an altar of Fever." Compare Cicero, Laws book 2; Plautus, Asinaria 2.2.2; Livy, book 1, ch. 27; Valerius Maximus, book 2, ch. 5; Pliny, book 2, ch. 7; Augustine, City of God, in several places, etc.

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Ἀργεῖοι καὶ Λάκωνες. Commation hoc e margine in contextum irrepsisse videtur; eoque sublato melius constat et structura, et sententia. Sylburg.

"Argives and Laconians." This little phrase seems to have crept into the text from the margin; with it removed, both the construction and the sense stand better. Sylburg.

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Βήττειν. Hesychius, Χελούειν, βήσσειν· καὶ χελούσσειν ὁμοίως.

"To cough." Hesychius: "chelouein: to cough; and chelousein likewise."

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Οἴει πόθεν παραγέγραπταί σοι, etc. Vetus lectio erat, Οἴει πόθεν παραγέγραπται ταῦτά σοι κομίζεσθαι, τὰ ὑφ' ἡμῶν παρατιθέμενα. Quam sic correxit Heinsius: Πόθεν οἴει παραγέγραπται ταῦτά σοι; κομίζεται τὰ ὑφ' ὑμῶν· Unde putas, inquit, haec deprompta esse? Vestris, o miseri et caeci, armis pugnamus. Vestri scriptores ista suppeditarunt nobis.

"Do you think from where it has been written for you," etc. The old reading was: "Do you think from where these things have been noted down for you to be brought — the things set forth by us?" Heinsius corrected it thus: "Whence do you think these things have been noted down for you? They are brought from you." "Where do you think," he says, "these things were drawn from? We fight, O wretched and blind, with your own weapons. Your own writers supplied us with them."

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Καλῶ· ἀθέου χλ. Hunc locum sic distinxi. Antea scriptum erat, καλῶ, ἀθέου χλεύης. Ὦ δείλαιοι, τὸν πάντα ὑμῶν ἀβίωτον ὄντως βίον ἐμπεπληκότες. Arcerius et Sylburgius, inverso verborum ordine, sic scribunt, καλῶ· ὦ δείλαιοι, τὸν πάντα ὑμῶν ἀβίωτον βίον ἀθέου χλεύης ἐμπεπ. Sed ea transpositione opus esse non videtur.

"I call; of godless mock[ery]." I have punctuated this passage thus. Previously it was written: "I call, of godless mockery. O wretches, who have filled your whole life, truly no life at all…" Arcerius and Sylburg, inverting the word order, write: "I call. O wretches, who have filled your whole unlivable life with godless mockery." But that transposition does not seem necessary.

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Τετίμησθον. Honorati sunt, pro τετιμήσθων. Sic enim postulat grammatica regula: et ejusmodi anomalia notata etiam supra. Sylburg.

"Tetimesthon." "They have been honoured" — for τετιμήσθων; for so the rule of grammar requires; and an anomaly of this kind was noted above too. Sylburg.

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Οὐχὶ δὲ Ἀφροδίτῃ περιβασίῃ. P. Leopardus, lib. VIII, cap. 25. Veneris περιβασίας meminerunt Clemens Alex. et Hesychius, Περιβασώ, Ἀφροδίτην. Scholia in Clementem ἀσχημοποιόν interpretantur. Haec ille. — Ipsum quoque verbum ἐμβαίνειν referunt ad turpia viri docti, exponentes illud ἐμβασικοίτης uspiam: Περιβασὼ autem decurtatum forte est ex Περιβασίῃ, ut Περσὼ ex Περσεφόνη, Συρακὼ ex Συράκουσα, Tarentino idiomate. Caeterum spurcum illud Dionysii epithetum, quod paulo post affert, παρὰ τὸ ψάλλειν, ἢ κόπτειν, ἢ τίλλειν, deducit Aeschyli Scholiastes in Persas sub finem Tragoediae. Collect. — Περιβασίη forsan a promiscua obambulatione, ut ἡ πάνδημος. Alioqui et Παραιβασίη legi posset: ut quae connubii leges saepe transiliat. Hervetus Ἐπιβασίη cur maluerit, nescio. Quibusdam Περιβασὼ dicitur παρὰ τὸ περιβῆναι, a divaricandis cruribus, hinc divaricatrix. Suidae, Περιβὰς est ἐποχούμενος.

"And not to Aphrodite Peribasia?" P. Leopardus, book 8, ch. 25: "Clement of Alexandria and Hesychius mention Venus Peribasia — 'Peribaso: Aphrodite.' The scholia on Clement interpret it 'she who causes indecency.'" So he. — Learned men also refer the verb ἐμβαίνειν itself to obscene things, explaining the word ἐμβασικοίτης somewhere; and Peribaso is perhaps shortened from Peribasia, as Perso from Persephone and Syraco from Syracusa, in the Tarentine idiom. As for that filthy epithet of Dionysus which he brings in a little later, the scholiast on Aeschylus' Persians, near the end of the tragedy, derives it from ψάλλειν, κόπτειν or τίλλειν. Collector. — Peribasia perhaps from promiscuous walking about, like "the Pandemos." Otherwise Paraibasia could also be read, as one who often overleaps the laws of marriage. Why Hervetus preferred Epibasia I do not know. Some say Peribaso comes from περιβῆναι, from spreading the legs — hence "divaricatrix." In Suidas, περιβάς means "mounted."

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Καλλιπύγῳ. Scriptum erat καλλιπύργῳ, sed καλλιπύγῳ legendum declarat synonymum epitheton καλλίγλουτος. Item εὐπυγίαν affectare dicuntur feminae in Alexidis quodam loco infra. Monuit de eodem errore Brodaeus quoque Miscell. lib. I, cap. 19, ex Athenaei lib. XII. Sylburg.

"Of the beautiful buttocks." It was written καλλιπύργῳ ("of the beautiful towers"), but the synonymous epithet καλλίγλουτος shows that καλλιπύγῳ should be read. Likewise, in a passage of Alexis below, women are said to affect shapely buttocks. Brodaeus too pointed out the same error, Miscellanea book 1, ch. 19, from Athenaeus book 12. Sylburg.

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Λέγειν ἔτι. Post ἔτι distingue, non ante. Id.

"To say still." Put the stop after "still," not before. The same.

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Συηνῖται. Pro Εὐηνῖται, quod prius exstabat, Ortelius et Canterus Συηνῖται legendum esse docuerunt ex Aeliano et Plutarcho. Sylburg. — Evenitas non facilius, opinor, reperias, quam Osirim Aegyptii: quamobrem hic fortean legendum non Εὐηνῖται, sed Συηνῖται, Syenitae. Facilius enim mutatur Συ in Ευ. Aelianus, lib. X De animalib., cap. 19: Τοὺς ἰχθῦς τοὺς φαγροὺς Συηνῖται μὲν Αἰγυπτίων ἱεροὺς νομίζουσιν· οἱ δὲ οἰκοῦντες τὴν Ἐλεφαντίνην καλουμένην τοὺς μαιώτας. Deinde causam addit, quod pisces isti accessum inundantis Nili suo adventu praenuntient. Idem scribit Plutarchus, De Iside et Osiride, agens de Oxyrinchitis: Σεβόμενοι γὰρ τὸν ὀξύρυγχον ἰχθὺν, δεδίασι μήποτε τὸ ἄγκιστρον καθαρόν ἐστιν ὀξυρύγχου περιπεσόντος αὐτῷ, Συηνῖται δὲ φάγρου. Hunc ipsum Strabo φαγρόριον appellat et φάγρον, unde Phagroriopolis, lib. XVII, in Arabici sinus recessu. Ibidem meminit et insulae Elephantinae in Nilo; et Plinius, lib. XVI, c. 21, ut circa Memphim Aegypti, et in Elephantine Thebaidis nulli arbori decidant folia, ne vitibus quidem. Athenaeus, lib. VII, maeotas numerat inter Nili pisces. Collect.

"Syenites." For Εὐηνῖται, which stood before, Ortelius and Canterus showed from Aelian and Plutarch that Συηνῖται should be read. Sylburg. — You would not, I think, find "Evenites" more easily than the Egyptians find Osiris; so perhaps one should read here not Εὐηνῖται but Συηνῖται, Syenites, for Συ is easily changed into Ευ. Aelian, On Animals book 10, ch. 19: "Of the Egyptians, the Syenites hold the fish called phagros sacred, and those who live in the place called Elephantine the maiotas." Then he adds the reason: that these fish by their coming announce the rising of the flooding Nile. Plutarch writes the same in On Isis and Osiris, treating of the Oxyrhynchites: "For since they revere the oxyrhynchus fish, they are afraid lest the hook be unclean when an oxyrhynchus has fallen upon it; and the Syenites likewise of the phagros." Strabo calls this very fish phagrorios and phagros — whence Phagroriopolis, book 17, in a recess of the Arabian Gulf. In the same place he mentions the island of Elephantine in the Nile; and Pliny, book 16, ch. 21, says that around Memphis in Egypt and at Elephantine in the Thebaid no tree sheds its leaves, not even vines. Athenaeus, book 7, counts maeotae among the fish of the Nile. Collector.

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Ὃς ἄλλος. Ὃς redundat.

"Who another." "Who" is redundant.

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Τὸν Ἆπιν. Conf. Strom. I, p. 322, 323; Herodotus, lib. II, cap. 65 et seq., Diodorus Siculus, lib. II. Auctor Constit. apost., lib. V, cap. 12: Ὡς παρ' Αἰγυπτίοις τὸν Ἆπιν, καὶ τὸν Μενδήσιον τράγον· Ut apud Aegyptios Apim, et hircum Mendesium. Recognit. Clementis, lib. V, cap. 20, de Aegyptiis ait, Alii eorum bovem, qui Apis dicitur, colendum tradidere, alii hircum, alii cattas; nonnulli ibin; quidam serpentem; piscem quoque, etc. Eadem fere habes Clementinorum homil. 10, cap. 16. De hirco Mendesiorum conf. Herodotus, lib. II, cap. 46.

"Apis." Compare Stromata 1, pp. 322–323; Herodotus, book 2, ch. 65 ff.; Diodorus Siculus, book 2. The author of the Apostolic Constitutions, book 5, ch. 12: "As among the Egyptians Apis and the Mendesian he-goat." The Clementine Recognitions, book 5, ch. 20, say of the Egyptians: "Some of them have handed down that the ox called Apis is to be worshipped, others the he-goat, others cats; some the ibis; some a serpent; a fish too," etc. You have almost the same in the Clementine Homilies 10, ch. 16. On the he-goat of the Mendesians compare Herodotus, book 2, ch. 46.

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Τοὺς Αἰγυπτίους . . . γελῶντες. Simili ratione utitur Petrus in Recognit., lib. V, cap. 21, et Clementin. hom. 10, cap. 17.

"Laughing at the Egyptians…" Peter uses a similar argument in the Recognitions, book 5, ch. 21, and in the Clementine Homilies 10, ch. 17.

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Θηβαῖοι δέ. Aelianus, lib. XII, cap. 5, De animalibus: Καὶ Θηβαῖοι δὲ σέβουσιν Ἕλληνες ὄντες, ὡς ἀκούω, γαλῆν. Thebani, quanquam Graeci, mustelam religiose venerantur; quia nimirum nutrix Herculis fuit, aut quod cum Herculem Alcmena parturiret, et parere non posset, ea praetercurrens pariendi vincula dissolvit. Ibidem etiam mures idem (continues)

"And the Thebans." Aelian, On Animals book 12, ch. 5: "And the Thebans, though they are Greeks, worship, as I hear, the weasel" — the Thebans, though Greeks, religiously venerate the weasel; because, namely, it was Hercules' nurse, or because, when Alcmena was in labour with Hercules and could not give birth, the weasel ran past and loosed the bonds of childbirth. In the same place the same [author says that] mice… (continues)

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Τί δὲ, οὐ π. Hanc lectionem exhibuit primum Heinsius, et post eum reliquae Clementis editiones. Vetus lectio erat, Τί δαὶ πάλιν Θετταλοὶ μύρμηκας ἱστοροῦνται σέβειν; quam quidem exhibent Flor. et Sylburg. Nec opus erat ea verba mutare, modo sic distinguantur, ut sit apud Nov. Τί δαὶ πάλιν οἱ Θετταλοί; μύρμηκας ἱστοροῦνται σέβειν, ἐπεὶ τὸν Δία, etc. Quid autem rursus Thessali? formicas referuntur colere, quia Jovem, etc.

"And what, not ag[ain]…" Heinsius first gave this reading, and after him the remaining editions of Clement. The old reading was: "Why again are the Thessalians related to worship ants?" — which the Florentine and Sylburg give. There was no need to change those words, provided they are punctuated as in Novus: "And what again of the Thessalians? They are related to worship ants, since Zeus," etc.

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Τῇ Κλήτορος θυγ. Εὐρυμεδούσῃ. Clitoris filiam dixit Arnobius. At Recognit., lib. X, c. 22, refertur Jupiter corrupisse Eurymedusam Achelai, mutatus in formicam; ex qua nascitur Myrmidon. Acheloi filiam dicunt Clementina.

"Eurymedusa, daughter of Cletor." Arnobius called her the daughter of Clitor. But in the Recognitions, book 10, ch. 22, Jupiter is said to have seduced Eurymedusa [daughter] of Achelaus, changed into an ant, and from her Myrmidon was born. The Clementines call her the daughter of Achelous.

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Καλοῦσι. Post καλοῦσι recte cum A inseruimus σέβεσθαι, θρησκεύειν, vel simile quid. Sylburg.

"They call." After "they call," we have rightly inserted, with A., "to revere, to worship," or something similar. Sylburg.

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Οὐδὲ μὴν Σαμίων ἐκλήσομαι. Aelianus, lib. XII, cap. 40: Τιμῶσι δὲ ἄρα Δελφοὶ μὲν λύκον, Σάμιοι δὲ πρόβατον. Lupum Delphi colunt, Samii ovem venerantur. Deinde causam addit, quod Samiis furto sublatum aurum ovis invenit. Ideo Mandrobulus Junoni ovem consecravit, ut Aristoteles tradit. Idem, lib. XI, cap. 8: In Leucade promontorium est excelsum et sacrum, in eo Apollinis Actii fanum; cujus honori dedicatum tempus festum cum instat, in quo saltando etiam certant, bovem muscis mactant: cujus illae sanguine saturatae recedunt, veluti munere ad id faciendum persuasae. Euphorionem citat etiam idem lib. XVII, cap. 28, et Athenaeus multis in locis. Collect.

"Nor will I forget the Samians." Aelian, book 12, ch. 40: "The Delphians honour the wolf, the Samians the sheep." Then he adds the reason: that a sheep found the gold stolen from the Samians; so Mandrobulus consecrated a sheep to Juno, as Aristotle relates. The same author, book 11, ch. 8: "On Leucas there is a lofty, sacred promontory, and on it a shrine of Actian Apollo. When the feast dedicated to his honour comes round, in which they also compete in dancing, they sacrifice an ox to the flies; and the flies, glutted with its blood, go away, as if persuaded to do so by the gift." The same author also cites Euphorion, book 17, ch. 28, and Athenaeus does so in many places. Collector.

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Οὐδέ γε τῶν τὴν Φοινίκ. P. Victorius, lib. XII, cap. 15. Tibullus in quadam elegia superstitionis Syrorum meminit, qui columbas consecrabant, timebantque violare, ita canens: Quid referam, ut volitet crebras intacta per urbes Alba Palaestino sancta columba Syro? Alii legunt suo. Id quoque memoriae prodidit Xenophon, in Exped. Cyri; narrat enim copias illas venisse ad fluvium Chalum, plenum magnorum piscium ac mansuetorum, quos Syri deos putarent, nec sinerent violari; quod etiam tribuebant columbis. Cicero, III De nat. deorum: Piscem Syri venerantur. Porphyrius, lib. IV Περὶ ἀποχῆς, Menandri comici versus ponit, quibus exponitur quo humilitatis descendant Syri, ut deum placent, si forte aliquando incontinentia ducti piscem comederint. Collect. — Conf. Diodorus Sic., lib. II.

"Nor of those [who inhabit] Phoenicia." P. Victorius, book 12, ch. 15: "Tibullus, in one of his elegies, mentions the superstition of the Syrians, who consecrated doves and feared to harm them, singing thus: 'Why should I tell how the white dove, sacred to the Palestinian Syrian, flies unharmed through crowded cities?' Others read 'to his own.' Xenophon too recorded this in the Expedition of Cyrus; for he relates that the army came to the river Chalus, full of large, tame fish which the Syrians held to be gods and would not let be harmed — which they also ascribed to doves. Cicero, On the Nature of the Gods 3: 'The Syrians venerate the fish.'" Porphyry, On Abstinence book 4, gives lines of the comic poet Menander which set out to what depths of abasement the Syrians go to appease the god if ever, led by incontinence, they have eaten a fish. Collector. — Compare Diodorus Siculus, book 2.

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Αὖθις. Omittit Nov.

"Again." Novus omits it.

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Αἶχνοι. Recte posteriores Clementis editt. λίχνοι habent; quam lectionem firmat Nov., λύχνοι, Flor., Sylb. Tatianus λίχνους καὶ ἀσώτους vocat, p. 48.

"Aichnoi." The later editions of Clement rightly have λίχνοι ("gluttons"), a reading Novus confirms; λύχνοι ("lamps"), the Florentine and Sylburg. Tatian calls them "gluttons and profligates," p. 48.

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Παρὰ Κυθνίοις μὲν Ἔδημον. A. C. παρὰ Κυθνίοις Μενέδημον. Item mox, pro παρὰ δ' Ἠλείοις Ἄνιον, legendum παρὰ Δηλίοις Ἄνιον. Anium certe Deli et regem fuisse, et sacerdotem, ex Dionysio Halicarnasseo et Virgilio clarum est; ex ipso etiam Clemente infra. Sylburg. — Et quidem Μενέδημον habet Nov.; unde, quin Clemens ita scripserit, haud potest dubitari. Caeterum de Anio, Eliensium deo, haec dicit Vossius, De orig. et progress. idol., lib. I, cap. 13: « Elienses Anium pro deo habuere, teste Clemente, Admonitione ad gentes. Sed cum conditores urbium soleant in deos referri, suspicio mihi oborta, Alium legi debere. Nam Eliorum urbs ab Elio, sive Alio, condita; unde et ipsi Dorice Plauto (continues)

"Among the Cythnians, Edemus." A. and C.: "among the Cythnians, Menedemus." Likewise just after, for "among the Eleans, Anius," read "among the Delians, Anius." That Anius was both king and priest of Delos is clear from Dionysius of Halicarnassus and Virgil, and from Clement himself below. Sylburg. — And indeed Novus has Menedemus, so there can be no doubt that Clement wrote it so. As for Anius, god of the Eleans, Vossius says this, On the Origin and Progress of Idolatry book 1, ch. 13: "The Eleans held Anius for a god, on the testimony of Clement in the Exhortation to the Gentiles. But since the founders of cities are commonly made gods, the suspicion occurred to me that Alius should be read. For the city of the Eleans was founded by Elius, or Alius; whence in Plautus too they themselves, in the Doric form, (continues)

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Ἀστράβακον. Ὀστράβακον, Nov. Sed Pausanias receptam lectionem firmat. Nam ille, in Laconicis, p. 191 edit. Hanov., dicit: Πλησίον δὲ Ἀστραβάκου καλούμενόν ἐστιν ἡρῷον· Hic proximum est heroicum monimentum, quod Astrabaci esse dicitur. Quis porro fuerit hic Astrabacus, paulo post declarat.

"Astrabacus." "Ostrabacus," Novus. But Pausanias confirms the received reading; for in the Laconica, p. 191 of the Hanover edition, he says: "Near by is what is called the hero-shrine of Astrabacus." Who this Astrabacus was he explains a little later.

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Τρὶς γάρ. Hesiodi Oper. et Dier, l. I, v. 250. Caeterum pro τρίς Nov. habet τρεῖς. In secundo versu, Ἀθάνατοι Ζηνός, pro δαίμονες ἀθάνατοι, Hesiod.

"For thrice." Hesiod, Works and Days, book 1, line 250. Novus, however, has "three" for "thrice." In the second line Hesiod has "immortals of Zeus" for "immortal daemons."

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Λοιβῆς. Homeri Iliad. Δ, v. 49. Clemens eodem allusit, p. 15. Solent autem veteres Ecclesiae Patres ethnicis e suis poetis exprobrare, quod eorum dii victimarum nidoribus inhient; quin etiam eorum non pauci daemonas, ut terrenos spiritus, ejusmodi rebus delectari credebant. Tatianus Orat., cap. 20: Οἱ δαίμονες, οὓς ὑμεῖς οὕτω φατὲ, σύμπηξιν ἐξ ὕλης λαβόντες, κτησάμενοί τε πνεῦμα τὸ ὑπ' αὐτῆς, ἄσωτοι καὶ λίχνοι γεγόνασιν· Daemones, qui a vobis dicti sunt, ex materia concreti, et spiritu ex ea sumpto, luxuriosi et delicati evaserunt. Athenagoras, cap. 23: Οἱ περὶ τὴν ὕλην δαίμονες λίχνοι, περὶ τὰς κνίσσας καὶ τὸ τῶν ἱερείων αἷμα ὄντες· Daemones materiae dediti, nidorum et sanguinis victimarum avidi. Origenes, in Celsum, lib. III, pag. 133: Πάντες μὲν οἱ θεοὶ τῶν ἐθνῶν εἰσι δαιμόνια λίχνα, καὶ περὶ τὰς θυσίας, καὶ τὰ αἵματα, καὶ τὰς ἀπὸ θυσιῶν ἀποφορὰς καλινδούμενα. Omnes dii gentium sunt daemonia, victimarum cruorisque avida, et circa nidores versantia. Et lib. VII, pag. 354, dicit inde apparere terrenos esse daemones, quod τοῖς ἀπὸ τῶν θυσιῶν ἀναθυμιάμασι, καὶ ταῖς ἀπὸ τῶν αἱμάτων, καὶ ὁλοκαυτωμάτων ἀποφοραῖς τρεφόμενα αὐτῶν τὰ σώματα φιληδονούντων· Sacrificiorum nidoribus, et sanguinis ac victimarum halitibus eorum corpora voluptati deditorum nutriantur. Scilicet ex eorum sententia daemones tenuia corpora habebant. Qua de re alius forte dicendi locus erit.

"Of libation." Homer, Iliad 4 (Δ), line 49. Clement alluded to the same line on p. 15. The ancient Fathers of the Church were wont to reproach the heathen out of their own poets that their gods gaped after the savour of victims; indeed not a few of them believed that daemons, as earthly spirits, took pleasure in such things. Tatian, Oration ch. 20: "The daemons, as you call them, having taken a compacted form from matter and acquired a spirit from it, have become profligate and gluttonous" — the daemons so called by you, formed from matter and with a spirit taken from it, turned out luxurious and dainty. Athenagoras, ch. 23: "The daemons bound to matter are gluttonous, busy about the savour of sacrifices and the blood of victims" — daemons given to matter, greedy for the savour and blood of victims. Origen, Against Celsus book 3, p. 133: "All the gods of the nations are gluttonous demons, rolling about the sacrifices and the blood and the reek from the sacrifices" — all the gods of the gentiles are demons, greedy for victims and gore, and hovering about the savours. And in book 7, p. 354, he says it is evident from this that the daemons are earthly: that "the bodies of these pleasure-lovers are fed on the fumes of the sacrifices and the exhalations from the blood and the burnt offerings." That is, in their opinion daemons had subtle bodies — on which there will perhaps be another occasion to speak.

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Φέρε δὴ οὖν. Φέρ' οὖν δὴ, Euseb. Praep. ev. lib. IV, cap. 16, quo haec recitata invenies; sed φέρε δὴ οὖν Joan. Mox, ὑμῖν οἱ θεοί, Euseb., pro quo mendose, (continues)

"Come then, now." "Come now, then," Eusebius, Praeparatio evangelica book 4, ch. 16, where you will find this passage recited; but the St John's manuscript (Joan.) has "come then, now." Next, "your gods," Eusebius, for which, corruptly, (continues)

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CAPUT III.

CHAPTER III.

Sacrificiorum diis mactatorum crudelitatem ac feritatem perstringit.

He censures the cruelty and savagery of the sacrifices slain to the gods.

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Ἀναρίθμους. Ἐναρίθμους, Joan.

"Countless." "Counted among," John.

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Ἀνέδην. Ἀναίδην, Euseb., sed ἀνέδην Joan. Et quidem rectius. Nil porro est frequentius quam harum vocum confusio.

"Freely." "Shamelessly," Eusebius; but John has "freely," and rightly. Nothing is more frequent than the confusion of these words.

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Τῷ Ἰθωμήτῃ Διΐ. Eusebius habet Ἰθωμίτῃ, sed melius vel Ἰθωμαίῳ, vel Ἰθωμήτῃ, ut Stephanus, et alii; vel etiam, ut Pausanias, Ἰθωμάτῃ, aut Ἰθωμάτᾳ, quod Doricum, et plane Messenicum est; ab Ithoma, Messeniae monte, ubi oppidum ejusdem nominis, situ opereque munitissimum. Viger.

"To Zeus of Ithome." Eusebius has Ἰθωμίτῃ; but better either Ἰθωμαίῳ or Ἰθωμήτῃ, as Stephanus and others have; or even, as in Pausanias, Ἰθωμάτῃ or Ἰθωμάτᾳ, which is Doric and thoroughly Messenian — from Ithome, a mountain of Messenia, where there is a town of the same name, very strongly fortified by site and by works. Viger.

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Ὁ Λακ. Particulam ὁ inseruit Sylburgius, omissam in edit. Flor., ut etiam in ms. Nov.

"The Lac[onian]." Sylburg inserted the article ὁ, which is omitted in the Florentine edition, as also in the manuscript Novus.

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Τούτων. Τοσοῦτον Joan. Mox, θάλατταν, Euseb., Joan.

"Of these." "So much," John. Next, θάλατταν ("sea," Attic spelling), Eusebius, John.

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Εὐριπίδης ἐπ. Ἐπὶ σκηνῆς τραγῳδεῖ ὁ Εὐριπίδης, inverso verborum ordine. Euseb.

"Euripides on [the stage]." "On the stage Euripides tells in tragedy," with the word order inverted. Eusebius.

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Μόνιμος. De hoc scriptore, ejusque ἀνθρωποθυσίᾳ nihil legi. Forte in Achillis immaturo fato rapti memoriam Peleo ejus parenti, et Chironi nutritio scelus hoc institutum fuerit. Viger. — Mox Θαλαττίας, pro Θετταλίας, Joan. Mendose.

"Monimus." I have read nothing of this writer or of his human sacrifice. Perhaps this crime was instituted in memory of Achilles, snatched away by an untimely fate, for Peleus his father and Chiron his foster-father. Viger. — Next, "of the sea" for "of Thessaly," John — a corruption.

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Λυκτίους. Prius scriptum erat Λυκίους, quod habet etiam Nov. Verum P. Leopardus lib. IV, c. 3, 3. Emend. restituendum ex Eusebio Λυκτίους monet; et addendum Eusebio nomen libri Ἐν Νόστοις, in Reditibus, seu Reversionibus, ut constat ex codice Eusebii Graeco, Lutetiae edito. Citatur hic auctor ab Athenaeo lib. IX, et alibi, et Atheniensis dicitur. Collect. — Suidas, Ἀντικλείδης· οὗτος ἔγραψε περὶ νόστων. Viger. — Spanhemius Observat. in Callimachi hymn. in Apoll., v. 33, contendit nec Λυκίους, nec Λυκτίους legi debere, sed Λυττίους, quippe cum Cretae urbs Λύττος appellata fuerit.

"Lyctians." Previously "Lycians" was written, which Novus also has. But P. Leopardus, book 4, ch. 3 [of his] Emendationes, advises restoring "Lyctians" from Eusebius, and adding, from Eusebius, the title of the book, "In the Returns" (Reditus, or Reversiones), as is clear from the Greek codex of Eusebius printed at Paris. This author is cited by Athenaeus, book 9 and elsewhere, and is called an Athenian. Collector. — Suidas: "Anticlides: he wrote on the Returns." Viger. — Spanheim, in his Observations on Callimachus' Hymn to Apollo, line 33, argues that neither "Lycians" nor "Lyctians" should be read, but "Lyttians," since the Cretan city was called Lyttos.

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Κρητῶν δὲ ἔθνος εἰσίν, οὕτως Ἀντ. Leg. Κρητῶν δὲ ἔθνος εἰσὶν οὗτοι, Ἀντικλ. ex Euseb., Joan.

"They are a people of the Cretans, so Ant[iclides]." Read, from Eusebius and John: "These are a people of the Cretans, [says] Anticlides."

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Φωκαεῖς. Φωκεῖς. Joan., mendose. Intelligit auctor Phocaeenses, non Phocenses. Nam Φωκαεῖς, Phocaeae, urbis Ioniae, cives: Φωκεῖς, incolae Phocidis, Phocenses. Collect. — Φώκαια, Phocaea, urbs Ioniae; cujus cives Φωκαεῖς, interdum etiam Φωκαιεῖς, ut Πλαταιεῖς, Phocaeenses, aut Phocaei. Horatius, epod. 16: Phocaeorum velut profugit exsecrata civitas. Φωκίς, Phocis, Achaiae regio: incolae Φωκεῖς, Phocenses. Thucydidis Scholiastes, lib. I: Φωκεῖς, inquit, οἱ τῆς Ἑλλάδος ἀπὸ Φωκίδος πόλεως· Φωκαιεῖς, οἱ τῆς Ἰωνίας, ἀπὸ Φωκαίας πόλεως. Pomponius Mela Phocidem Ioniae urbem nominat, librariorum, opinor, vitio; cum Phocaeam, ut Graeci omnes, scribere debuisset.

"Phocaeans." "Phocians," John — a corruption. The author means the Phocaeans, not the Phocians. For Φωκαεῖς are citizens of Phocaea, a city of Ionia; Φωκεῖς are the inhabitants of Phocis, the Phocians. Collector. — Phocaea is a city of Ionia, whose citizens are Φωκαεῖς, sometimes also Φωκαιεῖς (like Πλαταιεῖς), Phocaeans or Phocaei. Horace, Epode 16: "as the city of the Phocaeans fled under a curse." Phocis is a region of Achaia; its inhabitants are Φωκεῖς, Phocians. The scholiast on Thucydides, book 1: "Phocians," he says, "are those of Greece, from the city of Phocis; Phocaeans those of Ionia, from the city of Phocaea." Pomponius Mela names Phocis as a city of Ionia — by the copyists' fault, I think — when he should have written Phocaea, as all the Greeks do.

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Οὐδὲ γὰρ αὐτ. Οὐδὲ γὰρ αὐτοὺς παραπέμψομαι, τούτους Πυθοκλ., Nov., Euseb., Joan., nisi quod hic ἀποπέμψομαι habeat.

"For not even them." "For I shall not pass over them; these, Pythocles [says]…," Novus, Eusebius, John — except that the last has ἀποπέμψομαι ("dismiss").

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Ὁλοκαεῖν. Ὁλοκαυτεῖν, Euseb., ὁλοκαυτοῦν Joan., quae magis in usu sunt, quam ὁλοκαεῖν.

"To burn whole." Ὁλοκαυτεῖν, Eusebius; ὁλοκαυτοῦν, John — forms more in use than ὁλοκαεῖν.

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Ἐρεχθεὺς δέ. Plutarchus, in Historiis parallelis Graecis et Romanis, has duas narrat historias conjunctas, numero 20. Erechtheus cum Eumolpo bellum gerens, cum didicisset victorem futurum se, si filiam immolaret; re cum uxore Praxithea communicata, puellam mactavit: cujus rei Euripides in Erechtheo meminit. Marius, cum Cimbris bellum gerens, cum inferior illis esset, in somnio praemonitus est, victoriam se consecuturum, si filiam prius victimam offerret, Calpurniam nomine. Patriae igitur charitati natura postposita, eo facto victoriam reportavit. Dorotheus IV Rer. Ital. Collect.

"And Erechtheus." Plutarch, in the Parallel Greek and Roman Stories, number 20, tells these two stories together. Erechtheus, waging war with Eumolpus, learned that he would be victor if he sacrificed his daughter; having shared the matter with his wife Praxithea, he slew the girl — which Euripides mentions in the Erechtheus. Marius, waging war with the Cimbri, when he was getting the worse of it, was warned in a dream that he would win the victory if he first offered his daughter, Calpurnia by name, as a victim. So, setting nature below love of country, he did it and won the victory. Dorotheus, Italian Histories book 4. Collector.

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Δημάρατος ἐν π. Τρ. Reinesius, Var. lect. lib. I, pag. 3, ait: « Demaratus ἐν πρώτῃ Τραγῳ- (continues)

"Demaratus in the first [book of] Tr[agic Themes]." Reinesius, Variae lectiones book 1, p. 3, says: "Demaratus in the first [book of] Tragic [Themes]… (continues)

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Ὁ Μάριος. Fallor, ni glossema est istud ὁ Μάριος. Nec vero ante dixit, ὁ μὲν Φερσεφάττῃ ὁ Ἐρεχθεύς. Quid? quod barbara est haec loquendi ratio. Quid? quod face opus non erat, ut posteriorem hunc Marium esse videremus, qui Dorotheum in Rerum Italicarum libris citari audiremus. Viger.

"Marius." I am mistaken if "Marius" is not a gloss. Nor indeed did he say before, "the one, Erechtheus, to Persephone." What of the fact that this manner of speaking is barbarous? What of the fact that we needed no torch to see that this latter was Marius, when we hear Dorotheus cited in the books of Italian Histories? Viger.

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Πῶς δὲ οὐχ ὅσιοι ἀναλόγως. Eusebius habet ἀνόσιοι, sed omittit ἀναλόγως· sed alter ex mss.: Πῶς δὲ οὐκ ἀνόσιοι ἀλόγως. Forte, πῶς δὲ οὐκ ἂν ὅσιοι ἀναλόγως. Utraque interrogatio ironica est. Et bene ἀναλόγως, videtur enim quaedam ἀναλογία daemones inter et δεισιδαίμονας intercedere; cui ut quoquo modo servirem, δεισιδαίμονας hoc loco daemonum mancipia, quam superstitiosos, vertere malui. Viger. — Ἀνόσιοι ἀλόγως, Joan. — Dein, σωτῆρας, Euseb., Joan.

"And how are they not holy, proportionately?" Eusebius has "unholy," but omits "proportionately"; but one of the manuscripts has "And how are they not unholy, irrationally?" Perhaps: "and how would they not be holy, proportionately?" Both questions are ironic. And "proportionately" is good, for there seems to be a certain analogy between the daemons and the δεισιδαίμονες ("daemon-fearers"); to preserve it in some way I preferred to translate δεισιδαίμονας here as "slaves of the daemons" rather than "the superstitious." Viger. — "Unholy, irrationally," John. — Then, "saviours," Eusebius, John.

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Εὐφημούμενοι. Εὐφημούμενοι, Joan., sed aliquis εὐφημούμενοι in margine posuit. Mox, ἀναιτούμενοι, pro αἰτούμενοι, idem.

"Being praised." "Εὐφημούμενοι," John [the variant is printed identically to the lemma], but someone put "εὐφημούμενοι" in the margin. Next, ἀναιτούμενοι for αἰτούμενοι, the same.

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Ἡ ὀργῇ καὶ φιλαργυρίᾳ. Hervetus, quam irae, et avaritiae, et aliis similibus daemonibus, etc. Pessimi sane daemones ira et pecuniae sitis: sed aliam Clementis hoc loco mentem esse arbitror; alioqui scribendum fuit, καὶ ἄλλοις ὁμοί. Corruptus locus est, qui ut sanetur, primum ex Clemente apud Eusebium ὁμοίοις pro ὁμοίως reponendum videtur: nam similibus quidem, non tamen similiter, in loco sacro pietatis causa, et in triviis impellente vel iracundia vel avaritia, homines jugularentur. Deinde, post ἄνθρωπον, distinguendum. Postremo legi possit, ἀποσφάττοι ἂν τὸν ἄνθρωπον, ἱερὸν ἂν ἱερεῖον ἐπιφημίσαι. Quorum verborum sententiam reddidi: tunc enim ἐπιφημίσαι ἄν, erit proprie, appellare jure possit; vel sola metathesi τοῦ ἄν, sic, ἀποσφάττοι ἂν τὸν ἄνθρωπον, ἱερὸν ἱερεῖον ἐπιφημίσας· ut ἀπὸ κοινοῦ intelligatur, ἱερὸν γίνεται ὁ φόνος. Viger. — Pro φιλαργυρίᾳ, Joan. habet φλυαρίᾳ. Mox, ὁμοίως pro ὁμοίοις, idem. Dein, Lowthius legi vult, τὸν ἄνθρωπον, ἱερεῖον ἐπιφημίσας, ἱερόν ἐστιν, ἀλλὰ φόνος καὶ ἀνδροκτ. Forte vox ἱερεῖον ad marginem adnotata, in textum irrepsit. Nam eo sublato, nihil est, quod de sensu auctoris, aut ejus verborum constructione laboremus.

"Than to anger and avarice." Hervetus: "than to anger and avarice and other like daemons," etc. Anger and thirst for money are indeed the worst of daemons; but I think Clement's meaning here is different — otherwise he would have had to write "and to other like [daemons]." The passage is corrupt. To heal it, first, from Clement as quoted in Eusebius, ὁμοίοις ("to like ones") seems to need restoring for ὁμοίως ("likewise"): for men were slaughtered for like [daemons], but not in like manner — in a sacred place for piety's sake, and at the crossroads at the urging of wrath or avarice. Next, a stop should be put after "the man." Finally one might read: "he would slay the man, [and] might call him a holy victim." I have rendered the sense of these words; for then ἐπιφημίσαι ἄν will properly mean "could rightly call"; or, by merely moving ἄν: "he would slay the man, calling him a holy victim," so that "the murder becomes holy" is understood in common. Viger. — For φιλαργυρίᾳ ("avarice") John has φλυαρίᾳ ("nonsense"). Next, ὁμοίως for ὁμοίοις, the same. Then Lowth wants to read: "the man, calling him a victim — is it holy? No, but murder and manslaughter." Perhaps the word ἱερεῖον ("victim"), noted in the margin, crept into the text; for with it removed, there is nothing to trouble us about the author's sense or the construction of his words.

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Περιφεύγομεν. Rectius, opinor, quam quod Eusebius habet, πεφεύγαμεν, tametsi praeteritum illud aoristorum more, pro praesenti usurpari possit, vel per verbum, soleo, explicari. Viger. — Hunc porro locum sic scribit Eusebius, τὰ μὲν θηρία πεφεύγαμεν τὰ ἀνήμερα, κἂν που περιτύχ. Eamdem lectionem habet Joan. Τὰ μὲν θηρία περιφεύγομεν τὰ ἀνήμερα, κἂν που περιτύχ., Nov. Quam lectionem caeteris praetulerim.

"We flee from." More correctly, I think, than what Eusebius has, "we have fled," although that perfect may be used for the present in the manner of the aorists, or be explained with the verb "we are wont." Viger. — Further, Eusebius writes this passage thus: "the wild beasts we have fled, if anywhere we meet them." John has the same reading. "The wild beasts we flee from, if anywhere we meet them," Novus — a reading I would prefer to the others.

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Ἄρκτῳ. Ἢ ἄρκτῳ, Euseb.

"A bear." "Or a bear," Eusebius.

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Ὡς δ' ὅτε τις. Homerus, Iliad. Γ, v. 33. Notum et illud Aeneid. II: Improvisum aspris. Sed malui Graecam sententiam fidelius reddere. Viger.

"As when a man." Homer, Iliad 3 (Γ), line 33. Well known too is that line of Aeneid 2: "[as one who has trodden on a snake] unseen among the rough [briars]." But I preferred to render the Greek sentence more faithfully. Viger.

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Βήσσῃσιν. Βήσσῃς, Euseb., expuncta paragoge Ionica. Sylburg.

"In the glens." Βήσσῃς, Eusebius, with the Ionic lengthening struck out. Sylburg.

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Οὐκ ἐκτρέπεσθε. Melius, quam quod apud Eusebium est, οὐκ ἐντρέπεσθε· nam et praecessit (continues)

"You do not turn aside." Better than what is in Eusebius, "you do not respect"; for there also preceded… (continues)

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(continued) τὸ ἐκτρεπόμεθα, et sequitur, οὐδὲ ἀποστρέφεσθε. Quid, quod minus erga daemones convenit illa pudoris verecundiaeque significatio? VIGER.

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Οὕτω φιλόδοξος ἦν. Adeo gloriae cupidus erat, nam φιλοδοξία Clementi semper est gloriae cupiditas, pag. 217, 239, 240, 255, 262, 271, etc. Verum haec significatio hujus loci non est, nisi Clemens Apollinem ironice φιλόδοξον dixerit, quia famae suae tam male consuluit. Videtur tamen φιλόδοξος esse, qui se amicum simulat, cum non sit: quo sensu dicendum potius erat δοξόφιλος, vel δοχησίφιλος, quemadmodum a Clemente, aliisque dici solent δοξόσοφος, et δοκησίσοφοι, qui sapientiam prae se ferunt, quam non habent; sed cum φίλου, et φιλοδώρου, et φιλανθρώπου mentio praecesserat, simili forma φιλόδοξον dicere maluit. Porro historiam de Croeso memorant Herod. lib. I, et Plut. in Solone.

Οὕτω φιλόδοξος ἦν, "so eager for glory was he"; for φιλοδοξία in Clement always means desire for glory, pp. 217, 239, 240, 255, 262, 271, etc. But that is not the sense in this place, unless Clement called Apollo φιλόδοξος ironically, because he took such poor care of his own reputation. Yet φιλόδοξος seems to mean one who pretends to be a friend when he is not; in that sense he ought rather to have said δοξόφιλος or δοκησίφιλος, just as Clement and others call those who make a show of wisdom they do not have δοξόσοφος and δοκησίσοφοι; but since mention of φίλος, φιλόδωρος and φιλάνθρωπος had gone before, he preferred to say φιλόδοξος, a word of like form. The story of Croesus is told by Herodotus, book 1, and Plutarch in the Solon.

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Εἰς τὸ πῦρ. Alludit ad πῦρ τῆς γεέννης.

Εἰς τὸ πῦρ, "into the fire": he alludes to the fire of Gehenna.

