PG 8 · cols. 9–26

Notitia historico-litteraria de Clemente Alexandrino

Editors' preface

NOTITIA HISTORICO-LITTERARIA

HISTORICAL AND LITERARY ACCOUNT

IN CLEMENTEM ALEXANDRINUM

OF CLEMENT OF ALEXANDRIA

(Fabricius, Bibliotheca Graeca, editio nova, variorum curis emendatior atque auctior, curante Gottlieb Christophoro Harles. tom. VII [Hamburgi, in-4°, 1801], p. 119).

(Fabricius, Bibliotheca Graeca, new edition, corrected and enlarged by the labours of various scholars, under the care of Gottlieb Christoph Harles, vol. VII [Hamburg, quarto, 1801], p. 119).

Titus Flavius Clemens, patria Atheniensis, vel, ut alii, Alexandrinus: ex ethnico philosopho Christianus, atque inde post peragratas Graeciam, Calabriam, Italiam, Orientem, Palaestinam, et Aegyptum, Alexandrinae Ecclesiae presbyter, et post Pantaenum, itidem Atheniensem, magistrum suum,

Titus Flavius Clement, by birth an Athenian, or, as others say, an Alexandrian: from a heathen philosopher a Christian, and thereafter, having travelled through Greece, Calabria, Italy, the East, Palestine and Egypt, a presbyter of the Church of Alexandria, and, after Pantaenus, likewise an Athenian, his own teacher,

Editors' notes and page, col. 9

Footnotes

(1) · printed under col 9

Euseb., VI, 13, Hist.; Photius. cod. CXI.

Eusebius, History VI, 13; Photius, codex 111.

(printed under page 10)

(2) · printed under col 9

Epiphan. XXXII, 6, tom. I, pag. 213; Meursius, pag. 203, ad Palladii Lausiacam; Fabr. Ortu Atheniensis esse potuit; Alexandrinus autem appellabatur, quia Alexandriae diu commoratus ibique munere docendi functus est. Atqui a veteribus quorum testimonia citavit Fabric. infra not. 19, plura vero collegit Potterus post praef. ad suam edit., semper vocatur Alexandrinae Ecclesiae presbyter. Ab Epiphanio solummodo, l. c., sed incerto rumore, sic citatur: Κλήμης, ὅν φασί τινες Ἀλεξανδρέα, ἕτεροι δὲ Ἀθηναῖον: in Chronico autem Paschali, pag. 251, dicitur quidem Clem. Alexandrinus; sed pag. 7, Alexandrinae Ecclesiae presbyter, et bis a Theodoreto Clem. Stromateus. Add. Cavei Antiqq. Patrum et eccles. I, pag. 385; vers. Germ. Stollii, Nachrichten von den Kirchenvätern, pag. 91 sq.; Walchii, Historiae ecclesiasticae N. T., pag. 627, qui copiosius disseruerunt de Clemente Alexandrino, ut alios omittam ab illis jam laudatos. Harl.

Epiphanius XXXII, 6, vol. I, p. 213; Meursius, p. 203, on the Lausiac History of Palladius; Fabricius. He could have been an Athenian by birth; but he was called an Alexandrian because he lived long at Alexandria and discharged the office of teaching there. Yet by the ancients, whose testimonies Fabricius cited below in note 19 and Potter collected in greater number after the preface to his edition, he is always called a presbyter of the Church of Alexandria. Only by Epiphanius, loc. cit., and that on uncertain report, is he cited thus: "Clement, whom some call an Alexandrian, others an Athenian"; in the Chronicon Paschale, p. 251, he is indeed called Clement of Alexandria, but on p. 7 a presbyter of the Church of Alexandria, and twice by Theodoret Clement the Stromatist. Add Cave, Antiquities of the Fathers and of the Church I, p. 385 (German version by Stolle, Nachrichten von den Kirchenvätern, p. 91 f.); Walch, Historia ecclesiastica Novi Testamenti, p. 627, who have discussed Clement of Alexandria at greater length, to pass over others already praised by them. Harles.

(printed under page 10)

(3) · printed under col 9

Euseb., II, 2, Praeparat. evangel., pag. 61; Clemens ipse initio Paedagogi.

Eusebius, Preparation for the Gospel II, 2, p. 61; Clement himself at the beginning of the Paedagogus.

(printed under page 10)

(4) · printed under col 9

Euseb., VI, 11; Hieron., cap. 38 De script. eccles., et epist. 84, ad Magnum; Niceph., IV, 33, Hist.; Phot., cod. CXI.

Eusebius VI, 11; Jerome, On Ecclesiastical Writers ch. 38, and Letter 84, to Magnus; Nicephorus, History IV, 33; Photius, codex 111.

(printed under page 10)

(5) · printed under col 9

Euseb., VI, 6, Hist.

Eusebius, History VI, 6.

(printed under page 10)

(6) · printed under col 9

Euseb., V, 11; VI, 13, et Hieron., c. 38, De scriptor. eccles.; Phot., cod. CIX. Equidem ab horum sententia recedit Philippus Sidetes, et Pantaenum Clementis successorem fuisse scribit, Clementem vero Athenagorae successorem ac discipulum. Pro Philippi Sidetae sententia asserenda contendit etiam H. Dodwellus, qui Philippi fragmentum edidit, ad calcem Dissert. in Irenaeum, pag. 501 sq. Sed malo utique Eusebio, Hieronymo et Photio accedere. De aliis Clementis praeceptoribus, quos tecte innuit ipse lib. I Strom., pag. 274, et quorum nomina ex mysteriorum disciplina, Hierophantas de nomine prodere vetantium, siluisse putat idem Dodwellus, Dissertat. IV ad Irenaeum, pag. 293. Vide Baronium, ad A. C. 185, n. 4; Valesium, ad Euseb., pag. 95; Caveum, in Vita Clementis Alex., § 2; Steph. le Moyne, ad Varia sacra, pag. 208; Jo. Clericum, in Vita Clementis Alex., tom. X Bibl. universal., pag. 181.

Eusebius V, 11; VI, 13; and Jerome, On Ecclesiastical Writers ch. 38; Photius, codex 109. Philip of Side, indeed, departs from their view and writes that Pantaenus was Clement's successor, and Clement the successor and disciple of Athenagoras. H. Dodwell, who published Philip's fragment at the end of his Dissertations on Irenaeus, p. 501 f., also argues in support of Philip of Side's view. But I prefer by all means to side with Eusebius, Jerome and Photius. On Clement's other teachers, whom he himself hints at covertly in Stromata book I, p. 274, the same Dodwell (Dissertation IV on Irenaeus, p. 293) thinks he kept their names silent because of the discipline of the mysteries, which forbids betraying the hierophants by name. See Baronius, at A.D. 185, no. 4; Valois, on Eusebius, p. 95; Cave, in the Life of Clement of Alexandria, § 2; Étienne Le Moyne, on Varia sacra, p. 208; Jean Le Clerc, in the Life of Clement of Alexandria, Bibliothèque universelle vol. X, p. 181.

(printed under page 10)

(7) · printed under cols 9-10

Pantaeno mortuo successisse scribit Hieronymus c. 38 De script. eccl. Sed vide Tillemont., tom. III Memor. hist. eccles., in Vita Pantaeni', p. 290, et in Vita Clementis Alex., p. 308 et 522. Fabr. In disciplina Pantaeni amorem philosophiae Stoicae imbibisse videtur Clemens Alex., neque tamen illi, neque alii sectae unice adhaesit, sed fuit eclecticus, et Stoicos aeque ac reliquos veteres philosophos refutavi. Imo vero Strom. I, c. 7, p. 338, ed. Potteri, cujus notam conferes, aperte profitetur se philosophiam non dicere Stoicam, nec Platonicam, aut Epicuream et Aristotelicam; sed quaecunque ab his sectis recte dicta sint, hoc totum selectum (τοῦτο σύμπαν τὸ ἐκλεκτικόν) se dicere philosophiam. De Pantaeno et reliquis Clementis magistris, ac de controversia inter Caveum, Clericum Baltumque orta, tum de philosophandi ratione, erroribus, etc., Clementis Alex. copiosus est Brucker, in Hist. cit., philos., tom. III, pag. 414 sqq. — De Clemente, qua doctore Alexandrino conf. J. G. Michaelis Progr. de scholae catech. Alexandr. origine Halae Magd. 1739, 4, novisque accessionibus amplificatum in Symbol. litter. Bremens. fasc. III, atque J. Augustin. Dietelmair Progr. quo veterum in schola Alexandrina doctorum seriem breviter exponit. Altdor. 1746. 4. Harl.

Jerome, On Ecclesiastical Writers ch. 38, writes that he succeeded Pantaenus on Pantaenus's death. But see Tillemont, Mémoires pour servir à l'histoire ecclésiastique vol. III, in the Life of Pantaenus, p. 290, and in the Life of Clement of Alexandria, pp. 308 and 522. Fabricius. Clement of Alexandria seems to have drunk in a love of Stoic philosophy in Pantaenus's school, yet he adhered exclusively neither to it nor to any other sect, but was an eclectic, and refuted the Stoics just as much as the other ancient philosophers. Indeed, in Stromata I, ch. 7, p. 338 of Potter's edition (compare Potter's note there), he openly declares that by philosophy he means neither the Stoic nor the Platonic, nor the Epicurean and Aristotelian, but that whatever has been rightly said by these sects, this whole selection ("this whole eclectic [body]"), is what he calls philosophy. On Pantaenus and Clement's other teachers, and on the controversy that arose between Cave, Le Clerc and Baltus, and on the method of philosophizing, the errors, etc., of Clement of Alexandria, Brucker writes at length in his Critical History of Philosophy vol. III, p. 414 ff. On Clement as a teacher at Alexandria compare J. G. Michaelis, Programme on the origin of the catechetical school of Alexandria (Halle in Magdeburg 1739, quarto), enlarged with new additions in Symbolae litterariae Bremenses fasc. III; and J. Augustin Dietelmair's Programme briefly setting out the series of the ancient teachers in the school of Alexandria (Altdorf 1746, quarto). Harles.