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Ὦ Σόλων, ὅρα πάλιν τέλος. Notum est, Solonem Croeso consuluisse, ut finem respiceret. Sed illa verba, ὦ Σόλων, redundare videntur: nec ea agnoscit Nov. Itaque verisimile est in textum irrepsisse, postquam aliquis juxta ἄνθρωπος, in seq. linea, Solonis nomen adnotasset.

Ὦ Σόλων, ὅρα πάλιν τέλος, "O Solon, look again to the end." It is well known that Solon advised Croesus to look to the end. But the words ὦ Σόλων seem redundant, and the Nov[atian codex?] does not have them. So it is likely that they crept into the text after someone had noted Solon's name beside ἄνθρωπος in the next line.

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Τοῦτο εὖ θήσεις. Ἀληθῆ μόνον. Guil. Cant., in Emend. Syntagm., pag. 52, conjuncte legit, τοῦτον εὑρήσεις ἀληθῆ μόνον. SYLBURG.

Τοῦτο εὖ θήσεις. Ἀληθῆ μόνον. William Canter, in his Syntagma of emendations, p. 52, reads them joined: τοῦτον εὑρήσεις ἀληθῆ μόνον ("you will find this one alone true"). SYLBURG.

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Φορωνεύς. Tatianus: Μετὰ δὲ Ἴναχον ὑπὸ Φορωνέως μόλις τοῦ θηριώδους βίου καὶ νομάδος περιγραφὴ γέγονε, καὶ μετεκοσμήθησαν οἱ ἄνθρωποι. Post Inachum vix tandem sub Phoroneo, ferina et pastoralis vita mitior et elegantior facta est. Eum Argivis leges tulisse refert Clemens hujus libri p. 67, et Eusebius, in Chronico. Conf. Arnobius, lib. VI, quo loco Clementem compilavit, ut ei mos erat.

Φορωνεύς. Tatian: "After Inachus, under Phoroneus, the bestial and nomadic life was at last with difficulty brought within bounds, and men were reformed." After Inachus, at long last under Phoroneus, the savage and pastoral life became gentler and more refined. That he gave laws to the Argives is reported by Clement on p. 67 of this book, and by Eusebius in the Chronicle. Compare Arnobius, book 6, where he pillaged Clement, as was his habit.

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Μέροψ. Josephus Scaliger ait, manifesto legendum esse Κέκροψ, in not. ad procemium Chron. can. Eusebii, qui eo loco de Cecrope dicit: Hic primus omnium Jovem appellavit, simulacra reperit, aram statuit, victimas immolavit, nequaquam istiusmodi rebus in Graecia unquam visis. Interea receptam lectionem mutare non ausim, cum eam Arnobius tueatur lib. VI. Merops quidam erat Arisbae Priami uxoris, pater, vir superstitioni addictus; de quo Apollodor., Biblioth., lib. III, cap. 5. Meropem Coi insulae regem, a quo homines dicti Meropes, memorat Hyginus, Poet. astron., cap. 16.

Μέροψ. Joseph Scaliger, in his notes on the preface to Eusebius's Chronological Canon, says Κέκροψ is plainly to be read; for there Eusebius says of Cecrops: "He first of all named Jupiter, invented images, set up an altar, sacrificed victims, such things never having been seen in Greece." Meanwhile I would not dare to change the received reading, since Arnobius supports it in book 6. There was a Merops, father of Arisba, wife of Priam, a man given to superstition; on him see Apollodorus, Bibliotheca, book 3, ch. 5. Hyginus, Poetic Astronomy, ch. 16, mentions a Merops king of the island of Cos, from whom men were called Meropes.

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Πρῶτοι. Μόνοι, Nov.

Πρῶτοι, "first": Nov. reads Μόνοι, "alone."

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Χαρμόν. Χάρμον, Nov. Χαρῖνον dictat Scaliger loco superius dicto.

Χαρμόν: Nov. reads Χάρμον. Scaliger, in the place cited above, prescribes Χαρῖνον.

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Φιλιππίδην. Sic eum vocat Pausanias, in Atticis et Arcadicis. Herodotus, aliique Φειδιππίδην appellant. Conf. ejus lib. VI, cap. 105.

Φιλιππίδην: so Pausanias calls him, in the Attica and Arcadica. Herodotus and others call him Φειδιππίδης. Compare his book 6, ch. 105.

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Εἰκότως. Quae sequuntur usque ad Homeri versum, recitat Eusebius, Praep. evang., lib. II, c. 6. Maximam eorum partem laudavit Cyrill. adv. Julian., lib. X, pag. 342. Eadem Arnobius pro more suo in libro VI Adv. gentes transcripsit. Idem porro argumentum tractat Athenagoras, Legat., p. 115 seq.

Εἰκότως: what follows, up to the verse of Homer, is quoted by Eusebius, Preparation for the Gospel, book 2, ch. 6. Cyril quoted the greatest part of it, Against Julian, book 10, p. 342. Arnobius, after his custom, copied the same into book 6 of Against the Nations. Athenagoras treats the same argument, Plea, p. 115 ff.

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Εἶτα δὲ μή. Ἔπειτα μή, Euseb., Joan.

Εἶτα δὲ μή: Eusebius and Joan. read Ἔπειτα μή.

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Καὶ πολλὴ δὴ ῥυεῖσα. Haec omittit Nov. propter vocum ἐλθοῦσα et ῥυεῖσα, ut videtur, τὸ ὁμοιοτέλευτον. Πολὺ δὴ ῥυεῖσα, Joan. Πολὺ δὲ ῥυεῖσα, Euseb. Legendum videtur, καὶ πολὺ δὴ ῥυεῖσα. Mox, ποιοῦσα pro θύουσα, Euseb., Joan. Dein, ἀνιστῶσα pro ἀνιστᾶσα, iidem.

Καὶ πολλὴ δὴ ῥυεῖσα: Nov. omits these words, apparently because ἐλθοῦσα and ῥυεῖσα end alike. Joan. has Πολὺ δὴ ῥυεῖσα; Eusebius Πολὺ δὲ ῥυεῖσα. It seems we should read καὶ πολὺ δὴ ῥυεῖσα. Next, Eusebius and Joan. have ποιοῦσα for θύουσα; then the same have ἀνιστῶσα for ἀνιστᾶσα.

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Οὐδὲ γὰρ οὐδὲ τούτους. Οὐδὲ γὰρ τοῦτο, Euseb., Joan. Οὐ γὰρ οὐδὲ τοῦτο, Cyrill. Et quidem verisimile est Clementem τοῦτο potius quam τούτους scripsisse. Mox, αὐτὸ ἐλέγξω, pro τούτους ἐξελέγξω, Euseb., Joan. Ἐλέγξωεν, habet Cyrill.

Οὐδὲ γὰρ οὐδὲ τούτους: Eusebius and Joan. have Οὐδὲ γὰρ τοῦτο; Cyril Οὐ γὰρ οὐδὲ τοῦτο. And indeed it is likely that Clement wrote τοῦτο rather than τούτους. Next, Eusebius and Joan. have αὐτὸ ἐλέγξω for τούτους ἐξελέγξω; Cyril has Ἐλέγξωεν [sic].

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Ἡμεῖς. Leg. ὑμεῖς, quod habent Euseb., Joan.

Ἡμεῖς: read ὑμεῖς, which Eusebius and Joan. have.

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Νεῷ. Ναῷ, Euseb., Joan., Cyrill., eamdemque lectionem mox tuentur, ubi Clemens νεῷ repetit.

Νεῷ: Eusebius, Joan. and Cyril have Ναῷ, and they keep the same reading shortly after, where Clement repeats νεῷ.

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Ἐν τῇ ἀκρ. Ἐν omittit Cyrill., quod ei ex Clemente restitui debet. Arnob.: In templo rursus ejusdem (Minervae) quod in arce Larissae est, conditus scribitur atque indicatur Acrisius.

Ἐν τῇ ἀκρ[οπόλει]: Cyril omits Ἐν, which should be restored to him from Clement. Arnobius: "Again, in the temple of the same (Minerva), which is in the citadel of Larissa, Acrisius is recorded and shown to be buried."

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Ἐν ἀκροπ. Ἐν τῇ ἀκροπ., Euseb., Joan.

Ἐν ἀκροπ[όλει]: Eusebius and Joan. have Ἐν τῇ ἀκροπ[όλει].

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Τῶν Ἱστοριῶν. Τῆς Ἱστορίας, Joan. Mox, τί δέ pro τί δαί, Nov., Euseb., Joan.

Τῶν Ἱστοριῶν: Joan. has Τῆς Ἱστορίας. Next, Nov., Eusebius and Joan. have τί δέ for τί δαί.

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Ἴμμαρος δὲ ὁ Εὐμ. Ἴσμαρος δὲ Εὐμ., Euseb. Ἴσμαρος etiam habet Joan. Ἰμμάραδος Cyrill., quam lectionem secutus est Arnob. Dairas, inquit, et Immaradus fratres. Pausanias eumdem Immaradum vocat. Mox Cyrill. Δαρίας pro Δαείρας habet.

Ἴμμαρος δὲ ὁ Εὐμ[όλπου]: Eusebius has Ἴσμαρος δὲ Εὐμ.; Joan. also has Ἴσμαρος. Cyril has Ἰμμάραδος, the reading Arnobius followed: "Dairas," he says, "and Immaradus, brothers." Pausanias calls the same man Immaradus. Next, Cyril has Δαρίας for Δαείρας.

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Οὐχὶ ἐν Ἐλευσῖνι τετάφαται. Ἐν Ἐλευσῖνι τετάφαται, Euseb., Joan., Cyrill. Porro unde factum, ut τετάφαται, quod tum omnes Clementis codices, tum alii, qui hunc locum recitant, tuentur, mutatum sit a Paris. editore in ἐθάψαντο, haud proclive dictu.

Οὐχὶ ἐν Ἐλευσῖνι τετάφαται: Eusebius, Joan. and Cyril have Ἐν Ἐλευσῖνι τετάφαται. How it came about that τετάφαται, which all the manuscripts of Clement and the others who quote this place support, was changed by the Paris editor into ἐθάψαντο, is not easy to say.

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Τί σοι καταλέγω τὰς Ὑπερβορέων. Τί σοι λέγω τὰς Ὑπ., Nov. Τί σοι καταλέγω τὰς ἐξ Ὑπερβορέου, Euseb., Joan. Τί σοι καταγγέλλω τὰς ἐξ Ὑπερβορέων, Cyrill.

Τί σοι καταλέγω τὰς Ὑπερβορέων: Nov. has Τί σοι λέγω τὰς Ὑπ.; Eusebius and Joan. Τί σοι καταλέγω τὰς ἐξ Ὑπερβορέου; Cyril Τί σοι καταγγέλλω τὰς ἐξ Ὑπερβορέων.

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Τὰς Ὑπερβορέων, etc. Hervetus verbum κέκλησθον quasi superfluum delevit. Ita ergo vertendum: Quid tibi enumerem illas Hyperboreorum uxores (Hyperoche et Laodice nominabantur) quae in Dianae delubro, quod in Apollinis templo situm est, sepultae sunt? Has enim esse feminas ex Hyperboreorum finibus advectas, ait Arnobius paulo ante. Immarus, filius Eumolpi et Dairae, Graece est Ἴμμαρος δὲ, ὁ Εὐμόλπου, καὶ Δαείρας· Immarus, filius Eumolpi, et Dairas, nam Dairas frater ejus, non mater. ARNOB. Similisque error in Trapezuntio, qui vertit, Eumolpi et Dianae filius, apud Eusebium. In Arnobio item legendum videtur Cleomachum, non Cleochum, neque hic fortasse Clearchum; nam apud Eusebium Κλεόμαχον habetur. COLLECT.

Τὰς Ὑπερβορέων, etc.: Hervetus struck out the word κέκλησθον as superfluous. It should therefore be rendered: "Why should I list for you those wives of the Hyperboreans (they were named Hyperoche and Laodice), who are buried in the shrine of Diana, which stands within the temple of Apollo?" For Arnobius says a little earlier that these were women brought from the lands of the Hyperboreans. "Immarus, son of Eumolpus and Daira": the Greek is Ἴμμαρος δὲ, ὁ Εὐμόλπου, καὶ Δαείρας, "Immarus, son of Eumolpus, and Dairas"; for Dairas was his brother, not his mother. ARNOBIUS. A like error is in Trapezuntius [George of Trebizond], who renders, in Eusebius, "son of Eumolpus and Diana." In Arnobius likewise it seems we should read Cleomachus, not Cleochus, and here perhaps not Clearchus either; for in Eusebius Κλεόμαχον is found. COLLECT[ANEA].

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[printed (9.)] Ἀρτεμισίῳ ἐν. Ἀρτεμισίῳ δὲ ἐν, Cyrill.

Ἀρτεμισίῳ ἐν: Cyril has Ἀρτεμισίῳ δὲ ἐν.

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Λεάνδριος. Λεάνδρειος, Cyrill. Leandrus, Arnob. Κλέανδρος, Joan. Diogenes Laertius in Thalete, Λέανδρον vocat. Solet autem hic scriptor Λέανδρος et Λεάνδριος promiscue dici. Clemens noster Strom. I, p. 300, Λέανδρον vocat; Strom. VI, p. 629, iterum Λεάνδριον. Erat porro Milesius, et de Mileto ac Milesiis commentarium reliquit. Mox, Μιλήσῳ pro Μιλήτῳ, Joan. Mendose. Dein, τετάφθαι pro τεθάφθαι, Joan., Cyrill. Recte.

Λεάνδριος: Cyril has Λεάνδρειος; Arnobius Leandrus; Joan. Κλέανδρος. Diogenes Laertius, in the Thales, calls him Λέανδρος. This writer is called Λέανδρος and Λεάνδριος indifferently. Our Clement calls him Λέανδρος in Stromata 1, p. 300, and Λεάνδριος again in Stromata 6, p. 629. He was a Milesian, and left a treatise on Miletus and the Milesians. Next, Joan. has Μιλήσῳ for Μιλήτῳ, wrongly. Then Joan. and Cyril have τετάφθαι for τεθάφθαι, rightly.

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Λευκοφρύνης. Λευκοφροσύνης, Nov. Dein, μνῆμα pro μνημεῖον, Cyrill., Euseb., Joan.

Λευκοφρύνης: Nov. has Λευκοφροσύνης. Then Cyril, Eusebius and Joan. have μνῆμα for μνημεῖον.

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Ἐπομένους Z. Ἑπομένη Ζήνωνι τῷ Μυνδίῳ (μὲν δίῳ Joan.) ἐν τῷ ἱερῷ, Euseb. Mox, particulam ἢ omittit Joan.

Ἐπομένους Z[ήνωνι]: Eusebius has Ἑπομένη Ζήνωνι τῷ Μυνδίῳ (Joan. μὲν δίῳ) ἐν τῷ ἱερῷ. Next, Joan. omits the particle ἢ.

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Ζήνωνι τῷ Μυνδίῳ. Fuit is grammaticus ex Myndo, urbe Cariae pervetusta. Stephani Mutilat. in voce Μύνδος, ait, Ἀπολλώνιος καὶ Ζήνων, Μύνδιοι γραμματικοί. VIGER.

Ζήνωνι τῷ Μυνδίῳ: he was a grammarian from Myndus, a very ancient city of Caria. The abridged Stephanus, under the word Μύνδος, says: "Apollonius and Zeno, grammarians of Myndus." VIGER.

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Οὐδὲ μὴν τὸν ἐν. Dubitationem Herveti tollit Th. Canterus, lib. II, cap. 1, dum ita legit apud Arnob., lib. VI: Sub Apollinis arula, quae Telmessi apud oppidum visitur, Telmessum esse conditum vatem, non scriptis constantibus indicatur? Agesarchi Ptolemaeus de Philopatore quem edidit primo, Cinyram regem Paphi, etc. Nullus igitur Ptolemaeus Philopator, sed Ptolemaeus filius Agesarchi scripsit historiam de Philopatore, quam saepe citat Athenaeus, ut lib. V: Πτολεμαῖος δὲ, ὁ τοῦ Ἀγησάρχου, Μεγαλοπολίτης γένος, ἐν τῇ δευτέρᾳ τῶν περὶ τὸν Φιλοπάτορα ἱστοριῶν. COLLECT.

Οὐδὲ μὴν τὸν ἐν: Theodore Canter, book 2, ch. 1, removes Hervetus's doubt by reading thus in Arnobius, book 6: "Is it not shown by consistent writings that the seer Telmessus is buried beneath the little altar of Apollo seen at the town of Telmessus? Ptolemy son of Agesarchus, in the first book he published On Philopator, [says that] Cinyras king of Paphos," etc. So no Ptolemy Philopator, but Ptolemy son of Agesarchus wrote the history of Philopator, which Athenaeus often cites, as in book 5: "Ptolemy son of Agesarchus, a Megalopolitan by birth, in the second book of his histories of Philopator." COLLECT[ANEA].

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Ἐν Τελμισσῷ. Ἐν Τελμησσῷ, Cyrill. Ἐν τῷ Τελμισσῷ, Euseb., Joan. Mox, τοῦ Ἀπόλλωνος βωμόν, inverso verborum ordine, Euseb., Joan.

Ἐν Τελμισσῷ: Cyril has Ἐν Τελμησσῷ; Eusebius and Joan. Ἐν τῷ Τελμισσῷ. Next, Eusebius and Joan. have τοῦ Ἀπόλλωνος βωμόν, with the order of the words reversed.

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CAPUT IV.

CHAPTER IV.

Simulacra quam absurda et turpia sint, quibus deos suos colunt.

How absurd and shameful are the images with which they worship their gods.

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Ὃν μνῆμα εἶναι. Ὃν omittunt Nov., Euseb., Joan., Cyrill., quorum auctoritate, sensu quoque exigente, delendum est. Porro μνημεῖα pro μνῆμα habet Nov. Dein, καὶ τοῦ Τελμισσέως, Joan. Τελμησσοῦ, Cyrill. Telmessum vatem dicit Arnobius.

Ὃν μνῆμα εἶναι: Nov., Eusebius, Joan. and Cyril omit Ὃν, and on their authority, the sense also requiring it, it should be struck out. Nov. has μνημεῖα for μνῆμα. Then Joan. has καὶ τοῦ Τελμισσέως, Cyril Τελμησσοῦ. Arnobius speaks of the seer Telmessus.

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Ὁ τοῦ. Ὁ deest in Cyrill.

Ὁ τοῦ: Ὁ is missing in Cyril.

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Ἀρκέσῃ. Ἀρκέσαι Euseb., Joan. Mox, τολμημάτων pro τολμωμένων Euseb., Joan. Dein, νεκροὶ ἄρα τελέως νεκροῖς πεπιστευκότες, Euseb., Joan.

Ἀρκέσῃ: Eusebius and Joan. have Ἀρκέσαι. Next, Eusebius and Joan. have τολμημάτων for τολμωμένων. Then Eusebius and Joan. have νεκροὶ ἄρα τελέως νεκροῖς πεπιστευκότες.

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Ἆ δειλοί. Hanc exclamatiunculam H. cum sequentibus, quam cum antecedentibus, conjungere mavult. V. SYLB. Eusebius cum praecedentibus connectit. Est porro ex Homeri Odyss. Υ, vers. 351. Ὦ δειλοί, Euseb., Joan.

Ἆ δειλοί: H[ervetus] prefers to join this little exclamation to what follows rather than to what precedes. See SYLB[URG]. Eusebius connects it with what precedes. It is from Homer's Odyssey, book 20 (Υ), line 351. Eusebius and Joan. have Ὦ δειλοί.

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Τὸν ἀκινάκην. Brodaeus, Miscell., lib. V, cap. 5. Tametsi ἀκινάκης vocabulum sit Persicum, ensem significans, ut tradit in Polyhymnia Herodotus, Καὶ τὸ Περσικὸν ξίφος ἀκινάκην καλέουσι, Graeci tamen etiam pro gladio Scythico usurpare solent, quem sicut deum quemdam gens illa observaret et coleret: Clemens, Σκυθῶν οἱ Σαυρομάται ἀκινάκην σέβουσιν. Ammianus Marcell. lib. XXXI: Nec templum apud eos visitur, aut delubrum, ne tugurium quidem culmo tectum; sed gladius barbarico ritu humi figitur nudus, eumque ut Martem, regionum, quas circumeunt, praesulem, verecundius colunt. Lucian., in Jove Tragoedo: Σκύθαι μὲν ἀκινάκῃ θύοντες, καὶ Θρᾷκες Ζαμόλξιδι. COLLECT. — Paulo ante, leg. προστρεπόμενοι pro προτρεπόμενοι.

Τὸν ἀκινάκην: Brodaeus, Miscellanies, book 5, ch. 5. Although ἀκινάκης is a Persian word meaning a sword, as Herodotus records in the Polyhymnia ("and they call the Persian sword an akinakes"), the Greeks also use it for the Scythian sword, which that nation revered and worshipped as a kind of god: Clement, "Of the Scythians, the Sauromatae worship the akinakes." Ammianus Marcellinus, book 31: "No temple is seen among them, nor shrine, not even a hut thatched with straw; but a naked sword is fixed in the ground in barbarian fashion, and they worship it with reverence as Mars, the guardian of the regions they roam." Lucian, in Zeus the Tragedian: "the Scythians sacrificing to a sword, and the Thracians to Zamolxis." COLLECT[ANEA]. — A little before, read προστρεπόμενοι for προτρεπόμενοι.

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Οἱ Πέρσαι. Herodotus, lib. I, cap. 138, de Persis dicit: Ἐς ποταμὸν δὲ οὔτε ἐνουρέουσι, οὔτε ἐμπτύουσι, οὔτε χεῖρας ἐναπονίζονται, οὐδὲ ἄλλο τι οὐδὲν ποιοῦσι, ἀλλὰ σέβονται ποταμοὺς τῶν πάντων μάλιστα. In flumen nec immeiunt, nec inspuunt, nec manus abluunt, nec denique simile quidpiam faciunt, sed flumina inter omnia religiosissime colunt.

Οἱ Πέρσαι: Herodotus, book 1, ch. 138, says of the Persians: "Into a river they neither urinate nor spit, nor wash their hands in it, nor do anything else of the kind, but they revere rivers most of all things." They do not urinate in a river nor spit in it nor wash their hands in it, nor in short do anything of the sort, but worship rivers most devoutly of all things.

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Ξύλα. Latius hoc refert ac probat Clemens, Strom. I, p. 348, 349. Tertullian. Ad Nation. lib. I, cap. 12: Pallas Attica, et Ceres Pharia, quae sine forma, rudi palo et solo staticulo ligni informis repraesentatur. Eadem dicit Apolog., cap. 16.

Ξύλα, "wooden posts": Clement relates and proves this more fully in Stromata 1, pp. 348, 349. Tertullian, To the Nations, book 1, ch. 12: "Attic Pallas and Pharian Ceres, who without form are represented by a rough stake and a mere upright of shapeless wood." He says the same in the Apology, ch. 16.

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Ἀπάξεσθαι τῆς ὕλης. Pro corrupto ἀπάξεσθαι legendum puto ἀπεξέσθαι, vel praesenti tempore ἀποξεῖσθαι: ut ξόανα sic dicta sint παρὰ τὸ ξέεσθαι, sicut delubra proprie quidam dicta volunt, quae ex delibratis stipitibus facta essent simulacra. SYLBURG. — Ἀποξέσθαι Nov., quae vox proinde retinenda est. Hesychius, Ξόανα ἀγάλματα.... κυρίως τὰ ἐκ ξύλων ἐξεσμένα, ἢ λίθων.

Ἀπάξεσθαι τῆς ὕλης: for the corrupt ἀπάξεσθαι I think we should read ἀπεξέσθαι, or in the present tense ἀποξεῖσθαι, so that ξόανα are so called from ξέεσθαι, "to be scraped," just as some hold that delubra were properly so named as images made from stripped (delibrati) stakes. SYLBURG. — Nov. has Ἀποξέσθαι, a word that should therefore be kept. Hesychius: "Ξόανα: images… properly those scraped out of wood, or of stone."

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Ἰκάρῳ. Ἰκαρίῳ, Nov. Mox, πέτρον pro πρέμνον, idem. Mendose.

Ἰκάρῳ: Nov. has Ἰκαρίῳ. Next, the same has πέτρον for πρέμνον, wrongly.

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Τῆς Σαμίας Ἥρας. Theod. Canterus, lib. II, c. 25, ex hoc loco illum Arnobii corrigit, Puteum Samios pro Junone, legitque pluteum. Eusebius, De Praep. evang., lib. III, cap. 3: Οὔπω σκέλμιον ἔργον εἰς ξόανον, Ἥρας δὲ καὶ ξύλινον εἶχον εἶδος. Tertullianus, adv. Gentes: Sed et qui crucis religiosos nos putat, consectaneus erit noster, cum lignum aliquod propitiatur. Et tamen, quanto distinguitur a crucis stipite Pallas Attica, et Ceres Pharia, quae sine effigie, rudi palo et informi ligno, prostat? Lucanus, lib. III: .... Simulacraque maesta deorum / Arte carent, caesisque exstant informia truncis. Athenaeus, lib. XIV: Parmeniscus Metapontius risit Latonae imaginem ligneam in Delo insula, cum eum (continues)

Τῆς Σαμίας Ἥρας: Theodore Canter, book 2, ch. 25, corrects from this place the passage of Arnobius, "the Samians [worshipped] a well (puteum) for Juno," and reads "a plank (pluteum)." Eusebius, Preparation for the Gospel, book 3, ch. 3: "not yet a carved work made into an image, but they had Hera's form also of wood." Tertullian, Against the Gentiles: "But he who thinks us devotees of the cross will be our fellow, when he propitiates some piece of wood. And yet how much does Attic Pallas differ from the stock of a cross, or Pharian Ceres, who stands exposed without likeness, a rough stake and a shapeless log?" Lucan, book 3: "…and the gloomy images of the gods lack art, and stand shapeless, from hewn trunks." Athenaeus, book 14: "Parmeniscus of Metapontum laughed at the wooden image of Leto on the island of Delos, when he (continues)

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(continued) statuam putaret esse. Et apud Arnobium legendum non Ethedius, sed Aethlius. Citatur ab Athenaeo lib. XIV. Ἀέθλιος. COLLECT.

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Ἤρξατο. Ἤρξαντο, Nov. Mox, ἐκαρπώσαντο pro ἐκαρπώσατο, idem.

Ἤρξατο: Nov. has Ἤρξαντο. Next, the same has ἐκαρπώσαντο for ἐκαρπώσατο.

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Βρέτη. Hesychius, βρέτας, ξόανον, εἴδωλον, ὁμοίωμά τι, παρὰ τὸ βροτῷ ἐοικέναι, ὅπερ φασὶν οἱ νεώτεροι τὸ θείκελον. Quod etymon Grammatici fere omnes tradunt.

Βρέτη: Hesychius: "βρέτας: a wooden image, an idol, a likeness, from its resembling a mortal (βροτός); which later writers call θείκελον." Almost all the grammarians give this etymology.

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Ἐν Ῥώμῃ. Scaliger in Varronem: Videtur non longe ab his quae ex Varrone affert Clemens, quod apud Nonium citatur ex lib. De vita populi Rom.: Quid inter hos Joves intersit, et eos qui ex marmore, ebore, auro nunc fiunt, potes animo advertere, et horum temporum divitias, et illorum paupertates. Ovid.: Juppiter angusta vix totus stabat in aede. Paulo post, imagines in Neapecha. P. Leopardus corrigit ex Graeco ἀγάλματα ἐννεαπήχη, statuae novem cubitorum, lib. II, c. 11, Emendat. COLLECT.

Ἐν Ῥώμῃ: Scaliger on Varro: "Not far from what Clement cites from Varro seems to be what Nonius quotes from the book On the Life of the Roman People: 'What difference there is between these Jupiters and those now made of marble, ivory and gold, you can observe, and the riches of these times and the poverty of those.'" Ovid: "Jupiter scarcely stood whole in his narrow shrine." A little after, "images in Neapecha": P. Leopardus, Emendations, book 2, ch. 11, corrects it from the Greek ἀγάλματα ἐννεαπήχη, "statues nine cubits high." COLLECT[ANEA].

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Τὸν μὲν οὖν. Hoc argumentum tractat Athenagoras Legat. pag. 61.

Τὸν μὲν οὖν: Athenagoras treats this argument, Plea, p. 61.

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Κάλως. Calo statuarii, qui mediam Eumenidum sculpsisse dicitur, meminit praeter Pausaniam etiam Plinius, et Quintilianus, lib. XII, cap. 10. A. V. SYLBURG.

Κάλως: Calo the sculptor, said to have carved the middle one of the Eumenides, is mentioned not only by Pausanias but also by Pliny and Quintilian, book 12, ch. 10. A. V. SYLBURG.

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Ἃ Φειδίας πάλιν ἐκεῖνα τὰ ἀγάλματα. Lowthius ἃ delendum judicat, ut etiam ἐκεῖνα τὰ ἀγάλματα. Mihi potius videtur, quod et Herveto olim visum est, ἃ mutandum esse in εἰ.

Ἃ Φειδίας πάλιν ἐκεῖνα τὰ ἀγάλματα: Lowth judges that ἃ should be struck out, and also ἐκεῖνα τὰ ἀγάλματα. To me it seems rather, as it once seemed to Hervetus too, that ἃ should be changed to εἰ.

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Βρύξιος. A. et H. Βρυάξιος, ut mox. SYLB. Bryaxin vocant etiam Pausanias, Plinius lib. XXXIV, cap. 7, et lib. XXXVI, cap. 5, et Tatianus, pag. 117.

Βρύξιος: A. and H. have Βρυάξιος, as just after. SYLB[URG]. Pausanias, Pliny (book 34, ch. 7, and book 36, ch. 5) and Tatian, p. 117, also call him Bryaxis.

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Ἐν Τίρυνθι τῆς Ἥρας. Euseb., lib. III, cap. 8, ex Plutarcho, Λέγεται δὲ Πείρας ὁ πρῶτος Ἀργολίδος Ἥρας ἱερὸν εἰσάμενος, τὴν ἑαυτοῦ θυγατέρα Καλλίθυιαν ἱέρειαν καταστήσας, ἐκ τῶν περὶ Τίρυνθα δένδρων ὄγχνην τεμὼν, Ἥρας ἄγαλμα μορφῶσαι. Corrigendus autem est Euseb. in Chronicis ad ann. mundi 3560: In Argis primus sacerdotio functus est Callithyas, filius Pyrantis. Manuscriptus Christianiss. Regg. matris, In Argis prima sacerdotio functa est Callitias, filia Spirantis. Meminit et Clemens lib. I Strom. Callithoes, sacerdotis Junonis Argivae. COLLECT.

Ἐν Τίρυνθι τῆς Ἥρας: Eusebius, book 3, ch. 8, from Plutarch: "It is said that Peiras, who first founded a temple of Argive Hera and made his own daughter Callithyia priestess, cut a pear tree from the trees about Tiryns and shaped an image of Hera." Eusebius must be corrected in the Chronicle at the year of the world 3560: "At Argos Callithyas, son of Pyras, first held the priesthood." The manuscript of the Most Christian Queen Mother has: "At Argos Callitias, daughter of Spiras, first held the priesthood." Clement too, in Stromata 1, mentions Callithoe, priestess of Argive Juno. COLLECT[ANEA].

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Διοπετές. Epicurei, cum plurimum tribuerent Epicuri libro Περὶ κριτηρίου, non humano ingenio, sed divino confectum, atque de coelo delapsum ostendere ipsum volentes, διοπετῆ appellabant, ut refert Plutarchus contra Coloten: quod verbum Cicero expressit lib. De finibus bonor., dicens delapsum de coelo. D. Lucas, Act. XIX, διοπετές appellat Dianae simulacrum, quod ipsum Numa Romanis persuasit de ancili, de quo Ovid. III lib. Fast., de Palladio lib. VI. Guilbertus Cognatus cent. 2, (continues)

Διοπετές, "fallen from Zeus": the Epicureans, setting the greatest store by Epicurus's book On the Criterion, and wishing to show that it was produced not by human wit but by divine, and had fallen from heaven, called it διοπετής, as Plutarch reports against Colotes; Cicero rendered the word in his book On the Ends of Goods, saying "fallen from heaven." St Luke, Acts 19, calls the image of Diana διοπετές; and Numa persuaded the Romans of the same thing about the ancile, on which see Ovid, Fasti book 3, and on the Palladium book 6. Gilbert Cousin, century 2, (continues)

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(continued) proverb. 172. Locum Suidae ascribere ex ms. non pigebit, quod auctior sit et emendatior: Διοπετὲς, ἐξ οὐρανοῦ κατερχόμενον· ὅτι οἱ παρ' Ἕλλησι τὰ ξόανα κατασκευάζοντες, φόβον ἐμποιῆσαι βουλόμενοι (Ald. φόρον) τοῖς ὁρῶσιν, ἔφασκον, ὅτι τὸ ἄγαλμα ἐξ οὐρανοῦ παρὰ τοῦ Διὸς ἐπέμφθη, καὶ κατέπτη, κρεῖττον ὑπάρχον πάσης ἀνθρωπίνης χειρὸς καὶ ἀνάλωτον· ὅθεν καὶ Διοπετὲς αὐτὸ καὶ οὐράνιον βρέτας ἐκάλουν παρὰ τὸ βροτῷ ἐοικέναι. Idem antea Clemens hoc ipso in libro. Addit Suidas addenda impresso, Ὅπερ χ' οὕτως ἦν· ἡ περὶ τῶν ἀγαλμάτων ματαία καὶ πεπλανημένη δόξα, ἀλλὰ τοὺς ἀγαλματοποιοὺς ἢ ἀποκτείνοντες, etc. In extremo est, ἄξιον μισθὸν τῆς κακουργίας κομισάμενοι· Solebant Graeci profani, ut simulacra commendarent, dicere ea a Jove missa, ut immortalia: quamobrem et solebant statuarios in exsilium mittere, aut enecare, ne manu facta viderentur. Exemplum affert simulacri Alexandriae; Ptolemaeus enim artifices, eo confecto, et ingenti fossa excavata, ac tabulatis impositis, dolo occultato, jussit, ut in eis epularentur; tum in medio convivio subsidente pavimento conciderunt, atque ita oppressi sunt. Arnobius lib. IV: Quis ex reliquiis Pelopis compactum esse Palladium prodidit? Julius Firmicus, De errore prof. relig.: Palladii etiam quid sit numen, audite. Simulacrum est ex ossibus Pelopis factum. Hoc avarus Scytha fecisse perhibetur; jam quale sit considerate, quod barbarus Scytha consecravit. COLLECT. — Quo pertinere Cassandrae verba apud Lycophronem vers. 53, Meursius existimat: Λεύσσω σε, τλῆμον, δεύτερον πυρουμένην, / Ταῖς τ' Αἰακείοις χερσὶ, τοῖς τε Ταντάλου / Λαίτριαν οἰκουροῦσι λειψάνοις πυρός / Παιδὸς καταβροχθέντος αἰθάλῳ δέμας.

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Ἰνδικοῦ θηρίου. Id est elephantis: nam eburneum erat Olympii Jovis simulacrum.

Ἰνδικοῦ θηρίου, "of the Indian beast": that is, of the elephant; for the image of Olympian Jupiter was of ivory.

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Τὸν ἱστοροῦντα. Prius legebatur ἱστοροῦντες, verum B. H. et Sylburgius reposuerunt ἱστοροῦντα, quam lectionem firmat etiam ms. nov.

Τὸν ἱστοροῦντα: formerly the reading was ἱστοροῦντες, but B., H. and Sylburg restored ἱστοροῦντα, a reading the new manuscript also confirms.

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Διονύσιον. Διόνυσον, Nov. mendose. Nam Clemens intelligit Dionysium Milesium, quem Suidas testatur scripsisse praeter alia, Κύκλον ἱστορικὸν ἐν βιβλίοις ἑπτά, Cyclum historicum in libris septem.

Διονύσιον: Nov. has Διόνυσον, wrongly. For Clement means Dionysius of Miletus, who, Suidas attests, wrote among other things "a historical cycle in seven books."

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Παρηκέναι. Usitatus παρεικέναι. SYLBURG.

Παρηκέναι: the usual form is παρεικέναι. SYLBURG.

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Σίμωνος. Σίχωνος prius legebatur, sed rectius Σίμωνος. Ex Pausania. V., SYLB. Ejusdem meminit Laertius in Simone.

Σίμωνος: Σίχωνος was formerly read, but Σίμωνος is more correct, from Pausanias. See SYLB[URG]. Laertius mentions the same man in the Simon.

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Ἐγενέσθην. Γενέσθην, Nov.

Ἐγενέσθην: Nov. has Γενέσθην.

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Σκύλης καὶ Δίποινος. Prius scriptum erat Ἐχύλης· verum rectius aut Σκύλης legimus, aut Σκύλλις· Scyllidis sane ac Dipoeni fratrum mentio apud Pausaniam duobus in locis, itemque apud Plinium: qua de re C. quoque monuit. SYLBURG. — Conf. Herveti Commentarium.

Σκύλης καὶ Δίποινος: formerly Ἐχύλης was written; but we read more correctly either Σκύλης or Σκύλλις. The brothers Scyllis and Dipoenus are indeed mentioned by Pausanias in two places, and likewise by Pliny; C[anter] also noted this. SYLBURG. — Compare Hervetus's commentary.

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Τὸν Αἰγύπτιον Σάραπιν. De accito Serapidis simulacro e Ponto per Ptolemaeum Philadelphum, ut Clemens, vel Soterem, ut alii, conf. Tacitus paulo ante finem Histor. lib. IV, Pausanias in Atticis, Eusebius Chron. an. 1730. Plutarchus lib. De Iside et Osiride, et in fine lib. De solertia animal. Eustathius, in Dionysii Περιήγησιν, aliique plures.

Τὸν Αἰγύπτιον Σάραπιν: on the image of Serapis fetched from Pontus by Ptolemy Philadelphus, as Clement says, or by Soter, as others say, compare Tacitus a little before the end of Histories book 4, Pausanias in the Attica, Eusebius, Chronicle, year 1730, Plutarch in the book On Isis and Osiris and at the end of the book On the Cleverness of Animals, Eustathius on Dionysius's Periegesis, and many others.

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Μεταπεμψάμενος. Rectius μεταπεμψαμένους. Sequens commation, ὁ Πτολεμαῖος, A. redundare putat. Sed admodum familiares Clementi sunt ejusmodi pleonasmi, ut item Pausaniae. SYLBURG.

Μεταπεμψάμενος: more correctly μεταπεμψαμένους. A. thinks the following little phrase, ὁ Πτολεμαῖος, is redundant. But pleonasms of this kind are very familiar in Clement, as also in Pausanias. SYLBURG.

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Αἰγυπτίων. Αἰγυπτίῳ Nov.

Αἰγυπτίων: Nov. has Αἰγυπτίῳ.

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(28) ‹anchor: καὶ τοῦ Ἄπιος› · call in col 139

Ὀσίριδος καὶ τοῦ Ἄπιος. Sic etiam Lactantius, lib. I, c. 21. At Serapin quasi Σορόαπιν dictum vult Clemens Strom. I, pag. 322, 323, a σορός, tumulus, et Apis, propter rationem ibi redditam. Quod etymon Augustin. De civit. Dei, lib. XVIII, c. 5, ex Varrone, aliique plurimi tradunt. Verisimilius est, quod refert Plutarchus, lib. De Iside et Osiride, hunc deum Sinopenses, a quibus ad Aegyptios profectus est, pro Plutone coluisse: ac proinde Aegyptios eo nomine illum appellasse, quo ipsi Plutonem vocabant.

Ὀσίριδος καὶ τοῦ Ἄπιος: so also Lactantius, book 1, ch. 21. But in Stromata 1, pp. 322, 323, Clement would have Serapis named as if Σορόαπις, from σορός, "tomb," and Apis, for the reason given there. Augustine, City of God, book 18, ch. 5, from Varro, and very many others give this etymology. More likely is what Plutarch reports in the book On Isis and Osiris: that the people of Sinope, from whom this god came to the Egyptians, worshipped him as Pluto, and that the Egyptians therefore called him by the name by which they themselves called Pluto.

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(29) ‹anchor: σεβασμίως› · call in col 139

Σεβασμίως. Lowthius σεβάσμιον legendum esse putat.

Σεβασμίως: Lowth thinks σεβάσμιον should be read.

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(30) ‹anchor: ὁ βασιλεὺς› · call in col 139

Ὁ βασιλεὺς Ῥωμαίων. Adrianus: ut in Dionis epitome tradit Xiphilinus, et Chrysostomus in II Cor. XII, pag. 81, H. V. SYLBURG. — De Antinoo mentio est apud Justinum M. Apol. I, pag. 59; Tatianum, pag. 40, 41; Athenagor., Legat. pag. 121; Theophilum, ad Autolycum, lib. III, pag. 122; Tertullian. Apol., cap. 13; Euseb., Eccles. hist., lib. IV, cap. 8; Origenem in Cels. lib. III, p. 133; Pausaniam in Arcadicis, p. 469, 470. Edit. Hanov. Spartianum in Adriano, aliosque plurimos. Porro Clementis de Antinoo verborum partem primam et postremam recitat Eusebius, Praepar. evang., lib. II, cap. 6.

Ὁ βασιλεὺς Ῥωμαίων: Hadrian, as Xiphilinus records in his epitome of Dio, and Chrysostom on 2 Corinthians 12, p. 81. H. V. SYLBURG. — Antinous is mentioned by Justin Martyr, Apology 1, p. 59; Tatian, pp. 40, 41; Athenagoras, Plea, p. 121; Theophilus, To Autolycus, book 3, p. 122; Tertullian, Apology, ch. 13; Eusebius, Church History, book 4, ch. 8; Origen, Against Celsus, book 3, p. 133; Pausanias in the Arcadica, pp. 469, 470, Hanau edition; Spartianus in the Hadrian; and very many others. Eusebius quotes the first and last part of Clement's words on Antinous, Preparation for the Gospel, book 2, ch. 6.

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(31) ‹anchor: Ῥωμαίων› · call in col 139

Ῥωμαίων. Ὁρωμένων Nov. mendose, ut videtur, pro ὁ Ῥωμαίων.

Ῥωμαίων: Nov. has Ὁρωμένων, wrongly as it seems, for ὁ Ῥωμαίων.

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(32) ‹anchor: τῶν σφόδρα› · call in col 139

Ὡραίων τῶν σφόδρα. Sic Heinsius, et post eum editores Paris., nulla, ut videtur, auctoritate freti; nam ὡραῖον τῶν σφόδρα exhibent Flor., Sylb.; ὡραιότατον σφόδρα, Euseb., Joan., qui hanc sententiam sic proferunt, ὡραιότατον σφόδρα γενόμενον Ἀντίνοον, ἀνιέρωσεν οὗτος, ὡς Γ.

Ὡραίων τῶν σφόδρα: so Heinsius, and after him the Paris editors, relying, it seems, on no authority; for the Florentine and Sylburg give ὡραῖον τῶν σφόδρα, and Eusebius and Joan. ὡραιότατον σφόδρα, giving the sentence thus: ὡραιότατον σφόδρα γενόμενον Ἀντίνοον, ἀνιέρωσεν οὗτος, ὡς Γ[ανυμήδην].

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(33) ‹anchor: Τί δαὶ› · call in col 139

Τί δαί. Τί δέ, Nov.

Τί δαί: Nov. has Τί δέ.

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(34) ‹anchor: ὕβρει μεμαραμμένον› · call in col 139

Ὕβρει μεμαραμμένον. Haud scio an aptius legerimus μεμολυσμένον, aut μεμιασμένον? SYLBURG.

Ὕβρει μεμαραμμένον, "withered by outrage": perhaps we might more fitly read μεμολυσμένον or μεμιασμένον ("defiled")? SYLBURG.

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Ὁ ἀρχ. Ὁ omittit Nov.

Ὁ ἀρχ[…]: Nov. omits Ὁ.

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Ἤδη δὲ τάφ. Scribe, ex Euseb. et Joan., Ἤδη δὲ ὁ τάφος τοῦ ἐρωμένου, νεώς ἐστιν Ἀντινόου, καὶ πόλις· καθάπερ γὰρ οἶμαι, οἱ ναοὶ, οὕτω καὶ οἱ τ. Quod in versione expressum est.

Ἤδη δὲ τάφ[ος]: write, from Eusebius and Joan., "And now the tomb of the beloved Antinous is a temple, and a city; for, I think, as the temples, so also the t[ombs]." This is what the translation renders.

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Μαυσώλια. Μαυσῶλα Euseb., Joan. Μαυσώλειον dixit Strabo lib. V.

Μαυσώλια: Eusebius and Joan. have Μαυσῶλα. Strabo, book 5, said Μαυσώλειον.

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Οὐ ψεῦδος. Vulg. Sibyllini, pag. 253, habent Οὐ ψευδοῦς Φοίβου χρησμήτορος. SYLBURG. Primo versu, χρησμογόρον, Nov. Ultimo, ἀλάλοις, idem. Mox, ἐρείπια τοὺς νεὼς προσαγορεύει, editt. Florent., Sylburg., quam lectionem mutavit Heinsius, non infeliciter, verum sine auctoritate.

Οὐ ψεῦδος: the common Sibylline books, p. 253, have Οὐ ψευδοῦς Φοίβου χρησμήτορος. SYLBURG. In the first line Nov. has χρησμογόρον; in the last, the same has ἀλάλοις. Next, the Florentine and Sylburg editions have ἐρείπια τοὺς νεὼς προσαγορεύει, a reading Heinsius changed, not unhappily, but without authority.

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(39) ‹anchor: ἐπὶ χεύμασι› · call in col 142

Μενεῖς ἐπὶ χεύμασι. Μενεῖς ἐπὶ χεύματα Nov. Mox, ἐπιβᾶσα pro ὑποβᾶσα. Idem.

Μενεῖς ἐπὶ χεύμασι: Nov. has Μενεῖς ἐπὶ χεύματα. Next, the same has ἐπιβᾶσα for ὑποβᾶσα.

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(40) ‹anchor: Καὶ ἀγάλμασι› · call in col 142

Καὶ ἀγάλμασι. Origenes contra Cels., lib. I, pag. 6: Ἐκτίθεται Ἡρακλείτου λέξιν, τὴν λέγουσαν, Ὅμοια, ὡς εἴτις τοῖς δόμοις λεσχηνεύοιτο, ποιεῖν τοὺς προσιόντας ὡς θεοῖς ἀψύχοις· Exponit Heracliti dictum, eos, qui deos inanimes adeunt, perinde facere ac si fabulentur cum parietibus. Plenius hanc sententiam recitat lib. VII, pag. 373: Καὶ μὴν καὶ Ἡράκλειτος ὧδέ πως ἀναφαίνεται· Καὶ τοῖς ἀγάλμασι τουτέοισιν εὔχονται, ὁποῖον εἴτις τοῖς δόμοισι λεσχηνεύοιτο. Atqui Heraclitus sic de his pronuntiat: Ita preces offerunt istis simulacris, ac si quis fabuletur cum parietibus. Quibus testimoniis constat, perperam a nonnullis substitui δοκοῖσι stipitibus, pro δόμοισι. Porro legendum apud Clementem, τοῖς ἀγάλμασι τουτέοισιν, ex Origen. et Nov. Dein, δόμοισι pro δόμοις, ex Origen. Nam Heraclitus Ionica dialecto usus est.

Καὶ ἀγάλμασι: Origen, Against Celsus, book 1, p. 6: "He sets out the saying of Heraclitus, that those who approach lifeless things as gods act like one who chats with houses." He sets out Heraclitus's saying that those who go to lifeless gods act just as if they were talking with walls. He quotes the saying more fully in book 7, p. 373: "And indeed Heraclitus declares somewhat thus: 'And they pray to these images as if one were to chat with houses.'" But Heraclitus pronounces thus on these things: so they offer prayers to these images, as if one were talking with walls. By these testimonies it is clear that some wrongly substitute δοκοῖσι, "posts," for δόμοισι. In Clement we should read τοῖς ἀγάλμασι τουτέοισιν, from Origen and Nov.; then δόμοισι for δόμοις, from Origen. For Heraclitus wrote in the Ionic dialect.

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Ἀγυιέα. Ἀγλέα Nov., mendose.

Ἀγυιέα: Nov. has Ἀγλέα, wrongly.

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Τούτους. Τούτοις Flor., Sylb., quod Heinsius mutavit in τούτους· idque firmat Nov.

Τούτους: the Florentine and Sylburg have Τούτοις, which Heinsius changed to τούτους; and Nov. confirms it.

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Μέλει, οὐ κν. Μέλλει· οὐ κνίσσης, οὐχ αἵματος καπνοῦ, Nov.

Μέλει, οὐ κν[ίσσης]: Nov. has Μέλλει· οὐ κνίσσης, οὐχ αἵματος καπνοῦ.

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Σπάλακες. Ἀσπάλακες Nov., quorum utrumque in usu est.

Σπάλακες, "moles": Nov. has Ἀσπάλακες; both forms are in use.

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(45) ‹anchor: ἢ ἁπτικὴν› · call in col 143

Ἢ ἁπτικήν. Omittit Nov.

Ἢ ἁπτικήν, "or of touch": Nov. omits it.

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(46) ‹anchor: ζῇ γε› · call in col 143

Ἀλλὰ ζῇ γε. Ἀλλὰ καὶ ζῇ, Nov.

Ἀλλὰ ζῇ γε: Nov. has Ἀλλὰ καὶ ζῇ.

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(47) ‹anchor: Κωφὴν μὲν› · call in col 143

Κωφὴν μέν. Respicit Iliad. Ω, v. 54: Κωφὴν γὰρ δὴ γαῖαν ἀεικίζει μενεαίνων. Surdam enim terram probro afficit prae furore.

Κωφὴν μέν: he has in view Iliad 24 (Ω), line 54: "For in his fury he dishonours the senseless earth." For in his rage he outrages the deaf earth.

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(48) ‹anchor: προσκυνεῖν› · call in col 143

Ὑπὸ τῆς τέχνης, καὶ πρ. Ὑπὸ τῆς τέχνης προσκυνεῖν ἀναπείθοντες, arte ut adorent inducentes, Nov.

Ὑπὸ τῆς τέχνης, καὶ πρ[οσκυνεῖν]: Nov. has Ὑπὸ τῆς τέχνης προσκυνεῖν ἀναπείθοντες, "inducing them by their art to worship."

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(49) ‹anchor: ὅπερ ἐστίν› · call in col 143

Τὰ ἀγάλματα, ὅπερ ἐστίν. C., inverso ordine, legendum putat ὅπερ ἐστὶ τὰ ἀγάλματα. SYLBURG.

Τὰ ἀγάλματα, ὅπερ ἐστίν: C[anter] thinks we should read, in reversed order, ὅπερ ἐστὶ τὰ ἀγάλματα. SYLBURG.

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(50) ‹anchor: Ἡμῖν δὲ› · call in col 143

Ἡμῖν δέ. Vetus lectio est, Ἡμῖν δὲ, οὐχ ὕλης αἰσθητῆς αἰσθητόν· νοητὸν δὲ τὸ ἄγαλμά ἐστι νοητὸν, οὐχ αἰσθητόν ἐστι τὸ ἄγαλμα. Ubi e margine in contextum irrepsisse videntur ista verba, νοητόν, οὐχ αἰσθητόν ἐστι τὸ ἄγαλμα· uti ex iis expunctis legendum sit, ἡμῖν δὲ οὐχ ὕλης αἰσθητῆς αἰσθητὸν, νοητὸν δὲ τὸ ἄγαλμά ἐστιν, ὁ Θεός. SYLBURG. — Recte irrepsisse aliquid notat Sylburgius. Veram lectionem pete ex interpretatione. Nempe, ἡμῖν δὲ οὐχ ὕλης αἰσθητῆς αἰσθητὸν, νοητὸν δὲ τὸ ἄγαλμα· νοητὸν οὐχ αἰσθητόν ἐστιν ὁ Θεὸς, etc. Caetera repetuntur, et sensum turbant: quare ejiciantur. HEINSIUS. — P. Faber cap. 2 Dodecameni haec habet: Verum Deum esse aut solum, vel unum Deum esse dicitur, idolorum daemonumque falso Dei nomen usurpantium habita ratione, ut scilicet ea nequaquam pro diis habenda esse doceatur; eoque pertinet, quod apud Clementem scriptum est, τὸν ὄντα ὄντως μὴ γνωρίζοντες Θεόν. Item quod aliquanto post, ubi nullum sensile simulacrum, quale gentibus, esse Christianis, sed verum Deum ipsa mente atque cognitione comprehendi docet. His enim verbis exprimit, ἡμῖν δὲ οὐχ ὕλης αἰσθητῆς αἰσθητὸν, νοητὸν δὲ τὸ ἄγαλμά ἐστι νοητὸν, οὐχ αἰσθητόν ἐστι τὸ ἄγαλμα· ὁ Θεὸς μόνος ὄντως Θεός. Sed haec obscura et mendosa ita, meo quidem animo, correxeris, si pro priore νοητόν legeris νοητοῦ, et posterius illud αἰσθητόν ἐστι τὸ ἄγαλμα, tanquam superfluum, et a librario, vel a Scholiaste quodam, repetitum, expunxeris: neque enim dubito, quin ita prorsus Clemens exararit: ἡμῖν δὲ οὐχ ὕλης αἰσθητῆς αἰσθητὸν, νοητοῦ δὲ τὸ ἄγαλμά ἐστι νοητὸν ὁ Θεὸς ὁ μόνος ὄντως Θεός. Atque ut antiquitus Judaei, Romana etiam vigente republica, Deum ineffabilem et invisibilem existimantes, nullo simulacro adhibito co- (continues)

Ἡμῖν δέ: the old reading is "But for us, not a sensible thing of sensible matter; the image is intelligible, intelligible, not sensible is the image." Here the words "intelligible, not sensible is the image" seem to have crept from the margin into the text, so that with them struck out we should read: "But for us the image is not a sensible thing of sensible matter, but intelligible: God." SYLBURG. — Sylburg rightly notes that something has crept in. Seek the true reading from the translation: namely, "But for us the image is not a sensible thing of sensible matter, but intelligible; God is intelligible, not sensible," etc. The rest is repetition and confuses the sense; so let it be thrown out. HEINSIUS. — P. Faber, ch. 2 of the Dodecamenon, has this: God is said to be the true God, or the only or one God, with regard to the idols and demons that falsely usurp the name of God, so as to teach that they are by no means to be held gods; and to this belongs what is written in Clement, "not knowing him who truly is God." Likewise what comes somewhat later, where he teaches that Christians have no sensible image such as the Gentiles have, but that the true God is grasped by the mind itself and by knowledge. For he expresses it in these words: [the old reading, as above]; "God alone is truly God." But in my judgement you will correct these obscure and faulty words if for the first νοητόν you read νοητοῦ, and strike out the later "is a sensible image" as superfluous and repeated by a copyist or some scholiast; for I do not doubt that Clement wrote exactly thus: "But for us the image is not a sensible thing of sensible matter, but an intelligible thing of the intelligible: God, the only true God." And as in ancient times the Jews, even while the Roman republic flourished, holding God to be ineffable and invisible, wor[shipped him] without the use of any image (continues)

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(continued) luere; sic hodie Christianis nullum intelligibilis Dei simulacrum esse scripsit, sed intelligibile duntaxat, eum scilicet (ut equidem sentio, nam hoc a Clemente non explicatur) qui revera ipse Deus est, Filium Dei unigenitum. COLLECT.

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Πεφήμισται. Ἐπιπεφήμισται, Nov.

Πεφήμισται: Nov. has Ἐπιπεφήμισται.

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Ἀντίοχος δέ. Arnobius, lib. VI contra Gentes: Antiochum Cyzicenum ferunt quindecim cubitorum (sic enim in Romana editione correctum est) Jovem ex delubro aureum sustulisse, et ex aere bracteolis substituisse fucatum. Fuit hic Antiochus Syriae rex, Sidetis filius; regnavitque annos XVIII. Josephus, Antiq. lib. XIII, cap. 19; Eusebius et Justinus. Paulo post Arnob. secutus est Clementem, qui ante tribuit juniori Dionysio, quod alii seniori. Deinde, ut notat P. Victorius, lib. XXI, cap. 10, Cicero, lib. III De nat. deor., id factum in Peloponneso ait, Clemens in Sicilia: sed vereor, inquit, ne hoc M. Tullio imposuerit, quod legens hoc factum in fano Jovis Olympii, ob dignitatem Peloponnesii fani putarit id in Peloponneso commissum. Sed in Sicilia quoque Jovis Olympii fanum fuisse T. Livius auctor est, lib. XXIV; et Diodorus Siculus. Liberalis Dionysii vertit Hervetus paulo post Graec. Διονύσου τοῦ Ἐλευθερέως. Arnobius: Ubi Liber Eleutherius cum Athenis? Ab Eleutheris, urbe Boeotiae, cujus civis Ἐλευθερεύς. COLLECT.

Ἀντίοχος δέ: Arnobius, Against the Gentiles, book 6: "They say that Antiochus of Cyzicus took from its shrine a golden Jupiter fifteen cubits high (for so it was corrected in the Roman edition), and put in its place one of bronze painted over with thin gold leaf." This Antiochus was king of Syria, son of Sidetes, and reigned eighteen years: Josephus, Antiquities, book 13, ch. 19; Eusebius and Justin. A little after, Arnobius followed Clement, who earlier attributes to the younger Dionysius what others attribute to the elder. Then, as P. Victorius notes, book 21, ch. 10, Cicero, On the Nature of the Gods, book 3, says this was done in the Peloponnese, Clement in Sicily: "but I fear," he says, "that this misled Marcus Tullius, that reading it was done in the temple of Olympian Jupiter, he supposed, because of the fame of the Peloponnesian temple, that it was committed in the Peloponnese." But Livy, book 24, and Diodorus Siculus attest that there was a temple of Olympian Jupiter in Sicily too. A little after, Hervetus renders the Greek Διονύσου τοῦ Ἐλευθερέως "of the liberal Dionysus." Arnobius: "Where was Liber Eleutherius at Athens?" From Eleutherae, a city of Boeotia, whose citizen is an Ἐλευθερεύς. COLLECT[ANEA].

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Αἱ δὲ χελιδόνες. Tertullian., Apol., cap. 12: Igitur si statuas, et imagines frigidas mortuorum suorum simillimas, non adoramus, quas milvi, et mures, et araneae intelligunt, nonne laudem magis quam poenam merebatur repudium agniti erroris? Minutius, Octavio: Quanto verius de diis vestris animalia muta naturaliter judicant? mures, hirundines, milvi, non sentire eos sciunt, rodunt, inculcant, insident, ac nisi abigatis, in ipso dei vestri ore nidificant, etc. Conf. Arnobius, lib. VI; Lactantius, lib. II, cap. 4; Augustinus, in psalm. CXIII. Simile est illud Horatii lib. I, sat. 8, vers. 37, De Priapo: Mentior at si quid, merdis caput inquiner albis / Corvorum.

Αἱ δὲ χελιδόνες, "and the swallows": Tertullian, Apology, ch. 12: "If then we do not worship statues and cold images, very like their dead, which kites and mice and spiders understand, did not the rejection of an error once recognized deserve praise rather than punishment?" Minucius, Octavius: "How much more truly do dumb animals naturally judge of your gods? Mice, swallows, kites know they have no feeling; they gnaw them, trample them, perch on them, and unless you drive them off, they nest in the very mouth of your god," etc. Compare Arnobius, book 6; Lactantius, book 2, ch. 4; Augustine on Psalm 113. Like it is Horace, book 1, satire 8, line 37, on Priapus: "But if I lie in anything, may my head be fouled with the white droppings of crows."

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Κατεξαιροῦσιν. Quod saepius dictum est, αι et ε a librariis confundi solere, id hoc loco repetendum; nam Clemens procul dubio scripsit κατεξερῶσιν, alvum exonerant in simulacra: sic in Ranis Aristophanes κατατιλᾷ τῶν Ἑκαταίων.

Κατεξαιροῦσιν: what has often been said, that copyists commonly confuse αι and ε, must be repeated here; for Clement no doubt wrote κατεξερῶσιν, "they void their bowels on the images": so Aristophanes in the Frogs, κατατιλᾷ τῶν Ἑκαταίων ("befouls the shrines of Hecate").

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(55) ‹anchor: Καμβύσης› · call in col 146

Καμβύσης. Herodotus lib. III refert, quomodo Cambyses Apin Aegyptium occiderit. Quin etiam satis notum est, Persas, cum Graeciam oppugnabant, obvia quaeque templa combussisse: Cicero lib. II De legibus: Nec sequor, inquit, magos Persarum, quibus auctoribus Xerxes inflammasse templa Graeciae dicitur, quod parietibus includerent deos, quibus omnia deberent esse patentia et libera.

Καμβύσης: Herodotus, book 3, tells how Cambyses killed the Egyptian Apis. It is well known too that the Persians, when they attacked Greece, burned every temple in their way. Cicero, On the Laws, book 2: "Nor do I follow," he says, "the magi of the Persians, at whose instigation Xerxes is said to have set fire to the temples of Greece, because they shut up within walls the gods, for whom all things ought to be open and free."

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(56) ‹anchor: κερδαλέοι› · call in col 146

Σεισμοὶ κερδαλέοι. Lowthius mavult σεισμοὶ σμερδαλέοι. Verum σεισμοὺς κερδαλέους dixit, quemadmodum paulo post πῦρ σωφρονοῦν.

Σεισμοὶ κερδαλέοι, "crafty earthquakes": Lowth prefers σεισμοὶ σμερδαλέοι, "dreadful earthquakes." But he said "crafty earthquakes" just as a little later he says "a fire that shows good sense."

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Τοῖς κύμασιν. Τὰ κύματα, Nov. Mox, ἰατρικόν pro ἰατικόν, idem.

Τοῖς κύμασιν: Nov. has Τὰ κύματα. Next, the same has ἰατρικόν for ἰατικόν.

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Σὺν καὶ τῇ ἱερείᾳ κατέφλεξεν Χρυσίδι. Paulus Leopard. lib. VI, cap. 11; Adv. Jovinianum, lib. I, apud D. Hieron. Recte legitur, nec est Chryseïda legendum, ut quidam arbitrantur, tametsi apud Pausaniam legatur τὴν ἱέρειαν Χρυσηΐδα· auctores habeo Thucydiden in II et IV: Templum Junonis apud Argos deflagravit Chryside sacerdote, cum lucernam ardentem coronis apposuisset, illic ita soporata, ut incensa omnia non sentiret: propter quod Argivos verita, protinus in Phliuntem nocte confugit. Clementem item Alexandr. et Arnobium, lib. VI: Ubi Juno regina, cum inclytum ejus fanum sacerdotemque Chrysidem eadem vis flammae Argiva in civitate deleret? Ubi Serapis Aegyptius, cum consimili casu jacuit, solutus in cinerem cum mysteriis omnibus atque Iside? COLLECT.

Σὺν καὶ τῇ ἱερείᾳ κατέφλεξεν Χρυσίδι, "burned up together with the priestess Chrysis": Paulus Leopardus, book 6, ch. 11; Against Jovinian, book 1, in St Jerome. The reading is right, and we should not read Chryseis, as some think, although in Pausanias we read τὴν ἱέρειαν Χρυσηΐδα. My authorities are Thucydides in books 2 and 4: "The temple of Juno at Argos burned down when the priestess Chrysis had set a burning lamp near the garlands and fallen so fast asleep there that she did not notice everything catching fire; for which reason, fearing the Argives, she at once fled by night to Phlius"; likewise Clement of Alexandria, and Arnobius, book 6: "Where was Queen Juno, when the same force of flame destroyed her famous shrine and her priestess Chrysis in the city of Argos? Where was the Egyptian Serapis, when by a like mishap he lay dissolved into ash with all his mysteries and Isis?" COLLECT[ANEA].

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Χρυσίδι. Arnobius et Thucydides Chrysidem vocant; Pausanias vero Χρυσηΐδα in Corinthiacis, p. 115, quo loco refert eam non quidem, ut ait Clemens, cum templo conflagrasse, sed in Arcadiam ad Tegeatas confugisse, ibique in templo Minervae Aleae religione loci se tutatam esse adversus Argivos, qui eam ad poenas exposcebant, quod ejus somnolentia templum Junonis conflagrasset.

Χρυσίδι: Arnobius and Thucydides call her Chrysis; but Pausanias, in the Corinthiaca, p. 115, calls her Χρυσηΐς, and there reports that she did not, as Clement says, burn with the temple, but fled to Arcadia, to the Tegeans, and there in the temple of Minerva Alea protected herself by the sanctity of the place against the Argives, who demanded her for punishment because through her sleepiness the temple of Juno had burned.

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Πῦρ σωφρονοῦν. Tertullianus, Scorpiaco: Sapiens ignis effigiem vituli defundit illis, sugillans illic cor habentes, ubi et thesaurum. Minutius Felix Octavio: Illic sapiens ignis membra urit et reficit, carpit et nutrit, sicut ignes fulmine corpora tangunt, nec absumunt. COLLECT.

Πῦρ σωφρονοῦν, "a fire that shows good sense": Tertullian, Scorpiace: "A wise fire pours out for them the image of a calf, rebuking those who have their heart where their treasure is." Minucius Felix, Octavius: "There the wise fire burns the limbs and restores them, consumes and feeds them, as the fires of lightning touch bodies and do not consume them." COLLECT[ANEA].

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Ὁ μὲν Ἀθηναῖος. Arnobius sexto: Inter significes ille memoratus Phidias et primus, cum Olympiam formam Jovis molimine operis extulisset immensi, super Dei digito Pantauches (leg. Pantarces) inscripsit, Pulcher: nomen autem fuerit amati ab se pueri, atque obscena cupiditate dilecti. Idem iterum: Quis Praxitelen nescit, Posidippum si relegat, ad formam Cratinae meretricis, quam infelix perdite diligebat, os Veneris Gnidiae solertiarum coegisse certamine? Sed sola est haec Venus, cui de scorti vultu translatitium decus auctum est? Phryne illa Thespiaca (sicut illi referunt, qui negotia Thespiaca scriptitarunt) cum in acumine ipso esset pulchritudinis, venustatis, et floris, exemplarium fuisse perhibetur cunctarum, quae in opinione sunt, Venerum, sive per urbes Graias, sive istic quo fluxit amor talium cupiditasque signorum, etc. Ibidem rursus: Quis est enim, qui ignoret, Athenienses illos Hermas Alcibiadis ad corporis similitudinem fabricatos? Haec scilicet Arnobius pro more suo ex Clemente.

Ὁ μὲν Ἀθηναῖος: Arnobius in book 6: "That famous Phidias, first among sculptors, when he had raised the Olympian form of Jupiter with the effort of an immense work, inscribed on the god's finger Pantauches (read Pantarces), 'Fair': and this was the name of a boy he loved and cherished with obscene desire." Again: "Who does not know, if he reads Posidippus again, that Praxiteles, with all the rivalry of his skill, made the face of the Cnidian Venus to the shape of the courtesan Cratina, whom the wretch loved to distraction? But is this the only Venus on whom a borrowed beauty was conferred from a harlot's face? That Phryne of Thespiae (as those report who wrote of Thespian affairs), when she was at the very height of beauty, charm and bloom, is said to have been the model of all the Venuses that are in repute, whether through the cities of Greece or here, whither love and desire of such statues has flowed," etc. Again in the same place: "For who does not know that those Athenian Herms were made in the likeness of Alcibiades's body?" Arnobius took these things, of course, from Clement, after his custom.

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Περὶ Κνίδου. Sic legendum ut prius, potius quam περὶ Κνιδίου. SYLBURG.

Περὶ Κνίδου: so it should be read, as formerly, rather than περὶ Κνιδίου. SYLBURG.

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Τὴν Πραξιτέλους ἐρωμένην. A. et H. τὴν τοῦ Πραξιτέλους ἐρωμένην. C. τὴν ὑπὸ Πραξιτέλους ἐρωμένην. In exemplari perperam erat τὴν ὁ Πρ. ἐρωμένην. Nostrae lectionis exemplum mox. ID.

Τὴν Πραξιτέλους ἐρωμένην: A. and H. have τὴν τοῦ Πραξιτέλους ἐρωμένην; C. τὴν ὑπὸ Πραξιτέλους ἐρωμένην. In the copy it was wrongly τὴν ὁ Πρ. ἐρωμένην. An example of our reading follows shortly. THE SAME [Sylburg].

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Ἀνέδην. Ἀναίδην, Nov. Solent autem hae voces inter se commutari, ut superius adnotatum est. Huic loco ἀναίδην magis convenire videtur.

Ἀνέδην, "freely": Nov. has Ἀναίδην, "shamelessly." These words are commonly interchanged, as was noted above. Ἀναίδην seems to suit this place better.

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Ἀπηθανατίσθαι. Ἀπαθανατίσαι, Nov. Sed aliquis in margine adnotavit ἀπηθανατῆσθαι.

Ἀπηθανατίσθαι: Nov. has Ἀπαθανατίσαι. But someone noted ἀπηθανατῆσθαι in the margin.

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Κῆϋξ μὲν Αἰόλου. Κῆϋξ μὲν ὁ Αἰόλου, Nov. (continues)

Κῆϋξ μὲν Αἰόλου: Nov. has Κῆϋξ μὲν ὁ Αἰόλου. (continues)

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(continued) Apollodorus, Bibliothec. lib. I, cap. 2, Halcyonen inter Aeoli filias numerat; Ceyca, Luciferi filium, Aeoli autem generum, ducta Halcyone, facit, cap. 3: Ἀλκυόνην δὲ Κῆϋξ ἔγημεν, Ἑωσφόρου παῖς. Οὗτοι δὲ δι' ὑπερηφανίαν ἀπώλοντο· ὁ μὲν γὰρ τὴν γυναῖκα ἔλεγεν Ἥραν, ἡ δὲ τὸν ἄνδρα Δία. Ζεὺς δὲ αὐτοὺς ἀπωρνέωσε· καὶ τὴν μὲν ἀλκυόνην ἐποίησε, τὸν δὲ κήϋκα. Caeterum Alcyonen Ceyx, Luciferi filius, sibi in matrimonium duxit. Hi ob superbiam exstincti fuerunt. Ille enim conjugem suam, Junonem: haec vero virum suum, Jovem appellabat. Utrumque autem Jupiter in aves, illam in alcyonem, hunc in mergum, mutavit.

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Πτολεμαῖος δέ. P. Victorius lib. VII, cap. 4, locum ex oratione pro Flacco indicat, et Mithridatem, deum, illum patrem, illum conservatorem Asiae, illum Dionysium Bacchum Liberum nominabant. Athenaeus, lib. V: Obviam processisse artifices Bacchi, et libationes factas, cum Athenio regis Mithridatis praetextu per Atticam circumferretur. Vide eumdem Victorium cap. 7, 19. Ptolemaeo, Auletae filio, Cleopatrae fratri, cognomen Dionysii tribuunt Eusebius in Chronico, et alii passim. COLLECT.

Πτολεμαῖος δέ: P. Victorius, book 7, ch. 4, points to a passage of the speech for Flaccus: "and they called Mithridates god, that father, that saviour of Asia, that Dionysus, Bacchus, Liber." Athenaeus, book 5: "that the artists of Bacchus went out to meet him and libations were made, when Athenion was carried about through Attica under the pretext of King Mithridates." See the same Victorius, chs. 7, 19. Eusebius in the Chronicle and others here and there give the surname Dionysus to Ptolemy, son of Auletes and brother of Cleopatra. COLLECT[ANEA].

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Τὸ κ. ἀνθρ. ὑβρ. Τὸ κ. τοῦ ἀνθρ. Nov.

Τὸ κ[…] ἀνθρ[…] ὑβρ[…]: Nov. has Τὸ κ. τοῦ ἀνθρ.

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Τί με δεῖ. Athenaeus lib. III meminit Alexarchi cujusdam, Cassandri Macedoniae regis fratris, qui dicebatur Uranopolidis conditor, et loquendi peculiares formas invexerat. Itaque ad Cassandri duces scripserat, Alexarchus bellator primipilos Solis filios salvere jubet. Idem lib. VII Menecratis meminit, ejusque epistolam ad Philippum affert, cujus hoc initium est: Tu quidem in Macedonia regnas, at ego in Medicina. Recitat et versus cujusdam, qui ait Nicostratum se Herculem dixisse, et alium quemdam se Mercurium autumasse chlamide ornatum, caduceo, et alis, Nicagoram scilicet Zelitem, qui patriae tyrannidem occupavit. COLLECT.

Τί με δεῖ: Athenaeus, book 3, mentions one Alexarchus, brother of Cassander king of Macedonia, who was called the founder of Uranopolis and had introduced peculiar forms of speech. So he had written to Cassander's officers: "Alexarchus the warrior bids the first centurions, sons of the Sun, greeting." In book 7 he mentions Menecrates and gives his letter to Philip, which begins: "You reign in Macedonia, but I in Medicine." He quotes also the verses of someone who says that Nicostratus called himself Hercules, and that another fancied himself Mercury, decked with cloak, caduceus and wings, namely Nicagoras of Zela, who seized tyranny over his country. COLLECT[ANEA].

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Ἀλέξαρχον. Ἀνάξαρχον, Nov.

Ἀλέξαρχον: Nov. has Ἀνάξαρχον.

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Ὅπου γε καὶ ὅλα ἔθνη. Asteriscum praefigi his verbis curavimus, ut lector meminerit aliquid deesse. Desunt autem haec sine dubio, aut ejusdem sententiae, ἀλλὰ τί ταῦτα λέγων ὅπου γε, etc. HEINSIUS. Mihi vero non apparet quidquam deesse: proinde asteriscum Heinsianum delevi.

Ὅπου γε καὶ ὅλα ἔθνη: "We have had an asterisk set before these words, so that the reader may remember that something is missing. What is missing is no doubt this, or something of the same sense: ἀλλὰ τί ταῦτα λέγων ὅπου γε, etc." HEINSIUS. To me nothing seems to be missing; so I have deleted Heinsius's asterisk.

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Μύθους περί. Μύθους τοὺς περί, Nov. Recte.

Μύθους περί: Nov. has Μύθους τοὺς περί, rightly.

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Ὑπερηφάνει. Ὑπερηφανεῖ Nov. Hoc verbum Clemens accusativo alias etiam connectit. Strom. II, pag. 367: ὑπερηφάνησεν...διδόμενα αὐτῷ· contempsit, quae ei dabantur. Ignatius, ad Smyrnaeos, cap. 10: ἃ οὐχ ὑπερηφανήσατε, οὐδὲ ἐπαισχύνθητε· quae non despexistis, nec erubuistis. Suidas: Ὑπερηφανῶ αἰτιατικῇ· accusativo gaudet. Origenes, adv. Cels., lib. VIII, p. 412: Ἀλλὰ καὶ αὐτοῖς τινα ἐπιφάνειαν γεγονέναι, τὰ μὲν τῆς ἀνθρωπίνης τέχνης ὑπερηφάνεισαν, ἀναβαίνειν δὲ πειραθεῖσι τῷ λογισμῷ ἐπ' αὐτὸν τὸν ἐπὶ πᾶσι Θεόν. Sed eis se aliquo modo ostendere, qui, spretis simulacris humana arte factis, conati sunt ad altissimum Deum ratione ascendere. Quo loco in margine adnotatum est ὑπερφρονήσασιν; sed legendum facili litterarum permutatione, ὑπερηφανήσασιν.

Ὑπερηφάνει: Nov. has Ὑπερηφανεῖ. Clement elsewhere too joins this verb with the accusative. Stromata 2, p. 367: "he disdained… the things given him." Ignatius, To the Smyrnaeans, ch. 10: "which you did not despise nor were ashamed of." Suidas: "Ὑπερηφανῶ takes the accusative." Origen, Against Celsus, book 8, p. 412: "But that some manifestation came to those who despised the works of human art and tried to ascend by reason to the very God over all." But that he shows himself in some way to those who, scorning images made by human art, tried by reason to ascend to the most high God. In that place ὑπερφρονήσασιν is noted in the margin; but by an easy exchange of letters we should read ὑπερηφανήσασιν.

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Ἐνεφύρετο. Ἐνεφυρᾶτο, Nov.

Ἐνεφύρετο: Nov. has Ἐνεφυρᾶτο.

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Θεοῖσιν ἴσον ἐποίησεν. Herodianus, lib. IV in principio; Suetonius, in Claudio, cap. 45; Cornelius Tacitus Annal. XV, extremo; Eutropius, in Joviano. R. SYLBURG. — Mox, παρ' ὑμῶν pro παρ' ὑμῖν Nov.

Θεοῖσιν ἴσον ἐποίησεν, "made equal to the gods": Herodian, at the beginning of book 4; Suetonius, Claudius, ch. 45; Cornelius Tacitus, Annals 15, at the end; Eutropius, in the Jovian. R. SYLBURG. — Next, Nov. has παρ' ὑμῶν for παρ' ὑμῖν.

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Φιλεῖ γάρ. Sententiam hanc de praesentium neglectu, tractat etiam Maximus Tyrius, p. 172 et 197, ac Plutarchus item Περὶ εὐθυμίας. H. SYLB.

Φιλεῖ γάρ: this thought on the neglect of present things is treated also by Maximus of Tyre, pp. 172 and 197, and likewise by Plutarch in On Tranquillity of Mind. H. SYLB[URG].

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Ὤ μοι ἐγώ. Ἐγὼν habet Homer. Iliad. Π, v. 433. Versus, quos Clemens paulo post recitat, occurrunt Iliad. Α, v. 221.

Ὤ μοι ἐγώ: Homer has Ἐγών, Iliad 16 (Π), line 433. The verses Clement quotes a little after occur at Iliad 1 (Α), line 221.

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Πῶς οὖν ἔτι θεοί. Scribe, πῶς οὖν ἔτι θεοὶ τὰ εἴδωλα, καὶ οἱ θεοὶ καὶ οἱ δαίμονες, βδελυρὰ ὄντως καὶ ἀκάθαρτα πνεύματα; HEINS.

Πῶς οὖν ἔτι θεοί: write, "How then are the idols still gods, both the gods and the demons, truly abominable and unclean spirits?" HEINS[IUS].

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Περὶ ἃ δή. Nescio an rectius περὶ ᾅδη, ut infernales umbrae intelligantur. H. divise legit περὶ ἃ δὴ καὶ ὑποφαίνονται. SYLBURG. — Περὶ ἃ δὴ καὶ ὑποφαίνονται ἀμυδρῶς, σκ., circa quae quidem obscure apparent, Nov., recte. Quam lectionem firmat Platonis locus, quem Clemens haec verba scribens imitatus est: is exstat Phaedon., p. 61, ubi de pravorum hominum animabus agens: Ἐμβριθὲς δέ γε, ὦ φίλε, inquit, τοῦτο οἴεσθαι χρὴ εἶναι, καὶ βαρὺ, καὶ γεῶδες, καὶ ὁρατόν· ὃ δὴ ἔχουσα ἡ τοιαύτη ψυχὴ, βαρύνεταί τε καὶ ἕλκεται πάλιν εἰς τὸν ὁρατὸν τόπον φόβῳ τοῦ ἀειδοῦς τε καὶ ᾅδου, ὥσπερ λέγεται, περὶ τὰ μνήματά τε καὶ τοὺς τάφους καλινδουμένη· περὶ ἃ δὴ καὶ ὤφθη ἄττα ψυχῶν σκιοειδῆ φαντάσματα, οἷα παρέχονται αἱ τοιαῦται ψυχαὶ εἴδωλα, αἱ μὴ καθαρῶς ἀπολυθεῖσαι, ἀλλὰ τοῦ ὁρατοῦ μετέχουσαι· διὸ καὶ ὁρῶνται. Ponderosum vero, o amice, id putandum est, et grave, terrenumque, et visibile, quod anima ejusmodi secum trahit: ideoque ab eo gravatur, et rursus ad visibilem trahitur locum metu invisibilis atque occulti: et, quemadmodum (continues)

Περὶ ἃ δή: perhaps more correctly περὶ ᾅδη, so that the shades of the underworld are meant. H. reads it divided, περὶ ἃ δὴ καὶ ὑποφαίνονται. SYLBURG. — Nov. has Περὶ ἃ δὴ καὶ ὑποφαίνονται ἀμυδρῶς, σκ[ιοειδῆ], "around which indeed they faintly appear," rightly. This reading is confirmed by the passage of Plato that Clement imitated in writing these words; it stands in the Phaedo, p. 61, where, treating of the souls of wicked men, he says: "This, my friend, one must suppose to be heavy and weighty and earthy and visible; and such a soul, having it, is weighed down and dragged back into the visible region by fear of the unseen and of Hades, as it is said, wandering about the tombs and graves; around which indeed certain shadowy phantoms of souls have been seen, such images as souls of this kind present, which have not been released in purity but share in the visible; and that is why they are seen." Weighty, my friend, one must think it, and heavy, earthy and visible, what such a soul drags with it; and so it is weighed down by it, and dragged back to the visible place by fear of the invisible and hidden; and, as (continues)

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(continued) fertur, circa monumenta sepulcraque versatur, circa quae jam nonnulla apparuerunt animarum umbrosa phantasmata, qualia praeferunt simulacra tales animae, quae videlicet non purae decesserunt a corpore, sed visibile aliquid trahentes: quo fit, ut videri possint. Eumdem locum respicit Origenes, contra Cels., lib. VII, pag. 334: Ἡ δὲ φαύλη, καὶ ὑπὸ τῶν ἁμαρτάδων καθελκομένη ἐπὶ τὴν γῆν, καὶ μηδ' ἀναπνεῦσαι (forte l. ἀνανεῦσαι) δυναμένη, τῇδε φέρεται καὶ κυλινδεῖται, ἡ μέν τις ἐπὶ τὰ μνήματα, ἔνθα καὶ ὤφθη σκιοειδῶν ψυχῶν φαντάσματα, ἡ δέ τις ἁπαξαπλῶς περὶ τὴν γῆν· ποδαπὰ χρὴ νομίζειν εἶναι πνεύματα τὰ ὅλους, ἵν' οὕτως ὀνομάσω, αἰῶνας προσδεθέντα, ὥσπερ εἴτε μαγγανείαις τισὶν, εἴτε καὶ διὰ τὴν σφετέραν κακίαν, οἰκοδομαῖς καὶ τόποις; Quaecumque autem mala est anima, in terram depressa peccatorum onere, sine respiratione agitatur et volutatur huc illuc, quaedam circa monumenta, ubi etiam umbrosa quaedam animarum spectra interdum conspiciuntur, aliae circa terram passim volitantes: quales esse spiritus eos censendum est, qui tot integris, ut ita dicam, saeculis, sive aliquibus incantationibus, sive suapte malitia, sunt alligati certis locis et aedificiis. Putabant scilicet animas atque etiam reliquos spiritus seu materia concretos esse, seu materiali vehiculo inclusos. Conf. quae adnotata sunt pag. 35.

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Χωλαὶ ἐκ. Respicit Iliad. I, v. 499: Καὶ γάρ τε Λιταί εἰσι Διὸς κοῦραι μεγάλοιο / Χωλαί τε, ῥυσσαί τε, παραβλῶπές τ' ὀφθαλμώ. Sunt enim Litae Jovis filiae magni, / Claudae, rugosaeque, et strabis oculis. E quo loco scribendum apud Clementem παραβλῶπες ὀφθαλμώ, pro παραβλῶπες ὀφθαλμῶν.

Χωλαὶ ἐκ[…]: he has in view Iliad 9 (I), line 499 [498]: "For the Prayers are daughters of great Zeus, lame and wrinkled and squinting of eye." For the Litae are daughters of great Jupiter, lame, wrinkled, and with squinting eyes. From this place we should write in Clement παραβλῶπες ὀφθαλμώ for παραβλῶπες ὀφθαλμῶν.

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Μᾶλλον αἱ Διὸς θυγ. C. A. et H. μᾶλλον ἢ ὡς Διὸς θυγ. magis quam Jovis filiae. SYLBURG. Vel, μᾶλλον ἢ Διός.

Μᾶλλον αἱ Διὸς θυγ[ατέρες]: C., A. and H. have μᾶλλον ἢ ὡς Διὸς θυγ., "rather than as daughters of Jupiter." SYLBURG. Or μᾶλλον ἢ Διός.

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Βίωνα. Aliquis in margine Nov. adnotavit juxta hoc nomen, ἱστορικὸς οὗτος ἐγένετο, hic erat historiae scriptor. Porro Clemens intelligit Bionem Boristhenitem, philosophum e schola Theodori, deorum contemptoris.