(printed under page 10)

(8) · printed under col 10

Quanquam Baronius e Martyrologio Rom. Clementis nomen expunxit (confer Acta Sanctor., tom. VI Maii, p. 777), et sancti elogium Clementi datum excusat Combefisius, tom. I Bibl. concionatoriae, Natalisque Alexander ideo censuram incurrisse se testetur virorum religiosorum, quod sanctum Clementem appellasset; tamen constat apud veteres scriptores, ne de Usuardi et juniorum Martyrologiis dicam, passim hoc encomio mactari. Ita Epiphanius XXVI, 1: Ὡς καὶ ὁ ἅγιος Κλήμης, etc.; ἱερὸν vocat etiam Alexander episcopus, apud Euseb., VI, 14 et VI, 11, μακάριον πρεσβύτερον ἄνδρα ἐνάρετον καὶ δόκιμον. Nicetae, Thesaur. orthodox. fidei, IV, 10, ex Theodoriti lib. I De haeretic. fab., c. 4, Clemens dicitur ἱερὸς ἀνὴρ, καὶ πολυπειρίᾳ ἅπαντας ἀπολιπών. Et eidem Theodorito ἱερὸς ἀνὴρ, et ob πολυμάθειαν διαβόητος. Auctori Chronici Alex. pag. 7, et qui idem est, anonymo scriptori de Paschate, quem Graece edidit Petavius pag. 214 Uranolog.: Κλήμης ὁ ὁσιώτατος τῆς Ἀλεξανδρέων Ἐκκλησίας γεγονὼς ἱερεὺς, ἀνὴρ ἀρχαιότατος, καὶ οὐ μακρὰν τῶν Ἀποστολικῶν γενόμενος χρόνων. Idem Clemens judicio Hieronymi, epist. 84, ad Magnum, omnium eruditissimus. Φιλόσοφον τῶν φιλοσόφων vocat S. Maximus, Diss. cum Pyrrho, pag. 774. Cyrillus vero Alex.: Ἄνδρα ἐλλόγιμον καὶ φιλομαθῆ, καὶ ἀναγνωσμάτων Ἑλληνικῶν πολυπραγμονήσαντα βάθος, ὡς ὀλίγοι τάχα που τῶν πρὸ αὐτοῦ, VII in Julian., pag. 231. Idem alibi σοφώτατον vocat, et πολυΐστορα, et alio loco: Τοῖς ἁγίοις Ἀποστόλοις ἑπόμενον πανταχῆ, πλείστης τε ὅσης Ἑλληνικῆς ἱστορίας εἰς ἀκοὴν ἐλθόντα. [Add. Walch., l. c., pag. 629 seq.]

Although Baronius struck Clement's name out of the Roman Martyrology (compare Acta Sanctorum, May vol. VI, p. 777), and Combefis excuses the title of saint given to Clement (Bibliotheca concionatoria vol. I), and Natalis Alexander testifies that he incurred the censure of religious men for having called Clement a saint, yet it is certain that among the ancient writers, not to speak of the martyrologies of Usuard and later ones, he is everywhere honoured with this praise. So Epiphanius XXVI, 1: "as also the holy Clement," etc.; Bishop Alexander too, in Eusebius VI, 14, calls him holy, and in VI, 11 "the blessed presbyter, a virtuous and approved man." In Nicetas, Treasury of the Orthodox Faith IV, 10, from Theodoret's Compendium of Heretical Fables book I, ch. 4, Clement is called "a holy man, who surpassed all in wide experience." And to the same Theodoret he is "a holy man" and "famed for his great learning." To the author of the Alexandrian Chronicle, p. 7, who is the same as the anonymous writer on the Pasch whom Petavius published in Greek, Uranologion p. 214: "Clement the most holy, who was priest of the Church of the Alexandrians, a man of great antiquity, living not far from apostolic times." The same Clement, in Jerome's judgement (Letter 84, to Magnus), was the most learned of all. St Maximus, Disputation with Pyrrhus, p. 774, calls him "the philosopher of philosophers." And Cyril of Alexandria: "a man of eloquence and love of learning, who explored the depth of Greek literature as perhaps few before him," Against Julian VII, p. 231. Elsewhere he calls him "most wise" and "of wide learning," and in another place: "following the holy apostles in everything, and having come to hear a very great deal of Greek history." [Add Walch, loc. cit., p. 629 f.]

(printed under page 10)

(9) · printed under col 10

Euseb., VI, 6, Hist.

Eusebius, History VI, 6.

(printed under page 10)

(10) · printed under col 10

Id., VI, 3, licet Philippus Sidetes, in Fragmento, quod edidit Dodwellus, Origenem Pantaeno, non Clementi, scribat successisse.

The same, VI, 3, although Philip of Side, in the fragment Dodwell published, writes that Origen succeeded Pantaenus, not Clement.

(printed under page 10)

Page

running head: (none; page opens with a rule and the full-width title)
marginal letters: A Titus Flavius (1) Clemens; C (in the foot, at note 6, Euseb., v, 11 … ab horum); D (in the foot, at note 7, Hieronymus c. 38)
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: Titus Flavius Clemens; full-width title lines across cols 9-10 at top (NOTITIA HISTORICO-LITTERARIA...) cut off at right edge, not set; magi- split across column break to col 10; foot line PATROL. GR. VIII. and signature 1 at the page foot; misprints kept as printed in note 7: refutavi (for refutavit), Hist. cit. (for Hist. crit.)

PG 8:10

quem Demetrius, episcopus Alex. circa A. C. 189, in Indiam misit, scholae ibi catecheticae praefectus, sive κατηχήσεων magister: vir sanctus atque eruditissimus. Inter discipulos habuit Origenem, qui in catechetae munere etiam Clementi, circa A. C. 202, persecutione Se-

whom Demetrius, bishop of Alexandria, sent into India about A.D. 189; he was made head of the catechetical school there, or master of catechesis: a holy and most learned man. Among his pupils he had Origen, who in the office of catechist, to Clement also, about A.D. 202, in the persecution of Se-

Editors' notes and page, col. 10

Footnotes

(none)

Page

running head: (none; page opens with a rule and the full-width title)
marginal letters: A strum suum (6); C, D (in the foot, between the foot columns)
old-edition numerals: (none)
other: editors' matter: strum suum; full-width title lines across cols 9-10 at top cut off at left edge, not set; begins with fragment strum from col 9; ends with Se- split across column break to col 11 (not joined; the col. 11 head was not seen in this check); Greek κατηχήσεων confirmed on the page (Q2a)

PG 8:11

Alexandria cedere coacto, successit, et Alexandrum Flaviadis in Cappadocia ac postea Hierosolymitanum episcopum, atque, si Baronio, Combefisio et Bullo credimus, etiam Hippolytum, Origeni haud ignotum. Quo anno obierit (sub Antonino Caracalla et Alexandriae, ut suspicio est), nemo veterum tradidit, licet quarta die Decembris memoriam ejus consignarit Usuardi Martyrologium.

forced to withdraw from Alexandria, succeeded, and Alexander, bishop of Flavias in Cappadocia and afterwards of Jerusalem, and, if we believe Baronius, Combefis and Bull, also Hippolytus, not unknown to Origen. In what year he died (under Antoninus Caracalla and at Alexandria, as is suspected), none of the ancients has handed down, although the Martyrology of Usuard has recorded his memory on the fourth day of December.

Tria hujus Clementis scripta, Protrepticum, Paedagogum et Stromateon libros, Daniel Heinsius pulchre observavit referre veterum mystagogorum ac philosophorum tres gradus, ἀποκάθαρσιν, μύησιν ac denique ἐποπτείαν : in Protreptico enim Clementem primo veluti purgare futuros Christianos a sordibus adhaerentium superstitionum atque ethnicismi, in Paedagogo factos jam initiare atque instituere, in Stromateon denique libris ad sacra maxima et supremam Dei contemplationem (adde Clementem, pag. 83 edit. Paris. et 443 d.) admittere. Confer, si placet, quae in eamdem sententiam de Paedagogo ac Stromatibus Clementis observat D. Mich. Foertschius, theologus Ienensis, in decade Diss. theologicarum selectarum, diss. X, pag. 398, sqq.

Three writings of this Clement, the Protrepticus, the Paedagogus and the books of the Stromata, Daniel Heinsius has finely observed to represent the three degrees of the ancient mystagogues and philosophers, purification, initiation and finally epoptic vision: for in the Protrepticus Clement first, as it were, purges future Christians from the defilements of clinging superstitions and paganism, in the Paedagogus initiates and instructs them now that they have been made such, and finally in the books of the Stromata admits them to the greatest mysteries and the supreme contemplation of God (add Clement, p. 83 of the Paris edition and 443 d.). Compare, if you please, what to the same effect concerning the Paedagogus and the Stromata of Clement is observed by Dr. Mich. Foertschius, theologian of Jena, in his decade of Select Theological Dissertations, diss. 10, p. 398, ff.

1. Προτρεπτικὸς λόγος, ad gentes liber adhortatorius de Christianismo amplectendo, cujus meminit (ne de Eusebio, Hieronymo, Cyrillo, Theodoreto, Photio, aliisque dicam), Clemens ipse in limine Paedagogi, et disertius etiam VII Strom., pag. 711, ubi ait se in illo de gentium superstitionibus abunde disputasse. Ex hoc Clementis Protreptico plura in suos ad gentes libros transtulit Arnobius, ut Theodoro Cantero pulchre observatum. Duos codices mss. Graecos, unum regium A. C. 914 exaratum, et alterum Collegii S. J. Paris. memorat Nourrius, pag. 634 Apparatus ad bibl. Patrum, variasque lectiones editurum se vel cum alio Clementis futuro editore communicaturum pollicetur, atque ipse deinceps loca quaedam feliciter illustrat.

1. Exhortatory Discourse, a book of exhortation to the nations on embracing Christianity, of which Clement himself makes mention (not to speak of Eusebius, Jerome, Cyril, Theodoret, Photius, and others) at the threshold of the Paedagogus, and even more expressly in Stromata VII, p. 711, where he says that in it he has disputed abundantly concerning the superstitions of the nations. From this Protrepticus of Clement, Arnobius transferred many things into his own books against the nations, as was finely observed by Theodorus Canterus. Two Greek manuscript codices, one royal, written in A.D. 914, and the other of the Paris College of the Society of Jesus, are mentioned by Le Nourry, p. 634 of his Apparatus to the Library of the Fathers, and he promises that he will publish the variant readings or communicate them to some other future editor of Clement, and he himself thereafter felicitously illustrates certain passages.