Βίωνα: someone noted beside this name in the margin of Nov. "this man was a historian." But Clement means Bion of Borysthenes, a philosopher of the school of Theodorus, the despiser of the gods.

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Κατορύττετε. Κατόρυττε, Nov.

Κατορύττετε: Nov. has Κατόρυττε.

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Τῆς ἀληθῶς ὄντως οὐσίας. B. et A. τῆς ἀληθῶς οὔσης οὐσίας. SYLB. Malim τῆς ἀληθῶς ὄντως οὐσίας.

Τῆς ἀληθῶς ὄντως οὐσίας: B. and A. have τῆς ἀληθῶς οὔσης οὐσίας. SYLB[URG]. I should prefer τῆς ἀληθῶς ὄντως οὐσίας.

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Συλήσαντες τὸ... προσενείματε γέρα. Haec omittit Nov.

Συλήσαντες τὸ… προσενείματε γέρα: Nov. omits these words.

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Λίθοι τίμιοι. Λίθος τίμιος, Nov.

Λίθοι τίμιοι: Nov. has Λίθος τίμιος.

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Προῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα. Deus nulla re indiget; idola arte indigent et certa figura. Utrumque enim illis additur, ut fiant id quod sunt, hoc est dii, ex opinione miserorum gentilium. Scribe, προσῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα, accessit ars, circumjecta est figura. Nisi quod interpres legisse videatur προσβέβληται· quod optime convenit cum altero: προσῆλθεν, προσβέβληται· utrumque enim notat accessisse aliquid; idque τῷ ἀνενδεεῖ, qui est Deus. HEINS. — Legendum iisdem verbis manentibus, sola interpunctione mutata, προῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα ἡ ὕλη· καὶ τ., prodiit, vel praecessit, ars, figuram induit materia, etc. Sic paulo post: Τὸ ἄγαλμα.... γῆ ἐστιν, ἐὰν ἄνωθεν νοήσῃς, μορφὴν παρὰ τοῦ τεχνίτου προσλαβοῦσα.

Προῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα: God needs nothing; idols need art and a definite shape. For both are added to them, that they may become what they are, namely gods, in the opinion of the wretched Gentiles. Write προσῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα, "art has come to it, the shape has been put round it." Except that the translator seems to have read προσβέβληται, which agrees excellently with the other: προσῆλθεν, προσβέβληται; for both mark that something has been added, and that to the one who needs nothing, who is God. HEINS[IUS]. — We should read with the same words kept and only the punctuation changed: προῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα ἡ ὕλη· καὶ τ., "art came forth (or went first); the matter put on a shape," etc. So a little after: "The image… is earth, if you consider it from its origin, having received its form from the craftsman."

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Ἐλέγχεται. Scribi possit ἐλέγχηται.

Ἐλέγχεται: one could write ἐλέγχηται.

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Ἀπὸ τῆς σ.... τριαίνης. Haec omittit Nov.

Ἀπὸ τῆς σ[…]… τριαίνης: Nov. omits these words.

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Ὁ Κύπριος. Arnobius paulo ante finem lib. VI: Philostephanus in Cypriacis auctor est, Pygmalionem, regem Cypri, simulacrum Veneris, quod sanctitatis apud Cyprios et religionis habebatur antiquae, adamasse, ut feminam, mente, anima, lumine rationis judiciique caecatis: solitumque dementem, tanquam si uxoria res esset, sublevato in lectulum numine copularier et amplexibus atque ore; resque alias agere libidinis vacuae imaginatione frustrabiles. Consimili ratione Posidippus, in eo libro quem scripserat super Gnido, superque rebus ejus, adolescentem haud ignobilem memorat, sed vocabulum ejus obscurat, correptum amoribus Veneris, propter quam Gnidus in nomine est, amatorias et ipsum miscuisse lascivias, cum ejusdem numinis signo genialibus fusum toris, et voluptatum consequentium finibus. Pygmalionem alii, non regem, sed statuarium fuisse, et a se factae statuae amore arsisse referunt. Conf. Ovid. Metam., lib. X, v. 245. Pygmalionis statuarii meminit Philostratus, in Vita Apollon., lib. V, cap. 5. De Veneris Gnidiae amoribus conf. Plin. Hist. nat., lib. XXXVI, cap. 4 et 5; Valer. Maxim., lib. VIII, cap. 11; Philostratus, De vita Apollonii, lib. VI, cap. 40. Similium amorum alia quaedam exempla memorat Aelianus, Var. hist., lib. IX, c. 39.

Ὁ Κύπριος: Arnobius, a little before the end of book 6: "Philostephanus in his Cypriaca records that Pygmalion, king of Cyprus, fell in love with an image of Venus, held by the Cypriots in ancient sanctity and reverence, as if with a woman, his mind, soul and the light of reason and judgement blinded; and that the madman used, as though it were a wife, to lift the deity onto his couch and couple with it in embraces and kisses, and do other things, frustrated by the imagination of an empty lust. In like manner Posidippus, in the book he had written on Gnidus and its affairs, tells of a young man of good birth, though he suppresses his name, who, seized with love of the Venus for whom Gnidus is famous, likewise indulged his amorous wantonness, lying with the statue of that same deity on the marriage bed, to the end of the pleasures that follow." Others report that Pygmalion was not a king but a sculptor, and burned with love for a statue he had made himself. Compare Ovid, Metamorphoses, book 10, line 245. Philostratus mentions the sculptor Pygmalion in the Life of Apollonius, book 5, ch. 5. On the loves for the Cnidian Venus compare Pliny, Natural History, book 36, chs. 4 and 5; Valerius Maximus, book 8, ch. 11; Philostratus, Life of Apollonius, book 6, ch. 40. Aelian, Varied History, book 9, ch. 39, records some other examples of like loves.

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Μίγνυται τῇ λίθῳ. Τῇ λίθῳ scripsit auctor: sexus exprimendi gratia usus est eo genere: q. d. τῇ λιθίνῃ Ἀφροδίτῃ. SYLB.

Μίγνυται τῇ λίθῳ: the author wrote τῇ λίθῳ; he used that gender to express the sex, as if to say "with the stone Aphrodite." SYLB[URG].

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Προσαγωγός. Προαγωγός Nov., quod praetulerim licet utrumque tolerari possit. Paulo post προσάγουσα habet Nov., quo loco alii codd. προάγουσα.

Προσαγωγός: Nov. has Προαγωγός, which I should prefer, though both can be tolerated. A little after, Nov. has προσάγουσα, where other manuscripts have προάγουσα.

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Οὐδὲ μὴν τ. κ. λ. β. Οὐδὲ μὴν οὐδὲ τοὺς κατὰ λόγον βεβιωκότας, Nov., quod plenius est.

Οὐδὲ μὴν τ[οὺς] κ[ατὰ] λ[όγον] β[εβιωκότας]: Nov. has Οὐδὲ μὴν οὐδὲ τοὺς κατὰ λόγον βεβιωκότας, which is fuller.

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Περιστεραῖς. Περιστεραί, Nov.

Περιστεραῖς: Nov. has Περιστεραί.

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Ἵπποις. Aelianus, Var. hist. lib. II, cap. 3, meminit τοῦ ἵππου χρεμετίσαντος πρὸς τὸν ἵππον τὸν ἐν τῇ εἰκόνι, equi adhinnientis equo picto ab Apelle. Valer. Maxim., loco cit. cum de amore Cnidiae Veneris egisset, addit: Quo excusabilior est error equi qui, visa pictura equae, hinnitum edere coactus est: et canum latratus, aspectu picti canis incitatus; taurusque ad amorem et concubitum aeneae vaccae Syracusis nimiae similitudinis irritamento compulsus.

Ἵπποις: Aelian, Varied History, book 2, ch. 3, mentions the horse that neighed at the horse in the picture, a horse neighing at a horse painted by Apelles. Valerius Maximus, in the place cited, having treated of the love for the Cnidian Venus, adds: "All the more excusable is the error of the horse that, on seeing the picture of a mare, was driven to neigh; and the barking of dogs, roused by the sight of a painted dog; and the bull at Syracuse, driven to love and coupling with a bronze cow by the provocation of its too great likeness."

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Νεκρᾷ. Νεκρῷ, Nov.

Νεκρᾷ: Nov. has Νεκρῷ.

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Προσκυνεῖν· τὰ δὲ ἀγάλμ. H. προσκυνεῖν τά τε ἀγάλματα καὶ τὰς γραφάς. SYLBURG. — Quam emendationem firmat Nov. Paulo ante, προσάγουσα, pro προάγουσα. Idem.

Προσκυνεῖν· τὰ δὲ ἀγάλμ[ατα]: H. has προσκυνεῖν τά τε ἀγάλματα καὶ τὰς γραφάς. SYLBURG. — Nov. confirms this emendation. A little before, the same has προσάγουσα for προάγουσα.

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Ὡς ἀλήθεια. Ἕστηκε. Ὡς ἀληθείᾳ ἕστηκεν conjuncte, Nov.

Ὡς ἀλήθεια. Ἕστηκε: Nov. has Ὡς ἀληθείᾳ ἕστηκεν, joined.

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Γυναικός. Pasiphaës. De Tauro autem. seu Minotauro, Philo quoque pag. 536. Greg. Naz., Carm. κατὰ γυναικῶν καλλωπιζομένων, v. 165. Diodorus Siculus, pag. 155, et Plutarchus γαμικῶν παραγγελμάτων initio. H. SYLBURG.

Γυναικός, "of a woman": of Pasiphae. On the Bull, or Minotaur, see also Philo, p. 536; Gregory Nazianzen, the poem Against Women Who Adorn Themselves, line 165; Diodorus Siculus, p. 155; and Plutarch at the beginning of the Marriage Precepts. H. SYLBURG.

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Κηρίνων. Κηρίων, Nov.

Κηρίνων: Nov. has Κηρίων.

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Τοσοῦτον. Τοσούτων, Nov. non male.

Τοσοῦτον: Nov. has Τοσούτων, not badly.

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Παρὰ τόπον. Scribe ex ms. Nov. παρὰ πότον, inter pocula. Quam emendationem ante nos factam esse a C. A. H. docet Sylburgius. Respicit autem Clemens Homeri Iliad. A, v. 599: Ἄσβεστος δ' ἄρ' ἐνῶρτο γέλως μακάρεσσι θεοῖσιν, / Ὡς ἴδον Ἥφαιστον διὰ δώματα ποιπνύοντα. Profusissimus autem excitatus est risus beatis diis, / Ut viderunt Vulcanum in domibus ministrantem pocula.

Παρὰ τόπον: write, from the manuscript Nov., παρὰ πότον, "over the cups." Sylburg shows that this emendation was made before us by C., A. and H. Clement has in view Homer, Iliad 1 (Α), line 599: "And unquenchable laughter arose among the blessed gods, when they saw Hephaestus bustling through the halls." The most abundant laughter was stirred among the blessed gods, when they saw Vulcan serving the cups in the halls.

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Δέ με. Scribe δή με. SYLBURG.

Δέ με: write δή με. SYLBURG.

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(5) ‹anchor: Σκηνὴν πεποιήκατε› · call in col 158

Σκηνὴν πεπ. Julius Firmicus, De err. prof. relig.: O infelicis imitationis cruenta meditatio! Scenam de coelo fecistis, et errantes animas per abrupta praecipitia crudeli calamitate duxistis, cum hominibus peccare cupientibus facinorum via de deorum monstratur exemplis.

Σκηνὴν πεπ[οιήκατε], "you have made [heaven] a stage": Julius Firmicus, On the Error of Profane Religions: "O bloody contrivance of an unhappy imitation! You have made a stage of heaven, and by a cruel calamity led wandering souls over steep precipices, when to men who desire to sin the way of crime is shown from the examples of the gods."

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Αὐτάρ. Ex Homeri Odyss. Θ, v. 266.

Αὐτάρ: from Homer, Odyssey 8 (Θ), line 266.

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Λάθρῃ. Omittit Nov.

Λάθρῃ, "secretly": Nov. omits it.

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Εἰκόνα τοῦ Θεοῦ. De Dei in nobis imagine conf. pag. 62, et quae ad eam annotabuntur.

Εἰκόνα τοῦ Θεοῦ, "the image of God": on the image of God in us compare p. 62 and what will be noted on it.

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1 Petr. II, 9, 10.

1 Peter 2:9–10.

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Joan. VIII, 23.

John 8:23.

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Ibid. III, 31.

Ibid. [John] 3:31.

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Ibid. IV, 25.

Ibid. [John] 4:25.

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Rom. VI, 4.

Romans 6:4.

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Πινακίοις. Πινάκιος, Nov. mendose.

Πινακίοις: Nov. has Πινάκιος, wrongly.

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Ἀποδεχόμενοι τ. γ. Ἀποδεχόμενοι, τὴν γραφὴν ἀποτυπ. Nov. De insignibus annulorum, etc., conf. Paed. lib. III, c. 11, p. 247.

Ἀποδεχόμενοι τ[ὴν] γ[ραφήν]: Nov. has Ἀποδεχόμενοι, τὴν γραφὴν ἀποτυπ[ούμενοι]. On the devices of rings, etc., compare the Paedagogus, book 3, ch. 11, p. 247.

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Τὰ Φιλαινίδος σχήματα. Athenaeus, lib. VIII, p. 115 Aldinae edit.: Καὶ βιβλία τά τε Φιλαινίδος, καὶ τὴν τοῦ Ἀρχεστράτου γαστρονομίαν, ὁμοίως δὲ καὶ τὰς θεραπαίνας ἐμπείρους τοιῶνδε κινήσεών τε καὶ σχημάτων. Et paulo ante, turpissimum ait de rebus venereis opus illi ascriptum, sed falso honestissimae feminae per calumniam id tribuisse Polycratem, ut testatur Aeschrion Samius. Meminit ejusdem lib. X. Vide H. Junium proverb. Philaenidis commentarii. COLLECT. Justinus M., Apol. 2, extrema: Σωταδείοις, καὶ τοῖς Φιλαινιδείοις, καὶ ὀρχηστικοῖς, καὶ Ἐπικουρείοις, καὶ τοῖς ἄλλοις τοῖς τοιούτοις ποιητικοῖς διδάγμασιν· Sotadiis, et Philaenidiis, et saltatoriis, et Epicureis, aliisque id genus poeticis institutionibus. Meminit etiam Tatianus: Φιλαινίδος καὶ Ἐλεφαντίδος τῶν ἀῤῥήτων ἐπινοιῶν. Philaenidis et Elephantidis infandorum commentorum, pag. 122, 123. Ea qualia fuerint, explicat Suidas: Ἀστυάνασσα, Ἑλένης τῆς Μενελάου θεράπαινα· ἥτις πρώτη τὰς ἐν τῇ συνουσίᾳ κατακλίσεις εὗρεν καὶ ἔγραψε περὶ σχημάτων συνουσιαστικῶν· ἣν ὕστερον παρεζήλωσαν Φιλαινὶς καὶ Ἐλεφαντίνη, αἱ τὰ τοιαῦτα ἐξορχησάμεναι ἀσελγήματα. Ejusdem mentio fit apud eumdem v. Δημοχάρης. Conf. Anthologia Epigr. lib. III, cap. 10.

Τὰ Φιλαινίδος σχήματα, "the postures of Philaenis": Athenaeus, book 8, p. 115 of the Aldine edition: "and the books of Philaenis, and the Gastronomy of Archestratus, and likewise the maidservants skilled in such movements and postures." A little before, he says that a most shameful work on sexual matters was ascribed to her, but that Polycrates falsely and slanderously attributed it to a most respectable woman, as Aeschrion of Samos attests. He mentions her too in book 10. See H. Junius on the proverb "Philaenis's commentaries." COLLECT[ANEA]. Justin Martyr, at the end of Apology 2: "the Sotadean and Philaenidean and dancing and Epicurean teachings and the other poetic teachings of that kind." Tatian also mentions it: "of the unspeakable inventions of Philaenis and Elephantis," pp. 122, 123. What they were, Suidas explains: "Astyanassa, the maid of Helen wife of Menelaus, who first invented the positions in intercourse and wrote on sexual postures; she was later imitated by Philaenis and Elephantine, who danced out such indecencies." She is mentioned by the same author under Δημοχάρης. Compare the Anthology of Epigrams, book 3, ch. 10.

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Οἱ ὀφθαλμοί... μεμοιχεύκασιν. Haec e Nov. exciderunt propter voces ὁμοιοτελεύτους.

Οἱ ὀφθαλμοί… μεμοιχεύκασιν: these words fell out of Nov. because of words with like endings.

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Ἐλέγχει. Ἀπάρξαντες. Legendum conjuncte, ἐλέγχει ἀπάρξαντες, eo sensu, quem in versione expressimus.

Ἐλέγχει. Ἀπάρξαντες: read joined, ἐλέγχει ἀπάρξαντες, in the sense we have expressed in the translation.

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Πιστεύητε. A. πιστεύετε, indicativo modo, SYLBURG. πιστεύηται, Nov.

Πιστεύητε: A. has πιστεύετε, in the indicative mood. SYLBURG. Nov. has πιστεύηται.

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Ζητοῦντες. Legendum ζηλοῦντες, aemulantes, quod habet Nov.

Ζητοῦντες, "seeking": read ζηλοῦντες, "emulating," which Nov. has.

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Exod. XX, 4.

Exodus 20:4.

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Σίβυλλαν. Hos Sibyllae versus, cum aliis pluribus, recitat Justinus M., Cohort. ad Graec., p. 81.

Σίβυλλαν: Justin Martyr quotes these verses of the Sibyl, with many others, in the Exhortation to the Greeks, p. 81.

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Οἳ ναοὺς μὲν πάντας. Μέν additum ex Justino, SYLBURG. Νηοὺς μὲν ἅπαντας, Justin.

Οἳ ναοὺς μὲν πάντας: μέν is added from Justin. SYLBURG. Justin has Νηοὺς μὲν ἅπαντας.

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Ἀπαρνήσονται. Sic etiam Justin., sed ἀποστρέψουσιν habent edita Sibyll. Oracula.

Ἀπαρνήσονται: so Justin too; but the printed Sibylline Oracles have ἀποστρέψουσιν.

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Ἱδρύματα. Sic edita Oracula: sed ἀφιδρύματα, Justin.

Ἱδρύματα: so the printed Oracles; but Justin has ἀφιδρύματα.

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Αἵματι ἐμψύχῳ. Αἵμασιν ἐμψύχων, Justin. et edita Oracula. Sequentem versum hoc modo scribit Justinus: Τετραπόδων, βλέπουσι δ' ἑνὸς Θεοῦ ἐς μέγα κῦδος. Quadrupedum, videbunt autem ad magnam unius Dei gloriam.

Αἵματι ἐμψύχῳ: Justin and the printed Oracles have Αἵμασιν ἐμψύχων. Justin writes the next line thus: "of four-footed beasts, and they look to the great glory of the one God." Of quadrupeds; but they will look to the great glory of the one God.

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Ἀπηγόρευται ὑμῖν. A. et H. ἡμῖν prima persona. SYLB. — Caeterum nonnullis visum est Clementem his verbis pingendi artem, et reliquas ei similes, ut illicitas penitus damnare: quemadmodum etiam Strom. VI, p. 687: Ὁ τὰ θεῖα τῶν ἔργων σφετεριζόμενος διὰ τέχνης, ἤτοι πλαστικῆς ἢ γραφικῆς, καὶ λέγων ἑαυτὸν ποιητὴν εἶναι τῶν ζώων καὶ φυτῶν· qui divina opera sibi vindicat per fingendi vel pingendi artem, dicens se esse effectorem animantium et plantarum, dicitur quodammodo praeceptum violare, quo furtum prohibetur. Et Paedag. lib. III, cap. 2, p. 220, peccare dicit mulieres, quae faciem suam in speculis contemplantur, quia Moyses prohibuit facere imaginem, ἀντίτεχνον τῷ Θεῷ, Deo similem. Quin etiam Tertullianus Adv. Marcion., lib. IV, c. 22, ait apostolos Moysen et Heliam apparentes non cognovisse nisi in spiritu. Nec enim imagines eorum, vel statuas populus habuisset, et similitudines, lege prohibente. Idem, lib. De idololatr., cap. 4 et seq. videtur dicere Moysen vetasse fieri quamvis cujusvis rei similitudinem. Et lib. De spectaculis, cap. 13: Jam vero, inquit, ipsum opus personarum, quaero an Deo placeat, qui omnem similitudinem vetat fieri, quanto magis imaginis suae? Origen. etiam lib. IV, adv. Cels., p. 181, 182, dicit inter Judaeos nullum fuisse ζωγράφον οὔτ' ἀγαλματοποιόν, pictorem nec statuarium, legibus totum hoc genus arcentibus, ne qua occasio idololatriae praeberetur hominibus crassis. Id praeterea Chrysost. affirmat, alios ut praeteream. Verumtamen, quemadmodum Judaeis signa et imagines in templo Salomonis erant, ita nec praedicti Patres ea illicita esse judicabant extra divinum cultum, et idololatriae periculum. Proinde Tertullianus memorat picturas calicum sacrorum, in quibus Christus pastoris habitu una cum ove insculpi solebat, lib. De pudicit., c. 7 et 10. Et Clemens figuris variis annulos Christianorum inscribi permittit, Paedag., lib. III, cap. 11, pag. 246, 247. Qua vero patientia hi Patres ejusmodi figuris divinum cultum tribuentes eos conspexissent, qui se Christianos profitentur?

Ἀπηγόρευται ὑμῖν: A. and H. have ἡμῖν, in the first person. SYLB[URG]. — Some have thought that in these words Clement wholly condemns the art of painting and the others like it as unlawful, as also in Stromata 6, p. 687: "he who claims the divine works for himself through art, whether of sculpture or painting, and says he is the maker of animals and plants," is said in a manner to break the commandment forbidding theft. And in the Paedagogus, book 3, ch. 2, p. 220, he says women sin who contemplate their faces in mirrors, because Moses forbade making an image that rivals God's art. Tertullian too, Against Marcion, book 4, ch. 22, says the apostles did not recognize Moses and Elijah when they appeared except in the spirit: "for the people would not have had images or statues or likenesses of them, the law forbidding it." The same, in the book On Idolatry, ch. 4 ff., seems to say that Moses forbade a likeness of anything whatever to be made. And in the book On the Shows, ch. 13: "Now as to the very making of masks, I ask whether it pleases God, who forbids any likeness to be made, how much more of his own image?" Origen too, Against Celsus, book 4, pp. 181, 182, says that among the Jews there was no painter or sculptor, the laws keeping out this whole class, lest any occasion of idolatry be given to the gross. Chrysostom affirms the same, to pass over others. Yet as the Jews had figures and images in Solomon's temple, so neither did these Fathers judge them unlawful outside divine worship and the danger of idolatry. So Tertullian mentions the paintings on sacred chalices, on which Christ used to be engraved in the guise of a shepherd with a sheep, On Modesty, chs. 7 and 10. And Clement permits Christians' rings to be engraved with various figures, Paedagogus, book 3, ch. 11, pp. 246, 247. But with what patience would these Fathers have looked on those who, professing themselves Christians, give divine worship to figures of this kind?

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Ὁρίζεσθαι. Lowthius recte admonuit scribendum esse ἐργάζεσθαι. Ejus enim conjecturam firmat ms. Nov. Caeterum Exodi locum mox imperfecte recitat Clemens.

Ὁρίζεσθαι: Lowth rightly advised that ἐργάζεσθαι should be written; for the manuscript Nov. confirms his conjecture. Clement goes on to quote the passage of Exodus incompletely.

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Δαιμονίων εἰσὶν εἴδωλα. Δαιμόνια Psal. Mox, καὶ τὰ ἐν τῷ οὐρανῷ, additum a Clemente.

Δαιμονίων εἰσὶν εἴδωλα: the Psalm has Δαιμόνια. Next, καὶ τὰ ἐν τῷ οὐρανῷ is added by Clement.

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(²⁸) ‹anchor: not visible› · call in col 163 [scripture reference, printed in the full-width line under the text] Psal. XCV, 5.

Psalm 95 [96]:5.

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Psalm 32 [33]:6.

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Psalm 8:4 [8:3].

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Τὰ ὄργανα τοῦ χρόνου. Respicit Genes. I, 14.

Τὰ ὄργανα τοῦ χρόνου, "the instruments of time": he has in view Genesis 1:14.

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Ὅλον ἴδε τ. Malim hunc locum sic distinguere: Ὅλον ἴδε τὸν κόσμον ἐκείνου ἔργον ἐστί· καὶ οὐρανὸς, καὶ ἥλιος, καὶ ἄγγελοι, καὶ ἄνθρωποι, ἔργα δακτύλων αὐτοῦ. Ecce totum mundum, ejus opus est: et coelum, ac sol, atque angeli, hominesque sunt opera digitorum ejus. Ut ἔργον ad totum, ἔργα ad partes referatur. Respicit autem ps. CI, 26.

Ὅλον ἴδε τ[ὸν κόσμον]: I should prefer to punctuate this place thus: "Behold the whole world: it is his work; and heaven and sun and angels and men are the works of his fingers." Behold the whole world, it is his work: and the heaven and the sun, the angels and men are the works of his fingers. So that "work" refers to the whole and "works" to the parts. He has in view Psalm 101 [102]:26.

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Τὸ βούλημα, κοσμοποιία. Sane quod Clemens Alexandr. sola Dei voluntate mundum, et a solo Deo conditum, quando et solus Deus est, memorat; mihi non est dubium, quin partim excludendis daemoniis ac idolis exaraverit; partim etiam, imo vero potissimum, confutandis vetustis haereticis, quorum Simon quidem Magus, veluti signifer quidam, dein Menander ejus discipulus, sed et Saturninus et Carpocrates, et ex Gnosticis nonnulli mundum, et quae in eo sunt, factum ab angelis emissis ab Ennoea seu Selene multo inferioribus ingenito Patre asserebant; Cerinthus autem et Nicolaitae non a primo Deo, sed a virtute valde separata, et distante ab ea principalitate, quae est super omnia. Trismegistus Poemand. cap. 1: Καὶ πάντα ποιήσαντος καὶ ἑνὸς μόνου, τῇ δὲ αὐτοῦ θελήσει δημιουργήσαντος τὰ ὄντα. Vide Irenaei lib. I, cap. 25, et lib. III, c. 11. Haec P. Faber cap. 2 Dodecameni. COLLECT. Solo volendi actu mundum creatum a Deo dicit, ut ejus infinitam potentiam ostendat, per quam sine labore et conatu omnia produxit. Infra Paedag. lib. I, cap. 6, p. 93: Ἕπεται τῷ χαρίσασθαι μόνον βουληθῆναι αὐτὸν, πεπληρῶσθαι τὴν χάριν· Solam voluntatem gratiam conferendi sequitur perfecta gratiae collatio. Constitut. apost. lib. V, cap. 7: « Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· » καὶ γινώσκομεν, ὅτι οὐχ ὕλης ἦν ἐνδεὴς, ἀλλὰ βουλήσει μόνῃ, ἃ προσετάγη Χριστὸς, ταῦτα καὶ παρήγαγε· etc. « In principio fecit Deus coelum ac terram: » ac scimus Deum non indiguisse materia; sed Christum sola voluntate ea, quae jussus est, produxisse, coelum dicimus, terram, mare, lumen, noctem, diem, luminaria, stellas, volatilia, aquatica, quadrupedia, etc. Clementinor., hom. 3, c. 33: Αὐτὸς μόνος δήμους ἀγγέλων καὶ πνευμάτων βουλῆς νεύματι δημιουργήσας, ἔπλησε τοὺς οὐρανούς· Ipse solus populos angelorum ac spirituum, nutu voluntatis condidit, eisque implevit coelos.

Τὸ βούλημα, κοσμοποιία, "his will is the making of the world": that Clement of Alexandria records that the world was made by God's will alone, and by God alone, since God alone is, I do not doubt he wrote partly to exclude demons and idols, and partly, indeed chiefly, to refute the old heretics: of whom Simon Magus, as a kind of standard-bearer, then his disciple Menander, and also Saturninus and Carpocrates, and some of the Gnostics, asserted that the world and what is in it was made by angels sent forth by Ennoea or Selene, far inferior to the unbegotten Father; while Cerinthus and the Nicolaitans said it was made not by the first God but by a power far separated and distant from that sovereignty which is over all. Trismegistus, Poemander, ch. 1: "and of the one alone who made all things and by his will fashioned the things that are." See Irenaeus, book 1, ch. 25, and book 3, ch. 11. So P. Faber, ch. 2 of the Dodecamenon. COLLECT[ANEA]. He says the world was created by God by the act of willing alone, to show his infinite power, by which he produced all things without labour or effort. Below, Paedagogus, book 1, ch. 6, p. 93: "His merely willing to give is followed by the fulfilment of the gift." The perfect bestowal of grace follows the mere will to confer it. Apostolic Constitutions, book 5, ch. 7: "'In the beginning God made the heaven and the earth'; and we know that he had no need of matter, but by his will alone Christ brought forth what he was commanded," etc. "In the beginning God made heaven and earth"; and we know that God did not need matter, but that Christ by his will alone brought forth what he was bidden: heaven, we say, earth, sea, light, night, day, lights, stars, birds, water creatures, four-footed beasts, etc. Clementine Homilies, hom. 3, ch. 33: "He alone, having fashioned peoples of angels and spirits by the nod of his will, filled the heavens." He alone made the peoples of angels and spirits by the nod of his will, and filled the heavens with them.

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Οὐρανοῦ θέαν. Hinc Anaxagorae responsum, Hominem nasci ac vivere εἰς θεωρίαν ἡλίου, καὶ σελήνης, καὶ οὐρανοῦ. Laertius lib. II, s. 10. Jamblichus, Protrept. cap. 6. Tritum est illud Ovidii, Metamorph. I, v. 85: Os homini sublime dedit, coelumque tueri / Jussit, et erectos ad sidera tollere vultus.

Οὐρανοῦ θέαν, "the sight of heaven": hence Anaxagoras's reply, that man is born and lives "for the contemplation of sun and moon and heaven." Laertius, book 2, sect. 10. Iamblichus, Protrepticus, ch. 6. Well worn is that line of Ovid, Metamorphoses 1, line 85: "He gave man an uplifted face, and bade him behold the heavens and raise his eyes erect to the stars."

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Εἰ γάρ. Tatianus principio cap. 8, his similia habet.

Εἰ γάρ: Tatian has things like these at the beginning of ch. 8.

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Ἐπιδράμωμεν. Hoc argumentum modo plane simili tractat Justin. M. Paraenes., pag. 49, 50, 51, edit. Oxon. Quin etiam philosophorum de principiis sententias collegerunt Plutarchus, Tertull., Hermias philosophus, Eusebius Nemesius, (continues)

Ἐπιδράμωμεν, "let us run over": Justin Martyr treats this argument in quite a similar way in the Exhortation, pp. 49, 50, 51 of the Oxford edition. Moreover the opinions of the philosophers on first principles were collected by Plutarch, Tertullian, Hermias the philosopher, Eusebius, Nemesius, (continues)

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CAPUT V.

CHAPTER V.

Philosophorum sententias de Deo recenset.

He reviews the opinions of the philosophers concerning God.

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(continued) Porphyrius, Joannes Philoponus in procemio ad lib. I Aristotelis De anima; auctor Recognit. Clementis lib. VIII, cap. 15; Cicero, De natura deorum, aliique plures; ac proinde singulorum sententias inter se conferre supervacaneum esset. Mox, pro εἰ καὶ δαιμ. Lowthius mavult ἢ καὶ δαιμ.

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Μόνοιν. Rectius μόνον, solum. V. SYLBURG.

Μόνοιν: more correctly μόνον, "only." See SYLBURG.

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Ἵππασός τε ὁ Μεταπ. Consentit Theodoret. de Hippaso Metapontino et Heraclito Ephesio. Item Plutarchus, De placitis philos., lib. I, cap. 3: Ἡράκλειτος καὶ Ἵππασος ὁ Μεταποντῖνος ἀρχὴν τῶν ὅλων τὸ πῦρ· ἐκ πυρὸς γὰρ πάντα γίνεσθαι, καὶ εἰς πῦρ πάντα τελευτᾶν λέγουσι. At Justinus M., Paraenes., p. 50, nulla Hippasi mentione facta, dicit: Ἡράκλειτος ὁ Μεταποντῖνος ἀρχὴν τῶν πάντων τὸ πῦρ εἶναι λέγει· ἐκ τοῦ πυρὸς γὰρ πάντα γίνεσθαι, καὶ εἰς τὸ πῦρ τὰ πάντα τελευτᾶν· Heraclitus Metapontinus causam omnium rerum ignem esse asseverat; ex igne namque omnia fieri, et in ignem tandem omnia reverti. Quo loco scribendum cum Plutarcho, Ἡράκλειτος καὶ Ἵππασος ὁ Μεταποντῖνος, Heraclitus et Hippasus Metapontinus. Sylburgius legendum monuit, Ἡράκλειτος δὲ ὁ Ἐφέσιος, καθάπερ καὶ Ἵππασος ὁ Μεταποντῖνος. Sed Plutarchum sequi tutius est, cum manifestum sit horum auctorum unum alterius, aut utrumque alicujus tertii verba recitare.

Ἵππασός τε ὁ Μεταπ[οντῖνος]: Theodoret agrees on Hippasus of Metapontum and Heraclitus of Ephesus. So too Plutarch, On the Opinions of the Philosophers, book 1, ch. 3: "Heraclitus and Hippasus of Metapontum say the first principle of all things is fire; for all things come from fire and all end in fire." But Justin Martyr, Exhortation, p. 50, without mentioning Hippasus, says: "Heraclitus of Metapontum says fire is the principle of all things; for all things come from fire and all end in fire." Heraclitus of Metapontum asserts that fire is the cause of all things; for all things come from fire and all at last return to fire. In that place we should write, with Plutarch, "Heraclitus and Hippasus of Metapontum." Sylburg advised reading "Heraclitus of Ephesus, as also Hippasus of Metapontum." But it is safer to follow Plutarch, since it is plain that one of these authors quotes the other's words, or both quote some third.

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Ἄθεοι μὲν δὴ καὶ οὗτοι. Idem affirmat Clemens, Strom. I, p. 296: Στοιχεῖα δὲ σέβουσι Διογένης μὲν τὸν ἀέρα, Θαλῆς δὲ τὸ ὕδωρ, Ἵππασος δὲ τὸ πῦρ· καὶ οἱ τὰς ἀτόμους ἀρχὰς ὑποτιθέμενοι, φιλοσοφίας ὄνομα ὑποδυόμενοι, ἄθεοί τινες ἀνθρωπίσκοι καὶ φιλήδονοι. Idem Strom. II, p. 364, refert, nec Thaletem, nec reliquos physicos ante Anaxagoram, Deum agnovisse. Verumtamen ex auctoribus superius laudatis certum est, philosophos, quos enumerat hoc loco Clemens, non fuisse omnes atheos. De Thalete, reliquos ut praeteream, Minut. Octavio: Milesius Thales, inquit, rerum initium aquam dixit; Deum autem eam mentem, quae ex aqua cuncta formaverit. Quae fere κατὰ λέξιν descripta sunt e Ciceron., lib. I De natura deor. Eadem dicit Lactantius lib. I, c. 5. Quin etiam Diogen. Laertius lib. I, seg. 35, inter Thaletis ἀποφθέγματα haec refert: Πρεσβύτατον τῶν ὄντων Θεός· ἀγέννητον γάρ. Κάλλιστον κόσμος· ποίημα γὰρ Θεοῦ· Antiquissimum eorum omnium quae sunt, Deus; ingenitus enim est. Pulcherrimum, mundus: a Deo enim factus est. Conf. Plutarch., in Convivio septem Sapient. Aliud Thaletis responsum quo pietatem suam testatus est, memorat ejusdem lib. seg. 36. Diogen. Laertius et Valer. Maxim., lib. VII, cap. 2: Mirifice etiam Thales; nam interrogatus an facta hominum deos fallerent, Nec cogitata inquit. Verum Clemens ideo philosophos omnes ante Anaxagoram atheos dicit fuisse, quod ille πρῶτος ἐπέστησε νοῦν τοῖς πράγμασι, primus rebus mentem praefecit, ut refert cum aliis pluribus Strom. II, loco superius dicto: unde ei Νοῦς cognominis loco inditus fuit, teste Laertio in Anaxagorae principio, et Plutarcho, in Pericle. Verum licet forte Anaxagoras νοός vocabulo primus sit usus, et in Ionica schola sententiam de Deo mundi opifice renovaverit, tamen eamdem Thales antea defenderat, licet Anaximander, Anaximenes, aliique Thaletis successores in constituendis principiis Dei nullam mentionem fecerint.

Ἄθεοι μὲν δὴ καὶ οὗτοι, "these too are godless": Clement affirms the same in Stromata 1, p. 296: "They worship elements: Diogenes the air, Thales water, Hippasus fire; and those who posit atoms as first principles, putting on the name of philosophy, are godless little men and lovers of pleasure." The same, Stromata 2, p. 364, reports that neither Thales nor the other natural philosophers before Anaxagoras acknowledged God. Yet from the authors praised above it is certain that the philosophers Clement lists here were not all atheists. On Thales, to pass over the rest, Minucius, Octavius: "Thales of Miletus," he says, "called water the beginning of things; but God that mind which formed all things out of water." This is copied almost word for word from Cicero, On the Nature of the Gods, book 1. Lactantius says the same, book 1, ch. 5. Diogenes Laertius too, book 1, sect. 35, records among the sayings of Thales: "Oldest of all things that are is God, for he is unbegotten. Most beautiful is the world, for it is God's making." The most ancient of all that is, God, for he is unbegotten; the most beautiful, the world, for it was made by God. Compare Plutarch, Banquet of the Seven Sages. Another answer of Thales by which he showed his piety is recorded in the same book, sect. 36, by Diogenes Laertius, and by Valerius Maximus, book 7, ch. 2: "Thales too, admirably; for when asked whether men's deeds escaped the gods, he said, 'Not even their thoughts.'" But Clement says all the philosophers before Anaxagoras were atheists because he "first set mind over things," as he relates with many others in Stromata 2, in the place mentioned above; whence the name Νοῦς, "Mind," was given him as a surname, as Laertius attests at the beginning of the Anaxagoras, and Plutarch in the Pericles. But though Anaxagoras was perhaps the first to use the word νοῦς, and renewed in the Ionian school the teaching of God as maker of the world, yet Thales had held the same before, even though Anaximander, Anaximenes and the other successors of Thales made no mention of God in setting out their first principles.

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Προστρεπόμενοι. Id habent posteriores editiones, consentiente Nov.; at προτρεπόμενοι Flor., Sylb., mendose. Mox, ἄρεως pro ἄρσεως, Nov.

Προστρεπόμενοι: the later editions have this, with Nov. agreeing; but the Florentine and Sylburg have προτρεπόμενοι, wrongly. Next, Nov. has ἄρεως for ἄρσεως.

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Ἔστι δὲ Σκυθῶν. De Scytharum cultu in eamdem sententiam Brodaeus, Miscell., lib. V, cap. 5, cum alia citat, tum Ammiani Marcellini locum hunc: Nec templum apud eos visitur, aut delubrum: nec tugurium quidem culmo tectum cerni usquam potest; sed gladius barbarico ritu humi figitur nudus: eumque ut Martem, regionum quas colunt praesidem, verecundius colunt. V. SYLBURG. — Solinus Polyhist. principio c. 25, de nonnullis Scythiae populis: Populis, inquit, istis Deus Mars est. Pro simulacris enses statuunt. Pomponius Mela, lib. II, cap. 1, paulo ante finem, de Scythis: Mars omnium, inquit, Deus. Ei pro simulacris enses et tentoria dedicant. Conf. Herodotus lib. IV; Lucianus, Jove Tragoedo, Arnobius lib. V; Clemens, superius p. 40, ed. Potter, not.

Ἔστι δὲ Σκυθῶν: on the worship of the Scythians to the same effect Brodaeus, Miscellanies, book 5, ch. 5, cites other things and especially this passage of Ammianus Marcellinus: "No temple or shrine is seen among them, nor can a hut thatched with straw be seen anywhere; but a naked sword is fixed in the ground in barbarian fashion, and they worship it with reverence as Mars, the guardian of the regions they inhabit." See SYLBURG. — Solinus, Polyhistor, beginning of ch. 25, on some peoples of Scythia: "For these peoples," he says, "Mars is God. Instead of images they set up swords." Pomponius Mela, book 2, ch. 1, a little before the end, on the Scythians: "Mars is the god of all," he says. "To him they dedicate swords and tents instead of images." Compare Herodotus, book 4; Lucian, Zeus the Tragedian; Arnobius, book 5; Clement above, p. 40 of Potter's edition, note.

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Εὔδοξος. Ἔνδοξος, Nov.

Εὔδοξος: Nov. has Ἔνδοξος.

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Περσῶν. Herodot. lib. I, refert Persas sacra facere ἡλίῳ, καὶ σελήνῃ, καὶ γῇ, καὶ πυρὶ, καὶ ὕδατι, καὶ ἀνέμοισι· Soli, et lunae, et terrae, et igni, et aquae, et ventis. Sidonius, Carmine 2 de Magis: ..... juratur ab illis / Ignis et unda deus.... Conf. Strabo lib. XV; Diogen. Laertius, procemio; Chrysost. IV Ἀνδριάντων; Arnob., lib. VI. Auctor Recognitionum Clementis, lib. IV, cap. 29, de Zoroastre agens: Busti cineres, inquit, tanquam fulminei ignis reliquias colligentes hi, qui primitus erant decepti, deferunt ad Persas, ut ab eis, tanquam divinus e coelo lapsus ignis, perpetuis conservaretur excubiis, atque ut coelestis deus coleretur. Conf. ad eum locum auctores a Cotelerio notati.

Περσῶν: Herodotus, book 1, reports that the Persians sacrifice "to the sun and moon and earth and fire and water and winds." To the sun, moon, earth, fire, water and winds. Sidonius, Poem 2, on the Magi: "…by them fire and water are sworn by as god…." Compare Strabo, book 15; Diogenes Laertius, preface; Chrysostom, Homily 4 On the Statues; Arnobius, book 6. The author of the Clementine Recognitions, book 4, ch. 29, treating of Zoroaster: "Those who had first been deceived," he says, "gathering the ashes of the pyre as the remains of a fire from lightning, carry them to the Persians, so that by them, as a divine fire fallen from heaven, it might be kept under perpetual watch, and worshipped as a heavenly god." Compare the authors noted on that place by Cotelier.