2. Παιδαγωγὸς libris tribus ὑποθετικοῖς ethicam quamdam Christianam perpulchram complexus.

2. The Instructor, in three hortatory books comprising a very beautiful Christian ethics.

Editors' notes and page, col. 11

Footnotes

(printed under page 11)

(11) · printed under col 11

Tillemont., pag. 392.

Tillemont, p. 392.

(printed under page 11)

(12) · printed under col 11

Euseb., VI Hist., ex quo loco constat, Alexandrum Clementi fuisse superstitem.

Eusebius, History VI; from this passage it is clear that Alexander outlived Clement.

(printed under page 11)

(13) · printed under col 11

Baron., ad A. C. 229, 4. Combefisius, t. I Bibl. concionatoriae, ubi de S. Hippolyto, et Bullus Defensione fidei Nicaenae, sect. 3, cap. 8, p. 371.

Baronius, at A.D. 229, 4. Combefis, Bibliotheca concionatoria vol. I, where he treats of St Hippolytus; and Bull, Defence of the Nicene Faith, section 3, ch. 8, p. 371.

(printed under page 11)

(14) ‹pulchre observatum› · call in col 11

Add. Potteri, not. pag. 1, qui praeter ea syllabum capitum 12 (tot enim capp. constat Cohortatio ad gentes), reddidit, quam, uti etiam tabellam eorum, quae singulis Stromatum libris continentur, una cum observatt. atque emendationibus haud paucis in tria Clementis opera suisque locis insertis a W. Lowthio, ecclesiae cathedralis Winton. praebendario communicatam accepit. Harl.

Add Potter's note on p. 1; besides this he gave a list of the 12 chapters (for the Exhortation to the Gentiles consists of that many chapters), which, like the table of the contents of each book of the Stromata, he received communicated by W. Lowth, prebendary of the cathedral church of Winchester, together with not a few observations and emendations on three works of Clement, inserted in their places. Harles.

(printed under page 11)

(15) · printed under col 11

Grave judicium de hoc opere, in quo lucidus ordo desideratur, et multa, haud probanda, leguntur, tulit Barbeyrac in: Traité de la Morale des Pères de l'Eglise, pag. 44, seqq., eique assentitur Stolle, l. c., pag. 94. Harl.

Barbeyrac, in his Traité de la morale des Pères de l'Église, p. 44 ff., passed a severe judgement on this work, in which clear order is wanting and many things not to be approved are read; and Stolle, loc. cit., p. 94, agrees with him. Harles.

(printed under page 11)

(16) · printed under cols 11-12

An Athenogeni? Latine eumdem hymnum Possevinus excudi curavit in calce tom. I Bibl. selectae. Fabr. Hymnus in Christum legitur in cod. Regio et Bodl., nec non Veneto D. Marci (quem describit Villoison., in Anecd. Graec., tom. II, p. 98, 1), sed abest cod. quo usus est Sylburgius, Palat. et Oxon., Coll. novi. — Clem. Alex. Hymni in Christum; Gr. ac Lat., per Fed. Morellum., Lutetiae 1598, 8 (Catal. bibl. Leidens., pag. 46), Gr. ac Lat. in Collect. poet. Gr., Colon. Allobr. 1614, fol. Harl.

Athenogenes's? Possevinus had the same hymn printed in Latin at the end of vol. I of his Bibliotheca selecta. Fabricius. The hymn to Christ is read in the Royal codex and the Bodleian, and also in the Venetian codex of St Mark (described by Villoison, Anecdota Graeca vol. II, p. 98, 1), but it is missing from the codex Sylburg used, the Palatine, and the Oxford codex of New College. — Clement of Alexandria, Hymns to Christ, Greek and Latin, by Fédéric Morel, Paris 1598, octavo (Catalogue of the Leiden library, p. 46); Greek and Latin in the Collection of Greek poets, Geneva 1614, folio. Harles.

(printed under page 11)

Page

running head: 11 CLEMENS ALEXAND
marginal letters: A veri Alexandria; B dibus adhaerentium; C ubi ait
old-edition numerals: (none)
other: editors' matter: veri Alexandria; begins with fragment veri from col 10

PG 8:12

Hujus quoque operis sui mentionem facit ipse Clemens VI Strom., pag. 616, ut Eusebium, Hieronymum ac Photium omittam. Videturque illud fuisse fructus quidam κατηχήσεων Alexandriae ab ipso institutarum. Caeterum, ut divisionem operis in tres libros Clemens dicto loco agnoscit, sic divisionem in capita capitibusque praefixa lemmata, quamvis in mss. codicibus obvia, alium quam Clementem videntur habere auctorem. Vide Nourrii Apparatum, pag. 657. Clauditur Paedagogus Doxologia, de qua conferendus Georgius Bullus in Defensione fidei Nicaenae, pag. 145. Denique subjicitur Hymnus ad Christum, quem Antigeni martyri, Clementis aequali (nescio qua fide) tribuit Cangius in Appendice ad Glossarium Graecum, pag. 123, voce Λυχνικόν. Hymnum istum separatis foliis cum Herveti versione et commentario suo atque Germanica metaphrasi edidit Hamburgi A. 1681 fol. Rudolphus Capellus. Exstat et Graece et Latine inter Poetas Graecos Christianos, Paris. 1609, 8, pag. 235, cum Fed. Morelli versione. Ibidem Graece et Latine occurrunt versus ἀδήλου, sive incerti, in Clementis Paedagogum, qui incipiunt Σοὶ τόνδε κἀγὼ, Παιδαγωγὲ, προσφέρω, qui in editione Clementis Graeca Florentina Graece leguntur ad calcem Paedagogi pag. 92, sed in Graeco-Latinis sunt praetermissi, atque ideo in supplemento Operum Clementis Ittigiano, p. 170, iterum recusi. Tres codices mss. Paedagogi Clementis evolvisse et varias lectiones ex iis notasse se refert Nourrius, p. 658 seq., ex quibus regii A. C. 814 exarati (quo praeter Protrepticum Paedagogo praemissum etiam Justini Epistola ad Zenam et Serenum, atque Admonitio ad Graecos, Eusebii De praeparat. et adversus Hieroclem atque Athenagorae liber uterque continetur) specimen vide in Montfauconi Palaeographia Graeca, p. 274. Paedagogum in Bibl. Patrum concionatoria Graece et Latine editum scribit Nourrius, p. 904. Sed Latine quaedam Clementis Combefisius a se recensita Bibliothecae concionatoriae inseruit; Graece nihil.

Of this work of his own also Clement himself makes mention in Stromata VI, p. 616, to omit Eusebius, Jerome and Photius. And it seems to have been a certain fruit of the catechetical instructions instituted by him at Alexandria. For the rest, just as Clement in the said passage acknowledges the division of the work into three books, so the division into chapters and the headings prefixed to the chapters, although met with in the manuscript codices, seem to have another author than Clement. See Le Nourry's Apparatus, p. 657. The Paedagogus closes with a Doxology, concerning which George Bull is to be compared in his Defence of the Nicene Faith, p. 145. Finally there is subjoined a Hymn to Christ, which Du Cange in his Appendix to the Greek Glossary, p. 123, under the word Λυχνικόν, attributes (on what authority I know not) to the martyr Antigenes, a contemporary of Clement. That hymn was published on separate leaves with the version and commentary of Hervetus and his own and a German metaphrase at Hamburg, A.D. 1681, fol., by Rudolphus Capellus. It is extant both in Greek and in Latin among the Christian Greek Poets, Paris, 1609, 8vo, p. 235, with the version of Fed. Morellus. In the same place in Greek and Latin occur verses of an unknown, or uncertain author, on Clement's Paedagogus, which begin To Thee I too, O Instructor, offer this, which in the Florentine Greek edition of Clement are read in Greek at the end of the Paedagogus, p. 92, but in the Graeco-Latin editions are omitted, and therefore in Ittig's supplement to the Works of Clement, p. 170, were reprinted. Three manuscript codices of Clement's Paedagogus Le Nourry relates that he unrolled and noted variant readings from them, p. 658 ff., of which see a specimen of the royal one written in A.D. 814 (in which, besides the Protrepticus prefixed to the Paedagogus, are also contained Justin's Epistle to Zenas and Serenus, and the Admonition to the Greeks, Eusebius On the Preparation and Against Hierocles, and both books of Athenagoras) in Montfaucon's Palaeographia Graeca, p. 274. That the Paedagogus was published in Greek and Latin in the Bibliotheca Patrum concionatoria is written by Le Nourry, p. 904. But Combefis inserted certain things of Clement revised by himself in Latin into the Bibliotheca concionatoria; in Greek, nothing.

Editors' notes and page, col. 12

Footnotes

(17) ‹praetermissi› · call in col 12

Sed recepti sunt in edit. Potter., p. 313. — Antea retulerat illum hymnum Jo. Fellus, Oxoniens. episcopus, inter Fragmenta Clementis in editione, inscripta: Κλήμεντος, — etc., Clementis Alexandrini liber, Quis dives salutem consequi possit. Acc. nonnulla in editt. Opp. Clementis hactenus desiderata. Oxoniae e theatro Sheldon. 1683, 12. Fellus quoque admonuit, exstare illos sub ἀδήλου titulo in cod. quodam Collectaneorum miscellaneorum ex Graecis poetis, in bibl. Bodl. asservato. Praeter ea subjiciunt hymnum illum praecedenti cod. Reg., Bodl. et Venet. teste Villoison, l. c., qui observat, hymni illius in Paedagogum initium manifesto expressum esse ex illo hymno, quem in Dianae laudes erumpens apud Euripidem canit Hippolytus στεφανηφόρος, e venatione redux. Harl.

But they were received in Potter's edition, p. 313. — Earlier John Fell, bishop of Oxford, had placed that hymn among the fragments of Clement in the edition entitled "Clement's …" etc., "Clement of Alexandria's book Who is the rich man that shall be saved; with some things hitherto wanting in the editions of Clement's works", Oxford, Sheldonian Theatre, 1683, duodecimo. Fell also noted that they exist under the title "of an unknown author" in a codex of miscellaneous collections from the Greek poets kept in the Bodleian library. Besides this, the Royal, Bodleian and Venetian codices place that hymn after the preceding one, on Villoison's testimony, loc. cit., who observes that the opening of the hymn to the Paedagogus is plainly modelled on the hymn that Hippolytus the garland-bearer sings in Euripides, bursting into praise of Diana on returning from the hunt. Harles.