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Τί μοι Σαυρομάτ. καταλέγειν. A. καταλέγειν δεῖ. SYLBURG.

Τί μοι Σαυρομάτ[ας] καταλέγειν: A. has καταλέγειν δεῖ. SYLBURG.

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Θύειν. Herodotus, lib. I: Simulacra quidem et templa, et altaria lex eos vetat statuere, et statuentes stultitiae accusant: eo quod, ut mihi quidem videtur, non, perinde ut Graeci, deos humana forma praeditos esse existiment. Conf. auctores superius memorati.

Θύειν: Herodotus, book 1: "Their law forbids them to set up images, temples and altars, and they accuse those who set them up of folly; because, as it seems to me, they do not, like the Greeks, think the gods have human form." Compare the authors mentioned above.

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Ὁ Δίνων. Dinonis Persica citat aliquoties Athenaeus, in Dipnosoph. A. et H. SYLBURG.

Ὁ Δίνων: Athenaeus in the Deipnosophists cites Dinon's Persica several times. A. and H. SYLBURG.

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Εἰ γὰρ καί. Horatius, Artis poet. v. 31: In vitium ducit culpae fuga, si caret arte.

Εἰ γὰρ καί: Horace, Art of Poetry, line 31: "Flight from a fault leads into vice, if it lacks art."

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Ἀφροδίτης Ταναΐδος. Strabo quidem Uxiorum meminit, apud quos Ἀφροδίτη Ἀναΐτης colebatur, et apud Persas sacra fuisse celebrata prodit Anaïtidis et Omani: Ταῦτα ἐν τοῖς Ἀναΐτιδος καὶ τοῦ Ὠμανοῦ ἱερεῖς νενόμισται. Videndum ergo, num haec sit dea, quam Clemens hoc loco indicat. Vide Strabonem lib. XV, ubi Persas Venerem et Solem colere tradit, et lib. XI. COLLECT. Bochartus, Geographiae sacrae pag. 277, ait: « Circa Arbela et Gaugamela Strabo describit naphtae fontem, et ignis scatebras; καὶ τὸ τῆς Ἀναΐας ἱερόν, et Anaeae templum, id est Anaitidis, de qua idem Strabo alibi passim, et Agathias lib. II, et Pausanias Laconicis, et Plutarchus Artaxerxe: ex quibus corrigendus Clementis locus in Protrept. de eodem Artaxerxe, ὃς πρῶτος τῆς Ἀφροδίτης Ταναΐδος τὸ ἄγαλ. Lege Ἀναΐτιδος, in qua emendatione non debuit haesitare vir doctus. Nam praeter Persicam illam Anaïtidem, de qua praeter Strabonem Agathias lib. II, etiam Ecbatanis Anaïtidem fuisse cultam ex Plutarcho scimus, et Susis, et in Lydia, ubi Sardes, ex Pausania. Et in illius cultum Artaxerxes quam fuerit propensus, inde colligas, quod celebrem illam Aspasiam, Cyri olim concubinam, cujus formam et reliquas dotes tam multis praedicat Aelianus in Variis initio lib. XII, creavit sacerdotem, ut praeesset templo Anaitidis Ecbatanenae. Nec quemquam movere debet, quod Anaitidem alii Venerem, alii Dianam explicant. Nam raro sibi constant prisci scriptores, cum peregrina numina Graecis nominibus efferunt. Anaitidem multi Dianam esse voluerunt, quia communi fano cum Deo חמן Omano, id est Sole, colebatur, ut testatur Strabo XV. Vicissim alii Venerem esse maluerunt, quia infami ritu virgines in illius templo prostabant, ut idem in fine lib. XI. » — Nota infra formam dialecticam imperativi ὁμολογούντων pro ὁμολογείτωσαν. EDIT. PATROL.

Ἀφροδίτης Ταναΐδος: Strabo mentions the Uxii, among whom Aphrodite Anaitis was worshipped, and records that rites of Anaitis and Omanus were celebrated among the Persians: "These things are customary in the sanctuaries of Anaitis and Omanus." We must consider, then, whether this is the goddess Clement points to here. See Strabo, book 15, where he relates that the Persians worship Venus and the Sun, and book 11. COLLECT[ANEA]. Bochart, Sacred Geography, p. 277, says: "Around Arbela and Gaugamela Strabo describes a spring of naphtha and gushings of fire, 'and the sanctuary of Anaea,' the temple of Anaea, that is, of Anaitis, of whom the same Strabo speaks here and there elsewhere, and Agathias, book 2, and Pausanias in the Laconica, and Plutarch in the Artaxerxes: from these must be corrected the passage of Clement in the Protrepticus on the same Artaxerxes, 'who first [set up] the image of Aphrodite Tanais.' Read Ἀναΐτιδος, an emendation the learned man ought not to have hesitated over. For besides that Persian Anaitis, of whom Agathias, book 2, speaks as well as Strabo, we know from Plutarch that Anaitis was worshipped at Ecbatana too, and at Susa, and from Pausanias in Lydia, where Sardis is. And how devoted Artaxerxes was to her cult you may gather from this, that he made that famous Aspasia, once Cyrus's concubine, whose beauty and other gifts Aelian praises at such length at the beginning of book 12 of the Varied History, a priestess to preside over the temple of Anaitis at Ecbatana. Nor should it trouble anyone that some explain Anaitis as Venus, others as Diana. For the ancient writers are seldom consistent when they render foreign deities by Greek names. Many held Anaitis to be Diana, because she was worshipped in a shared shrine with the god חמן Omanus, that is, the Sun, as Strabo attests in book 15. Others in turn preferred to think her Venus, because by an infamous rite virgins prostituted themselves in her temple, as the same says at the end of book 11." — Note below the dialectal form of the imperative ὁμολογούντων for ὁμολογείτωσαν. EDITORS OF THE PATROLOGIA.

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(42) ‹anchor: τὸν πάντων› · call in col 167

Τὸν πάντων. Legi potest etiam τῶν πάντων, ut postea τῶν ὅλων Πατέρα. SYLBURG.

Τὸν πάντων: τῶν πάντων can also be read, as later "the Father of the universe." SYLBURG.

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(31) ‹anchor: not visible (scripture reference)› · call in col 170

Galat. IV, 9.

Gal. 4:9.

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(43) ‹anchor: Ἀναξίμανδρος› · call in col 170

Ἀναξίμανδρος. Conf. Diogen. Laertius. in Anaximandro, Plutarch., De placitis philos.; Euseb., Praepar. Evang., lib. I, c. 8; lib. XIV, c. 14; Simplicius, in Aristotelis Physic., lib. I, c. 2.

Anaximander. Compare Diogenes Laertius on Anaximander; Plutarch, On the Opinions of the Philosophers; Eusebius, Preparation for the Gospel, book 1, ch. 8, and book 14, ch. 14; Simplicius on Aristotle's Physics, book 1, ch. 2.

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(44) ‹anchor: Ἀναξαγόρας› · call in col 170

Ἀναξαγόρας Hunc Clemens, Str. II, p. 364, refert, πρῶτον ἐπιστῆναι νοῦν τοῖς πράγμασιν. Cicero, De natura deor., lib. I: Anaxagoras, inquit, qui accepit ab Anaximene disciplinam, primus omnium rerum descriptionem et modum mentis infinitae vi ac ratione designari et confici voluit. Idem refert Laertius principio Anaxagorae, aliique plures. Quod quo modo intelligi debeat, paulo superius explicatum est. Porro Anaxagorae comitem dat Archelaum, quod hic illius discipulus fuerit.

Anaxagoras. Clement, Stromata 2, p. 364, reports that he was the first to set Mind over things. Cicero, On the Nature of the Gods, book 1: "Anaxagoras," he says, "who received his teaching from Anaximenes, was the first to hold that the ordering and measure of all things were designed and accomplished by the power and reason of an infinite mind." Laertius reports the same at the beginning of his Anaxagoras, and many others too. How this is to be understood was explained a little above. Further, he gives Anaxagoras Archelaus as companion, because Archelaus was his disciple.

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(45) ‹anchor: Λεύκιππος› · call in col 170

Λεύκιππος. Plutarch., lib. I De placit. philos.: Λεύκιππος, Δημόκριτος, Δημήτριος, Μητρόδωρος, Ἐπίκουρος τὰ μὲν ἄτομα ἄπειρα τῷ πλήθει, τὸ δὲ κενὸν ἄπειρον τῷ μεγέθει. Vult nempe hos principia statuisse immensum spatium et infinitos atomos, et ex atomis in se incidentibus in isto spatio omnia fieri. Conf. Laertius in Leucippo.

Leucippus. Plutarch, On the Opinions of the Philosophers, book 1: "Leucippus, Democritus, Demetrius, Metrodorus, Epicurus [say] that the atoms are infinite in number, and the void infinite in magnitude." He means, that is, that these men laid down as first principles a boundless space and infinite atoms, and that all things come to be in that space from atoms falling upon one another. Compare Laertius on Leucippus.

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(46) ‹anchor: Εἴδωλα› · call in col 170

Εἴδωλα. Primus Democritus teste Iren. lib. II, c. 19, dixit, multas et varias ab universitate figuras expressas descendisse in hunc mundum. Minut. pag. 152: Quid Democritus? quamvis atomorum primus inventor, nonne plerumque naturam, quae imagines fundat, et intelligentiam, Deum loquitur? His imaginibus omnia fieri statuit. Ὁρᾶν δὲ ἡμᾶς κατ' εἰδώλων ἐμπτώσεις, videre nos, ac proinde alios sensus exercere, incidentibus in nos rerum imaginibus; dixisse Democritum, refert Diogenes Laertius lib. IX, segm. 44. Item ὀνείρους γίνεσθαι κατὰ τὰς τῶν εἰδώλων παραστάσεις, somnia fieri per praesentiam imaginum, putavit, teste Plutarcho, De plac. philos., lib. V, cap. 1. Inde factum, ut Deum esse negaret. Cicero, De nat. deorum lib. II: Primum igitur aut negandum est deos esse, quod et Democritus simulacra, et Epicurus imagines inducens, quodam pacto negat; aut qui deos esse concedant, iis fatendum est, eos aliquid agere, idque praeclarum. Verumtamen Clemens ex hoc dogmate sequi, quod Deus sit, affirmat, Strom. V, pag. 590: Democritus, inquit, velit nolit, per dogmatum consequentiam Deum confitebitur; fecit enim easdem imagines in homines incurrentes, et in animantes rationis expertes, ἀπὸ τῆς θείας οὐσίας, a divina essentia. Sed tamen ille per divinam essentiam nil aliud quam naturam intellexit. Cicero, lib. I De natura deorum, c. 12: Quid Democritus, qui tum imagines earumque circuitus, in deorum numero refert; tum illam naturam, quae imagines fundat ac mittat; tum scientiam, intelligentiamque nostram: nonne in maximo errore versatur?

Images. Democritus first, as Irenaeus attests (book 2, ch. 19), said that many and various shapes, struck off from the universe, came down into this world. Minucius, p. 152: "What of Democritus? Though the first discoverer of the atoms, does he not for the most part speak of nature, which pours out the images, and of intelligence, as God?" He held that all things come about by these images. Diogenes Laertius, book 9, section 44, reports that Democritus said that we see by the impacts of images, that is, that we see, and so exercise the other senses, as the images of things fall upon us. He also thought that dreams come about through the presentations of images, through the presence of images, as Plutarch attests, On the Opinions of the Philosophers, book 5, ch. 1. Hence it came about that he denied that God exists. Cicero, On the Nature of the Gods, book 2: "First, then, either one must deny that the gods exist, which Democritus in a way denies by bringing in his likenesses and Epicurus his images; or those who grant that the gods exist must admit that they do something, and something excellent." Yet Clement asserts that it follows from this doctrine that God exists, Stromata 5, p. 590: "Democritus," he says, "willing or not, will by the consequence of his doctrines confess God; for he made the same images, falling upon men and upon animals without reason, come from the divine essence," from the divine essence. But he understood by "divine essence" nothing other than nature. Cicero, On the Nature of the Gods, book 1, ch. 12: "What of Democritus, who counts among the gods now the images and their circuits, now that nature which pours out and sends the images, now our knowledge and understanding: is he not in the greatest error?"

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(47) ‹anchor: Ἀλκμαίων› · call in col 170

Ἀλκμαίων. Cicero, lib. I De natura deor.: Crotoniates autem Alcmaeo, qui soli, et lunae, reliquisque sideribus, animoque praeterea divinitatem dedit, non sensit sese mortalibus rebus immortalitatem dare.

Alcmaeon. Cicero, On the Nature of the Gods, book 1: "But Alcmaeon of Croton, who ascribed divinity to the sun and moon and the rest of the stars, and to the soul besides, did not see that he was giving immortality to mortal things."

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(48) ‹anchor: Ξενοκράτης Καρχηδόνιος› · call in col 170

Ξενοκράτης Καρχηδόνιος. Clemens, Strom. V, p. 590, rursus hunc philosophum Καρχηδόνιον vocavit. Idem eum Χαλκηδόνιον appellat Strom. II, p. 419, et Str. V, p. 604, idque recte. Nam Xenocrates Chalcedonius fuisse dicitur a Strabone, Aeliano, Athenaeo, Diogene Laertio ac Suida. Sed facilis ac frequens est error scriptorum voces Χαλκηδόνιος et Καρχηδόνιος inter se permutantium. Proinde Eusebius verba Strom. V recitans, perperam habet Καρχηδόνιος· idque in nonnullos Laertii codices irrepsit: quemadmodum etiam apud Philostratum, De vitis philosoph., lib. I, cap. 14, in editis et mss. cod. Thrasymachus dicitur Καρχηδόνιος, quem tamen omnes sciunt Chalcedone natum fuisse: itaque Olearius reposuit Χαλκηδόνιος.

Xenocrates the Carthaginian. Clement, Stromata 5, p. 590, again called this philosopher "Carthaginian." The same writer calls him "Chalcedonian" in Stromata 2, p. 419, and Stromata 5, p. 604, and rightly. For Xenocrates is said to have been a Chalcedonian by Strabo, Aelian, Athenaeus, Diogenes Laertius and the Suda. But copyists easily and often err by exchanging the words "Chalcedonian" and "Carthaginian." So Eusebius, quoting the words of Stromata 5, wrongly has "Carthaginian," and this has crept into some manuscripts of Laertius; just as in Philostratus, Lives of the Sophists, book 1, ch. 14, in the printed editions and the manuscripts Thrasymachus is called "Carthaginian," though everyone knows he was born at Chalcedon; and so Olearius restored "Chalcedonian."

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(49) ‹anchor: Τοὺς ἀπὸ τῆς Στοᾶς› · call in col 170

Τοὺς ἀπὸ τῆς Στοᾶς. Stoicorum sententiam similiter describunt Tatianus pag. 18; Athenagoras p. 28, 29; ipse Clemens Strom. I, p. 295, et Str. V, p. 591, quibus locis conf. quae adnotata sunt. Putabant illi Deum esse materiale quoddam πνεῦμα aut animam mundi, quae omnia pervadit.

Those of the Porch. The opinion of the Stoics is described in the same way by Tatian, p. 18; Athenagoras, pp. 28, 29; and Clement himself, Stromata 1, p. 295, and Stromata 5, p. 591; compare the notes at those places. They held God to be a kind of material spirit, or the soul of the world, which pervades all things.

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(50) ‹anchor: Ψυχήν› · call in col 170

Ψυχήν. De hac sententia Aristotelis conf. Athenagorae Legat. p. 28; Plutarchus, De placit. philosoph. lib. I, c. 7. Quod idem philosophus Dei providentiam intra lunae orbem terminaverit, refert Clemens Str. V, p. 591, ad quem locum vide adnotata.

Soul. On this opinion of Aristotle compare Athenagoras, Plea, p. 28; Plutarch, On the Opinions of the Philosophers, book 1, ch. 7. That the same philosopher confined God's providence within the sphere of the moon is reported by Clement, Stromata 5, p. 591; see the notes on that place.

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(51) ‹anchor: Οὐδὲ μ.› · call in col 171

Οὐδὲ μ. Lowthius mavult οὐδέν.

Nor m[ore]. Lowth prefers "nothing."

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(52) ‹anchor: Παρεισάγ.› · call in col 171

Παρεισάγ. Παρεισάγων· ξένον ἄτοπον σχ. Nov.

Bringing in. "Bringing in" (participle): a strange, absurd constr[uction], Nov.

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(53) ‹anchor: Οἷ μηδέ› · call in col 171

Οἷ μηδέ. Οἷς μηδέ, dativo casu. Sylburg.

Who not even. Read "to whom not even," in the dative case. Sylburg.

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(54) ‹anchor: τῶν δοκησεισόφων› · call in col 171

Δοκησεισόφων. Δοκησόφων Nov. Rectius δοκησισόφων, aut divise δοκήσει σοφῶν.

Wise-in-their-own-conceit. Nov. has "δοκησόφων." Better "δοκησισόφων," or, as two words, "wise in conceit."

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(55) ‹anchor: δεινῶς τε καὶ ἀτάκτως› · call in col 171

Δεινῶς τε καὶ ἀτάκτως. Sic Heinsius, et post eum reliquae editt. At Flor. Sylburg. editiones et Nov. habent δειναῖς τε καὶ ἀτάκτοις, quae proinde vera lectio est.

Terribly and disorderly. So Heinsius, and after him the remaining editions. But the Florentine and Sylburg editions and Nov. have "to terrible and disorderly [corruption and decay]," which is therefore the true reading.

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(56) ‹anchor: τὸν ἡλίου› · call in col 171

Τὸν ἡλίου. Distingue cum Nov. τὸν ἡλίου φωταγωγόν· Θεὸν ἐπιζητ., quod in versione expressum est.

The [guide] of the sun. Punctuate with Nov.: "the one who guides the sun's light; I seek God," as is rendered in the translation.

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(57) ‹anchor: ὦ Πλάτων› · call in col 171

Πλάτων. Platonis locus est in Timaeo pag. 28 tomi tertii edit. Serrani. Nec dissimile illud Hermae Trismegisti, Θεὸν νοῆσαι μὲν χαλεπόν, φράσαι δ' ἀδύνατον, de quo quae sit Gregorii Nazianz. epicrisis, declarat oratio 2 Περὶ θεολογίας pag. 198. Vide et Theodoretum lib. II Therap. H. Sylburg. — Platonis locus in Timaeo, pag. 1047 edit. Ficini, sic se habet: Τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· Opificem quidem et patrem mundi invenire difficile, et cum jam inveneris, praedicare in vulgus nefas. E quo pro ἅπαν scribendum videtur πάντας, aut potius ἅπαντας, quod habet Nov. Clemens haec verba rursus laudavit Strom. V, p. 585, ubi πάντας scripsit. Eorum priorem partem iterum recitavit Strom. V, pag. 592. Porro dictum hoc Socrati tribuit Justinus M., Apol. II, p. 27, memoriae lapsu: non enim Socratis, sed Timaei effatum est apud Platonem. Id recitant praeterea Athenagoras, Legat. p. 25; Tertullianus, Apol., cap. 46; Cyrillus, contra Julian., lib. I, p. 31; auctor Recognit. Clementis lib. VIII, cap. 20, p. 564; Minucius Octavio, p. 155.

Plato. The passage of Plato is in the Timaeus, p. 28 of the third volume of Serranus's edition. Not unlike it is the saying of Hermes Trismegistus, "To conceive God is hard, to speak of him impossible"; what Gregory Nazianzen's judgement on it is, his second oration On Theology, p. 198, makes plain. See also Theodoret, Therapeutic, book 2. H. Sylburg. — The passage of Plato in the Timaeus, p. 1047 of Ficino's edition, runs thus: "To find the maker and father of this universe is a labour, and having found him, to declare him to all is impossible": "To find the maker and father of the world is difficult, and when you have found him, to proclaim him to the crowd is forbidden." From this it seems that for "ἅπαν" one should write "πάντας," or rather "ἅπαντας," which Nov. has. Clement quoted these words again in Stromata 5, p. 585, where he wrote "πάντας." He recited their first part once more in Stromata 5, p. 592. Further, Justin Martyr, Apology 2, p. 27, attributes this saying to Socrates by a slip of memory: it is not Socrates' utterance but Timaeus' in Plato. It is quoted besides by Athenagoras, Plea, p. 25; Tertullian, Apology, ch. 46; Cyril, Against Julian, book 1, p. 31; the author of Clement's Recognitions, book 8, ch. 20, p. 564; Minucius in the Octavius, p. 155.

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CAPUT VI. Philosophos aliquando, ipso aspirante, verum hoc in argumento attigisse.

CHAPTER VI.

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(58) ‹anchor: Ῥητέος› · call in col 174

Ῥητέος. Ῥητέον Nov. Haec porro verba non exstant apud Platonem eodem loco, quo superiora. Forte Clemens ejus sensum tantum exprimit, non verba. Mox, ἐπαφᾶσθαι pro ἐπαφᾶσαι, idem.

Must be spoken. Nov. has "ῥητέον." These words, moreover, are not found in Plato at the same place as the preceding. Perhaps Clement expresses only his sense, not his words. Just after, the same [Nov. has] "ἐπαφᾶσθαι" for "ἐπαφᾶσαι."

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(59) ‹anchor: Ἀγέννητον› · call in col 174

Ἀγέννητον. Ἀγέννητον, ingeneratum seu ingenitum. V. Sylburg. — Τοῦτον malim ad ἀγένητον referri, quam ad ea quae sequuntur.

Unbegotten. "Ἀγέννητον," ungenerated or unbegotten. See Sylburg. — I would rather refer "τοῦτον" to "ἀγένητον" than to what follows.

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(60) ‹anchor: Νῶτα τοῦ οὐρανοῦ› · call in col 174

Νῶτα τοῦ οὐρανοῦ. Imitatur Homeri Il. B, vers. 159, νῶτα θαλάσσης.

The back of heaven. He imitates Homer, Iliad 2, line 159, "the back of the sea."

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(61) ‹anchor: Οὐδὲ λόγος› · call in col 174

Οὐδὲ λόγος. A. et H. cum G. Cantero pro οὐδὲ λόγος legunt ἀλλ' ὁ λόγος, ego ὁ δὲ λόγος malo. Sic enim et minor fit mutatio, et recte constat sensus. Ibidem rectius fortasse optativo modo ἐπιδείξαι, vel ἐπιδείξειε. Sylburg.

Nor the word. A. and H., with G. Canter, read "but the Word" for "nor the word"; I prefer "and the Word." For so the change is smaller and the sense stands correctly. In the same place, perhaps better in the optative mood, "ἐπιδείξαι" or "ἐπιδείξειε." Sylburg.

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(62) ‹anchor: καλέομεν οἱ Ἕλληνες, πάντα διαμυθεῖσθαι› · call in col 174

Καλέομεν οἱ Ἕλληνες, πάντα διαμ. Locus depravatus, sed cui facilis est medicina. Scribe et distingue, ὅθεν οὐκ ἀπεικότως ὁ Δημόκριτος τῶν λογίων ἀνθρώπων ὀλίγους φησὶν ἀνατείναντας τὰς χεῖρας ἐνταῦθα ὃν νῦν ἀέρα καλέομεν οἱ Ἕλληνες. Πάντα Δία μυθεῖσθαι. Emendationem nostram ipse Clemens libro quinto confirmat, ubi idem adducitur Democriti locus, et quidem ex ipso, non ut hic verbis aliquantum immutatis, quemadmodum ex Ionismo apparet, quem infregit hoc loco: Ἤδη δέ, ὡς εἰπεῖν, ὑπ' αὐγὰς ὁ Δημόκριτος, εἶναί τινας ὀλίγους γράφει τῶν ἀνθρώπων, οἳ δὴ ἀνατείνοντες τὰς χεῖρας ἐνταῦθα ὃν νῦν ἀέρα καλέομεν οἱ Ἕλληνες· πάντα Ζεὺς μυθέεται, καὶ πάνθ' οὗτος οἶδε, καὶ διδοῖ, καὶ ἀφαιρέεται. Sed Democritus procul dubio scripserat τὰς εὐχὰς ποιέουσι. Nam pendent posteriora. Et Clemens, quod ipsi usitatum est, διὰ μνήμης eum adduxit et instituto accommodavit. Ne legamus ἀνατείνουσι· quod minus placet, cum utrobique participium servarit Clemens. Et locus miram habebit venustatem: Οἱ δὲ ἀνατείνοντες τὰς χεῖρας ἐνταῦθα ὃν νῦν ἀέρα καλέομεν οἱ Ἕλληνες, ποιέουσι τὰς εὐχάς. Heinsius. — Porro Heinsianam emendationem maxima ex parte firmat Eusebius, Praeparat. evang., p. 675.

We Greeks call ... all things ... A corrupt passage, but one easily healed. Write and punctuate: "whence not unfittingly Democritus says that a few men of learning, stretching out their hands to that place which we Greeks now call air: 'Zeus tells all things.'" Clement himself confirms our emendation in the fifth book, where the same passage of Democritus is cited, and from Democritus himself, not, as here, with the words somewhat changed, as the Ionic dialect shows, which he broke down in this place: "Already, so to speak, in the full light of day Democritus writes that there are some few among men who, stretching out their hands to that place which we Greeks now call air, [say]: Zeus tells all things, and he knows all things, and gives, and takes away." But Democritus without doubt had written "make their prayers." For the latter part hangs [without a verb]. And Clement, as is his custom, cited him from memory and fitted him to his purpose. Let us not read "they stretch out," which pleases less, since in both places Clement kept the participle. And the passage will have a wonderful grace: "And those stretching out their hands to that place which we Greeks now call air make their prayers." Heinsius. — Further, Eusebius, Preparation for the Gospel, p. 675, confirms Heinsius's emendation for the most part.

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(63) ‹anchor: Πλάτων› · call in col 174

Πλάτων. Platonis locus exstat in secunda epistola ad Dionysium pag. 1269, edit. Ficini. Eum rursus laudavit Clemens Strom. V, pag. 598, quem locum videsis. Caeterum cum inde, tum etiam e Nov. patet hunc locum sic esse distinguendum: Ταύτῃ πῃ καὶ Πλάτων διανοούμενος, τὸν Θεὸν αἰνίττεται· Περὶ τὸν πάντων βασιλέα, πάντ' ἐστί· κἀκεῖνο αἴτιον ἁπάντων καλῶν· quem sensum in versione secuti sumus.

Plato. The passage of Plato is in the second letter to Dionysius, p. 1269 of Ficino's edition. Clement quoted it again in Stromata 5, p. 598; see that place. Moreover, both from there and from Nov. it is plain that this passage should be punctuated thus: "Plato too, thinking in this way, hints at God: 'About the king of all are all things; and that is the cause of all good things'"; and we have followed this sense in the translation.

(printed under page 102)

(64) ‹anchor: κἀκεῖνο› · call in col 174

Κἀκεῖνο. Κἀκεῖνος Nov. et posteriores Clementis editiones. Sed alteram lectionem firmant tum ejusdem priores editiones, tum ipse Plato.

And that. Nov. and the later editions of Clement have "and he." But the other reading is confirmed both by the earlier editions of the same and by Plato himself.

(printed under page 102)

(65) ‹anchor: μέγα ἢ μικρόν› · call in col 174

Μικρόν. Οὐδὲ ἔσται ἐν τῇ οἰκίᾳ σου μέτρον μέγα ἢ μικρόν, addit Nov. In Bibliis Graecis haec pericope sic se habet: Καὶ οὐκ ἔσται ἐν τῷ μαρσίππῳ σου στάθμιον καὶ στάθμιον, μέγα ἢ μικρόν· οὐκ ἔσται ἐν τῇ οἰκίᾳ σου μέτρον καὶ μέτρον, μέγα καὶ μικρόν· στάθμιον ἀληθ. Deut. XXV, 13, 14. Quinetiam Clemens haec verba explicans, statim mentionem μέτρου subjecit: στάθμιον καὶ μέτρον καὶ ἀριθμὸν τῶν ὅλων ὑπολαμβάνων τὸν Θεόν. Itaque veri- (continues)

Small. Nov. adds, "Nor shall there be in your house a measure great or small." In the Greek Bible this passage runs thus: "And there shall not be in your bag weight and weight, great or small; there shall not be in your house measure and measure, great and small; a true weight ..." Deut. 25:13–14. Moreover Clement, explaining these words, at once adds mention of the measure: "taking God to be the weight and measure and number of all things." Therefore it is li- (continues)

(printed under page 102)

(scripture note; call number not legible) ‹anchor: not visible› · call in col 175 Deut. XXV, 13, 15.

Deut. 25:13, 15.

(printed under page 103)

(66) ‹anchor: μετρεῖται› · call in col 175

Μετρεῖται. Respicit Isa. XL, 14: Quis mensus est pugillo aquas, et coelos palma ponderavit?

Is measured. He has in view Isa. 40:14 [rather 40:12]: "Who has measured the waters in the hollow of his hand, and weighed the heavens with his palm?"

(printed under page 103)

(67) ‹anchor: Ὁ μὲν δὴ Θεός› · call in col 175

Ὁ μὲν δὴ Θεός. Hic locus Platonis exstat De legib. lib. IV, pag. 831, laudatur infra Strom. II, p. 418, et a Justino M., Cohort. ad Graec., p. 98.

God indeed. This passage of Plato is in the Laws, book 4, p. 831; it is quoted below in Stromata 2, p. 418, and by Justin Martyr, Exhortation to the Greeks, p. 98.

(printed under page 103)

(68) ‹anchor: Ἀρχὴν καί› · call in col 175

Ἀρχὴν καί. Ἀρχήν τε καί, Plat. et Strom.

The beginning and. Plato and the Stromata have "both the beginning and."

(printed under page 103)

(69) ‹anchor: Τῇ› · call in col 175

Τῇ. Scribendum τῷ· quod habent Plato et Clemens in Strom.

The (feminine). Write "τῷ" (masculine), which Plato and Clement in the Stromata have.

(printed under page 103)

(70) ‹anchor: Σοφώτερα› · call in col 175

Σοφώτερα. Loca Platonis infra laudata reperies Strom. I, pag. 302, 303.

Wiser. You will find the passages of Plato quoted below in Stromata 1, pp. 302, 303.

(printed under page 103)

(71) ‹anchor: Γεωμετρίαν› · call in col 175

Γεωμετρίαν. Tatianus non procul ab initio Orat. Ἀστρονομεῖν Βαβυλώνιοι... γεωμετρεῖν Αἰγύπτιοι· Astronomiam Babylonii... geometriam Aegyptii docuerunt. Conf. quae Clemens scripsit de rerum inventoribus, Strom. I, p. 306, seq.

Geometry. Tatian, not far from the beginning of his Oration: "the Babylonians [taught] astronomy ... the Egyptians geometry." Compare what Clement wrote on the inventors of things, Stromata 1, p. 306 ff.

(printed under page 103)

(72) ‹anchor: Ἐπῳδὰς τὰς ὑγιεῖς› · call in col 175

Ἐπῳδὰς τὰς ὑγιεῖς. Mira venustate Clemens vocavit ὑγιεῖς ἐπῳδάς, sanas incantationes, quae conferre sanitati possunt. Intelligit autem illam, quam tantopere in Charmide commendat Socrates, quam a Thrace quodam in castris didicisse se ait. Nimirum, partem sine toto sanari non posse. Oculum non posse sine toto capite, caput sine toto corpore, corpus non posse sine anima. Τοιοῦτον τοίνυν ἐστίν, ὦ Χαρμίδη, καὶ τὸ ταύτης τῆς ἐπῳδῆς. Ἔμαθον δ' αὐτὴν ἐγὼ ἐκεῖ ἐπὶ στρατιᾶς παρά τινος τῶν Θρᾳκῶν Ζαμόλξιδος ἰατρῶν, οἳ λέγονται καὶ ἀθανατίζειν. Vide quae ad Maximum Tyrium pluribus ταύτης τῆς ἐπῳδῆς πέρι adnotavimus. Nam et ipse meminit, et Θρᾴκιον ἐπῳδὴν vocat. Οὐκ αὐτὸ ἐκεῖνο, ἡ Θρᾴκιος ἐπῳδή, inquit. Heins.

The healthful incantations. With wonderful grace Clement called them "healthful incantations," sound charms, which can contribute to health. He means the one which Socrates so highly commends in the Charmides, and which he says he learned from a certain Thracian in camp: namely, that a part cannot be healed without the whole; the eye cannot be without the whole head, the head without the whole body, the body cannot be without the soul. "Such then, Charmides, is the nature of this incantation. I learned it there on campaign from one of the Thracian physicians of Zalmoxis, who are said even to make men immortal." See what we noted at greater length on Maximus of Tyre concerning this incantation. For he too mentions it, and calls it the Thracian incantation: "Is not that the very thing, the Thracian incantation?" he says. Heinsius.

(printed under page 103)

(73) ‹anchor: οὐδὲ ἔργα ἀνθρώπων› · call in col 175

Οὐδὲ ἔργα ἀνθρώπων. Metrum postulat, οὐδ' ἔργ' ἀνθρώπων, elisis scilicet vocalibus finalibus. Sylburg.

Nor the works of men. The metre requires "οὐδ' ἔργ' ἀνθρώπων," that is, with the final vowels elided. Sylburg.

(printed under page 103)

(74) ‹anchor: εὐνῆς αἰεί, χρόα ἀγνίζοντες› · call in col 175

Εὐνῆς αἰεί, χρόα ἀγ. A. transposita distinctione, ἀεὶ χρόα ἁγνίζοντες ὕδασι· quod Joan. II confirmant sex hydriae positae κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων. Id.

From the bed always, cleansing the skin. A. [reads], with the punctuation shifted, "always cleansing the skin with waters"; which is confirmed in John 2 by the six water-jars set there "for the purification of the Jews." The same.

(printed under page 103)

(75) ‹anchor: Ἀθάνατον› · call in col 175

Ἀθάνατον. Potest etiam ἀθανάτων legi, ut apud Homerum passim. Id.

Immortal. One may also read "ἀθανάτων" (of the immortals), as often in Homer. The same.

(printed under page 103)

(76) ‹anchor: Ξενοφῶν› · call in col 175

Ξενοφῶν. Xenophontis locum infra Strom. V, p. 601, laudavit Clemens; item Eusebius Praep. Evang. lib. XIII, pag. 678; Cyrillus contra Julian., (continues)

Xenophon. Clement quoted Xenophon's passage below, Stromata 5, p. 601; so also Eusebius, Preparation for the Gospel, book 13, p. 678; Cyril, Against Julian, (continues)

(printed under page 103)

lib. I, p. 32. Eumdem præ oculis habuit Minutius, p. 154: Nam Socraticus Xenophon formam Dei veri negat videri posse, et ideo quæri non oportere. Cicero lib. I De natura deorum: Xenophon, inquit, in iis quæ a Socrate dicta retulit, facit Socratem disputantem, formam Dei quæri non oportere. Ea porro, quæ recitant Clemens ac reliqui, apud Xenophontem reperire nondum potui. Admodum similia occurrunt Memorabil. lib. IV, p. 802: Ὁ τὸν ὅλον κόσμον συντάττων τε, καὶ συνέχων... οὗτος τὰ μέγιστα μὲν πράττων ὁρᾶται, τάδε οἰκονομῶν, ἀόρατος ἡμῖν ἐστιν· ἐννόει δὲ, ὅτι ὁ πᾶσι φανερῶς δοκῶν εἶναι ἥλιος, οὐκ ἐπιτρέπει τοῖς ἀνθρώποις ἑαυτὸν ἀκριβῶς ὁρᾷν· ἀλλ' ἐάν τις αὐτὸν ἀναιδῶς ἐγχειρῇ θεᾶσθαι, τὴν ὄψιν ἀφαιρεῖται. Forte cum Clemens hæc e memoria ac proinde imperfecte recitaret, alii eum secuti sunt.

book I, p. 32. Minucius had the same passage before his eyes, p. 154: 'For the Socratic Xenophon denies that the form of the true God can be seen, and therefore says it ought not to be sought.' Cicero, On the Nature of the Gods, book I: 'Xenophon,' he says, 'in the things he reported as said by Socrates, makes Socrates argue that the form of God ought not to be sought.' Moreover, the words which Clement and the rest quote I have not yet been able to find in Xenophon. Very similar words occur in the Memorabilia, book IV, p. 802: 'He who orders and holds together the whole universe… he is seen doing the greatest things, yet in governing these he is invisible to us. Consider too that the sun, which seems manifest to all, does not permit men to look at him closely; but if anyone shamelessly attempts to gaze at him, he takes away his sight.' Perhaps, since Clement quoted these words from memory and therefore imperfectly, the others followed him.

(77) Τὰ πάντα. Τά omittit Cyrill. Mox, ὥσπερ pro ὡς μέν, Id.

(77) Τὰ πάντα ('all things'). Cyril omits τά. Next, ὥσπερ for ὡς μέν, the same.

(78) Μέγας τις, καὶ φανερῶς δυνατός. Scribe, μέγας τις καὶ δυνατὸς, φανερός, auctoritate Strom., Euseb. Cyrill.; φανερὸς δυνατός, Nov.

(78) Μέγας τις, καὶ φανερῶς δυνατός ('someone great, and manifestly mighty'). Write μέγας τις καὶ δυνατὸς, φανερός ('someone great and mighty, manifest'), on the authority of the Stromata, Eusebius and Cyril; φανερὸς δυνατός, Nov.

(79) Ὁποῖος δέ τις μορφήν. Ὁποῖος δ' ἐστὶ μορφήν. Strom., Euseb.

(79) Ὁποῖος δέ τις μορφήν ('but of what kind in form'). Ὁποῖος δ' ἐστὶ μορφήν ('but of what kind he is in form'), Stromata, Eusebius.

(80) Οὐδὲ μὴν ὁ παμφαής. Οὔτε μὴν ὁ παμφαής, Cyrill.

(80) Οὐδὲ μὴν ὁ παμφαής ('nor indeed the all-shining'). Οὔτε μὴν ὁ παμφαής, Cyril.

(81) Οὐδ' αὐτός. Οὐδ' οὗτος, Strom., Euseb., Cyrill. Mox, ὁρᾷν ἑαυτόν, pro ὁρᾷν αὐτόν Cyril. Scribe, ὁρᾷν αὑτόν. Dein, αὐτὸν ἀναιδῶς pro ἀναιδῶς αὐτόν, Xenoph., Euseb.

(81) Οὐδ' αὐτός ('nor he himself'). Οὐδ' οὗτος ('nor this one'), Stromata, Eusebius, Cyril. Next, ὁρᾷν ἑαυτόν for ὁρᾷν αὐτόν, Cyril. Write ὁρᾷν αὑτόν ('to look at himself'). Then αὐτὸν ἀναιδῶς for ἀναιδῶς αὐτόν, Xenophon, Eusebius.

(82) Προφήτιδος τῆς Ἑβραίων. Id est Sibyllæ, quam Clemens existimavit e Judæorum libris oracula sua consarcinasse. Gregor. Nazianz. Carmine ad Nemesium ait, Trismegistum et Sibyllam, quæ de Deo dixerunt, non divino afflatu, sed ex sacris Hebræorum libris protulisse:

(82) Προφήτιδος τῆς Ἑβραίων ('the prophetess of the Hebrews'). That is, the Sibyl, who, Clement supposed, patched together her oracles from the books of the Jews. Gregory Nazianzen, in the Poem to Nemesius, says that Trismegistus and the Sibyl brought forth what they said about God not by divine inspiration but from the sacred books of the Hebrews:

Οὐ θεόθεν, βίβλων δὲ παραβλέψαντες ἐμεῖο.

'Not from God, but having glanced aside into my books.'

(83) Τίς γὰρ σ. Hos etiam versus recitant iidem auctores, qui Xenophontis verba laudarunt, et præterea Theophilus Antiochenus sub finem lib. II ad Autolycum.

(83) Τίς γὰρ σ[άρξ] ('For what flesh'). These verses too are quoted by the same authors who cited Xenophon's words, and besides them by Theophilus of Antioch towards the end of book II To Autolycus.

(84) Ὀφθαλμοῖσιν. Ὀφθαλμοῖς, Nov.

(84) Ὀφθαλμοῖσιν ('with eyes'). Ὀφθαλμοῖς, Nov.

(85) Δυνατοί. Δύνανται Theoph. ex Clemente corrigendus.

(85) Δυνατοί ('able'). Δύνανται ('they can'), Theophilus, who is to be corrected from Clement.

(86) Πισαδεύς. Nescio an auctor scripserit Πηδασεύς· apud Diogenem Laertium Cleanthes patria seu ortu dicitur Ἄσσιος. SYLBURG. — Cleanthem ex Asso, Lyciæ urbe, oriundum refert præter Laertium Diogenem in Cleanthe; Ælianus De animal. lib. VI, cap. 50, Strabo Geogr. lib. XIII, Stephanus v. Ἄσσος, etc. Proinde Menagius existimat apud Clementem Ἀσσεύς substitui debere pro Πισαδεύς.

(86) Πισαδεύς ('of Pisadus'). I do not know whether the author wrote Πηδασεύς ('of Pedasus'); in Diogenes Laertius Cleanthes is said by country or birth to be Ἄσσιος ('of Assos'). SYLBURG. — That Cleanthes came from Assos, a city of Lycia, is reported, besides Diogenes Laertius in his Cleanthes, by Aelian, On Animals, book VI, ch. 50, Strabo, Geography, book XIII, Stephanus under the word Ἄσσος, etc. Menagius therefore holds that in Clement Ἀσσεύς ought to be substituted for Πισαδεύς.

(87) Θεολογίαν. Θεογονίαν, Nov.

(87) Θεολογίαν ('theology'). Θεογονίαν ('theogony'), Nov.

(88) Εἰ τὸ ἀγ. Hos etiam versus recitavit Clemens loco superius memorato, et ex eo Eusebius. Verum quod mirum videri possit, Eusebio ac Clementi in Protreptico magis inter se convenit, quam in lib. V, Strom., licet Eusebius Strom. locum recitet, non vero Protreptici: proinde verisimile est Strom. librum ex Protreptico emendandum esse. Verumtamen primus ex his versibus, Strom. et Euseb. auctoritate hoc modo scribi debet:

(88) Εἰ τὸ ἀγ[αθόν] ('If the good'). These verses too Clement quoted in the place mentioned above, and Eusebius from him. But, what may seem strange, Eusebius and Clement agree with each other more closely in the Protrepticus than in book V of the Stromata, although Eusebius quotes the passage of the Stromata, not that of the Protrepticus: it is therefore probable that the book of the Stromata is to be emended from the Protrepticus. Nevertheless, the first of these verses, on the authority of the Stromata and Eusebius, ought to be written thus:

Τἀγαθὸν ἐρωτᾷς μ' οἷον ἔστ', ἄκουε δή.