(printed under page 11)

Page

running head: MENS ALEXANDRINUS. 12
marginal letters: A Hujus quoque; B voce Λυχνικόν.; C lectiones ex
old-edition numerals: (none)
other: editors' matter: Hujus quoque operis

PG 8:13

3. Τῶν κατὰ τὴν ἀληθῆ φιλόσοφίαν Γνωστικῶν ὑπομνημάτων, Στρωματεῖς Ηʹ (libri VIII Strom.), sive Miscellaneorum, Gnosticas secundum veram philosophiam commentationes complectentium : hic enim titulus operis apud Eusebium, VI, 13, Hist.; Photium, cod. CXI, et Clementem ipsum in extremo libri I et III, pag. 357, 473, et initio libri VI, pag. 616. Alexandro inscriptum esse hoc opus a Clemente, observat Meursius, ad Palladii Lausiacam, pag. 204, ex J. Damasceni lib. III De adorand. imaginibus : Τοῦ ἀρχαιοτάτου Κλήμεντος πρὸς Ἀλέξανδρον ἐκ τοῦ ἑβδόμου βιβλίου τῶν Στρωματέων. Alexandrum intelligat aliquis illum ex Clementis auditore Cappadociae atque deinde Hierosolymitanum episcopum, cui librum De canonibus eccles. inscripsit, teste Eusebio, VI, 13, et de quo videnda Acta Sanctorum ad diem XVIII Martii. Sed Reinesius, lib. I Var. lect., c. 22, pag. 92, suspicatur Damascenum non scripsisse πρὸς Ἀλέξ., sed πρεσβ. Ἀλεξ. Scriptum est hoc opus post Commodum (extremo A. C. 192) defunctum (lib. I Strom., pag. 336), cum Clemens aetatis indeflexa adhuc maturitate gauderet; quare I, pag. 274, ait, se ὑπομνήματα ἑαυτῷ εἰς γῆρας θησαυρίζειν. Codices illius mss. praeter Mediceum, e quo Florentina editio initio libri primi mutila profluxit, vix usquam exstare, notat Montfauconus in Diario Italico, p. 64 [et in Bibl. biblioth. mss. t. I, pag. 480], ubi excerpta prolixa ex Clementis Stromatis in codice bombycino saeculi XIV, Venetiis apud Antonium Capellum, patricium Venetum, reperisse se refert, una cum nonnullis ex Protreptico et Paedagogo. Claromontanus recens codex, cujus Nourrius, pag. 896, meminit, e Mediceo descriptus videtur, neque alio, ac Florentino, usi sunt interpres uterque Strozza et Hervetus. Librum septimum claudit Clemens his verbis : Καὶ δὴ μετὰ τὸν ἕβδομον τοῦτον ἡμῖν στρωματέα τῶν ἑξῆς ἀπ' ἄλλης ἀρχῆς ποιησόμεθα τὸν λόγον. At

3. Eight Stromateis of Gnostic Commentaries according to the True Philosophy (eight books of Stromata), or Miscellanies, comprising Gnostic commentaries according to the true philosophy: for this is the title of the work in Eusebius, History VI, 13; Photius, cod. 111, and Clement himself at the end of book 1 and 3, p. 357, 473, and the beginning of book 6, p. 616. That this work was inscribed to Alexander by Clement is observed by Meursius, on the Lausiac History of Palladius, p. 204, from J. Damascene, book 3 On the Adoration of Images: Of the most ancient Clement to Alexander from the seventh book of the Stromata. One might understand that Alexander who from a hearer of Clement became bishop of Cappadocia and afterwards of Jerusalem, to whom he inscribed his book On Ecclesiastical Canons, as Eusebius witnesses, VI, 13, and concerning whom the Acta Sanctorum at the 18th day of March are to be seen. But Reinesius, Var. lect. book 1, ch. 22, p. 92, suspects that Damascene did not write to Alex., but presb. of Alex. This work was written after the death of Commodus (at the end of A.D. 192) (Stromata book 1, p. 336), when Clement still enjoyed the unbent maturity of age; wherefore in I, p. 274, he says that he is treasuring up commentaries for himself for old age. That manuscript codices of it, besides the Medicean, from which the Florentine edition mutilated at the beginning of the first book flowed, scarcely exist anywhere, is noted by Montfaucon in his Diarium Italicum, p. 64 [and in Bibl. biblioth. mss. vol. I, p. 480], where he relates that he found lengthy excerpts from Clement's Stromata in a silk-paper codex of the 14th century, at Venice in the house of Antonius Capellus, a Venetian patrician, together with some pieces from the Protrepticus and the Paedagogus. The recent Clermont codex, of which Le Nourry, p. 896, makes mention, seems to have been copied from the Medicean, nor did either translator, Strozza and Hervetus, use any other than the Florentine. Clement closes the seventh book with these words: And now after this seventh Stromateus of ours we shall make our discourse on what follows from another beginning. But

Editors' notes and page, col. 13

Footnotes

(printed under page 12)

(18) · printed under cols 13-14

Clemens, I Strom., pag. 278: Περιέξουσι δὲ οἱ Στρωματεῖς ἀναμεμιγμένην τὴν ἀλήθειαν (Christianam puta) τοῖς φιλοσοφίας δόγμασι. Et pag. 279: Σιωπῶ γὰρ ὅτι οἱ Στρωματεῖς τῇ πολυμαθίᾳ σωματοποιούμενοι κρύπτειν ἐντέχνως τὰ τῆς γνώσεως βούλονται σπέρματα. Lib. VII, pag. 767: Οὔτ' οὖν τῆς λέξεως, οὔτε τῆς φράσεως στοχάζονται οἱ Στρωματεῖς, nec ordinem nec dictionem curant Stromata. Vide et lib. IV, pag. 476, ubi opus suum confert ἐπηνθισμένῃ προσφορᾷ sive εἰρεσιώνῃ ex omni genere florum atque fructuum quondam Athenis soli aliisque diis dicari solitae, de qua videndus Tho. Gatakerus, in Adversariis, pag. 473. Stromata veluti a stragularum vestium varie contextarum colore multiplici petito nomine (vide Casaubonum, p. 15, in Athenaeum) Mich. Neander reddit Varietates, Jo. Vindetus Centones, Samuel Petitus, ad Leges Atticas, pag. 145, Florida. Mottanus Vayerus, t. I Opp. pag. 552, Tapisseries. Ab illo opere Clemens Theodoreto, Cassiodoro, et aliis dicitur ὁ Στρωματεύς: etsi Clementis exemplo etiam discipulum ipsius Origenem X libros Stromatum scripsisse constat ex Hieronymo, Rufino, etc. Atque Caesellium Vindicem, grammaticum Latinum, in Stromateo laudat Priscianus, lib. VI, pag. 685 et 695. Plutarchi Στρωματεῖς Eusebius, I Praeparat., c. 4, 5, et Lamprias, in Catalogo ejus scriptorum. Videturque Plutarchum ac Caesellium respicere Gellius, Στρωματεῖς memorans in praefat. Noctium Atticarum.

Clement, Stromata I, p. 278: "The Stromata will contain the truth (understand: the Christian truth) mixed with the doctrines of philosophy." And p. 279: "I pass over the fact that the Stromata, given body by wide learning, wish to hide the seeds of knowledge artfully." Book VII, p. 767: "The Stromata aim neither at order nor at diction" — the Stromata care for neither order nor diction. See also book IV, p. 476, where he compares his work to a flower-decked offering or eiresione, made of every kind of flower and fruit, which used once to be dedicated at Athens to the sun and other gods; on which see Thomas Gataker, Adversaria, p. 473. Since the Stromata take their name, as it were, from the many colours of variously woven coverlets (see Casaubon on Athenaeus, p. 15), Michael Neander renders it Varietates, Jean Vindet Centones, Samuel Petit, on the Attic Laws, p. 145, Florida, and La Mothe Le Vayer, Works vol. I, p. 552, Tapisseries. From this work Clement is called "the Stromatist" by Theodoret, Cassiodorus and others; although it is known from Jerome, Rufinus, etc., that after Clement's example his own disciple Origen also wrote ten books of Stromata. And Priscian, book VI, pp. 685 and 695, cites Caesellius Vindex, the Latin grammarian, in his Stromateus. Plutarch's Stromata are mentioned by Eusebius, Preparation I, ch. 4, 5, and by Lamprias in the catalogue of his writings. And Gellius seems to have Plutarch and Caesellius in view when he mentions Stromata in the preface to the Attic Nights.

(printed under page 12)

(19) · printed under col 14 · (continues)

Photius, postquam inscriptionem operis integram in vetere quodam exemplari repertam Τίτου Φλαβίου Κλήμεντος, πρεσβυτέρου Ἀλεξανδρείας, τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων Στρωματέων α', β', γ', δ', ε', ς', ζ' καὶ η', indicarat, pergit, primos quidem septem libros eumdem praeferre titulum, eosdemque prorsus esse in omnibus codd. sed octavum cum inscriptione tum rei subjectae variare et in quibusdam inscribi: Τίς ὁ σωζόμενος πλούσιος; — In aliis vero, Στρωματεὺς ὄγδοος, uti reliqui septem libri inscribi solent. Add. Heinsii not. ad initium libri I Stromat., et ad init. libri octavi, et Stolle, l. mem. Doctum hoc Stromatum opus in quo etiam permulta veterum auctorum, in primis poetarum, citantur, in quibus colligendis, aut comparandis emendandisque criticus ingenium ac diligentiam potest exercere, historicorum, chronologicorum et theologicorum esse plenum errorum, David Blondellus De Sibyllis, lib. I, cap. 6, aliique animadverterunt. Quae singularia falsaque aut ex nimio allegoriarum studio

Photius, after stating the full title of the work as found in an old copy — "Of Titus Flavius Clement, presbyter of Alexandria, the Stromata of gnostic memoirs according to the true philosophy, books 1, 2, 3, 4, 5, 6, 7 and 8" — goes on to say that the first seven books bear the same title and are exactly the same in all the codices, but that the eighth varies both in title and in subject, and in some is entitled "Who is the rich man that is saved?" — but in others "Eighth Stromateus", as the other seven books are usually entitled. Add Heinsius's notes on the beginning of book I of the Stromata and on the beginning of the eighth book, and Stolle in the place mentioned. That this learned work, the Stromata — in which very many ancient authors, especially poets, are also quoted, in collecting, comparing and emending whom a critic can exercise his talent and diligence — is full of historical, chronological and theological errors, David Blondel, On the Sibyls book I, ch. 6, and others have remarked. The singular and false things that, either from an excessive zeal for allegories …

(printed under page 12)

Page

running head: 13 NOTITIA HISTORICO-LI
marginal letters: A 3. Τῶν κατὰ; B librum De canonibus; C mentis Stromatis
old-edition numerals: (none)
other: editors' matter: 3. Τῶν κατὰ τὴν

PG 8:14

loco illius, qui hodie sequitur, octavi libri, in quibusdam codicibus Photio, cod. CXI, lectis, secutus est liber, de quo mox dicam, Quis dives salvetur : alii tamen, quos idem vidit Photius, hunc ipsum octavum librum habuerunt, atque in hoc pag. 785 exstant verba, quae Clementem philosophum laudans profert Pseudo-Dionysius, c. 5 libri De divinis nominibus, ut Albertinus etiam, pag. 266 operis De Eucharistia observavit. Octo Stromatum Clementis libros legerunt etiam Eusebius atque Hieronymus. Porro liber iste octavus, qui exstat, cum prioribus septem nihil habet commune; sed totus de demonstratione, definitione, divisione et causis dialectico more disputat. Eumdem tamen nos habere, quam olim legit Photius, non dubito, licet aliud sentire videam Nourrium, pag. 1289, qui in eo etiam fallitur, quod, quae de doctrina parum sana Photius notat, de octavo hoc libro accepit, cum de toto Stromatum opere istud ille scripserit. Non integrum vero, sed imperfectum ad nos librum huncce, qui octavus inscribitur, pervenisse, libentius assentior Tillemontio, tom. III Memor. histor. eccles., p. 318, 524. Quod vero Nourrius, p. 1308, ex Catena ms. in Genesin notat, ab Acacio Caesareae in Palaestina episcopo citari verba ex octavo Clementis Stromatum libro deperdito, id ampliore consideratione dignum est. Verba haec sunt : Καὶ ἐν τῷ ὀγδόῳ δὲ Στρωματεῖ ἀθετεῖ τὴν περὶ τοῦ προεῖναι τὰς ψυχὰς δόξαν (Cassiani puta, quam III Strom., p. 466, confutaturum se promiserat,) λέγων αὐταῖς ταῖς λέξεσιν· Ὁ Θεὸς ἡμᾶς ἐποίησεν οὐ προόντας. Ἐχρῆν γὰρ καὶ εἰδέναι ἡμᾶς τὸ ποῦ ἦμεν καὶ προῆμεν, καὶ πῶς καὶ διὰ τί δεῦρο ἥκομεν. Εἰ δὲ οὐ προῆμεν, τῆς γενέσεως ἡμῶν μόνος αἴτιος ὁ Θεὸς, ὃς οὐκ ὄντας ἐποίησεν, οὕτως κὰι γενομένους σώζει. Ὁ δὲ τοὺς δερματίνας χιτῶνας τὰ αἰσθητὰ λέγων σώματα, πάντως που καὶ τὸ ξύλον τῆς ζωῆς αἰσθητὸν εἶναι ὁμολογήσει· μετὰ τοὺς χιτῶνας γὰρ εἴρηται, Μήποτε

in place of that eighth book which follows today, in certain codices read by Photius, cod. 111, there followed the book of which I shall presently speak, Who is the rich man that shall be saved: yet others, which the same Photius saw, had this very eighth book, and in this on p. 785 are extant the words which Pseudo-Dionysius, praising Clement the philosopher, adduces in ch. 5 of his book On the Divine Names, as Albertinus also, p. 266 of his work On the Eucharist, observed. Eight books of Clement's Stromata were read also by Eusebius and Jerome. Moreover, that eighth book which is extant has nothing in common with the preceding seven; but disputes wholly concerning demonstration, definition, division and causes in the dialectical manner. Yet that we have the same one which Photius formerly read, I do not doubt, although I see Le Nourry, p. 1289, thinks otherwise, who is also mistaken in this, that he took what Photius notes concerning his less than sound doctrine as referring to this eighth book, whereas he wrote that concerning the whole work of the Stromata. That this book, however, which is entitled the eighth, has come down to us not entire, but imperfect, I more gladly agree with Tillemont, Memor. histor. eccles. vol. III, p. 318, 524. But what Le Nourry, p. 1308, notes from a manuscript Catena on Genesis, that words are cited by Acacius, bishop of Caesarea in Palestine, from a lost eighth book of Clement's Stromata, is worthy of fuller consideration. The words are these: And in the eighth Stromateus he rejects the opinion concerning the pre-existence of souls (to wit, that of Cassianus, which in Stromata III, p. 466, he had promised he would refute,) saying in these very words: God made us when we did not pre-exist. For [had we done so,] we ought also to have known where we were and pre-existed, and how and wherefore we have come hither. But if we did not pre-exist, God alone is the cause of our generation, Who made us when we were not, and thus also saves us now that we have come into being. And he who calls perceptible bodies coats of skins will by all means confess that the tree of life also is perceptible; for after the coats it is said, Lest perchance

Editors' notes and page, col. 14

Footnotes

(none)

Page

running head: HISTORICO-LITTERARIA. 14
marginal letters: A loco illius; B aliud sentire; C III Strom.; D (in the foot, at note 19, integram)
old-edition numerals: (none)
other: editors' matter: loco illius; misprint kept as printed: κὰι (for καὶ) in οὕτως κὰι γενομένους

PG 8:15

λοίβη τοῦ ξύλου τῆς ζωῆς, καὶ φάγῃ, καὶ ζήσηται εἰς αἰῶνα. Haec (quae Nourrium praeteriit) excerpta sunt ex Ἐκλογαῖς προφητικῶν, § 17, edit. Combefisii [et Potteri]. At idem Nourrius recte observat, in mss. J. Damasceni Parallelorum codicibus laudari tanquam ex octavo Stromatum libro, quae iisdem verbis exstant in Ἐκλογαῖς προφητικῶν, quae Graece libro Stromatum subjiciuntur, § 20, edit. Graeco-Lat. Combefisii : Ἀγάπη ἑκουσίων ἄρχει, ἀκόντων δὲ ὁ φόβος οὗτος ὁ φαῦλος. Ὁ δὲ εἰς ἀγαθὸν παιδαγωγῶν, εἰς Χριστὸν ἄγει, καὶ ἔστι σωτήριος. Laudantur a Damasceno etiam haec, octavo Stromatum libro praenotato : Φοβηθῶμεν οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ ἁμαρτήματα, δι' ἃ νόσος· καὶ νόσον ψυχῆς, οὐχὶ σώματος (quae exstant in eisdem Eclogis, § 11). Et : Νόμος ἐστὶ κατὰ τῶν σεμνὰ καὶ θεῖα σεμνῶς καὶ θεοπρεπῶς ὁρᾶν οὐκ ἀξιούντων, κόλασιν ἐπιφέρειν ἀορασίας.

he take of the tree of life, and eat, and live for ever. These things (which escaped Le Nourry) are excerpted from the Prophetic Eclogues, § 17, in the edition of Combefis [and of Potter]. Yet the same Le Nourry rightly observes that in the manuscript codices of J. Damascene's Parallela there are cited as if from the eighth book of the Stromata things which are extant in the same words in the Prophetic Eclogues, which are subjoined in Greek to the book of the Stromata, § 20, in the Graeco-Latin edition of Combefis: Love rules the willing, but this base fear rules the unwilling. Yet that which instructs unto good leads unto Christ, and is saving. There are cited by Damascene also these words, with the eighth book of the Stromata prefixed: Let us fear not the disease that is from without, but sins, through which comes disease; and the disease of the soul, not of the body (which are extant in the same Eclogues, § 11). And: There is a law against those who do not deign to behold reverend and divine things reverently and in a manner worthy of God, to inflict the punishment of blindness.

4. Ἐκ τῶν Θεοδότου καὶ τῆς ἀνατολικῆς καλουμένης διδασκαλίας κατὰ τοὺς Οὐαλεντίνου χρόνους ἐπιτομαί. Haec excerpta, Graece sine versione ex Florentino exemplari Graeco-Latinis Clementis editionibus subjecta, varias locorum S. Scripturae explicationes Gnosticas et Valentinianas continent. In his Theodotus plus simplici vice citatur; mentio et Basilidis et Valentini ac Valentinianorum, et pag. 799, afferuntur verba, quae Christus dixerit ad Salomen, μέχρι τότε εἶναι θάνατον, ἄχρις ἂν αἱ γυναῖκες τίκτωσιν, quae ex Evangelio secundum Aegyptios petita esse constat ex Clementis III Strom., pag. 445, 452, 453. Combefisius Latine transtulit, sed veritus est edere ob haereses et errores Gnosticos, qui in illis continentur.

4. Epitomes from the Writings of Theodotus and the So-Called Eastern Teaching in the Times of Valentinus. These excerpts, subjoined in Greek without a version from the Florentine exemplar to the Graeco-Latin editions of Clement, contain various Gnostic and Valentinian explanations of passages of Holy Scripture. In them Theodotus is cited more than once; there is mention both of Basilides and of Valentinus and the Valentinians, and on p. 799 are adduced the words which Christ is said to have spoken to Salome, that death shall last so long as women bring forth, which it is established were drawn from the Gospel according to the Egyptians from Clement's Stromata III, p. 445, 452, 453. Combefis translated them into Latin, but feared to publish them on account of the Gnostic heresies and errors which in them are contained.

Editors' notes and page, col. 15

Footnotes

(printed under page 13)

(19) (continued) · printed under col 15

enata in illis Stromatum reliquisque libris reperiuntur, ea post Nourrium et Ittig. Fabricio post indic. edd. laudatos, diligenter collegit et dijudicavit, neque tamen, quae bona in illis essent libris, reticuit Semler, in Historia doctrinae Christianae, praemissa tom. II Theolog. polemicae, Baumgart., § 61, pag. 133 sqq. Epitomen librorum German. confecit Chr. Frid. Rössler in Bibl. Patrum eccles., part. II, pag. 1-75. Harl.