'You ask me what the good is: hear, then.'

(89) Ἀεὶ συμφέρον. Ἀεισύμφορον, Euseb.

(89) Ἀεὶ συμφέρον ('ever profitable'). Ἀεισύμφορον, Eusebius.

(90) Ὠφέλ. In Strom. sic se habet hic locus:

(90) Ὠφέλ[ιμον] ('useful'). In the Stromata this passage stands thus:

Ὠφέλιμον, εὐάρεστον, ὁμολογούμενον, Εὐκλεὲς, ἄτυφον, ἐπιμελὲς, etc.

'Useful, well-pleasing, self-consistent, / Glorious, free of pride, careful, etc.'

Apud Eusebium vero sic:

But in Eusebius thus:

Ὠφέλιμον, ἀσφαλὲς, φίλον, ἔντιμον, εὐάρεστον, ὁμολογούμενον, Εὐκλεὲς, ἄτυφον, ἐπιμελὲς, etc.

'Useful, safe, dear, honoured, well-pleasing, self-consistent, / Glorious, free of pride, careful, etc.'

Utrumque contra metri rationem; ac proinde ex hoc loco corrigi debet.

Both run against the scheme of the metre, and are therefore to be corrected from this passage.

(91) Ἄμεμπτον. Ἀμίμητον, Strom.

(91) Ἄμεμπτον ('blameless'). Ἀμίμητον ('inimitable'), Stromata.

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(77) ‹anchor: τὰ πάντα› · call in col 178

Τὰ πάντα. Τά omittit Cyrill. Mox, ὥσπερ pro ὡς μέν, Id.

All things. Cyril omits "τά." Just after, "ὥσπερ" for "ὡς μέν," the same.

(printed under page 104)

(78) ‹anchor: μέγας τις, καὶ φανερῶς δυνατός› · call in col 178

Μέγας τις, καὶ φανερῶς δυνατός. Scribe, μέγας τις καὶ δυνατός, φανερός, auctoritate Strom., Euseb. Cyrill.; φανερὸς δυνατός, Nov.

Someone great and manifestly mighty. Write "someone great and mighty, manifest," on the authority of the Stromata, Eusebius and Cyril; Nov. has "manifest, mighty."

(printed under page 104)

(79) ‹anchor: ὁποῖος δέ τις μορφήν› · call in col 178

Ὁποῖος δέ τις μορφήν. Ὁποῖος δ' ἐστὶ μορφήν. Strom., Euseb.

But of what sort in form. "But what he is in form": Stromata, Eusebius.

(printed under page 104)

(80) ‹anchor: οὐδὲ μὴν ὁ παμφαής› · call in col 178

Οὐδὲ μὴν ὁ παμφαής. Οὔτε μὴν ὁ παμφαής, Cyrill.

Nor indeed the all-shining. Cyril has "οὔτε" for "οὐδέ."

(printed under page 104)

(81) ‹anchor: οὐδ' αὐτός› · call in col 178

Οὐδ' αὐτός. Οὐδ' οὗτος, Strom., Euseb., Cyrill. Mox, ὁρᾶν ἑαυτόν, pro ὁρᾶν αὐτόν Cyril. Scribe, ὁρᾶν αὐτόν. Dein, αὐτὸν ἀναιδῶς pro ἀναιδῶς αὐτόν, Xenoph., Euseb.

Nor he himself. "Nor this one": Stromata, Eusebius, Cyril. Just after, Cyril has "to see himself" for "to see him." Write "to see him." Then Xenophon and Eusebius have "αὐτὸν ἀναιδῶς" for "ἀναιδῶς αὐτόν."

(printed under page 104)

(82) ‹anchor: Προφήτιδος τῆς Ἑβραίων› · call in col 178

Προφήτιδος τῆς Ἑβραίων. Id est Sibyllae, quam Clemens existimavit e Judaeorum libris oracula sua consarcinasse. Gregor. Nazianz. Carmine ad Nemesium ait, Trismegistum et Sibyllam, quae de Deo dixerunt, non divino afflatu, sed ex sacris Hebraeorum libris protulisse: Οὐ θεόθεν, βίβλων δὲ παραβλέψαντες ἐμεῖο.

The prophetess of the Hebrews. That is, the Sibyl, who Clement thought had patched together her oracles from the books of the Jews. Gregory Nazianzen, in his Poem to Nemesius, says that Trismegistus and the Sibyl uttered what they said of God not by divine inspiration but out of the sacred books of the Hebrews: "Not from God, but having glanced aside into my books."

(printed under page 104)

(83) ‹anchor: Τίς γὰρ σ.› · call in col 178

Τίς γὰρ σ. Hos etiam versus recitant iidem auctores, qui Xenophontis verba laudarunt, et praeterea Theophilus Antiochenus sub finem lib. II ad Autolycum.

For what flesh ... These verses too are quoted by the same authors who cited Xenophon's words, and in addition by Theophilus of Antioch near the end of book II To Autolycus.

(printed under page 104)

(84) ‹anchor: ὀφθαλμοῖσιν› · call in col 178

Ὀφθαλμοῖσιν. Ὀφθαλμοῖς, Nov.

With the eyes. Nov. has "ὀφθαλμοῖς."

(printed under page 104)

(85) ‹anchor: δυνατοί› · call in col 178

Δυνατοί. Δύνανται Theoph. ex Clemente corrigendus.

Able. Theophilus has "δύνανται"; he is to be corrected from Clement.

(printed under page 104)

(86) ‹anchor: Πισαδεύς› · call in col 178

Πισαδεύς. Nescio an auctor scripserit Πηδασεύς· apud Diogenem Laertium Cleanthes patria seu ortu dicitur Ἄσσιος. Sylburg. — Cleanthem ex Asso, Lyciae urbe, oriundum refert praeter Laertium Diogenem in Cleanthe; Aelianus De animal. lib. VI, cap. 50, Strabo Geogr. lib. XIII, Stephanus v. Ἄσσος, etc. Proinde Menagius existimat apud Clementem Ἀσσεύς substitui debere pro Πισαδεύς.

The Pisadian. I wonder whether the author wrote "the Pedasian"; in Diogenes Laertius Cleanthes is called by country or birth "of Assos." Sylburg. — That Cleanthes came from Assos, a city of Lycia, is reported, besides Diogenes Laertius in his Cleanthes, by Aelian, On Animals, book VI, ch. 50, Strabo, Geography, book XIII, Stephanus under "Assos," etc. Hence Ménage thinks that in Clement "Ἀσσεύς" should be put in place of "Πισαδεύς."

(printed under page 104)

(87) ‹anchor: θεολογίαν› · call in col 178

Θεολογίαν. Θεογονίαν, Nov.

Theology. Nov. has "theogony."

(printed under page 104)

(88) ‹anchor: Εἰ τὸ ἀγ.› · call in col 178

Εἰ τὸ ἀγ. Hos etiam versus recitavit Clemens loco superius memorato, et ex eo Eusebius. Verum quod mirum videri possit, Eusebio ac Clementi in Protreptico magis inter se convenit, quam in lib. V, Strom., licet Eusebius Strom. locum recitet, non vero Protreptici: proinde verisimile est Strom. librum ex Protreptico emendandum esse. Verumtamen primus ex his versibus, Strom. et Euseb. auctoritate hoc modo scribi debet: Τἀγαθὸν ἐρωτᾷς μ' οἷον ἔστ', ἄκουε δή.

If the good ... Clement quoted these verses too at the place mentioned above, and Eusebius from him. But, what may seem surprising, Eusebius agrees more with Clement in the Protrepticus than in Stromata book V, although Eusebius quotes the passage of the Stromata, not of the Protrepticus; so it is likely that the book of the Stromata should be emended from the Protrepticus. Yet the first of these verses should, on the authority of the Stromata and Eusebius, be written thus: "You ask me what the good is like; hear, then."

(printed under page 104)

(89) ‹anchor: αἰεὶ συμφέρον› · call in col 178

Αἰεὶ συμφέρον. Ἀεισύμφορον, Euseb.

Always profitable. Eusebius has "ever-profitable" (one word).

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(90) ‹anchor: Ὠφέλιμον› · call in col 178

Ὠφέλ. In Strom. sic se habet hic locus: Ὠφέλιμον, εὐάρεστον, ὁμολογούμενον, Εὐκλεές, ἄτυφον, ἐπιμελές, etc. Apud Eusebium vero sic: Ὠφέλιμον, ἀσφαλές, φίλον, ἔντιμον, εὐάρεστον, ὁμολογούμενον, Εὐκλεές, ἄτυφον, ἐπιμελές, etc. Utrumque contra metri rationem; ac proinde ex hoc loco corrigi debet.

Useful. In the Stromata this passage runs thus: "useful, well-pleasing, consistent, / glorious, without conceit, careful," etc. But in Eusebius thus: "useful, safe, dear, honoured, well-pleasing, consistent, / glorious, without conceit, careful," etc. Both are against the metre, and so should be corrected from this passage.

(printed under page 104)

(91) ‹anchor: ἄμεμπτον› · call in col 178

Ἄμεμπτον. Ἀμίμητον, Strom.

Blameless. The Stromata have "inimitable."

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(92) ‹anchor: ἐξανδραποδιζέσθην› · call in col 179

Ἐξανδραποδιζέσθην. Regula grammat. postulat ἐξανδραποδίζεσθον. V. Sylburg.

Were enslaved. The rule of grammar requires "ἐξανδραποδίζεσθον" (the dual). See Sylburg.

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(93) ‹anchor: τοὺς ἀμφὶ τὸν Πυθαγόραν› · call in col 179

Τοὺς ἀμφὶ τὸν Πυθαγόραν. Pythagorae haec verba tribuunt Justinus M. Cohort. ad Graec. p. 84, 85, et Cyrillus contra Julian., lib. I, p. 30. Minucius Octavio p. 151: Pythagorae Deus est animus, per universam rerum naturam commeans et intentus: ex quo etiam animalium omnium vita capitur. Salvianus De gubernat. Dei, lib. I, p. 4: Pythagoras philosophus... de Deo et beneficiis Dei disserens, sic locutus est: Animus per omnes mundi partes commeans atque diffusus, ex quo omnia, quae nascuntur, animalia vitam capiunt. Quae verba Salvianus e Lactantii lib. I, c. 5, sumpsit.

The followers of Pythagoras. These words are attributed to Pythagoras by Justin Martyr, Exhortation to the Greeks, pp. 84, 85, and by Cyril, Against Julian, book 1, p. 30. Minucius in the Octavius, p. 151: "For Pythagoras God is a mind passing through and extended over the whole nature of things, from which also the life of all living creatures is taken." Salvian, On the Government of God, book 1, p. 4: "The philosopher Pythagoras ... discoursing of God and of God's benefits, spoke thus: A mind passing through and spread over all parts of the world, from which all living things that are born take their life." Salvian took these words from Lactantius, book 1, ch. 5.

(printed under page 105)

(94) ‹anchor: Χ' οὗτος δέ› · call in col 179

Χ' οὗτος δέ. Αὐτός Justin. αὐτὸς δέ, Cyrill.

But this one. Justin has "he himself"; Cyril "but he himself."

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(95) ‹anchor: ἀλλ' ἐν αὐτᾷ› · call in col 179

Ἀλλ' ἐν αὐτᾷ. Ἀλλ' ἐν ἑαυτῷ, sed ipse in se, Justin., ἀλλ' ἐν αὐτῷ Cyril. Uterque ex Clemente, ut videtur, corrigendus. Vult enim Deum habitare in mundo a se facto: quemadmodum Pythagoras alias dixit in versibus, quos ex eo recitavit Justinus M. De monarch. p. 159, verum Deum non tantum fecisse mundum, sed etiam... κατοικεῖν Αὐτὸς ἐν ᾧ πεποίηκε... Incolere quem fecit... Mox pro ἐν αὐτᾷ ὅλος, ἐν ὅλῳ τῷ κύκλῳ scribendum ἐν αὐτᾷ, ὅλος ἐν ὅλῳ τῷ κύκλῳ, auctoritate Justini et Cyrill. idque in versione expressum est. Dein. ἐπισκοπῶν pro ἐπίσκοπος habent Justin., Cyrill. Mox pro πάσας γενέσιος, Justinus τᾶς γενέσιος habet: πάσας γενεάς Cyrillus, hinc emendandus.

But in it. Justin has "but in himself," he himself in himself; Cyril "but in him." Both, it seems, are to be corrected from Clement. For he means that God dwells in the world he has made: as Pythagoras said elsewhere, in verses which Justin Martyr quoted from him, On the Sole Rule of God, p. 159, that the true God not only made the world but also ... "dwells, himself, in what he has made ..." Just after, for "in it the whole, in the whole circle" one should write "in it, whole in the whole circle," on the authority of Justin and Cyril; and this has been rendered in the translation. Then Justin and Cyril have "overseeing" for "overseer." Just after, for "of all generation" Justin has "of the generation"; Cyril has "all generations," and is to be emended from here.

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(96) ‹anchor: κρᾶσις τῶν ὅλων· ἀεὶ ὤν, καί› · call in col 179

Κρᾶσις τῶν ὅλων· ἀεὶ ὤν, καί. Κρᾶσις τῶν ὅλων ἀεὶ ὤν· καί, Nov.; κρᾶσις (χρῆσις al.) ἐὼν τῶν ὅλων αἰώνων καί, Justin.; ἐπίκρασις ὢν ὅλων αἰώνων, καί, Cyrill. Dein, καὶ φῶς pro καὶ ἐργάτας, Cyrill.

The blending of all things; being forever, and. Nov. has "being forever the blending of all things; and"; Justin "being the blending (others, the use) of all the ages, and"; Cyril "being the tempering of all the ages, and." Then Cyril has "and light" for "and worker."

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(97) ‹anchor: ἔργων ἁπάντων, ἐν οὐρανῷ φωστήρ› · call in col 179

Ἔργων ἀπάντων, ἐν οὐρανῷ φωστήρ. Ἔργων ἀρχὰ πάντων, ὃν ἐν οὐρανῷ φ. Justin.; ἔργων ἀρχὰ πάντων, ἐν οὐρανῷ φ. Cyrillus.

Of all works, the light-giver in heaven. Justin has "beginning of all works, who in heaven [is] the light-giver"; Cyril "beginning of all works, in heaven the light-giver."

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(98) ‹anchor: ψύχωσις τῷ ὅλῳ κύκλῳ, πάντων κίνασις› · call in col 179

Ψύχωσις τῷ ὅλῳ κύκλῳ, πάντων κίνασις. Ψύχωσις τῶν ὅλων κύκλων, ἁπάντων κίνασις, Justin.; ψύχωσις τῶν ὅλων κύκλων, πάντων κίνασις, Cyrill.

Ensouling of the whole circle, movement of all things. Justin has "ensouling of all the circles, movement of everything"; Cyril "ensouling of all the circles, movement of all things."

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(99) ‹anchor: αὐτῶν› · call in col 179

Αὐτῶν. Αὐτόν, Nov.

Of them. Nov. has "him."

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(1) ‹anchor: μόνον› · call in col 179

Μόνον. Post hanc vocem Nov. addit παρερχέσθω: quod forte in margine cujusdam libri adnotatum juxta ἴτω ab imperito scriptore in textum, loco tamen alieno receptum est.

Only. After this word Nov. adds "let him pass by"; which was perhaps noted in the margin of some book beside "let him go," and taken into the text by an unskilled copyist, though in the wrong place.

(printed under page 105)

(2) ‹anchor: Ἄρατος› · call in col 179

Ἄρατος. Arati locus est initio Φαινομένων. V. Sylburg.

Aratus. The passage of Aratus is at the beginning of the Phaenomena. See Sylburg.

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(3) ‹anchor: ὄφρ' ἔμπεδα› · call in col 179

Ὄφρ' ἔμπεδ. Aratus hoc hemistichium refert ad ea quae apud eum praecedunt, non ad ea quae hic sequuntur.

That firm ... Aratus refers this half-line to what precedes it in his poem, not to what follows here.

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(4) ‹anchor: κοίρανός ἐστιν› · call in col 179

Κοίρανός ἐστιν. Haud scio an germana lectio sit, κοίρανός ἐστιν ἀθανάτων· Θεῷ δ' οὔτις ἐρήρισται κράτος ἄλλος, nec ullus alius virium robore cum Deo contenderit. Sylburg.

Is ruler. I am inclined to think the genuine reading is "is ruler of the immortals; and with God no other has contended in might," nor would anyone else contend with God in strength of power. Sylburg.

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CAPUT VII.

CHAPTER VII.

Poetas etiam veritati testimonium ferre.

That the poets also bear witness to the truth.

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(5) Καὶ εἰς. Hæc non sunt versus, licet in edit. Parisiens. in metricam formam distincta; verum Clemens, parum de verbis sollicitus, Euripidis sensum exponit: Verba superius recitavit p. 21, item Strom. V, p. 603. Eosdem, una cum duobus primis e Sophoclis versibus, qui mox hic sequuntur, laudavit etiam Athenagoras Legat. pag. 23, 24. Sophoclis versus recitant præterea Justinus M. Cohort. ad Græc., p. 83, lib. De monarch., p. 155; Clemens noster, Strom. V, p. 603; Eusebius, Præparat. Evang. lib. XIII, p. 680; Cyrillus contra Julian. lib. I; Theodoretus De curat. Græc. affect. serm. 7, p. 590.

(5) Καὶ εἰς ('And to'). These are not verses, although in the Paris edition they are set out in metrical form; but Clement, caring little about the words, gives the sense of Euripides. He quoted the words above, p. 21, and also Stromata V, p. 603. The same words, together with the first two of the lines of Sophocles that follow here, are cited also by Athenagoras, Embassy, pp. 23, 24. The lines of Sophocles are quoted besides by Justin Martyr, Exhortation to the Greeks, p. 83, and the book On the Monarchy, p. 155; by our Clement, Stromata V, p. 603; by Eusebius, Preparation for the Gospel, book XIII, p. 680; by Cyril, Against Julian, book I; and by Theodoret, On the Cure of Greek Maladies, discourse 7, p. 590.

(6) Εἷς ταῖς ἀλ. Ἐν ταῖς ἀληθείαις εἷς ἐστι Θεός Cyril., mendose.

(6) Εἷς ταῖς ἀλ[ηθείαισιν] ('One in very truth'). Ἐν ταῖς ἀληθείαις εἷς ἐστι Θεός ('In truth God is one'), Cyril, wrongly.

(7) Τ' ἔτευξε. Τ' ἔτυχε. Justini quidam codex in Monarch. τέτευχε. Idem in Cohort. Euseb., ἔτευξε Cyrill., mox μακρὰν pro μακρήν, Justin. Athenag. Cyrill. Theod.

(7) Τ' ἔτευξε ('fashioned'). Τ' ἔτυχε, a manuscript of Justin in On the Monarchy; τέτευχε, the same in the Exhortation, and Eusebius; ἔτευξε, Cyril. Next, μακρὰν for μακρήν, Justin, Athenagoras, Cyril, Theodoret.

(8) Κἀνέμων βίας. Καὶ ἀν. β. Euseb. Cyrill. contra metri rationem. Βίαν Clemens in Strom.

(8) Κἀνέμων βίας ('and the might of winds'). Καὶ ἀν[έμων] β[ίας], Eusebius, Cyril, against the scheme of the metre. Βίαν, Clement in the Stromata.

(9) Θνητοὶ δ. Vox πουλυκερδίᾳ mendosa est. Hunc versum Clemens sic scripsit in Strom.:

(9) Θνητοὶ δ[ὲ] ('But mortals'). The word πουλυκερδίᾳ is corrupt. Clement wrote this line thus in the Stromata:

Θνητοὶ δὲ πολλὸν καρδίαν πλανώμενοι.

'But we mortals, wandering much in heart.'

Quæ lectio Vigero præ cæteris placuit. Justin. in Monarch. hoc modo eum protulit:

This reading pleased Viger above the others. Justin, in On the Monarchy, gave it in this way:

Θνητοὶ δὲ πολλοὶ καρδίαν πλανώμενοι.

'But many of us mortals, wandering in heart.'

Hæc autem lectio Grotio arrisit. Eam præterea tuentur Eusebius et Theodoretus; itemque Justinus in Cohort. et Cyrillus, nisi quod hic καρδίῃ, ille καρδίᾳ habeat. Πολλοὶ καρδίᾳ Nov., quæ vera lectio esse videtur.

This reading, however, found favour with Grotius. It is supported besides by Eusebius and Theodoret, and likewise by Justin in the Exhortation and by Cyril, except that the latter has καρδίῃ, the former καρδίᾳ. Πολλοὶ καρδίᾳ, Nov., which seems to be the true reading.

(10) Παραψυχήν. Παραψυχάς Justin. in lib. De monarch.

(10) Παραψυχήν ('solace'). Παραψυχάς ('solaces'), Justin in the book On the Monarchy.

(11) Θεῶν ἀγ. Auctoritate Clementis in Strom., Eusebii, Justini in lib. De monarch., metro præterea exigente, scribendum,

(11) Θεῶν ἀγ[άλματ'] ('images of gods'). On the authority of Clement in the Stromata, of Eusebius, and of Justin in the book On the Monarchy, and as the metre besides requires, write:

Θεῶν ἀγάλματ' ἐκ λίθων, ἢ χαλκέων.

'Images of gods out of stones, or of bronze.'

ἐκ λίθων τε, καὶ ξύλων Justin. in Cohort., Cyrill. Hic etiam ἀγάλματα scripsit metro repugnante; ἢ ξύλων omittit etiam Nov. Proximo versu metri gratia scribe ἢ 'λεφαντίνων pro ἢ ἐλεφαντίνων.

ἐκ λίθων τε, καὶ ξύλων ('out of stones and woods'), Justin in the Exhortation, and Cyril. The latter also wrote ἀγάλματα, against the metre; Nov. too omits ἢ ξύλων. In the next line, for the metre's sake, write ἢ 'λεφαντίνων for ἢ ἐλεφαντίνων.

(12) Κενάς. Καλάς Clemens in Strom.; Euseb., Justinus utroque loco, Theodoret. Cyrillus solus κενὰς tuetur: quam vocem in marginem libri a quodam Christiano scriptam, in textum irrepsisse probabile est.

(12) Κενάς ('empty'). Καλάς ('fair'), Clement in the Stromata, Eusebius, Justin in both places, Theodoret. Cyril alone supports κενάς: it is probable that this word, written in the margin of a book by some Christian, crept into the text.

(13) Νέμοντες. Στέφοντες Clemens in Strom., Euseb., Theod.; τεύχοντες Justin. utroque loco, Cyril. Mox, παρακεκινδυνευμένος Flor., Sylb., sed παρακεκινδυνευμένως, Nov. et reliqui impressi.

(13) Νέμοντες ('assigning'). Στέφοντες ('crowning'), Clement in the Stromata, Eusebius, Theodoret; τεύχοντες ('making'), Justin in both places, and Cyril. Next, παρακεκινδυνευμένος, the Florentine edition and Sylburg, but παρακεκινδυνευμένως, Nov. and the other printed editions.

(14) Ὀρφεύς. Simili cum præfatione Justinus Orphei versus introduxit lib. De monarch. p. 156, et Cyrillus lib. I contra Julianum. Eumdem Orphei locum, vel istius partem aliquam recitant Justinus Cohort. p. 77; Tatianus p. 34; Clemens Str. V, pag. 585, 607, 608, 609, 611; Eusebius Præp. Evang. lib. XIII, cap. 12, ex Aristobulo Peripatetico, ejusdem libri cap. 13, ex Clementis Strom.; Theodoretus serm. 1 De curand. Græc. affect., p. 475 et 483, iterumque serm. 2, p. 491. Quod olim annotavi ad Justini lib. De monarchia.

(14) Ὀρφεύς ('Orpheus'). With a similar preface Justin introduced the lines of Orpheus in the book On the Monarchy, p. 156, and Cyril in Against Julian, book I. The same passage of Orpheus, or some part of it, is quoted by Justin, Exhortation, p. 77; Tatian, p. 34; Clement, Stromata V, pp. 585, 607, 608, 609, 611; Eusebius, Preparation for the Gospel, book XIII, ch. 12, from Aristobulus the Peripatetic, and ch. 13 of the same book, from Clement's Stromata; Theodoret, On the Cure of Greek Maladies, discourse 1, pp. 475 and 483, and again discourse 2, p. 491. This I noted long ago on Justin's book On the Monarchy.

(15) Βέβηλοι πάντες. Βεβήλοις πᾶσιν, Theodoret. et quidam Tatiani codd., βεβήλοις πάντες al. Utrumvis magis placet quam βέβηλοι πάντες.

(15) Βέβηλοι πάντες ('all you profane'). Βεβήλοις πᾶσιν ('against all the profane'), Theodoret and some manuscripts of Tatian; βεβήλοις πάντες, others. Either pleases more than βέβηλοι πάντες.

(16) Βλέψας. Ἐμβλέψας Nov.

(16) Βλέψας ('looking'). Ἐμβλέψας ('looking intently'), Nov.

(17) Ἰθύνων. Εὐθύνων Clemens Strom. V, p. 607, et ex eo Eusebius. Mox, εὖ τ' ἐπίβαινε pro εὖ δ' ἐπίβαινε, Justin. aliique.

(17) Ἰθύνων ('directing'). Εὐθύνων, Clement, Stromata V, p. 607, and Eusebius from him. Next, εὖ τ' ἐπίβαινε for εὖ δ' ἐπίβαινε, Justin and others.

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(5) ‹anchor: Καὶ εἷς› · call in col 182

Καὶ εἷς. Haec non sunt versus, licet in edit. Parisiens. in metricam formam distincta; verum Clemens, parum de verbis sollicitus, Euripidis sensum exponit: Verba superius recitavit p. 21, item Strom. V, p. 603. Eosdem, una cum duobus primis e Sophoclis versibus, qui mox hic sequuntur, laudavit etiam Athenagoras Legat. pag. 23, 24. Sophoclis versus recitant praeterea Justinus M. Cohort. ad Graec., p. 83, lib. De monarch., p. 155: Clemens noster, Strom. V, p. 603; Eusebius, Praeparat. Evang. lib. XIII, p. 680; Cyrillus contra Julian. lib. I; Theodoretus De curat. Graec. affect. serm. 7, p. 590.

And one. These are not verses, though in the Paris edition they are set out in metrical form; rather Clement, little concerned about the words, sets out Euripides' meaning: he quoted the words above, p. 21, and also in Stromata 5, p. 603. The same words, together with the first two of the lines of Sophocles which follow here shortly, were quoted also by Athenagoras, Plea, pp. 23, 24. The lines of Sophocles are quoted besides by Justin Martyr, Exhortation to the Greeks, p. 83, and On the Sole Rule of God, p. 155; by our Clement, Stromata 5, p. 603; Eusebius, Preparation for the Gospel, book 13, p. 680; Cyril, Against Julian, book 1; Theodoret, On the Cure of Greek Maladies, discourse 7, p. 590.

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(6) ‹anchor: Εἷς ταῖς ἀληθείαισιν› · call in col 182

Εἷς ταῖς ἀλ. Ἐν ταῖς ἀληθείαις εἷς ἐστι Θεός Cyril. mendose.

One in truth ... Cyril has "in truth there is one God," wrongly.

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(7) ‹anchor: τ' ἔτευξε› · call in col 182

Τ' ἔτευξε. Τ' ἔτυχε. Justini quidam codex in Monarch. τέτευχε. Idem in Cohort. Euseb., ἔτευξε Cyrill., mox μακρὰν pro μακρήν, Justin. Athenag. Cyrill. Theod.

And made. "And happened." A certain manuscript of Justin in On the Sole Rule has "τέτευχε." The same in the Exhortation, and Eusebius; Cyril has "ἔτευξε." Just after, "μακρὰν" for "μακρήν": Justin, Athenagoras, Cyril, Theodoret.

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(8) ‹anchor: κἀνέμων βίας› · call in col 182

Κἀνέμων βίας. Καὶ ἀν. β. Euseb. Cyrill. contra metri rationem, Βίαν Clemens in Strom.

And the force of the winds. Eusebius and Cyril have "καὶ ἀνέμων β.", against the metre; Clement in the Stromata has "βίαν."

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(9) ‹anchor: Θνητοὶ δέ› · call in col 182

Θνητοὶ δ. Vox πουλυκαρδίᾳ mendosa est. Hunc versum Clemens sic scripsit in Strom.: Θνητοὶ δὲ πολλὸν καρδίαν πλανώμενοι. Quae lectio Vigero prae caeteris placuit. Justin. in Monarch. hoc modo eum protulit: Θνητοὶ δὲ πολλοὶ καρδίαν πλανώμενοι. Haec autem lectio Grotio arrisit. Eam praeterea tuentur Eusebius et Theodoretus; itemque Justinus in Cohort. et Cyrillus, nisi quod hic καρδίῃ, ille καρδίᾳ habeat. Πολλοὶ καρδίᾳ Nov., quae vera lectio esse videtur.

But mortals. The word "πουλυκαρδίᾳ" is corrupt. Clement wrote this line thus in the Stromata: "But mortals, much wandering in heart." This reading pleased Viger above the others. Justin, in On the Sole Rule, gave it in this form: "But many mortals, wandering in heart." This reading found favour with Grotius. It is upheld besides by Eusebius and Theodoret, and likewise by Justin in the Exhortation and by Cyril, except that the one has "καρδίῃ," the other "καρδίᾳ." Nov. has "πολλοὶ καρδίᾳ," which seems to be the true reading.

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(10) ‹anchor: παραψυχήν› · call in col 182

Παραψυχήν. Παραψυχάς Justin. in lib. De monarch.

Consolation. Justin, in On the Sole Rule, has "consolations."

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(11) ‹anchor: Θεῶν ἀγάλματα› · call in col 182

Θεῶν ἀγ. Auctoritate Clementis in Strom., Eusebii, Justini in lib. De monarch., metro praeterea exigente, scribendum, Θεῶν ἀγάλματ' ἐκ λίθων, ἢ χαλκέων. ἐκ λίθων τε, καὶ ξύλων Justin. in Cohort., Cyrill. Hic etiam ἀγάλματα scripsit metro repugnante; ἢ ξύλων omittit etiam Nov. Proximo versu metri gratia scribe ἢ 'λεφαντίνων pro ἢ ἐλεφαντίνων.

Images of gods. On the authority of Clement in the Stromata, of Eusebius, and of Justin in On the Sole Rule, and as the metre also requires, one should write: "images of gods of stone or of bronze." Justin in the Exhortation and Cyril have "of stone and of wood." Cyril also wrote "ἀγάλματα," against the metre; Nov. too omits "or of wood." In the next line, for the metre's sake, write "ἢ 'λεφαντίνων" for "ἢ ἐλεφαντίνων."

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(12) ‹anchor: κενάς› · call in col 182

Κενάς. Καλάς Clemens in Strom.; Euseb., Justinus utroque loco, Theodoret. Cyrillus solus κενὰς tuetur: quam vocem in marginem libri a quodam Christiano scriptam, in textum irrepsisse probabile est.

Empty. Clement in the Stromata, Eusebius, Justin in both places, and Theodoret have "fair." Cyril alone upholds "empty"; it is probable that this word, written in a book's margin by some Christian, crept into the text.

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(13) ‹anchor: νέμοντες› · call in col 182

Νέμοντες. Στέφοντες Clemens in Strom., Euseb., Theod.; τεύχοντες Justin. utroque loco, Cyril. Mox, παρακεκινδυνευμένος Flor., Sylb., sed παρακεκινδυνευμένως, Nov. et reliqui impressi.

Assigning. Clement in the Stromata, Eusebius and Theodoret have "crowning"; Justin in both places and Cyril "making." Just after, the Florentine and Sylburg have "παρακεκινδυνευμένος," but Nov. and the other printed editions "παρακεκινδυνευμένως" (recklessly).

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(14) ‹anchor: Ὀρφεύς› · call in col 182

Ὀρφεύς. Simili cum praefatione Justinus Orphei versus introduxit lib. De monarch. p. 156, et Cyrillus lib. I contra Julianum. Eumdem Orphei locum, vel istius partem aliquam recitant Justinus Cohort. p. 77; Tatianus p. 34; Clemens Str. V, pag. 585, 607, 608, 609, 611; Eusebius Praep. Evang. lib. XIII, cap. 12, ex Aristobulo Peripatetico, ejusdem libri cap. 13, ex Clementis Strom.; Theodoretus serm. 1 De curand. Graec. affect., p. 475 et 483, iterumque serm. 2, p. 491. Quod olim annotavi ad Justini lib. De monarchia.

Orpheus. With a similar preface Justin introduced Orpheus' verses in On the Sole Rule, p. 156, and Cyril in Against Julian, book 1. The same passage of Orpheus, or some part of it, is quoted by Justin, Exhortation, p. 77; Tatian, p. 34; Clement, Stromata 5, pp. 585, 607, 608, 609, 611; Eusebius, Preparation for the Gospel, book 13, ch. 12, from Aristobulus the Peripatetic, and ch. 13 of the same book, from Clement's Stromata; Theodoret, On the Cure of Greek Maladies, discourse 1, pp. 475 and 483, and again discourse 2, p. 491. I noted this formerly on Justin's On the Sole Rule.

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(15) ‹anchor: βέβηλοι πάντες› · call in col 182

Βέβηλοι πάντες. Βεβήλοις πᾶσιν, Theodoret. et quidam Tatiani codd., βεβήλοις πάντες al. Utrumvis magis placet quam βέβηλοι πάντες.

All you profane. Theodoret and some manuscripts of Tatian have "to all the profane"; others "to the profane, all." Either pleases more than "all you profane."

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(16) ‹anchor: βλέψας› · call in col 182

Βλέψας. Ἐμβλέψας Nov.

Looking. Nov. has "looking upon."

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(17) ‹anchor: ἰθύνων› · call in col 182

Ἰθύνων. Εὐθύνων Clemens Strom. V, p. 607, et ex eo Eusebius. Mox, εὖ τ' ἐπίβαινε pro εὖ δ' ἐπίβαινε, Justin. aliique.

Directing. Clement, Stromata 5, p. 607, and Eusebius from him, have "εὐθύνων." Just after, Justin and others have "εὖ τ' ἐπίβαινε" for "εὖ δ' ἐπίβαινε."

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(18) ‹anchor: Εἷς ἔστ' αὐτοφυής› · call in col 183

Εἷς ἔστ' αὐτ. Eusebius ex Aristobulo: Εἷς ἔστ' αὐτοτελής, αὐτοῦ δ' ὕπο πάντα τελεῖται. Theodoretus vero: Εἷς ἔστ' αὐτογενής· αὐτοῦ δ' ὕπο πάντα τελεῖται. Clemens in Strom. αὐτογενής habet.

He is one, self-... Eusebius, from Aristobulus: "He is one, self-complete, and by him all things are accomplished." But Theodoret: "He is one, self-begotten; and by him all things are accomplished." Clement in the Stromata has "self-begotten."

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(19) ‹anchor: ἐν δ' αὐτοῖς αὐτός› · call in col 183

Ἐν δ' αὐτοῖς αὐτός. Ἐν δ' αὐτὸς αὐτοῖς Cyrill. Ibidem περιγίγνεται pro περινίσσεται, Justinus utroque loco, aliique.

And in them he himself. Cyril has the order "αὐτὸς αὐτοῖς." In the same place Justin, in both places, and others have "περιγίγνεται" for "περινίσσεται."

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(20) ‹anchor: εἰσοράᾳ θνητῶν› · call in col 183

Εἰσοράᾳ θν. Eusebius ex Aristob.: Εἰσοράᾳ ψυχῶν θνητῶν, νῷ δ' εἰσοράαται. Cernit mortalium animarum, mente autem cernitur.

He beholds ... of mortals. Eusebius, from Aristobulus: "He beholds the souls of mortals, but is beheld by the mind": "He sees [the souls] of mortal souls, but is seen by the mind."

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(21) ‹anchor: ἐναύσματα› · call in col 183

Ἐναύσματα. Ἐναύματα Nov.

Kindlings. Nov. has "ἐναύματα."

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(22) ‹anchor: ἐν Ὑποβολιμαίῳ› · call in col 183

Ἐν Ὑποβολιμαίῳ. Supervacanea sunt haec verba. Nam hi versus non in Menandri Hypobolimaeo, sed Auriga exstabant. Justinus lib. De monarch. pag. 166 locum hunc paulo aliter recitavit: Οὐθείς μ' ἀρέσκει περιπατῶν ἔξω θεός, Οὐδεὶς οἰκίαν παρειπὼν ἐπὶ τοῦ σανιδίου. Τὸν δίκαιον δεῖ Θεόν, Οἴκοι μένειν σώζοντα τοὺς ἱδρυμένους. Quem Grotius ope Clementis hoc modo correxit: Οὐθείς μ' ἀρέσκει περιπατῶν ἔξω θεὸς Μετὰ γραός· οὐδ' εἰς οἰκίας παρεισιὼν Ἐπὶ τοῦ σανιδίου· τὸν δίκαιον δεῖ Θεὸν Οἴκοι μένειν σώζοντα τοὺς ἱδρυμένους. Quibus verbis Menander Cybeles sacerdotes perstrinxit, qui cum anu, quae Cybeles personam sustinebat, urbes circumibant, Deae stipem petentes.

In the Changeling. These words are superfluous. For these lines stood not in Menander's Changeling but in his Charioteer. Justin, On the Sole Rule, p. 166, quoted this passage somewhat differently: "No god pleases me who walks abroad, / no one [who] ... a house, on the board. / The just God must / stay at home and keep safe those who set him up." Grotius corrected it with Clement's help thus: "No god pleases me who walks abroad / with an old woman, nor one who slips into houses / on a board; the just God must / stay at home and keep safe those who set him up." In these words Menander mocked the priests of Cybele, who went round the cities with an old woman who played the part of Cybele, begging alms for the goddess.

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(23) ‹anchor: οὐδ' εἰς οἰκίας› · call in col 183

Οὐδ' εἰς οἰκίας. Consuluerunt nos olim viri nobiles et eruditi, qua ratione μητραγύρτης ἐπὶ σανιδίου a Menandro dicatur. Sane σανίδιον, quod alii ἱερὸν σανίδιον vocant (erat autem rhombus, ut Grammatici docent) cum quo circuibant urbem οἱ μητραγύρται, erat indicium et tessera illius quod agebant: ipsius nimirum stipis, sacrae collectae, quam petebant. Sicut ergo dicimus, ἐπὶ κυλίκων, de pincerna, quia repraesentat vinum ἡ κύλιξ, ita ἐπὶ σανιδίου, ὁ ἐπὶ τοῦ ἱεροῦ ἀγυρμοῦ. Dicimus enim ὁ ἐπὶ ἀγυρμοῦ τῆς θεᾶς, sive τῆς τῶν θεῶν Μητρός, sicut ὁ ἐπὶ ἐπιστολῶν. Quanquam non me latet, τὸ ἐπί, ἀντὶ τοῦ μετά, quod est usitatum, subrepere potuisse. Heinsius.

Nor into houses. Noble and learned men once asked us in what sense Menander speaks of a "begging priest of the Mother on a board." Certainly the board, which others call the "sacred board" (it was a rhombus, as the grammarians teach), with which the begging priests of the Mother went round the city, was the sign and token of what they were doing: namely, of the alms itself, the sacred collection which they sought. So, just as we say "over the cups" of a cupbearer, because the cup represents the wine, so "on the board" means the one in charge of the sacred collection. For we say "in charge of the collection for the goddess," or for the Mother of the gods, as we say "in charge of letters." Though I am aware that "ἐπί" may have crept in in place of "μετά," which is the usual word. Heinsius.

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(24) ‹anchor: μητραγύρτης› · call in col 183

Μητραγύρτης. Hanc vocem abjiciendam esse satis est e Justino manifestum. Grotius ait: «Quod hic apud Clementem sequitur, μητραγύρτης, additamentum est interpretis male sensum assecuti; de ipso Deo sermo est, quem fert circulator, non de circulatore. Et hac dempta voce, quae sequuntur, τὸν δίκαιον δεῖ, etc., optime cohaerent, sive versum, sive sensum spectes.»

Begging priest of the Mother. That this word is to be thrown out is plain enough from Justin. Grotius says: "What follows here in Clement, 'begging priest of the Mother,' is an addition by an interpreter who misunderstood the sense; the subject is the god himself whom the strolling beggar carries, not the strolling beggar. And with this word removed, what follows, 'the just God must,' etc., hangs together perfectly, whether you look to the verse or to the sense."

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(25) ‹anchor: εἰ γὰρ ἕλκει› · call in col 183

Εἰ γὰρ ἕλκει. Hos etiam versus cum aliis (continues)

For if [a man] draws. These lines too, with others (continues)

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CAPUT VIII.

CHAPTER VIII.

Veram de Deo doctrinam a Prophetis esse petendam.

That the true doctrine concerning God is to be sought from the Prophets.

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(26) ‹anchor: κυνόμυιαν› · call in col 186

Κυνόμυιαν. Iliad. Φ, vers. 394: Τίπτ' αὖ ὦ κυνόμυια, θεοὺς ἔριδι ξυνελαύνεις; Iterum Iliad. A, vers. 607: Ἧχι ἑκάστῳ δῶμα περικλυτὸς ἀμφιγυήεις Ἥφαιστος ποίησ' εἰδυίῃσι πραπίδεσσι.

Dog-fly. Iliad 21, line 394: "Why again, you dog-fly, do you drive the gods together in strife?" Again, Iliad 1, line 607: "where for each one the famous lame god Hephaestus had built a house with his skilful mind."

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(27) ‹anchor: μηκέτι σοῖσι› · call in col 186

Μηκέτι σοῖσι. Iliad. Γ, v. 405. Versus de Baccho, qui sequuntur, exstant Iliad. Z, v. 132.

No longer with your ... Iliad 3, line 405. The lines about Bacchus which follow are in Iliad 6, line 132.

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(28) ‹anchor: ὃς μεσομφάλους› · call in col 186

Ὃς μεσομ. Orestis verba, qui, Delphico oraculo suadente, matrem interfecerat. Exstant apud Euripid. Orest., v. 590.