… born are found in the Stromata and his other books, these, after Le Nourry and Ittig, cited by Fabricius after the list of editions, Semler carefully collected and judged — without passing over in silence what was good in those books — in his History of Christian Doctrine, prefixed to vol. II of Baumgarten's Polemical Theology, § 61, p. 133 ff. Christian Friedrich Rössler made a German epitome of the books in his Bibliothek der Kirchenväter, part II, pp. 1–75. Harles.

(printed under page 13)

(20) ‹In his Theodotus› · call in col 15

Theodotum intellige Byzantinum coriarium, a Victore, Rom. episcopo, excommunicatum, cujus haeresin perstringit etiam S. Hippolytus in homilia contra errores Noëti. Caetera veterum de illo loca diligenter excerpsit Ittigius, diss. De haeresiarchis, pag. 259 seqq., qui pag. 243 alterum refert Theodotum, Montanistam, et pag. 261 tertium Theodotum, trapezitam, auctorem Melchisedecianorum. Videnda etiam de Theodoto coriario erudita dissertatio D. Mich. Waltheri, edita Witebergae 1688, sub titulo: Jesus ante Mariam, § 10 sq. Fabr. Valesius ad Eusebium, H. E., lib. V, c. 11 (quem locum repetiit Potterus ad Clem. Strom. I, pag. 322, ubi Clemens de suis praeceptoribus loquitur), duorum illorum, quos in Orientis partibus abs se auditos esse narrat Clemens, alterum Assyrium genere, Tatianum esse suspicatur; alterum autem Hebraeum, ex Palaestina oriundum, quem Theophilum esse, Caesariensem episcopum, opinatus est Baron., ad a. Chr. 185, potius esse Theodotum crediderit, quod ex eo conjicit, quia epitome Hypotyposeon Clementis inscribatur: Ἐκ τῶν Θεοδότου ἀνατολικῆς διδασκαλίας, Clementem vero ea, quae a magistris in Oriente didicisset, vocare ἀνατολικὴν διδασκαλίαν. Quae conjectura num admittenda sit, necne, alii judicent. — De Theodoto, cujus meminit Ignatius, epist. interp. ad Trallianos, cap. 11, vide quae ibi adnotavit Cotelerius. Harl.

Understand Theodotus the tanner of Byzantium, excommunicated by Victor, bishop of Rome, whose heresy St Hippolytus also touches on in his homily against the errors of Noetus. The other passages of the ancients about him Ittig carefully excerpted in his dissertation On the Heresiarchs, p. 259 ff.; on p. 243 he mentions a second Theodotus, a Montanist, and on p. 261 a third Theodotus, the money-changer, founder of the Melchizedekians. See also on Theodotus the tanner the learned dissertation of Dr Michael Walther, published at Wittenberg in 1688 under the title Jesus before Mary, § 10 f. Fabricius. Valois on Eusebius, Ecclesiastical History book V, ch. 11 (a passage Potter repeated on Clement, Stromata I, p. 322, where Clement speaks of his teachers), suspects that of the two whom Clement says he heard in the parts of the East, the one, an Assyrian by race, is Tatian; the other, a Hebrew born in Palestine, whom Baronius (at A.D. 185) thought was Theophilus, bishop of Caesarea, he would rather believe to be Theodotus. He conjectures this from the fact that the epitome of Clement's Hypotyposes is entitled "From the Eastern teaching of Theodotus", and that Clement calls what he had learned from his teachers in the East "Eastern teaching". Whether this conjecture should be admitted or not, let others judge. — On the Theodotus mentioned by Ignatius in the interpolated letter to the Trallians, ch. 11, see Cotelier's annotations there. Harles.

(printed under page 13)

(21) ‹veritus est edere› · call in col 15

Vide Combefis., tom. I, Auctar. noviss., pag. 194, et Rich. Simonis Bibliothecam criticam, Gallice editam, tom. I, pag. 66.

See Combefis, Auctarium novissimum vol. I, p. 194, and Richard Simon's Bibliothèque critique, published in French, vol. I, p. 66.

(printed under page 13)

(22) · printed under col 16

Fuerunt quidem viri docti, quorum auctoritas apud me multum valet, qui suaderent, ut in nova hac edit. retinerem libellum illum cum versione notisque Combefisii. Enimvero quod in edit. Potteri, pag. 966 sqq., textui Graeco adjuncta est versio Lat. Roberti Pearse, et subjunctae sunt notae Sylburgii, Combefisii et paucae Potteri; atque operis redemptor urget flagitatque, ut vela contraham; aliorum consilio obsecutus ea omnia in nova hac edit. omittere statui. Si plures velint, ut saltem recudatur Combefisii versio Lat., haec forsan in supplementis locum habebit. Harl.

There were indeed learned men, whose authority carries much weight with me, who urged me to keep that little book in this new edition with Combefis's version and notes. But since in Potter's edition, p. 966 ff., Robert Pearse's Latin version is joined to the Greek text, with notes of Sylburg, of Combefis and a few of Potter's added, and since the publisher presses and demands that I shorten sail, I have followed the advice of others and decided to omit all of it in this new edition. If more people wish at least Combefis's Latin version to be reprinted, it will perhaps find a place in the supplements. Harles.

(printed under page 13)

(23) · printed under col 16

Georgio Wachtero, ecclesiaste Memmingensi. Fabr. Inscriptio haud urbana haec est: Augenscheinliche Erweisung, dass der vermessene Ketzer-Patron, Gottfried Arnold, das valentinianische Ketzer-Fragmentum Theodoti weder verständlich, noch treulich übersezet, und damit seine schlechte Wissenschaft in der griechischen Sraache selbst verrathen hàbe. Id.

To Georg Wachter, preacher at Memmingen. Fabricius. The title, hardly courteous, is this: "Manifest proof that the presumptuous patron of heretics, Gottfried Arnold, has translated the Valentinian heretical fragment of Theodotus neither intelligibly nor faithfully, and has thereby himself betrayed his poor knowledge of the Greek language." The same.

(printed under page 13)

(24) · printed under col 16

In edit. tamen Potter., pag. 989 sqq., leguntur Gr. cum versione Lat. notisque Sylburgii atque Combefisii et paucis Potteri. Id.

In Potter's edition, however, p. 989 ff., they are read in Greek with a Latin version and notes of Sylburg and Combefis and a few of Potter's. The same.

(printed under page 13)

Page

running head: 15 CLEMENS ALEXAND
marginal letters: A λοίβη τοῦ; B ἐστὶ κατὰ; C Evangelio secundum
old-edition numerals: (none)
other: editors' matter: λοίβη τοῦ ξύλου; ends with con- split across column break to col 16

PG 8:16

Quoniam vero eisdem vix quisquam hodie poterit moveri, nec tamen inutile ad alios scriptores ecclesiasticos illustrandos, neque injucundum est specimine tam insigni cognoscere, qualis fuerit et quam longe petitis S. Scripturae expositionibus subnixa haereticorum istorum doctrina, non dubitavi illam Combefisii versionem, cujus apographum beneficio doctissimi viri, Erici Benzelii, in manus meas incidit, infra cum lectore communicare. Germanice quidem reddita haec excerpta edidit Godfridus Arnoldus, in Apologia haeresium, Lipsiae 1700, fol., tom. IV, pag. 41 sq., a quo tempore melior et emendatior, itidem Germanica, interpretatio, auctore H. G. W. E. M. lucem vidit Ulmae 1701, 4, cum praefat. D. Eliae Veielii.

Since, however, scarcely anyone today could be moved by them, and yet it is neither useless for illustrating other ecclesiastical writers, nor unpleasant to learn from so notable a specimen of what sort the doctrine of those heretics was and by what far-fetched expositions of Holy Scripture it was supported, I have not hesitated to communicate below with the reader that version of Combefis, a transcript of which through the kindness of that most learned man, Ericus Benzelius, fell into my hands. Rendered into German, indeed, Godfridus Arnoldus published these excerpts in his Apologia haeresium, Leipzig 1700, fol., vol. IV, p. 41 ff., since which time a better and more correct translation, likewise German, by the author H. G. W. E. M., saw the light at Ulm 1701, 4to, with a preface by Dr. Elias Veielius.

5. Ἐκ τῶν Προφητικῶν ἐκλογαί. Haec excerpta posteriora saniora sunt prioribus, sed in Graeco-Latinis Clementis editionibus itidem tantum Graece exstant, atque extrema parte mutila. Caeterum cum notis Francisci Combefisii leguntur Graece et Latine in auctario ipsius novissimo ad Bibliothecam Patrum, Paris. 1672, fol. In his subinde refellit Clemens (illum enim auctorem non dubito) errores Heracleonis, Tatiani, Hermogenis : plura etiam refert ex Apocryphis Henochi, et Apocalypsi atque κηρύγματι Petri; ex Hermae etiam Pastoris lib. II, mandato 5, verba desumpta et illustrata videre est § 45, licet de nomine eum non laudet. Dogmatum vero haereticorum expositionem utilem esse disputat § 29 : Φέρει δὲ καὶ ἄλλην συγγυμνασίαν ψυχῆς ζητητικῆς ἡ τῆς ἑτεροδόξου διδασκαλίας ἔκθεσις, καὶ ἀνεξαπάτητον τῆς ἀληθοῦς τηρεῖ τὸν μαθητήν. Has Eclogas esse partem Hypotyposeon Clementis Alexandrini, non absurde

5. Selections from the Prophetic Scriptures. These latter excerpts are sounder than the former, but in the Graeco-Latin editions of Clement they likewise are extant only in Greek, and mutilated at the end. For the rest, with the notes of Franciscus Combefis they are read in Greek and Latin in his newest supplement to the Bibliotheca Patrum, Paris, 1672, fol. In these Clement (for I do not doubt that he is the author) from time to time refutes the errors of Heracleon, Tatian, Hermogenes: he also relates several things from the Apocrypha of Enoch, and the Apocalypse and Preaching of Peter; from book 2, mandate 5 of the Shepherd of Hermas also, words taken and illustrated may be seen in § 45, although he does not cite him by name. Moreover, that the exposition of heretical dogmas is useful he argues in § 29: The exposition of heterodox teaching brings also another exercise of an inquiring soul, and keeps the disciple of the true teaching undeceived. That these Eclogues are a part of the Hypotyposes of Clement of Alexandria, not absurdly

Editors' notes and page, col. 16

Page

running head: MENS ALEXANDRINUS. 16
marginal letters: A tinentur. Quoniam; B 5. Ἐκ τῶν; C συγγυμνασίαν ψυχῆς
old-edition numerals: (none)
other: editors' matter: tinentur. Quoniam; begins with fragment tinentur from col 15; ends with ab- split across column break to col 17

PG 8:17

conjiciunt viri doctissimi : haud omittendum tamen est, easdem ab Acacio et Damasceno, ut e locis pluribus, supra a me descriptis, patet, habitas fuisse pro octavo Stromatum libro.

do most learned men conjecture: yet it must not be omitted that the same were regarded by Acacius and Damascene, as is plain from several passages described by me above, as the eighth book of the Stromata.