Who at the navel ... The words of Orestes, who had killed his mother at the urging of the Delphic oracle. They are in Euripides, Orestes, line 590.

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(29) ‹anchor: στόμα› · call in col 186

Στόμα. Εἰς στόμα Nov.

Mouth. Nov. has "into the mouth."

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(30) ‹anchor: κείνῳ› · call in col 186

Κείνῳ. Τούτῳ Euripid. Mox, κτείνετε pro κτείνατε, idem. Exstant autem hi versus loco superius dicto.

To him. Euripides has "to this one." Just after, the same has "κτείνετε" for "κτείνατε." These lines are at the place mentioned above.

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(31) ‹anchor: ἀμαθέστερος› · call in col 186

Ἀμαθέστερος. Haec vox ad sequentem versum pertinet, qui non cum reliquis, quos Clemens hic recitat, sed inferius Orest., v. 417, exstat, quo loco sic se habet: Ἀμαθέστερός γ' ὢν τοῦ καλοῦ καὶ τῆς δίκης. Eumdem locum laudavit etiam D. Justinus, lib. De monarchia.

More ignorant. This word belongs to the following line, which stands not with the rest that Clement quotes here but further on, Orestes, line 417, where it runs thus: "being more ignorant of what is noble and just." St Justin also quoted the same passage in On the Sole Rule of God.

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(32) ‹anchor: ἐμμανῆ› · call in col 186

Ἐμμανῆ. Respicit Euripidis Herculem Furentem; in iis vero, quae sequuntur, ejusdem Alcestid. actus quarti principium; quo loco Hercules vino se et cibis ingurgitans, dicitur ἄμουσ' ὑλακτεῖν, absurda latrare, v. 760, vel potius ejusdem alium similem locum; nam ea, quae sequuntur, paulum mutata in iambos transeunt: .... χλωρὰ σῦκ' ἐπήσθιεν, Ἄμουσ' ὑλακτῶν, ὥστε βαρβάρῳ μαθεῖν.

Raving. He has in view Euripides' Heracles Mad; in what follows, the beginning of the fourth act of the same poet's Alcestis, where Heracles, gorging himself with wine and food, is said "to bark tunelessly," to bark absurdities, line 760; or rather another similar passage of the same poet; for the words that follow, slightly changed, pass into iambics: ".... he ate green figs besides, / barking tunelessly, so that a barbarian could tell."

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(33) ‹anchor: γυμνῇ τῇ κεφαλῇ› · call in col 186

Γυμνῇ τῇ κεφαλῇ. Paroemia est; nam qui citra pudorem et palam aliquid faciunt, dicuntur id nudo capite facere. Utitur D. Cyrillus in Joan. Evangelium, et D. Chrysost. in Babylam. Vide proverbiorum Centurias. Collect.

With bare head. It is a proverb; for those who do something openly and without shame are said to do it with bare head. St Cyril uses it on the Gospel of John, and St Chrysostom on Babylas. See the Centuries of Proverbs. Collect.

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(34) ‹anchor: ἐγκυκλεῖ› · call in col 186

Ἐγκυκλεῖ. Ἐκκυκλεῖ Nov., quod rectius est. Conf. quae superius dicta sunt pag. 11, not.

Wheels in. Nov. has "wheels out" (onto the stage), which is more correct. Compare what was said above, p. 11, note.

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(35) ‹anchor: πῶς οὖν› · call in col 186

Πῶς οὖν. Haec exstant Ionis v. 442. Ea recitat praeterea Stobaeus, itemque Justinus M. lib. De monarchia.

How then. These words are in the Ion, line 442. They are quoted besides by Stobaeus, and likewise by Justin Martyr in On the Sole Rule of God.

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(36) ‹anchor: ἀδικίας› · call in col 186

Ἀδικίας. Ἀνομίαν Euripid.; sed ἀδικίας Justin., Stob., ex Euripide, ut videtur, corrigendi.

Of injustice. Euripides has "lawlessness"; but Justin and Stobaeus, with "of injustice," are, it seems, to be corrected from Euripides.

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(37) ‹anchor: ἀδικίᾳ› · call in col 186

Ἀδικίᾳ. Scribe ἀδικίας, quod habent Euripid., Nov., Justin., Stob.

By injustice. Write "ἀδικίας," which Euripides, Nov., Justin and Stobaeus have.

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(33) ‹anchor: dicit Dominus› · call in col 187

Jer. XXIII, 23, 24.

Jer. 23:23–24.

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(34) ‹anchor: terram omnem pugillo› · call in col 187

Isa. XL, 12.

Isa. 40:12.

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(35) ‹anchor: liquescit cera› · call in col 187

Isa. LXIV, 1, 2.

Isa. 64:1–2.

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(36) ‹anchor: scabellum pedum ejus› · call in col 187

Isa. LXVI, 1.

Isa. 66:1.

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(38) ‹anchor: θεραπεύουσαι› · call in col 187

Θεραπεύουσαι. Θεραπεῦσαι Nov.

Tending. Nov. has "to tend."

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(39) ‹anchor: οὗτος› · call in col 187

Οὗτος. Hos versus, una cum aliis multis, recitavit Theophilus Antioch. sub finem lib. II ad Autolycum.

This one. These lines, together with many others, were quoted by Theophilus of Antioch near the end of book 2 To Autolycus.

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(40) ‹anchor: πάντ' ἐστί› · call in col 187

Πάντ' ἐστί. Scribe πάντεσσι, auctoritate Theophili, et ipsius Clementis, qui hunc versum inferius iterum laudavit Strom. V, p. 604. In seq. versu, γνόφον pro ζόφον, Theoph.

Is all. Write "πάντεσσι" (to all), on the authority of Theophilus and of Clement himself, who quoted this line again further on, Stromata 5, p. 604. In the following line Theophilus has "γνόφον" for "ζόφον" (darkness).

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(41) ‹anchor: γλυκυδερκές› · call in col 187

Γλυκυδερκές. Sic etiam Theoph., sed alii malunt γλυκύδακρυς.

Sweet-glancing. So Theophilus too; but others prefer "sweet-weeping."

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(42) ‹anchor: σεισμούς τ' ἐπιπέμπων› · call in col 187

Σεισμούς τ' ἐπιπέμπων. Σεισμοὺς ἐπιπέμπων Theoph. In sequenti linea λοιμούς omittit Nov.

And sending earthquakes. Theophilus has "sending earthquakes" (without "and"). In the following line Nov. omits "plagues."

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(43) ‹anchor: κρύσταλλά τε. Τί καθ' ἓν ἐξαγορεύω› · call in col 187

Κρύσταλλά τε. Τί καθ' ἓν ἐξ. Malim, κρύσταλλα. Τί δὴ καθ' ἓν ἐξαγορεύω, auctoritate Theoph; τί δὴ habet etiam Nov.

And ice. Why ... one by one ... I should prefer "ice. Why indeed should I tell them one by one?", on the authority of Theophilus; Nov. too has "why indeed."

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(44) ‹anchor: ἐν κρυφαίοις› · call in col 187

Εἰ ποιήσει τι ἄνθρωπος ἐν κρ. In Graecis Bibliis hodiernis exstat: Εἰ κρυβήσεταί τις ἐν κρ. Mox, μὴ οὐχὶ τὸν οὐρανόν pro ἢ οὐχὶ τοὺς οὐρανούς. Ib.

If a man does anything in secret. In the present-day Greek Bible it reads: "If anyone hides himself in secret places." Just after, "is it not heaven" for "or is it not the heavens." Ibid.

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(45) ‹anchor: τίς μετρήσει› · call in col 187

Τίς μετρήσει. Ἐμέτρησε Graec. Bib.

Who will measure. The Greek Bible has "measured."

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(46) ‹anchor: ἀπὸ προσώπου› · call in col 187

Ἀπὸ προσώπου. Clemens memoriae suae ope haec recitans diversa Isaiae loca tanquam unum exhibuit. Is enim haec dicit cap. LXIV, 1, 2: Ἐὰν ἀνοίξῃς τὸν οὐρανόν, τρόμος λήψεται ἀπὸ σοῦ ὄρη, καὶ τακήσονται ὡς κηρὸς ἀπὸ προσώπου πυρὸς τήκεται. Et cap. LXVI, 1: Οὕτω λέγει Κύριος· Ὁ οὐρανός μοι θρόνος, καὶ ἡ γῆ ὑποπόδιον τῶν ποδῶν μου.

From the face. Clement, quoting this from memory, presented different passages of Isaiah as one. For Isaiah says this in ch. 64:1–2: "If you open heaven, trembling from you will seize the mountains, and they will melt as wax melts before the fire." And in ch. 66:1: "Thus says the Lord: Heaven is my throne, and the earth the footstool of my feet."

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(37) ‹anchor: not visible on the foot images› · call in col 190

Jer. VIII, 2; XXXIV, 20; IV, 26.

Jer. 8:2; 34:20; 4:26.

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(38) ‹anchor: not visible on the foot images› · call in col 190

Deut. XXXII, 39.

Deut. 32:39.

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(39) ‹anchor: not visible on the foot images› · call in col 190

Amos IV, 13.

Amos 4:13.

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(40) ‹anchor: not visible on the foot images› · call in col 190

Isa. XLV, 19, 20.

Isa. 45:19–20.

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(41) ‹anchor: per meipsum juro› · call in col 190

Ibid. 21, 22, 23.

Ibid., vv. 21–23.

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(42) ‹anchor: auro illivit› · call in col 190

Isa. XL, 18, 19.

Isa. 40:18–19.

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(43) ‹anchor: manu facta sunt› · call in col 190

Isa. X, 10, 11.

Isa. 10:10–11.

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(44) ‹anchor: velut nidum› · call in col 190

Ibid. 14.

Ibid., v. 14.

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(45) ‹anchor: ad opera sua› · call in col 190

Prov. VIII, 22.

Prov. 8:22.

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(47) ‹anchor: Παραδειγματισθήσονται› · call in col 190

Παραδειγματισθήσονται. Hoc etiam loco diversas ejusdem Prophetae sententias in unam confudit. Jerem. VIII, 2: Καὶ ψύξουσιν αὐτὰ πρὸς τὸν ἥλιον καὶ τὴν σελήνην, καὶ πρὸς πάντας τοὺς ἀστέρας, πᾶσαν τὴν στρατιὰν τοῦ οὐρανοῦ, ἃ ἠγάπησαν, καὶ οἷς ἐδούλευσαν, καὶ ἔσονται εἰς παράδειγμα ἐπὶ προσώπου τῆς γῆς. Idem cap. XXXIV, 20: Καὶ δώσω αὐτοὺς τοῖς ἐχθροῖς αὐτῶν, καὶ ἔσται θνησιμαῖα αὐτῶν βρῶσις τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς. Et cap. IV, 26: Καὶ πᾶσαι αἱ πόλεις ἐμπεπυρισμέναι πυρὶ ἀπὸ προσώπου Κυρίου. Porro in illis, quae mox sequuntur, respexisse videtur, et in unum confudisse Isa. XL, 8; LI, 6; Luc. XVI, 17.

They will be made an example. Here too he has fused different sayings of the same prophet into one. Jer. 8:2: "And they shall spread them out to the sun and the moon and to all the stars, all the host of heaven, which they loved and which they served, and they shall be for an example on the face of the earth." The same, ch. 34:20: "And I will give them to their enemies, and their carcasses shall be food for the birds of heaven and the beasts of the earth." And ch. 4:26: "And all the cities burnt with fire before the face of the Lord." Further, in what follows just after he seems to have had in view, and fused into one, Isa. 40:8; 51:6; Luke 16:17.

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(48) ‹anchor: Ἕτερος› · call in col 190

Ἕτερος. Additamentum Clementis. Mox, ἀποκτείνω pro ἀποκτενῶ, Bibl. Graec.

Another. Clement's addition. Just after, the Greek Bible has "I kill" for "I will kill."

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(49) ‹anchor: Ὡσηέ› · call in col 190

Ὡσηέ. Locus, qui ex Osee citatur, reperitur Amos cap. IV, 13: Διότι Κύριος εἶ στερεῶν βροντήν, καὶ κτίζων πνεῦμα. Collect. — Quae sequuntur, petita fuisse videntur e Ps. VIII, 4: Ὄψομαι τοὺς οὐρανούς, ἔργα δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας, aliisque locis, quibus stellae dicuntur στρατιὰ οὐρανοῦ.

Hosea. The passage cited from Hosea is found in Amos, ch. 4:13: "For [it is] the Lord, who makes firm the thunder and creates the wind." Collect. — What follows seems to have been taken from Ps. 8:4: "I will behold the heavens, the works of your fingers, the moon and the stars, which you have founded," and from other passages in which the stars are called "the host of heaven."

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(50) ‹anchor: Ἐγώ εἰμι, φησίν, ὁ Κύριος ὁ λαλῶν› · call in col 190

Ἐγώ εἰμι, φησίν, ὁ Κύριος ὁ λαλῶν. Ἐγώ εἰμι Κύριος ὁ λαλῶν Nov. et Bib. Graec. Proinde φησίν interpretis additamentum est.

I am, he says, the Lord who speaks. Nov. and the Greek Bible have "I am the Lord who speaks." So "he says" is an interpreter's addition.

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(51) ‹anchor: προσευχόμενοι θεοῖς› · call in col 190

Προσευχόμενοι θεοῖς. Προσευχόμενοι πρὸς θεούς, Bibl. Graec.

Praying to gods. The Greek Bible has "praying to [πρός] gods."

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(52) ‹anchor: πλὴν ἐμοῦ δίκαιος› · call in col 190

Πλὴν ἐμοῦ δ. Hunc locum sic distinguit Nov.: πλὴν ἐμοῦ δίκαιος· καὶ σωτὴρ οὐκ ἔστι π. ἐ. Mox, ἐπ' ἐμέ pro πρός μέ, Bibl. Graec. Dein, κατ' ἐμοῦ pro κατ' ἐμαυτοῦ, Nov. Paulo post, καί τινι ὁμ. pro ἢ τινι ὁμ. Bibl. Graec.

Besides me, just. Nov. punctuates this passage thus: "besides me just; and a saviour there is none except me." Just after, the Greek Bible has "ἐπ' ἐμέ" for "πρός μέ." Then Nov. has "κατ' ἐμοῦ" for "κατ' ἐμαυτοῦ." A little later the Greek Bible has "and to what likeness" for "or to what likeness."

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(53) ‹anchor: ὀλολύξει› · call in col 190

Ὀλολύξει. Respicit Isa. X, 10, 11: Ὀλολύξατε τὰ γλυπτὰ ἐν Ἱερουσαλὴμ, καὶ ἐν Σαμαρείᾳ· ὃν τρόπον ἐποίησα Σαμαρείᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτω ποιήσω καὶ Ἱερουσαλὴμ, καὶ τοῖς εἰδώλοις αὐτῆς.

Will wail. He has in view Isa. 10:10–11: "Wail, you carved images in Jerusalem and in Samaria; as I did to Samaria and to her handmade things, so will I do also to Jerusalem and to her idols."

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(46) ‹anchor: not visible on the foot images› · call in col 191

Prov. II, 6.

Prov. 2:6.

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(47) ‹anchor: not visible on the foot images› · call in col 191

Prov. VI, 9.

Prov. 6:9.

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(48) ‹anchor: not visible on the foot images› · call in col 191

Ibid. 11.

Ibid., v. 11.

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(49) ‹anchor: not visible on the foot images› · call in col 191

Ibid. 23.

Ibid., v. 23.

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(50) ‹anchor: not visible on the foot images› · call in col 191

Jer. X, 12.

Jer. 10:12.

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(51) ‹anchor: not visible on the foot images› · call in col 191

Deut. VI, 4.

Deut. 6:4.

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(52) ‹anchor: not visible on the foot images› · call in col 191

Ibid. 13; X, 20.

Ibid., v. 13; 10:20.

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(53) ‹anchor: not visible on the foot images› · call in col 191

Psal. II, 12, 13.

Ps. 2:12–13.

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(54) ‹anchor: mendacium› · call in col 191

Psal. IV, 3.

Ps. 4:3.

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(55) ‹anchor: quam creatori› · call in col 191

Rom. I, 21, 23, 25.

Rom. 1:21, 23, 25.

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(56) ‹anchor: coelum et terram› · call in col 191

Gen. I, 1.

Gen. 1:1.

(printed under page 111) (57-58) ‹anchor: unus praeteribit› · call in col 191 Matth. V, 18; Luc. XVI, 17.

Matt. 5:18; Luke 16:17.

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(54) ‹anchor: Ἕως πότε› · call in col 191

Ἕως πότε. Ἕως τινός Bibl. Graec. Mox, σοι post ἥξει omittunt.

How long. The Greek Bible has "until when." Just after, they omit "to you" after "will come."

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(55) ‹anchor: Ὁ ἀγαθὸς λ.› · call in col 191

Ὁ ἀγαθὸς λ. Similia occurrunt Prov. VI, 20, 22, 23: Υἱὲ, φύλαξον νόμους πατρός σου... ἡνίκα ἂν περιπατῇς ἐπάγου αὐτήν, καὶ μετὰ σοῦ ἔστω... ὅτι λύχνος ἐντολὴ νόμου καὶ φῶς· ὁδὸς ζωῆς, καὶ ἔλεγχος, καὶ παιδεία. Ea, quae scripsit Clemens, si verba respicias, frustra quaerentur.

The good l[amp]. Similar words occur in Prov. 6:20, 22, 23: "Son, keep the laws of your father ... whenever you walk, bring it with you, and let it be with you ... for the commandment of the law is a lamp and a light; a way of life, and reproof, and instruction." What Clement wrote, if you look to the words, will be sought in vain.

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(56) ‹anchor: Κύριος ὁ Θεός› · call in col 191

Κύριος ὁ Θ. Κύριος ὁ Θεὸς, σοῦ Κύριος, εἷς ἐστι Nov.; ἡμῶν pro σου, Bibl. Graec. Mox, φοβηθήσῃ pro προσκυνήσεις, Bibl. Graec.

The Lord God. Nov. has "the Lord God, your Lord, is one"; the Greek Bible has "our" for "your." Just after, the Greek Bible has "you shall fear" for "you shall worship."

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(57) ‹anchor: τοῦ Θεοῦ› · call in col 191

Τοῦ Θεοῦ. Τοῦ ἀφθάρτου Θεοῦ Bibl. Graec.

Of God. The Greek Bible has "of the incorruptible God."

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(58) ‹anchor: ἐκλείψει› · call in col 191

Ἐκλείψει. His similia occurrunt psal. CI, 26; Isa. XIII, 10; Ezech. XXXII, 7; Joel. II, 10, 31; III, 15. Ipsa verba, prout ea recitat Clemens nondum inveni.

Will fail. Similar words occur in Ps. 101 [102]:26; Isa. 13:10; Ezek. 32:7; Joel 2:10, 31; 3:15. The very words, as Clement quotes them, I have not yet found.

(printed under page 111) <!-- note (Q3b): the lettered notes (54)–(58) are called in the Greek of col. 192 (the page's facing Greek column); they stand here under the Latin column by the unit's rule. -->

CAPUT IX. Graviter illos peccare, qui benignam Dei vocationem spernunt, aut negligunt.

That they sin grievously who spurn or neglect the kindly calling of God.

<!-- note: a full-width heading band across cols 191–192 near the foot of the column. It follows the end of Chapter VIII (the full-width Greek line ending "ἀπὸ προσώπου Κυρίου"), and Chapter IX's text follows it in both columns ("Possem etiam alias tibi Scripturas…" / "Καὶ μυρίας ἂν ἔχοιμί σοι Γραφὰς…"). The heading "CAPUT IX." stands on its own line, and the italic Latin summary is set beneath it. The Latin summary is printed only once, across both columns; no Greek summary is printed. The prose stands wholly in this column and does not run over. -->

(59) ‹anchor: not visible on the foot images› · call in col 194

Prov. III, 11; Hebr. XII, 5.

Prov. 3:11; Heb. 12:5.

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(60) ‹anchor: not visible on the foot images› · call in col 194

Hebr. XII, 21.

Heb. 12:21.

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(61) ‹anchor: not visible on the foot images› · call in col 194

Matth. XVIII, 3; Luc. XVIII, 17; Joan. III, 5.

Matt. 18:3; Luke 18:17; John 3:5.

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(62) ‹anchor: not visible on the foot images› · call in col 194

Matth. III, 17.

Matt. 3:17.

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(63) ‹anchor: dies festos concelebrant› · call in col 194

Hebr. XII, 22, 23.

Heb. 12:22–23.

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(59) ‹anchor: Μὴ τοίνυν μηκέτι› · call in col 194

Μὴ τοίνυν μηκέτι. Μηκέτι τοίνυν Nov.

No longer, then, no more. Nov. has "no longer, then."

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(60) ‹anchor: Πατὴρ δὲ ὡς, ἠπίως νουθετεῖ υἱούς› · call in col 194

Πατὴρ δὲ ὡς, ἠπίως νουθετεῖ υἱούς. Malim πατὴρ δὲ ὡς ἤπιος, νουθετεῖ υἱούς· tanquam vero mitis pater, admonet filios. Quam lectionem praebet Nov. Eidem favet Homerus, cujus hoc hemistichium est, . . . . πατὴρ δ' ὣς ἤπιος ἦεν. Solet autem haec vox peculiariter dici de paterno affectu in liberos. Unde apud Homer. Jupiter Minervae dicit Il. Θ, v. 40: . . . ἐθέλω δέ τοι ἤπιος εἶναι. Item Paulus I Thess. II, 7, 8: Ἀλλ' ἐγενήθημεν ἤπιοι ἐν μέσῳ ὑμῶν ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα, οὕτως, etc. Mox Ὡς πατὴρ τέκνα ἑαυτοῦ, παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι.

And as a father, gently he admonishes sons. I should prefer "and as a gentle father he admonishes sons": like a mild father, he admonishes his sons. Nov. gives this reading. Homer supports it too, whose half-line this is: ". . . . he was gentle as a father." This word is used especially of a father's affection for his children. Hence in Homer Jupiter says to Minerva, Iliad 8, line 40: ". . . I wish to be gentle to you." So also Paul, 1 Thess. 2:7–8: "But we were gentle among you, as a nurse cherishes her own children, so," etc. Just after: "as a father his own children, exhorting you and comforting you."

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(61) ‹anchor: ἐγγραφῇ› · call in col 194

Ἐγγραφῇ. Respicit veterem Atheniensium, aliarumque gentium morem, quo qui civitate donabantur, aliquem e civibus patrem sibi asciscebant, ejusque nomine in publicis tabulis inscribebantur. Conf. Archaeologiae Graecae lib. I, c. 9.

Enrolment. He has in view the ancient custom of the Athenians and other peoples, by which those granted citizenship adopted one of the citizens as their father and were entered in the public registers under his name. Compare the Archaeologia Graeca, book 1, ch. 9.

(printed under page 112)

(62) ‹anchor: Ἐν τοῖς› · call in col 194

Ἐν τοῖς. Videtur Christi dictum respexisse, quod refert Lucas II, 49: Οὐκ ᾔδειτε, ὅτι ἐν τοῖς τοῦ Πατρός μου δεῖ εἶναί με; nesciebatis, quia in iis, quae Patris mei sunt, oportet me esse?

In the things. He seems to have had in view the saying of Christ which Luke reports, 2:49: "Did you not know that I must be in my Father's house?": did you not know that I must be about the things that are my Father's?

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(63) ‹anchor: Αὕτη γὰρ ἡ πρωτότοκος› · call in col 194

Αὕτη γὰρ ἡ πρωτότ. Respicit Hebr. XII, 22, 23: Ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ Ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων. Sed accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem coelestem et multorum millium angelorum frequentiam, et Ecclesiam primitivorum, qui conscripti sunt in coelis.

For this is the first-born. He has in view Heb. 12:22–23 (Greek and Latin as printed): "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to the throng of many thousands of angels, and to the Church of the first-born who are enrolled in heaven."

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(64) ‹anchor: ἀθεώτεροι› · call in col 194

Ἀθεώτεροι. Ἀθεώρητοι Nov.

More godless. Nov. has "unseeing" (ἀθεώρητοι).

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(65) ‹anchor: τῆς ἀπονοίας πολλῆς› · call in col 194

Τῆς ἀπ. πολλῆς. Τῆς ἀπ. τῆς πολλῆς Nov. Mox, ἐπαισχύνεσθε pro ἀπαισχύνεσθε substituit Tatiani editor, pag. 45.

Of great folly. Nov. has "of the great folly." Just after, Tatian's editor, p. 45, substituted "ἐπαισχύνεσθε" for "ἀπαισχύνεσθε."

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(66) ‹anchor: εἰς ἄνθρωπον ὑποφέρεσθε› · call in col 194

Εἰς ἄνθρωπον ὑποφ. Sunt qui malint, εἰς ἀπώλειαν ὑποφέρεσθε· ut σωτηρία suum habeat contrarium. Sylburg.

To a man you are carried down. Some would prefer "you are carried down to destruction," so that "salvation" may have its opposite. Sylburg.

(printed under page 112)

(67) ‹anchor: προσκοπεῖτε› · call in col 194

Προσκοπεῖτε. Σκοπεῖτε Nov.

You look forward to. Nov. has "you look to."

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(64) ‹anchor: not visible on the foot images› · call in col 195

Matth. XXV, 41, 46.

Matt. 25:41, 46.

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(65) ‹anchor: not visible on the foot images› · call in col 195

Ephes. IV, 17, 18, 19.

Eph. 4:17–19.

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(66) ‹anchor: not visible on the foot images› · call in col 195

Ephes. V, 14.

Eph. 5:14.

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(67) ‹anchor: not visible on the foot images› · call in col 195

Psal. CIX, 3.

Ps. 109 [110]:3.

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(68) ‹anchor: in probatione› · call in col 195

Psal. XCIV, 8, 9.

Ps. 94 [95]:8–9.

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(69) ‹anchor: in requiem meam› · call in col 195

Ibid. 9, 10, 11.

Ibid., vv. 9–11.

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(70) ‹anchor: not visible on the foot images› · call in col 195

Joann. X, 3, 16.

John 10:3, 16.

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(68) ‹anchor: Τὰ ἔθνη› · call in col 195

Τὰ ἔθνη. Τὰ λοιπὰ ἔθνη Bibl. Graec. Mox, καί post ὄντες omitt. Dein, ἐν πλεονεξίᾳ pro καὶ πλεονεξίας, ibid.

The Gentiles. The Greek Bible has "the other Gentiles." Just after, it omits "and" after "being." Then, "in covetousness" for "and of covetousness," ibid.

(printed under page 113)

(69) ‹anchor: Καὶ Θεόν› · call in col 195

Καὶ Θεόν. Τὸν Θεόν Nov.

And God. Nov. has "the God."

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(70) ‹anchor: Ἔγειρε› · call in col 195

Ἔγειρε. Ἔγειραι Bibl. Graec.

Rise. The Greek Bible has "ἔγειραι."

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(71) ‹anchor: ἐν δοκιμασίᾳ› · call in col 195

Ἐν δοκιμασίᾳ. Ἐδοκίμασαν Bibl. Graec. Ea, quae sequuntur, hoc modo distinguit Nov. Ἡ δὲ δοκιμασία τίς ἐστιν εἰ θέλεις μαθεῖν.

In testing. The Greek Bible has "they tested." Nov. punctuates what follows thus: "And what the testing is, if you wish to learn."

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(72) ‹anchor: τεσσαράκοντα ἔτη› · call in col 195

Τεσσαράκοντα ἔτ. Τεσσαράκοντα ἔτη προσώχθισα τῇ γενεᾷ ἐκείνῃ, Bibl. Graec.

Forty years. The Greek Bible has "forty years I was angered with that generation."

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(73) ‹anchor: ταῖς ψυχαῖς› · call in col 195

Ταῖς ψυχαῖς. Ταῖς omittit Nov.

The souls. Nov. omits "the."

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(74) ‹anchor: ἐὰν σήμερον τῆς› · call in col 195

Ἐὰν σήμερον τ. Haec sic distingui possunt: Ἐὰν σήμερον τῆς φωνῆς αὐτοῦ ἀκούσωμεν (τὸ δὲ σήμερον καθ' ἑκάστην αὐτοῦ αὔξεται τὴν ἡμέραν) ἔς τ' ἂν ἡ σήμερον ὀνομάζηται· Si hodie vocem ejus audierimus (illud autem hodie singulis diebus ei accrescit) quamdiu nominetur hodie. Postrema verba sumpsit ex Hebr. III, 13: Ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ' ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται.

If today ... This can be punctuated thus: "If today we hear his voice (and the 'today' grows for him every day), as long as it is called today": if today we hear his voice (and that 'today' increases for him day by day) as long as it is named today. He took the last words from Heb. 3:13: "But exhort one another every day, as long as it is called today."

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(75) ‹anchor: ἡ σήμερον γὰρ ἀΐδιος αἰών ἐστιν εἰκών› · call in col 195

Ἡ σήμερον γὰρ ἀΐδιος αἰών ἐστιν εἰκών. Sic Flor., Sylb., itemque ms. Nov. In Heinsiana vero editione, quam Parisienses exprimunt, αἰών mutatum est in αἰῶνος. Sylburgius scribi voluit ἀϊδίου αἰῶνός ἐστιν εἰκών, aeterni saeculi imago est. Quam lectionem dicit firmari a Basil. pag. 665, et Gregor. Naz., p. 229. Fortasse aliquis ad marginem libri sui εἰκών adnotavit, vel, ut interpretamentum vocis σύμβολον, quae sequitur; vel, quia putabat τὸ σήμερον non esse αἰῶνα, sed tantum αἰῶνος εἰκόνα. Etenim saepissime fit ut quae ad marginem adnotata fuere, ab imperitis scriptoribus in textum recipiantur.

For the today is eternal age, is image. So the Florentine, Sylburg, and likewise the Nov. manuscript. But in Heinsius's edition, which the Paris editors reproduce, "age" has been changed to "of the age." Sylburg wanted it written "is the image of the eternal age," it is the image of the everlasting age. He says this reading is confirmed by Basil, p. 665, and Gregory Nazianzen, p. 229. Perhaps someone noted "image" in the margin of his book, either as a gloss on the word "symbol" which follows, or because he thought that the "today" is not the age itself but only the image of the age. For it very often happens that what was noted in the margin is taken into the text by unskilled copyists.

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(76) ‹anchor: ἡμέρα› · call in col 195

Ἡμέρα. Ἡ ἡμέρα Nov. recte.

Day. Nov. has "the day," rightly.

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(71) ‹anchor: not visible on the foot images› · call in col 198

Joan. I, 9.

John 1:9.

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(72) ‹anchor: not visible on the foot images› · call in col 198

I Tim. I, 14.

1 Tim. 1:14.

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(73) ‹anchor: not visible on the foot images› · call in col 198

Psal. XCIV, 10.

Ps. 94 [95]:10.

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(74) ‹anchor: not visible on the foot images› · call in col 198

Matth. III, 3.

Matt. 3:3.

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(75) ‹anchor: not visible on the foot images› · call in col 198

Hebr. III, 18, 19.

Heb. 3:18–19.

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(76) ‹anchor: not visible on the foot images› · call in col 198

I Tim. II, 4.

1 Tim. 2:4.

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(77) ‹anchor: not visible on the foot images› · call in col 198

I Tim. IV, 8.

1 Tim. 4:8.

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(78) ‹anchor: praecipue vero fidelium› · call in col 198

I Tim. IV, 10.

1 Tim. 4:10.

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(79) ‹anchor: quae est in Christo› · call in col 198

II Tim. III, 15.

2 Tim. 3:15.

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(77) ‹anchor: Πρινή› · call in col 198

Πρινή. Πρὶν ἤ Nov. Mox, κατακολουθήσαντες pro κατακολουθήσαντας, idem.

Before. Nov. has "πρὶν ἤ." Just after, the same has "κατακολουθήσαντες" for "κατακολουθήσαντας."

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(78) ‹anchor: Οὐχί› · call in col 198

Οὐχί. Omittit Nov.

Not. Nov. omits it.

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(79) ‹anchor: Ἰησοῖ› · call in col 198

Ἰησοῖ. A. Ἰησοῦ mavult Sylburg. Quam conjecturam firmare videtur ms. Nov., qui Ἰησοῦς habet, scil. pro Ἰησοῦ.

To Jesus. A. Sylburg prefers "Ἰησοῦ." The Nov. manuscript seems to confirm this conjecture, having "Ἰησοῦς," that is, for "Ἰησοῦ."

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(80) ‹anchor: ὠνήσασθαι› · call in col 198

Ὠνήσασθαι. Hanc vocem quidam perperam in ὠνήσεσθε mutandum putarunt. Paulo ante, πόσον pro πόσου habet Nov.

To buy. Some have wrongly thought this word should be changed to "you will buy." A little before, Nov. has "πόσον" for "πόσου."

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(81) ‹anchor: πίστει ζωῆς› · call in col 198

Πίστει ζωῆς. Quidam scribendum putant πίστει ζωρᾷ, fide mera, sincera Quod inusitatum esse videtur. Forte ζωῆς juxta πολυτίμητον σωτηρίαν, interpretamenti loco, in margine libri adnotatum, postea in textum irrepsit.

Faith of life. Some think one should write "with pure faith," unmixed, sincere faith. This seems an unusual expression. Perhaps "of life" was noted in a book's margin beside "precious salvation," by way of a gloss, and afterwards crept into the text.

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(82) ‹anchor: ὁ Ἰθακήσιος γέρων› · call in col 198

Ὁ Ἰθακήσιος γέρων. Ulysses. Respicit autem Clemens Odyss. A, vers. 57: ..... αὐτὰρ Ὀδυσσεύς, Ἱέμενος καὶ καπνὸν ἀποθρώσκοντα νοῆσαι Ἧς γαίης, θανέειν ἱμείρεται .... ..... Caeterum Ulysses Cupiens vel fumum exsilientem videre Suae terrae, mori desiderat .....

The old man of Ithaca. Ulysses. Clement has in view Odyssey 1, line 57: "..... but Odysseus, / longing to see even the smoke leaping up / from his own land, yearns to die ....": "..... But Ulysses, / desiring to see even the smoke rising / from his own land, longs to die ....."

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(83) ‹anchor: τόν› · call in col 198

Τόν. Omittit Nov.

The. Nov. omits it.

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(84) ‹anchor: Ἀπόστολος› · call in col 198

Ἀπόστολος. Malim ὁ Ἀπόστολος, cum articulo, ut et alibi passim. Sylburg. Hanc lectionem firmat Nov.

Apostle. I should prefer "the Apostle," with the article, as elsewhere everywhere. Sylburg. Nov. confirms this reading.

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(85) ‹anchor: ὦ Τιμόθεε› · call in col 198

Ὦ Τιμόθεε. Clementis additamentum.

O Timothy. Clement's addition.

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(86) ‹anchor: πίστεως ἐν Χριστῷ› · call in col 198

Πίστεως ἐν Χ. Πίστεως τῆς ἐν Χ. Bibl. Graec.

Faith in Christ. The Greek Bible has "faith which is in Christ."

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(87) ‹anchor: θεοποιοῦντα› · call in col 198

Θεοποιοῦντα. Clemens, Platonem secutus, saepe dicit homines per virtutem ac pietatem non solum Deo assimilari, sed etiam deos quodammodo fieri. Conf. hujus libri pag. 71, et quae ibi adnotata erunt.

Making divine. Clement, following Plato, often says that through virtue and piety men are not only made like God but in a certain way become gods. Compare p. 71 of this book, and what will be noted there.

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(80) ‹anchor: not visible on the foot images› · call in col 199

I Tim. III, 16, 17.

1 Tim. 3:16–17 [as the image reads; the verses quoted are 2 Tim. 3:16–17].

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(81) ‹anchor: not visible on the foot images› · call in col 199

Matth. IV, 17.

Matt. 4:17.

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(82) ‹anchor: not visible on the foot images› · call in col 199

Philipp. IV, 5.

Phil. 4:5.

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(83) ‹anchor: not visible on the foot images› · call in col 199

II Cor. V, 20.

2 Cor. 5:20.

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(84) ‹anchor: not visible on the foot images› · call in col 199

Psal. XXXIII, 9.

Ps. 33 [34]:9.

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(85) ‹anchor: not visible on the foot images› · call in col 199

Ibid. 12.

Ibid., v. 12.

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(86) ‹anchor: dies bonos› · call in col 199

Ibid. 13.

Ibid., v. 13.

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(87) ‹anchor: prope estis› · call in col 199

Esther. IX, 20.

Esther 9:20.

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(88) ‹anchor: omnibus hominibus› · call in col 199

Joann. I, 9.

John 1:9.

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(88) ‹anchor: Ἐπιστρέφει› · call in col 199

Ἐπιστρέφει. Sic distingue, Ἐπιστρέφει τοὺς ἀνθρώπους πλησιάζοντας, τῷ φόβῳ. Eos, qui ad se accedunt, per timorem convertit.

Turns. Punctuate thus: "He turns the men who draw near, by fear": those who come to him he converts through fear.

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(89) ‹anchor: Ὁ Κύριος› · call in col 199

Ὁ Κύρ. S. Scripturae sensum, non verba, recitat. Porro καταλειφθῶμεν pro καταληφθῶμεν habet Nov.

The Lord. He gives the sense of Holy Scripture, not its words. Further, Nov. has "καταλειφθῶμεν" (we be left behind) for "καταληφθῶμεν" (we be overtaken).

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(90) ‹anchor: ἀδεεῖς› · call in col 199

Ἀδεεῖς. Hervetus legit ἐνδεεῖς, quod A. minus placet. Sylburg.

Fearless. Hervet reads "needy," which A. likes less. Sylburg.

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(91) ‹anchor: γεύσασθε› · call in col 199

Γεύσασθε. A. et H. γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ Θεός, ex psalmo XXXIII. Hervetus interpres vulgatam lectionem secutus est: in qua ut interrogatio locum habet, ita in altera non habet. Sylburg. — Alludit ad psalm. XXXII 9: Γεύσασθε, καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. Sic Paedag. lib. I, c. 6, p. 103 illa I Pet. II, recitans, εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ Κύριος, scripsit: Εἰ ἐγεύσασθε ὅτι Χριστὸς ὁ Κ. Strom. V, pag. 579, iterum psalmi verba sic scribit, Γεύσασθε, καὶ ἴδετε ὅτι Χριστὸς ὁ Κύριος. Protrept., p. 76, χρηστὸς ὁ σύμπας ἀνθρώπων βίος, τῶν Χριστὸν ἐγνωκότων. Denique Strom. II, similiter in his vocibus ludit: Οἱ εἰς τὸν Χριστὸν πεπιστευκότες, χρηστοί τε εἰσί, καὶ λέγονται· Qui in Christum crediderunt, χρηστοί, boni, sunt et dicuntur. Verum eo loco Χριστοί potius legendum esse, nonnulli existimant. S. Justinus, Apol. I, p. 6: Ὅσον τε ἐκ τοῦ κατηγορουμένου ἡμῶν ὀνόματος χρηστότατοι ὑπάρχομεν· Quod ad nomen ipsum Christianorum spectat, quod criminis loco nobis objicitur, optimi (χρηστότατοι) certe sumus. Idem paulo post: Χριστιανοὶ γὰρ εἶναι κατηγορούμεθα· τὸ δὲ χρηστὸν μισεῖσθαι οὐ δίκαιον· Christiani esse deferimur: atqui bonum (χρηστὸν) odisse, injustum est. Gentiles per ignorantiam Chrestum, saepe vocabant Christum. Conf. Suetonius in Claudio cap. 25; Lucianus in Philopatride; Tertullianus, Apol., cap. 3; Lactantius, lib. IV, cap. 7; Theophilus initio lib. I, Ad Autolyc.

Taste. A. and H. have "taste and see that God is good," from Psalm 33. Hervet the translator followed the common reading: in it a question has a place, in the other it has not. Sylburg. — He alludes to Ps. 32 [rather 33]:9: "Taste and see that the Lord is good." So in the Paedagogus, book 1, ch. 6, p. 103, quoting 1 Pet. 2, "if you have tasted that the Lord is good (χρηστός)," he wrote: "if you have tasted that the Lord is Christ (Χριστός)." In Stromata 5, p. 579, he again writes the psalm's words thus: "Taste and see that the Lord is Christ." Protrepticus, p. 76: "good is the whole life of men who have known Christ." Finally, in Stromata 2 he plays on these words in the same way: "Those who have believed in Christ both are and are called good (χρηστοί)": those who have believed in Christ are and are called χρηστοί, good. But some think that in that place "Χριστοί" (Christ's) should rather be read. St Justin, Apology 1, p. 6: "As far as the name of which we are accused goes, we are most excellent": as regards the very name of Christians, which is thrown at us as a crime, we are certainly the best (χρηστότατοι). The same a little later: "For we are accused of being Christians; but to hate the good (χρηστόν) is not just": we are denounced as Christians; yet to hate what is good (χρηστόν) is unjust. The Gentiles, through ignorance, often called Christ "Chrestus." Compare Suetonius, Claudius, ch. 25; Lucian in the Philopatris; Tertullian, Apology, ch. 3; Lactantius, book 4, ch. 7; Theophilus at the beginning of book 1 To Autolycus.

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(92) ‹anchor: Ἀκούσατε οὖν οἱ μακράν› · call in col 199

Ἀκούσατε οὖν οἱ μ. Haec verba οὖν οἱ μακρὰν ἀκούσατε omittit Nov. Porro respicit Clemens Pauli verba ad Ephes. II, 17: Εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακράν, καὶ τοῖς ἐγγύς. Ut mox Joan. I, 9: Τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.

Hear then, you who are far. Nov. omits the words "then you who are far, hear." Further, Clement has in view Paul's words to the Ephesians, 2:17: "He preached peace to you who were far off and to those who were near." As just after, John 1:9: "The true light, which enlightens every man coming into the world."

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(93) ‹anchor: εἰς μίαν ἀγάπην› · call in col 199

Εἰς μίαν ἀγάπ. Imitatur Christi dictum, quod refert Joan. XVII, 21, 22, 23.

Into one love. He imitates the saying of Christ which John reports, 17:21–23.

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(94) ‹anchor: ἕνωσιν· σπεύσωμεν› · call in col 199

Ἕνωσιν σπεύσ. Sic distingui possit, ἕνωσιν· σπεύσωμεν· ἀγαθοεργούμενοι, ἀναλόγως ἑνότ.