Operum Clementis Alex. codd. et editiones.

Manuscript codices and editions of the Works of Clement of Alexandria.

Plures codd. jam passim laudavit Fabricius. De codice membr. Florent. Medic. Laurent. saec. XI, qui continet Stromata, cujus Fabr. supra in § 3 meminit, plura scripsit Bandin. in Cat. codd. Gr. I, pag. 12, qui praeter ea post Fabricium (supra § 5) observat, cod. Claromontan. rec. a Nourrio memoratum, videri e Mediceo descriptum. Codicem illum praestantissimum olim fuisse apud Basilianos Messanenses monachos, putabat Montf. in Bibl. bibliothecar., I, pag. 234. — In eodem codice sunt Excerpta ex libris Theodoti et Selecta prophetarum. — Paedagogi libri III, Κλήμεντος λόγοι dicuntur in codice XXIV, plut. V, cum notis incerti auctoris margin. quem Bandin., l. c. I, pag. 49 seq., uberius describit. Libri in cod. dividuntur in capita, et singulis capitibus praemittuntur argumenta. Illos libros excipiunt Hymnus Christi servatoris, S. Clementis et Versus incerti in Clementis Paedagogum. Illo cod. usus est quoque Victorius; sed omisit scholia quaedam, charactere ligato et currenti ab eodem scriptore codicis in ora libri hinc inde adjecta, quorum quaedam Bandinius descripsit et promulgavit. Idem calligraphus, ait Bandin., ut ostenderet consensum textus Clementis cum quadam Arethae, archiepiscopi Caesariensis, interpretatione, desumpta forsan ex ejus Catena in Apocalypsin Joannis, longum scholium in ora libri descripsit, cujus initium ac finem edidit Bandin. — In codd. VIII, n. 55, plut. IX, sunt inter breves definitiones SS. PP. de substantia et natura, etc., excerpta ex Clem. Alex. Sermone de Providentia. (Band., I, pag. 402.) — Cod. Alex. Clem. cui Stephan. multas adscripsit notas, Francofurti ad Moen, memorat Folard., in Histoire d'un Voyage littéraire, fait en 1733, etc. Hagae Com. 1735, mai. 12, teste Stollio, in notitia illius bibl. (Kurze Nachricht von den Büchern — in der Stollischen Bibl.) tom. I, p. 563. — Loca Clem. occurrunt in Catenis in Psalmos, in Jobum et IV Evangelia, et citatur Clem. in Florilegio sententiarum, in Violario compos. et a J. Cantacuzeno contra Palamam. (Bandin. I, pag. 34, 52, 161, 253, 347 et 549.) — Paedagogi tres libri in cod. Veneto D. Marci, cum lemmatibus singulis capp. praefixis, et notis nonnullis ad oram conjectis, vid. Villoison, Anecd. Graec. II, pag. 98 et pag. 249. — In cod. biblioth. Mutinensis Προτρεπτικὸν, Παιδαγωγικὸν et Hymnus, ut in editis, teste Montf. in Diario Ital., pag. 31.

Fabricius has already cited several codices here and there. Concerning the parchment codex of the Laurentian Medicean Library at Florence, of the 11th century, which contains the Stromata, of which Fabricius made mention above in § 3, Bandini has written more in Cat. codd. Gr. I, p. 12, who besides, after Fabricius (above, § 5), observes that the recent Clermont codex mentioned by Le Nourry seems to have been copied from the Medicean. That that most excellent codex was formerly among the Basilian monks of Messina was thought by Montfaucon in Bibl. bibliothecar., I, p. 234. — In the same codex are the Excerpts from the Books of Theodotus and the Selections from the Prophets. — The three books of the Paedagogus are called Discourses of Clement in codex 24, bookcase 5, with marginal notes of an uncertain author, which Bandini, loc. cit. I, p. 49 ff., describes more fully. The books in the codex are divided into chapters, and arguments are prefixed to the individual chapters. Those books are followed by the Hymn of Christ the Saviour of St. Clement and the Verses of an uncertain author on Clement's Paedagogus. Victorius also used that codex; but he omitted certain scholia, added here and there on the margin of the book in a ligatured and cursive hand by the same scribe of the codex, some of which Bandini copied and published. The same calligrapher, says Bandini, in order to show the agreement of the text of Clement with a certain interpretation of Arethas, archbishop of Caesarea, taken perhaps from his Catena on the Apocalypse of John, copied a long scholium on the margin of the book, the beginning and end of which Bandini published. — In codd. 8, no. 55, bookcase 9, there are, among brief definitions of the Holy Fathers on substance and nature, etc., excerpts from Clement of Alexandria's Discourse on Providence. (Bandini, I, p. 402.) — A codex of Clement of Alexandria in which Stephanus wrote many notes, at Frankfurt am Main, is mentioned by Folard, in Histoire d'un Voyage littéraire, fait en 1733, etc., The Hague, 1735, May 12, on the testimony of Stolle, in his notice of that library (Kurze Nachricht von den Büchern — in der Stollischen Bibl.) vol. I, p. 563. — Passages of Clement occur in Catenae on the Psalms, on Job and on the four Gospels, and Clement is cited in the Florilegium of Sentences, in the Violarium, and by J. Cantacuzenus against Palamas. (Bandini I, p. 34, 52, 161, 253, 347 and 549.) — The three books of the Paedagogus in the Venetian codex of St. Mark, with headings prefixed to the individual chapters, and some notes cast upon the margin, see Villoison, Anecd. Graec. II, p. 98 and p. 249. — In the codex of the Modena library, the Protrepticus, the Paedagogus and the Hymn, as in the printed editions, on the testimony of Montfaucon in his Diarium Italicum, p. 31.

Neapoli, in bibl. Regia, cod. CLXV continet : Clem. Alex. Paedagogum; Hymnum ad Christum et anonymi Versus in Clem. Paedagogum; excerpta

At Naples, in the Royal Library, cod. 165 contains: Clement of Alexandria's Paedagogus; the Hymn to Christ and the anonymous Verses on Clement's Paedagogus; excerpts

Editors' notes and page, col. 17

Footnotes

(printed under page 14)

(a) ‹n. 55, plut. IX› · call in col 17

Haec Scholia, quae ex codice Parisino evulgavit Reinholdus Klotz in sua editione Operum Clementis (Lipsiae, 1830-34, in-12), exstant tomo II nostrae recensionis. Edit. Patr.

These scholia, which Reinhold Klotz published from a Paris codex in his edition of Clement's works (Leipzig, 1830–34, duodecimo), are found in volume II of our recension. Editor of the Patrology.

(printed under page 14)

Page

running head: 17 NOTITIA HISTORICO-LIT
marginal letters: A surde conjiciunt; B Excerpta ex libris; C Arethae, archiepiscopi; D tra Palamam.
old-edition numerals: (none)
other: editors' matter: surde conjiciunt; Operum Clementis Alex.; begins with fragment surde from col 16

PG 8:18

longiora ex VII libris Stromatum. Inc. τέρατα προγινώσκει καὶ ἐκβάσεις καιρῶν καὶ χρόνων ὁ τῆς σοφίας μαθητής· quae in editis initio libri I mutilis desunt. — Teste Montfauc. in Bibl. bibliothec. mss. I, pag. 14, inter codd. Vatic. Romae Quis dives salvetur opusc. et alia inter Clementis papae opera nominantur : fragmenta Clem. Alex. in Catenis in Exodum, Job, Epp. ad Corinth. et Galat., in Matthaeum et Lucam sunt in pluribus codd. Vatic. ibid. (uti in Catenis in codd. Coisl. Vindob. August. Vindel. aliisque). — Romae, in bibl. Ottobon. Stromatum fragm. in II codd. recent., nec non Stromata bis, et Paedagog. (ibid., pag. 183 et 190), et ibidem, in Bibl. Patrum S. Basilii (ib., pag. 198, D.). — In Galliis inter codd. abbatiae S. Petri de Selincurte, dioec. Ambianensis, Admonitio ad gentes et Paedagogus (ibid. II, pag. 1198). — S. Clementis Vita, etc., in cod. bibl. Mediolan. (Ibid., I, p. 495.)

of greater length from the seven books of the Stromata. It begins: wonders and outcomes of seasons and times the disciple of wisdom foreknows; which are wanting in the mutilated printed editions at the beginning of book I. — On the testimony of Montfaucon in Bibl. bibliothec. mss. I, p. 14, among the Vatican codices at Rome the opuscule Who is the rich man that shall be saved and other things are named among the works of Pope Clement: fragments of Clement of Alexandria in Catenae on Exodus, Job, the Epistles to the Corinthians and Galatians, and on Matthew and Luke are in several Vatican codices there (as in Catenae in codices of Coislin, Vienna, Augsburg and others). — At Rome, in the Ottobonian library, fragments of the Stromata in two recent codices, and also the Stromata twice, and the Paedagogus (ibid., p. 183 and 190), and in the same place, in the library of the Basilian Fathers (ibid., p. 198, D.). — In France among the codices of the abbey of St. Peter of Sélincourt, in the diocese of Amiens, the Admonition to the Nations and the Paedagogus (ibid. II, p. 1198). — The Life of St. Clement, etc., in a codex of the Milan library. (Ibid., I, p. 495.)