Union; let us hasten. It could be punctuated thus: "union; let us hasten; doing good, in proportion unity ..."

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(89) ‹anchor: not visible on the foot images› · call in col 202

Marc. XIV, 36; Rom. VIII, 15.

Mark 14:36; Rom. 8:15.

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(95) ‹anchor: Ἀλλ' ἐκ πατέρων› · call in col 202

Ἀλλ' ἐκ πατέρ. Hanc rationem quam ethnici Christianis semper objiciebant, refellit etiam Justinus M. initio Cohort. ad Graecos.

But from our fathers. This argument, which the heathen always threw at Christians, Justin Martyr also refutes at the beginning of his Exhortation to the Greeks.

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(96) ‹anchor: τοῖς κόλποις› · call in col 202

Τοῖς κόλποις. Respicit verba Phoenicis ad Achillem alumnum, quae refert Homerus Iliad. I, v. 484: Πρίν γ' ὅτε δή σ', ἐπ' ἐμοῖσιν ἐγὼ γούνασσι καθίσας, Ὄψου τ' ἄσαιμι προταμὼν, καὶ οἶνον ἐπισχών, Πολλάκι μοι κατέδευσας ἐνὶ στήθεσσι χιτῶνα Οἴνου, ἀποβλύζων ἐν νηπιέῃ ἀλεγεινῇ.

In the bosoms. He has in view the words of Phoenix to his foster-son Achilles, which Homer reports, Iliad 9, line 484 [rather 488 ff.]: "until I set you on my knees and fed you your fill, cutting the meat first and holding the wine to your lips; and often you soaked the tunic on my breast, spluttering out the wine in your troublesome infancy."

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(97) ‹anchor: ὠφλομεν, ἐπιτελοῦμεν ἔτι› · call in col 202

Ὤφλομεν, ἐπιτελοῦμεν ἔτι. Ὀφλῶμεν, ἐπὶ τέλους μὲν ἔτι Nov.

We have incurred, we still accomplish. Nov. has "we may incur, still at the end."

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(98) ‹anchor: γλυκεῖαι π. π.› · call in col 202

Γλυκεῖαι π. π. Lowthius ait: «Locus mancus et corruptus. Sensus videtur esse: Siquidem officium esse ducimus, immoderatos animi affectus coercere, cur non pari ratione absurdas consuetudines ab animi perturbationibus profectas rejicimus?» Porro nos alium sensum in Latina versione expressimus.

Sweet ... Lowth says: "The passage is defective and corrupt. The sense seems to be: If we hold it our duty to restrain the immoderate passions of the mind, why do we not on the same ground reject absurd customs that arise from the disturbances of the mind?" We, however, have expressed another sense in the Latin translation.

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(99) ‹anchor: ἐπιζητήσομεν› · call in col 202

Ἐπιζητήσομεν. H. Ἐπιζητήσωμεν, subjunctivo modo. Sylburg. — Quam lectionem firmat Nov.

We shall seek. H. has "let us seek," in the subjunctive mood. Sylburg. — Nov. confirms this reading.

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(1) ‹anchor: οὗ μεῖζον› · call in col 202

Οὗ μεῖζον. Ad Christianam philosophiam accommodat quod de profana dixit Plato in Timaeo: Οὗ μεῖζον, inquit, ἀγαθὸν οὔτ' ἦλθεν, οὔθ' ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. Id Latine vertit Cicero, Academ. Quaest. lib. I, c. 2: Totum igitur illud philosophiae studium mihi quidem ipse sumo, et ad vitae constantiam quantum possum, et ad animi delectationem: nec ullam arbitror, ut apud Platonem est, majus aut melius a diis datum munus homini. Idem lib. XV. epist. 4, extrema, de philosophia dicit: Qua nec mihi charior ulla unquam res in vita fuit, nec hominum generi majus a diis munus ullum est datum.

Than which greater. He adapts to the Christian philosophy what Plato in the Timaeus said of the profane: "Than which," he says, "no greater good has come, nor will ever come, to the mortal race as a gift from the gods." Cicero rendered this in Latin, Academic Questions, book 1, ch. 2: "So I take up that whole study of philosophy for myself, both for steadiness of life as far as I can, and for the delight of the mind; nor do I think, as Plato has it, that any greater or better gift has been given to man by the gods." The same, book 15, letter 4, at the end, says of philosophy: "than which nothing has ever been dearer to me in life, nor has any greater gift been given by the gods to the human race."

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(2) ‹anchor: οἷον ἵπποι› · call in col 202

Οἷον ἵπποι. Iterum Platonem imitatur Phaedri pag. 1226, 1227. Eadem comparatione inferius usus est Clemens Paedag. lib. II, cap. 10.

Like horses. Again he imitates Plato's Phaedrus, pp. 1226, 1227. Clement used the same comparison further on, Paedagogus, book 2, ch. 10.

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(3) ‹anchor: μέν› · call in col 202

Μέν. Μέντοι Nov.

Indeed. Nov. has "μέντοι."

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(4) ‹anchor: τῆς ἐκλογῆς› · call in col 202

Τῆς ἐκλογῆς. Caecae nempe ac stolidae: qua mendacium veritati praetulistis. V. Sylburg.

Of the choice. That is, of the blind and stupid choice by which you preferred falsehood to truth. See Sylburg.

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(90) ‹anchor: not visible on the foot images› · call in col 203

Zach. III, 2.

Zech. 3:2.

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(91) ‹anchor: me non novit› · call in col 203

Isa. I, 3.

Isa. 1:3.

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(5) ‹anchor: Ὡς› · call in col 203

Ὡς. Haec particula addita ex vulg. Bibl. editione. Sylburg. — Hunc locum Theodoretus explicat de Jesu, Josedec filio, et aliis, qui, cum paulo ante a captivitate rediissent, captivitatis ferebant signa, paupertatem et inopiam. Torris enim semiustulatum lignum est ex igne arreptum. Hieronymus eodem modo explicat. Similis locus est Amos IV, 11, quem reperies lib. I Paedagogi cap. 8. Collect.

As. This particle was added from the common edition of the Bible. Sylburg. — Theodoret explains this passage of Jesus [Joshua], son of Josedech, and others who, having returned a little before from the captivity, bore the marks of captivity, poverty and want. For a brand is half-burnt wood snatched from the fire. Jerome explains it in the same way. A similar passage is Amos 4:11, which you will find in the Paedagogus, book 1, ch. 8. Collect.

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(6) ‹anchor: Τίς› · call in col 203

Τίς. Omittit Nov.

Who. Nov. omits it.

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(7) ‹anchor: προσπεφεύγασιν› · call in col 203

Προσπεφεύγασιν. Προσφεύγουσι Nov. Mox, καταφλεγήσονται pro καταφλεχθήσονται, idem.

Have fled to. Nov. has "flee to." Just after, the same has "καταφλεγήσονται" for "καταφλεχθήσονται."

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(8) ‹anchor: παθών› · call in col 203

Παθών. Hemistichium ex Hesiod. Oper. et Dier. lib. I, vers. 216.

Having suffered. A half-line from Hesiod, Works and Days, book 1, line 216 [rather 218].

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(9) ‹anchor: κατερρηγυίᾳ› · call in col 203

Κατερρηγυίᾳ. Scribe κατερρωγυίᾳ, quod habet Nov.

Broken down. Write "κατερρωγυίᾳ," which Nov. has.

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(10) ‹anchor: Κύριον τὸν ὅλων› · call in col 203

Κύριον τὸν ὅλων. Κύριον τῶν ὅλων rectius, ut supra. Sylburg. — Quam correctionem firmat Nov.

Lord the of all. "Lord of all" is more correct, as above. Sylburg. — Nov. confirms this correction.

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(11) ‹anchor: ὀδυρομένη φίλα τέκνα› · call in col 203

Ὀδυρομένη φίλα τέκνα. Hemistichium est Homeri Iliad. B, v. 315, ubi describitur illud auspicium, seu prodigium avicularum, quas draco devoravit, . . . ἀμφεποτᾶτο ὀδυρομένη φίλα τέκνα. Collect. — Hic etiam ἀμφεποτᾶτο habet Nov.

Lamenting her dear young. A half-line of Homer, Iliad 2, line 315, where the omen, or portent, of the little birds which the serpent devoured is described: ". . . she fluttered round, lamenting her dear young." Collect. — Nov. too has "ἀμφεποτᾶτο" here.

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(12) ‹anchor: τῷ δεσπότῃ› · call in col 203

Καὶ ἵπποι τὸν ἀναβάτην ἀποσεισάμενοι, ἐν ἵππου συρίγματι ὑπήκουσαν τῷ δεσπότῃ. Haec vel imprudenti Herveto exciderunt, vel consulto, quod mendosa essent, suppressa sunt. Forte ita corrigi possunt, ἐν ὑποσυρίγματι, vel ἀποσυρίγματι, vel etiam, ut quibusdam placet, ἐνί που συρίγματι, equi ipsi excusso insessore, vel uno sibilo edito, domino parere solent. Jul. Pollux Περὶ ἱππασίας· Κλωγμῷ δὲ ἐξεγείρειν (ms. ἐπεγείρειν) τὸν ἵππον ἐρεῖς καὶ ῥοίζῳ· dicis etiam sibilo et stridore equum excitare. Collect.

And horses, throwing their rider, obeyed their master at a horse's whistle. These words either fell out through Hervet's oversight or were deliberately suppressed because they were corrupt. Perhaps they can be corrected thus: "at a low whistle," or "at a whistle off," or even, as some prefer, "at some single whistle": horses themselves, having thrown their rider, usually obey their master at a single whistle. Julius Pollux, On Horsemanship: "You will say 'to rouse the horse' (ms. 'to urge on') with a clucking and a whizzing sound": you say also to stir up a horse with a whistle and a hiss. Collect.

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(92) ‹anchor: lucis filii› · call in col 206

Ephes. V, 8.

Eph. 5:8.

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(93) ‹anchor: Domini haereditas› · call in col 206

Isa. LIV, 17.

Isa. 54:17.

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(94) ‹anchor: quas latro subit› · call in col 206

Matth. VI, 19, 20.

Matt. 6:19–20.

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(13) ‹anchor: κατ' ἴχνος› · call in col 206

Κατ' ἴχνος. Respicere videtur III Reg. XVIII, 44, 45: Ἰδοὺ νεφέλη μικρὰ, ὡς ἴχνος ἀνδρὸς, ἀνάγουσα ὕδωρ.... καὶ ἐγένετο ὑετὸς μέγας. Et Matth. XVII, 5: Ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, nempe, Moysem et Eliam.

Like a footprint. He seems to have in view 3 Kings [1 Kings] 18:44–45: "Behold, a little cloud like a man's footprint, bringing up water .... and there came a great rain." And Matt. 17:5: "Behold, a bright cloud overshadowed them," namely Moses and Elijah.

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(14) ‹anchor: τὸν ὑετὸν σωτήριον› · call in col 206

Τὸν ὑετὸν σωτήριον. Malim, articulo geminato, τὸν ὑετὸν τὸν σωτήριον, ut alibi passim, et paulo ante. Sylburg.

The saving rain. I should prefer, with the article doubled, "the rain, the saving one," as often elsewhere and a little before. Sylburg.

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(15) ‹anchor: φησίν› · call in col 206

Φησίν. A. φασίν plurali numero: ut alludat ad proverbium. Sylburg. — Hoc proverbiale dictum rursus laudavit Clemens Strom. I, p. 270: Εἰ δὲ μὴ πάντων ἡ γνῶσις, ὄνος λύρας, ἢ φασὶν οἱ παροιμιαζόμενοι, τοῖς πολλοῖς τὰ συγγράμματα· ὕες γοῦν βορβόρῳ ἥδονται μᾶλλον ἢ καθαρῷ ὕδατι.

He says. A. has "they say," in the plural, as alluding to a proverb. Sylburg. — Clement quoted this proverbial saying again, Stromata 1, p. 270: "But if knowledge is not for all, writings are to the many 'an ass to the lyre,' as the proverb-makers say; swine, at any rate, delight in mire more than in clean water."

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(16) ‹anchor: ἐπὶ φορυτῷ› · call in col 206

Ἐπὶ φορυτῷ. Hervetus vertit, in paleae cumulo: φορυτός licet Hesychio significet ἄχυρα, et quisquilias aridas, sumitur tamen pro colluvione quavis: ut Chrysostomus τὸν φορυτὸν τῶν ἁμαρτιῶν, dixit τὴν ἀκαθαρσίαν. Horatius, ... amica luto sus. Collect.

On the rubbish. Hervet translated "on a heap of chaff." Although for Hesychius "φορυτός" means chaff and dry sweepings, it is used for filth of any kind: as Chrysostom called uncleanness "the rubbish of sins." Horace: "... the sow, friend of mud." Collect.

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(17) ‹anchor: ἡμᾶς› · call in col 206

Ἡμᾶς. Sic legit Sylburgius, pro ὑμᾶς.

Us. So Sylburg reads, for "you."

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(18) ‹anchor: καλὸς ὁ κίνδυνος› · call in col 206

Καλὸς ὁ κ. Horatius lib. III, od. 25, v. 18: . . . Dulce periculum est, O Lenaee, sequi deum.

Fair is the risk. Horace, book 3, ode 25, line 18: ". . . Sweet is the danger, O Lenaeus, to follow the god."

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(19) ‹anchor: συναπαίρει› · call in col 206

Συναπαίρει. Et hoc Platoni suo debet Clemens. Sane Platonici amorem illum bonum et pudicum, qui a coelo, ut volebat Socrates, non ab ulla libidine in animum philosophi illabitur, ἀστεῖον dicunt. Alcinous, plane ut hic Clemens, τὸ φαῦλον καὶ τὸ ἀστεῖον opposuit: Ἔστι δὲ ἐρωτική, ἡ μὲν ἀστεία, ἡ τῆς σπουδαίας ψυχῆς, ἡ δὲ φαύλη, ἡ τῆς κακῆς. Ita, ἀστεῖα ἔργα dicit noster, τὰ ἀγαθά. Et Theodorus, ἐν ταῖς Ἐκλογαῖς, τὴν ἀστείαν ἀρετὴν dixit: Νοείτω μέγα, καὶ ἀπερινόητον, καὶ κάλλιστον φῶς, ἀπρόσιτον, πᾶσαν δύναμιν ἀγαθήν, πᾶσαν ἀστείαν ἀρετὴν συγκεκληρωμένον. Heinsius.

Carries away with. This too Clement owes to his Plato. Indeed the Platonists call that good and chaste love, which, as Socrates held, glides into the philosopher's soul from heaven and not from any lust, "ἀστεῖον" (refined). Alcinous, just as Clement here, set the base against the refined: "There is an erotic [art]: the refined, that of the earnest soul; and the base, that of the bad one." So our author calls good works "refined works." And Theodorus, in the Eclogae, spoke of "refined virtue": "Let him conceive a great, incomprehensible and most beautiful light, unapproachable, having as its lot every good power, every refined virtue." Heinsius.

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(20) ‹anchor: συνίπταται› · call in col 206

Συνίπταται. Καὶ συνίπταται. Nov. recte.

Flies with. Nov. has "and flies with," rightly.

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(21) ‹anchor: χορηγοῦσα› · call in col 206

Χορηγοῦσα. Χορηγοῦσαν. Nov.

Supplying. Nov. has "χορηγοῦσαν."

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(95) ‹anchor: not visible on the foot images› · call in col 207

Isa. LV, 1.

Isa. 55:1.

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(96) ‹anchor: not visible on the foot images› · call in col 207

II Cor. II, 17.

2 Cor. 2:17.

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(97) ‹anchor: not visible on the foot images› · call in col 207

Joan. XVII, 12; II Thess. II, 3.

John 17:12; 2 Thess. 2:3.

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(98) ‹anchor: not visible on the foot images› · call in col 207

Matth. VI, 24; Luc. XVI, 13.

Matt. 6:24; Luke 16:13.

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(99) ‹anchor: not visible on the foot images› · call in col 207

Joan. V, 17.

John 5:17.

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(1) ‹anchor: universa terra› · call in col 207

Levit. XXV, 23.

Lev. 25:23.

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(2) ‹anchor: in aeternum. Amen.› · call in col 207

I Cor. II, 9.

1 Cor. 2:9.

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(22) ‹anchor: δίκαιοι γένεσθε› · call in col 207

Δίκαιοι γένεσθε. Ἔσεσθέ μοι δίκαιοι Bibl. Graec. Mox, βαδίσαντες ἀγοράσατε pro βαδίσατε καὶ ἀγ. Dein φάγετε pro πίετε. Ibid.

Become righteous. The Greek Bible has "you shall be righteous to me." Just after, "having gone, buy" for "go and buy." Then "eat" for "drink." Ibid.

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(23) ‹anchor: φωτισμόν› · call in col 207

Φωτισμόν. Hac voce Patres baptismum, et gratiam baptizatis collatam ubique denotant, secuti Hebr. VI, 4: Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, etc. Clemens, Paedag. lib. I, cap. 6, p. 92, 93: Τελειοῦται δὲ τῷ λουτρῷ μόνῳ, καὶ τοῦ Πνεύματος τῇ καθόδῳ ἁγιάζεται. — Βαπτιζόμενοι, υἱοποιούμεθα· υἱοποιούμενοι, τελειούμεθα.

Enlightenment. By this word the Fathers everywhere denote baptism and the grace conferred on the baptized, following Heb. 6:4: "For it is impossible for those who have once been enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit," etc. Clement, Paedagogus, book 1, ch. 6, pp. 92, 93: "He is perfected by the washing alone, and is sanctified by the descent of the Spirit. — Being baptized, we are made sons; being made sons, we are perfected."

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(24) ‹anchor: νηκτά› · call in col 207

Νηκτά. Νοητά. Nov. mendose.

Swimming things. Nov. has "intelligible things," wrongly.

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(25) ‹anchor: τρυφαῖς› · call in col 207

Τρυφαῖς. Hervetus et A. malunt τροφαῖς, alimentis. Sylb. — Sed Clemens τρυφαῖς dixit, ut copiam et affluentiam rerum innueret.

Delights. Hervet and A. prefer "τροφαῖς," nourishment. Sylburg. — But Clement said "delights" to suggest plenty and abundance of things.

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(26) ‹anchor: παραταθήσεται› · call in col 207

Παραταθήσεται. Sic Flor., Sylb.; παρασταθήσεται, Heinsiana, et reliquae post eam editt. Vera lectio videtur fuisse, οὐ πραθήσεται, quam exhibet Nov. Clemens enim respicit Levit. XXV, 23: Ἡ γῆ οὐ πραθήσεται εἰς βεβαίωσιν.

Will be extended. So the Florentine and Sylburg; Heinsius's edition and the others after it have "παρασταθήσεται." The true reading seems to have been "will not be sold," which Nov. gives. For Clement has in view Lev. 25:23: "The land shall not be sold in perpetuity."

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(27) ‹anchor: κυροῦται› · call in col 207

Κυροῦται. Aptius χηροῦται viliatur, laeditur, a κὴρ noxa. Ut apud Hesychium quoque, κεκηρωμένη, κεκακωμένη. Sylburg. — Sed nulla mutatione opus est.

Is confirmed. More fittingly "χηροῦται," is cheapened, is harmed, from "κήρ," harm. As also in Hesychius: "κεκηρωμένη," harmed. Sylburg. — But no change is needed.

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(28) ‹anchor: ἔστι δὲ σή› · call in col 207

Ἔστι δὲ σή. A. ἔστι δὲ καὶ σή, est vero, et tua. Sylb. — Quam lectionem firmat Nov. Paulo ante, πᾶσα omittunt Bibl. Graec.

But it is yours. A. has "but it is also yours," it is indeed also yours. Sylburg. — Nov. confirms this reading. A little before, the Greek Bible omits "all."

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(29) ‹anchor: οἱ δὲ ἅγιοι› · call in col 207

Οἱ δὲ ἅγ. Similia quaedam occurrunt Prov. III, 35, Isa. LXV, 9. Verba haec, ut etiam ea, quae paulo post occurrunt, χαρήσονται ἐπί, etc., hactenus frustra quaesivi. Conf. Apoc. XI, 15.

But the saints. Some similar words occur at Prov. 3:35 and Isa. 65:9. These words, and also those which occur a little later, "they will rejoice in," etc., I have so far sought in vain. Compare Rev. 11:15.

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(30) ‹anchor: ἰδοὺ τέθεικα› · call in col 207

Ἰδοὺ τέθ. Haec Moysis et Isaiae dicta eodem, quo Clemens, sensu ante illum exhibuit Justin. M. Apol. I, c. 56, p. 84, 85. Porro δέδωκα pro τέθεικα habent Bibl. Gr. Neutrum agnoscit Justin.

Behold, I have set. Justin Martyr, before Clement, presented these sayings of Moses and Isaiah in the same sense as Clement, Apology 1, ch. 56, pp. 84, 85. Further, the Greek Bible has "I have given" for "I have set." Justin acknowledges neither.

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(31) ‹anchor: ὡς πατήρ› · call in col 207

Ὡς πατήρ. Justinus loco superius dicto, Διὰ Ἡσαΐου, τοῦ ἑτέρου προφήτου, ὡς ἀπὸ τοῦ Πατρὸς τῶν ὅλων καὶ δεσπότου Θεοῦ· per Isaiam, prophetam alium, velut a Patre rerum omnium et dominatore Deo.

As a father. Justin, at the place cited above: "through Isaiah, the other prophet, as from the Father of all and Master, God": through Isaiah, another prophet, as from God the Father and ruler of all things.

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(32) ‹anchor: πείθεσθαι τῷ Θεῷ› · call in col 207

Πείθεσθαι τῷ Θ. Πείθεσθε τῷ Θεῷ, Nov., (continues)

To obey God. Nov. has "obey God" (imperative), (continues)

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(32) (continued) ‹anchor: not visible› · call in col 209 (Greek; the Latin carries no call)

hanc sententiam ad ea, quae sequuntur, trahens. Mox, Ἐὰν θέλητε, καὶ εἰσακούσητέ μου, et paulo post ἐὰν δὲ μὴ θέλητε καὶ μὴ εἰσακούσητε. Bibl. Gr.

drawing this sentence to what follows. Next, "If you are willing and will hearken to me", and a little after, "but if you are not willing and do not hearken". Greek Bible.

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(33) ‹anchor: from the lemma: Μάχαιρα ὑμᾶς καὶ πῦρ› · call in col 209

Μάχαιρα ὑμᾶς καὶ πῦρ κατ. Haec verba καὶ πῦρ, quae Isaiae textus hoc loco non agnoscit, interpretamentum esse vocis μάχαιρα, facile concedet, qui Justini verba legerit, loco superius dicto: Τὸ δὲ προειρημένον, μάχαιρα ὑμᾶς κατέδεται, οὐ λέγει διὰ μαχαιρῶν φονευθήσεσθαι τοὺς παρακούσαντας, ἀλλ' ἡ μάχαιρα τοῦ Θεοῦ ἐστι τὸ πῦρ, οὗ βορὰ γίνονται οἱ τὰ φαῦλα πράττειν αἱρούμενοι· διὰ τοῦτο λέγει, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα Κυρίου ἐλάλησεν. Εἰ δὲ καὶ περὶ τεμνούσης καὶ αὐτίκα ἀπαλλασσούσης μαχαίρας ἔλεγεν, οὐκ ἂν εἶπε, κατέδεται. Quod autem superius dictum est, « Gladius depascet vos, » non innuit immorigeros gladiis caesum iri: verum gladius Dei est ignis, cui pabulum fiunt, qui mala facere eligunt: propterea, « Gladius, inquit, depascet vos: os enim Domini locutum est. » Quod si de gladio dixisset, qui dissecat et confestim dimittit, verbo « depascet » usus non fuisset. Huic vero interpretationi ansam praebuit alius Isaiae locus, quo dicitur πῦρ κατέδεται ὑμᾶς, Isa. xxxiii, 11.

"A sword … you, and fire …". That these words "and fire", which Isaiah's text does not recognize at this place, are a gloss on the word "sword" will readily be granted by anyone who has read the words of Justin in the passage cited above: "What was said before, 'a sword shall devour you', does not say that those who disobey will be slain by swords; but the sword of God is the fire, whose food those become who choose to do evil; therefore he says, 'a sword shall devour you; for the mouth of the Lord has spoken.' And if he had been speaking of a sword that cuts and at once dispatches, he would not have said 'shall devour'." [Justin's Greek, followed by the Latin version of it, which says the same.] This interpretation was occasioned by another passage of Isaiah, where it is said "fire shall devour you", Isa. 33:11.

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(34) ‹anchor: from the lemma: Ἐγώ› · call in col 209

Ἐγώ. Ἐγὼ δὲ scribendum ex Nov.

"I". "But I" should be written, from Nov.

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(35) ‹anchor: from the lemma: Μηδὲ ζητεῖν› · call in col 209

Μηδὲ ζητεῖν εἰ μεταδιωκτέον ἐκπονεῖν. A. ζητεῖν ἢ ἐκπονεῖν εἰ μεταδιωκτέον. SYLBURG.

"Nor to seek whether one should pursue to toil." Perhaps "to seek or toil over whether it should be pursued." Sylburg.

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(36) ‹anchor: from the lemma: Ἀλλ' ἢ τάχος› · call in col 209

Ἀλλ' ἢ τάχος. Rectius ἀλλ' ἦ τάχος, ut infra. ID.

"But … quickly". More correctly ἀλλ' ἦ τάχος, as below. The same (Sylburg).

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(37) ‹anchor: from the lemma: Εἰ δὲ καὶ› · call in col 209

Εἰ δὲ καὶ π. β. Malim, εἰ δὲ καὶ μὴ πείθεσθαι βούλεσθε· quod si nolitis mihi obtemperare, eo quod manifestam virtutum fidem suspectam habeatis, age vobis ex abundanti, etc. Nam ὑποπτεύειν non est suspicere, admirari, quo sensu id accepit Hervetus, sed suspicari et dubitare. Nisi potius scribendum sit ἐποπτεύσαντες.

"And if you wish to obey …". I would prefer "and if you do not wish to obey": "but if you will not obey me, because you hold suspect the manifest proof of the virtues, come, [I will bring] you in abundance", etc. For ὑποπτεύειν does not mean to look up to or admire, the sense in which Hervet took it, but to suspect and doubt. Unless ἐποπτεύσαντες should rather be written.

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(38) ‹anchor: (καὶ γὰρ› · call in col 209

Καὶ γάρ. Οὐ γὰρ Nov.

"For indeed". "For not" Nov.

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(39) ‹anchor: ἦ τ' ἀνδράσι μέγα σίνεται› · call in col 209

Ἦ τ' ἀνδράσι μέγα σίνεται. Hesiodi est carmen in Oper. 316: Αἰδὼς ἥ τ' ἄνδρας μέγα σίνεται, οὐδ' ὀνίνησιν. Et Homeri Iliad. Ω, v. 45. Ex quibus locis hic corrigendus. Reperitur et apud Stobaeum tit. De verecundia 31. Non ergo fortes solum, sed quosvis indicat poeta, et vitiosam verecundiam intelligit. COLLECT. — Perperam igitur quidam γίνεται pro σίνεται substituerunt.

"Which greatly harms men". It is a verse of Hesiod, Works 316: "Shame, which greatly harms men and does not profit them." And of Homer, Iliad 24, line 45. By these passages the text here is to be corrected. It is found also in Stobaeus, title On Modesty, 31. So the poet means not only brave men but anyone at all, and he understands a faulty sense of shame. Collect. — Wrongly, then, have some substituted γίνεται for σίνεται.

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(40) ‹anchor: ὑμῖν› · call in col 209

Ὑμῖν. Ἡμῖν Nov. recte.

"To you". "To us" Nov., rightly.

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(41) ‹anchor: ὀλίγον τι› · call in col 209

Ὀλίγον τι. Potest etiam legi ἄλογόν τι. H. V. SYLBURG.

"Something small". It can also be read "something irrational". H. V. Sylburg.

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(42) ‹anchor: τρισκαιδέκατον› · call in col 209

Τρισκαιδέκατον. Alexandro sc. addito, duodecim majorum deorum numerum augeri volebant.

"Thirteenth". That is, by adding Alexander they wished to increase the number of the twelve greater gods.

(scripture references, numbered, printed above the notes; the first numeral is cut off and read as 3 from the sequence) ³ Deuter. xxx, 15, 19. ⁴ Isa. i, 19. ⁵ Ibid. 20. ⁶ Isa. i, 20; xxxiii, 11.

3 Deut. 30:15, 19. 4 Isa. 1:19. 5 Ibid. 20. 6 Isa. 1:20; 33:11.

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(43) ‹anchor: Θεόκριτος (from the lemma)› · call in col 212 (Greek; the Latin carries no call)

Θεόκριτος. De Theocrito, Chio oratore, Metrodori discipulo, conf. Suidas, Vossius, De histor. graec., lib. iii, Jonsius, De Scriptor. hist. philos., lib. i, c. 9. Memoratur illius aliud de Alexandro dictum apud Athenaeum lib. i, c. 9.

"Theocritus". On Theocritus, the orator of Chios, disciple of Metrodorus, compare Suidas; Vossius, On the Greek Historians, book 3; Jonsius, On the Writers of the History of Philosophy, book 1, ch. 9. Another saying of his about Alexander is recorded in Athenaeus, book 1, ch. 9.

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(44) ‹anchor: γενητῶν (from the lemma)› · call in col 212

Γενητῶν. A. γεννητῶν, genitorum. SYLBURG. — Τούτων omittit Nov.

"Of things made". Perhaps γεννητῶν, "of things begotten". Sylburg. — Nov. omits "of these".

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(45) ‹anchor: οἷόν τε (from the lemma)› · call in col 212

Οἷόν τε. Οἴονται Nov.

"It is possible". "They think" Nov.

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(46) ‹anchor: Βᾶτε (from the lemma)› · call in col 212

Βᾶτε. Primum memento esse versiculos, qui ab auctore adducuntur; deinde, scribendum esse, Βᾶτ' ἐξ ὁδῶν δὲ πᾶς ὁ χειρώναξ λεώς, Οἱ τὴν Διὸς γοργῶπιν Ἐργάτιν θεὸν, Στατοῖσι λίκνοις προτρέπεσθ' ἠλίθιοι. HEINSIUS. — Gatakerus Advers. c. 9, hoc modo versus hos scribit: Βᾶτ' εἰς ὁδὸν δὲ πᾶς ὁ χειρώναξ λεὼς, Οἱ τὴν Διὸς γοργῶπιν Ἐργάτην στατοῖς Λίκνοισι προστρέπεσθε...... Porro Ἐργάτην pro Ἐργάτιν habet Nov. Verisimile est Clementem scripsisse Ἐργάτην, quo nomine Minerva vocari solet.

"Go". First, remember that these are verses which the author quotes; next, that one should write: "Go forth from the streets, all you craftsman folk, who with winnowing-fans set up supplicate the grim-eyed Worker-goddess, daughter of Zeus, you fools." Heinsius. — Gataker, Adversaria ch. 9, writes these verses thus: "Go to the street, all you craftsman folk, who supplicate the grim-eyed Worker, daughter of Zeus, with fans set up……" Further, Nov. has Ἐργάτην for Ἐργάτιν. It is likely that Clement wrote Ἐργάτην, the name by which Minerva is usually called.

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(47) ‹anchor: λίκνοις προτρέπεσθε (from the lemma)› · call in col 212

Λίκνοις προτρέπεσθε. Vannum in Rustico carmine appellasse Virgilium, notum omnibus est; qui tamen, dum agricolarum instrumentum hoc esse traderet, docuit in alio etiam usu illud haberi solitum; et in rebus divinis, maxime Liberi patris, frequens esse consuevisse. Eruditissimus enim poeta, quod ipse sciebat, aliis quoque ἐν παρέργῳ notum esse voluit. Intelligit autem, ut opinor, vannum, quod λίκνον Graeci vocant, instrumentum ad cuncta paene sacrificia idoneum, ut veteres grammatici tradunt; unde qui illud gerebat in sacris, λικνοφόρος vocabatur. Plutarchus, in Alexandro: Ἐκ τοῦ κιττοῦ καὶ τῶν μυστικῶν λίκνων. P. Victorius, in Varronem. Suidas, Τὸ λίκνον πρὸς πᾶσαν τελετὴν καὶ θυσίαν ἐπιτήδειόν ἐστι. Virgilius, i Georg.: Arbuteae crates, et mystica vannus Iacchi. COLLECT.

"You supplicate with winnowing-fans". Everyone knows that Virgil named the winnowing-fan in his rustic poem; yet while presenting it as a farmer's tool, he showed that it was also commonly put to another use, and was habitually frequent in divine rites, above all those of Father Liber. For the most learned poet wished others too to know, in passing, what he himself knew. He means, I think, the fan the Greeks call λίκνον, an implement suited to almost all sacrifices, as the old grammarians report; hence one who carried it in the rites was called a λικνοφόρος. Plutarch, Alexander: "from the ivy and the mystic fans". P. Victorius, on Varro. Suidas: "The λίκνον is suited to every rite and sacrifice." Virgil, Georgics 1: "Hurdles of arbutus, and the mystic fan of Iacchus." Collect.

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(48) ‹anchor: Φειδίας (from the lemma)› · call in col 212

Φειδίας. Ὁ Φειδίας Nov.

"Phidias". "The Phidias" Nov.

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(49) ‹anchor: τὰς βαναύσους (from the lemma)› · call in col 212

Τὰς βαναύσους...τότε. Haec exciderunt e Nov.

"The mechanical … then". These words have fallen out of Nov.

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(50) ‹anchor: οὐ καὶ ἀνήσω (from the lemma)› · call in col 212

Οὐ καὶ ἀνήσω. Aptius opinor, οὐ γὰρ ἀνήσω, ut supra. SYLBURG. — Hanc conjecturam firmat Nov.

"Nor will I leave off". More fittingly, I think, "for I will not leave off", as above. Sylburg. — Nov. confirms this conjecture.

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(51) ‹anchor: μικροτέχναι (from the lemma)› · call in col 212

Μικροτέχναι. Hos opponit τῷ ἀριστοτέχνῃ, de quo paulo post. Mox, ἔμπλουν pro ἔμπνουν, Nov. mendose.

"Petty craftsmen". He sets these against the Master Craftsman, of whom a little later. Next, ἔμπλουν for ἔμπνουν ("breathing"), Nov., wrongly.

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(52) ‹anchor: ὁ ἀριστοτέχνας› · call in col 212

Ἀριστοτέχνας. A. ἀριστοτέχνης, sed Doricum ἀριστοτέχνας consulto usurpatum videtur, ut clarum sit fontis indicium. SYLBURG.

"Master Craftsman". Perhaps ἀριστοτέχνης; but the Doric ἀριστοτέχνας seems used on purpose, as a clear sign of the source. Sylburg.

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(53) ‹anchor: χειρῶν Ἀττικῶν› · call in col 212

Χειρῶν Ἀττικῶν. Hoc est, Phidiae Atheniensis. Ejus enim opus fuisse Jovem Olympicum, testantur Clemens superius; Theophilus, ad Autolyc. lib. i; Pausanias, Eliac. i.

"Of Attic hands". That is, of Phidias the Athenian. For that the Olympian Jupiter was his work is attested by Clement above; Theophilus, To Autolycus, book 1; Pausanias, Elis 1.

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(54) ‹anchor: Ἡ (54) μὲν γὰρ› · call in col 212

Ἡ. Articulum hunc omissum in edit. Flor. supplevit A. SYLBURG. — Verum genuinam lectionem exhibet Nov, εἰκὼν μὲν γὰρ τοῦ Θεοῦ.

"The". This article, omitted in the Florence edition, was supplied by Sylburg. — But Nov. gives the genuine reading: "for the image of God".

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(55) ‹anchor: from the lemma: Ὁ ἄνθρωπος· ἀληθινός› · call in col 213 (Greek; the Latin carries no call)

Ὁ ἄνθρωπος· ἀληθινός. Absurde haec disjunxit Hervetus interpres, ut etiam editiones Clementis omnes. Legendum, ὁ ἄνθρωπος ἀληθινὸς, ὁ νοῦς ὁ ἐν ἀνθρώπῳ· verus homo, mens scilicet, quae in homine est. LOWTHIUS. — Saepenumero Clemens dicit humanam quidem mentem τοῦ Λόγου, filii Dei, hunc vero Patris imaginem esse. Strom. v, p. 594: Εἰκὼν μὲν γὰρ Θεοῦ Λόγος θεῖος… εἰκὼν δὲ εἰκόνος ἀνθρώπινος νοῦς. Conf. p. 75, 485, 671, 708, etc. Hinc Origenes εἰκόνα Θεοῦ dicit Christum fuisse, κατ' εἰκόνα vero hominem, adv. Celsum, lib. vi, pag. 319. Idem nescio an Clementem prae oculis habuerit lib. viii, p. 389, 390, quo loco dicit, Phidiae Jovem Olympium nullius pretii videri collatum πρὸς τὸν κατασκευασθέντα κατ' εἰκόνα τοῦ κτίσαντος Θεοῦ, ad eum, qui ad imaginem creatoris Dei factus est. Dein addit, Servatorem nostrum esse perfectam Dei imaginem; homines vero, quotquot eum imitantur, esse κατ' εἰκόνα τοῦ κτίσαντος.

"The man; true". The translator Hervet separated these absurdly, as did all the editions of Clement. Read "the true man, the mind that is in man": the true man, namely the mind which is in man. Lowth. — Clement often says that the human mind is the image of the Word, the Son of God, and the Word the image of the Father. Strom. 5, p. 594: "For the divine Word is the image of God … and the human mind the image of the image." Compare pp. 75, 485, 671, 708, etc. Hence Origen says that Christ was the image of God, and man "after the image", Against Celsus, book 6, p. 319. I wonder whether he also had Clement before his eyes in book 8, pp. 389–390, where he says that Phidias's Olympian Jupiter seems of no worth compared with him who was made after the image of God the Creator. Then he adds that our Saviour is the perfect image of God, and that men, as many as imitate him, are "after the image of the Creator".

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(56) ‹anchor: from the lemma: Ἐπίκαιρον› · call in col 213

Ἐπίκαιρον. Malim ἐπίκηρον, quod Hesychio est ἐπίμοιρον, ἐπιθανάτιον, σαθρόν. Unde paulo post κηρῶν ὀλεθρίων mentio.

"Timely". I would prefer ἐπίκηρον ("perishable"), which for Hesychius is "subject to fate, doomed to death, rotten". Hence, a little after, the mention of "deadly fates".

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(57) ‹anchor: from the lemma: Ἐπιτέτραπται› · call in col 213

Ἐπιτέτραπται. Hervetus exp. permissa est, ac si esset haec vox ab ἐπιτρέπω deducta. Malim ἐπιτέθραπται a τρέφω, quod in versione expressimus. Quin etiam τὸ τετραμμένον apud Demosthenem a τρέφω deductum citant Lexicographi.

"Has been entrusted". Hervet renders "is permitted", as if the word came from ἐπιτρέπω. I would prefer ἐπιτέθραπται, from τρέφω ("to nourish"), which we have expressed in the translation. Indeed the lexicographers cite τετραμμένον in Demosthenes as derived from τρέφω.

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(58) ‹anchor: from the lemma: Ἤδη κατασκευασθεῖσα› · call in col 213

Ἤδη κατασκευασθεῖσα. Forsan legendum, ἤδη κατασκευάσασα. SYLBURG.

"Already constructed". Perhaps read "having already constructed". Sylburg.

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(59) ‹anchor: from the lemma: Κηλῖδα› · call in col 213

Κηλῖδα. Lycophron vers. 165: Πανώλεθρον κηλῖδα θωΰξας γένει. Perniciosas posteris imprecatus diras.

"Stain". Lycophron, line 165: "having cried an all-destroying stain upon his race" (Latin version: having called down deadly curses on his descendants).

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(60) ‹anchor: from the lemma: Λάβετε› · call in col 213

Λάβετε. Λαβὲ Nov. In iis, quae statim sequuntur, partim ad aquam baptismi, partim ad veteres lustrandi caeremonias alludit.

"Take" (plural). "Take" (singular) Nov. In what follows immediately he alludes partly to the water of baptism, partly to the ancient ceremonies of purification.

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(61) ‹anchor: from the lemma: Ἄνθρωπος εἶ› · call in col 213

Ἄνθρωπος εἶ. Haec sic distinguit Nov. Ἄνθρωπος εἶ, τὸ κοινότατον· ἐπιζήτησον τὸν δημιουργήσαντά σε· υἱὸς εἶ, τὸ ἰδιαίτατον· ἀναγνώρισον τὸν πατέρα. Homo es, si id spectemus, quod tibi cum aliis maxime commune est; eum require, a quo creatus es. Filius es, si spectemus, quod tibi maxime proprium est; patrem agnosce.

"You are a man". Nov. punctuates thus: "You are a man, the most common thing: seek out him who fashioned you. You are a son, the most particular thing: recognize the Father." You are a man, if we regard what you have most in common with others; seek him by whom you were created. You are a son, if we regard what is most properly your own; acknowledge the Father.

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(62) ‹anchor: παραμένεις (62)› · call in col 213

Παραμένεις. Sic legendum indicat tum Sylburgius, tum etiam Nov. Prius scriptum erat παραμένῃς, subjunct. modo.

"You remain". So both Sylburg and Nov. indicate it should be read. Before, it was written παραμένῃς, in the subjunctive.

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(63) ‹anchor: τὴν προαίρεσιν (63)› · call in col 213

Προαίρεσιν. Sic locum hunc distinguit Nov. Prius scriptum fuit, προαίρεσιν ἐσχηκότων ὑμῶν, ἐὰν θελ.

"Choice". Nov. punctuates the passage thus. Before, it was written "choice, you having had, if you will …".

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(64) ‹anchor: ὁ μὲν ἄπυστος (64)› · call in col 213

Ὁ μὲν ἄπυστος. Conf. Strom. ii, p. 387.

"The one who has not heard". Compare Strom. 2, p. 387.

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(65) ‹anchor: τὴν ἄγνοιαν (65)› · call in col 213

Ἄγνοιαν. Sic legendum pro vulgato ἄνοιαν. SYLBURG.

"Ignorance". So read, for the common reading "folly". Sylburg.

(scripture reference, numbered, printed above the notes; the numeral is partly cut off and read as 7 from the sequence) ⁷ Gen. I, 26.

7 Gen. 1:26.

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