Paris., in Bibl. publ. (sec. catal. cod. tom. II) in cod. CDLI, A. C. 914, manu Baanis, notarii Arethae, Caesareae archiepiscopi, exarato, Clem. adhortatorius liber ad Graecos, cum scholiis marg. et Paedagogus, sed desunt libri I decem capita prima, et undecimi initium : in cod. CDLII et DLXXXVII (in quo ea quoque desunt, quae in cod. CCCCLI, notavimus) Paedagogi libri III cum Hymno in Christum, et anonymi Versibus in Paedagogum. — In cod. CDXL fragmentum, ubi de sancto Joanne, theologo et evangelista, agitur. — Cod. Paris., coll. S. J., qui integrum Stromatum opus complectitur, varias lect. Montfauc. enotavit et ad Potterum transmisit.

At Paris, in the Public Library (according to the catalogue of codices, vol. II) in cod. 451, written in A.D. 914 by the hand of Baanes, notary of Arethas, archbishop of Caesarea, Clement's hortatory book to the Greeks, with marginal scholia, and the Paedagogus, but the first ten chapters of book I and the beginning of the eleventh are wanting: in cod. 452 and 587 (in which those things also are wanting which we noted in cod. 451) the three books of the Paedagogus with the Hymn to Christ, and the anonymous Verses on the Paedagogus. — In cod. 440 a fragment, where St. John, the theologian and evangelist, is treated of. — In the Paris codex of the College of the Society of Jesus, which comprises the entire work of the Stromata, Montfaucon noted down the variant readings and transmitted them to Potter.

In bibl. Coislin., secundum Montf., in cod. LXXXVI, ex libro Quis dives sit salvus, historia quaedam, quae est quoque ap. Eusebium III H. E., cap. 23 (pag. 140). — Loca Clem. occurrunt in cod. CXII et CXIII, in Collectionibus sententiarum, rerum moralium et interpretationum, e pluribus script. eceles. excerptarum (pag. 186, 187; sic quoque codd. Augus. Vind., teste Reisero, pag. 22 et 39 catal.); — in cod. CCLIX, in Anastasii responsionibus, etc. (pag. 305); — in cod. CCLXXVI, in Damasceni Parallelis (pag. 390); — in cod. CCLXXXXIV, in Damasceni Eclogis (pag. 412).

In the Coislin library, according to Montfaucon, in cod. 86, from the book Who is the rich man that shall be saved, a certain story, which is also in Eusebius, Ecclesiastical History III, ch. 23 (p. 140). — Passages of Clement occur in cod. 112 and 113, in Collections of sentences, moral matters and interpretations excerpted from several ecclesiastical writers (p. 186, 187; so also the Augsburg codices, on the testimony of Reiser, p. 22 and 39 of the catalogue); — in cod. 259, in the Responses of Anastasius, etc. (p. 305); — in cod. 276, in the Parallela of Damascene (p. 390); — in cod. 294, in the Eclogues of Damascene (p. 412).

Codices seqq. qui in Anglia asservantur, et a Pottero sunt collati, ab eo nominantur in Praefat. Oxonii : In cod. bibl. novi Collegii, Cohortatio ad Graecos, una cum duobus Paedagogi libris posterioribus eorumdemque nonnullis fragmentis : — in cod. Bodlei. et alio, qui exstat in bibl. regis, Paedagogi III libri. — Ad Clementis periochas, quas Eusebius operi De praepar. evang. inseruit, emendandas, utilis fuit cod. Eusebii in biblioth. Collegii J. Baptistae. — Praeter ea, secundum catal. in codd. Angl. et Hibern., etc., in cod. Barocc. Bibl. Bodlei. nr. V, sunt ex Clem. Alex. aliisque excerptae sententiae, etc.; — in codd. Bodl. MCCXXXXII et

The following codices which are preserved in England, and were collated by Potter, are named by him in his Preface. At Oxford: in the codex of the library of New College, the Exhortation to the Greeks, together with the two latter books of the Paedagogus and some fragments of the same: — in the Bodleian codex and another which is extant in the King's library, the three books of the Paedagogus. — For emending the passages of Clement which Eusebius inserted into his work On the Preparation for the Gospel, the codex of Eusebius in the library of St. John the Baptist's College was useful. — Besides these, according to the catalogue of the codices of England and Ireland, etc., in the Baroccian codex of the Bodleian Library no. 5, there are sentences excerpted from Clement of Alexandria and others, etc.; — in the Bodleian codices 1242 and

Editors' notes and page, col. 18

Page

running head: HISTORICO-LITTERARIA. 18
marginal letters: A longiora ex; B dioec. Ambianensis; C lect. Montfauc.; D Pottero sunt
old-edition numerals: (none)
other: editors' matter: longiora ex VII libris; the foot note (a) on this page is called in col. 17 (plut. IX (a)) and belongs to col. 17's notes
misprints (kept as printed): eceles. (for eccles.), in "e pluribus script. eceles. excerptarum" (Q1)

PG 8:19

MMXCIV, Clementis aliorumque glossae ad VII Epp. canon. et Epp. catholicas min. N. T. — In bibl. Jacobaea nr. MMMMMMMMMDLXXV (tom. II catal., p. 276), Clem. Paedagogus. — Dublini in cod. CCCCXXVIII Collegii S. Trinit. excerpta ex Clem. Protreptico, a Gent. Herveto verso, et ex Paedagogo.

2094, glosses of Clement and others on the seven canonical Epistles and the lesser catholic Epistles of the New Testament. — In the Jacobean library no. 9575 (vol. II of the catalogue, p. 276), Clement's Paedagogus. — At Dublin in cod. 428 of Trinity College, excerpts from Clement's Protrepticus, translated by Gentian Hervetus, and from the Paedagogus.

Vindobonae in bibl. Caesar. in cod. XXXXIX, n. 3, et cod. L, est frag. ex Clem. oratione : Quis salvetur dives? (Lambec., Comment. III. pag. 190, seq., et 193.) — Monaci in bibl. Bavar., cod. chart. CLXX, orat. exhortatoria ad Graecos (catal. codd. pag. 66). — Augustae Vindel. Stromatum epitomes fragment. in cod. ex quo quaedam restituta fuisse in ed. Commel. observavit Hoeschel. ap. Reiser., pag. 27 cat., et Sylburg. in fine suarum not. ad Clement. Alex., ubi quoque memorat codd. Palat., in quorum uno recent. fuit Paedagogus, in aliis excerpta; atque cod. Guil. Xylandri. HARL.

At Vienna in the Imperial library in cod. 49, no. 3, and cod. 50, is a fragment from Clement's discourse: Who is the rich man that shall be saved? (Lambeck, Comment. III, p. 190 ff., and 193.) — At Munich in the Bavarian library, paper codex 170, the hortatory discourse to the Greeks (catalogue of codices, p. 66). — At Augsburg, a fragment of an epitome of the Stromata in a codex from which Hoeschel in Reiser, p. 27 of the catalogue, observed that certain things had been restored in the Commelin edition, and Sylburg at the end of his notes on Clement of Alexandria, where he also mentions the Palatine codices, in one recent one of which was the Paedagogus, in others excerpts; and the codex of Guil. Xylander. HARLES.

Graece scripta Clementis, hactenus memorata, prodierunt e bibl. Medicea, collato ad Protrepticum et Paedagogum etiam Rodulfi Pii, antistitis Carpensis, codice, recensente Petro Victorio, cujus praefatio ad Marcellum Cervinum, cardinalem S. Crucis (postea per XXII dies pontificem Max. Marcellum II), praefigitur, Florentiae 1550, fol. Haec editio manu Josephi Scaligeri passim notata fuit in bibliotheca Graevii. FABRIC. Exemplar, in membranis impressum, exstat Florent., in bibl. Magliabech., vid. Bandini cat. codd. Gr. Medic. I, pag. 12, et in praef. praemissa edit. Epistolarum claror. Italorum et German., etc., Florent., 1759, tom. I, p. XLII, atque Hamberger Z. N. II, p. 489. In bibl. Leidensi est exemplar, cui nonnulla ascripsit Hadr. Junius. (Catal. bibl., p. 35.) HARL.

In Greek the writings of Clement hitherto mentioned came forth from the Medicean library, with the codex of Rodulfus Pius, bishop of Carpi, also collated for the Protrepticus and the Paedagogus, edited by Petrus Victorius, whose preface to Marcellus Cervinus, Cardinal of Santa Croce (afterwards for 22 days Supreme Pontiff Marcellus II), is prefixed, Florence 1550, fol. This edition annotated here and there by the hand of Joseph Scaliger was in the library of Graevius. FABRICIUS. A copy printed on vellum is extant at Florence, in the Magliabechian library, see Bandini's catalogue of the Greek Medicean codices, I, p. 12, and in the preface prefixed to the edition of Epistolae clarorum Italorum et Germanorum, etc., Florence, 1759, vol. I, p. 42, and Hamberger, Z. N. II, p. 489. In the Leiden library is a copy in which Hadrianus Junius wrote some notes. (Catalogue of the library, p. 35.) HARLES.

Ex recensione et cum castigationibus Frid. Sylburgii. Heidelbergae ap. Commelin. 1592, fol.

From the recension and with the corrections of Frid. Sylburg. Heidelberg, at Commelin's press, 1592, fol.

Latine Protrepticus et Paedagogus Gentiano Herveto, et libri VIII Stromatum Cyriaco Strozza interprete, Florent. 1551, fol., apud Laurentium Torrentinum.

In Latin the Protrepticus and the Paedagogus translated by Gentian Hervetus, and the eight books of the Stromata by Cyriacus Strozza, Florence, 1551, fol., at the press of Laurentius Torrentinus.

Protrepticus, Paedagogus et Stromata Gentiano Herveto, Aureliano et Ecclesiae Remensis postea canonico, interprete, cum ejus scholiis Basil. 1556, fol., ap. Froben. et 1566, fol., Paris. 1566, 8, 1572 et 1590, fol., et denique in Bibliotheca Patrum Lugdunensi tom. III, a. 1677, fol., ex Dan. Heinsii recognitione, et scholiis Herveti omissis.

The Protrepticus, the Paedagogus and the Stromata translated by Gentian Hervetus of Orléans, afterwards canon of the Church of Reims, with his scholia, Basel, 1556, fol., at Froben's press, and 1566, fol., Paris, 1566, 8vo, 1572 and 1590, fol., and finally in the Lyons Bibliotheca Patrum, vol. III, A.D. 1677, fol., from the revision of Dan. Heinsius, and with the scholia of Hervetus omitted.

Graece et Latine cum Herveti versione per Dan. Heinsium recensita, notisque et castigationibus Frid. Sylburgii et Danielis Heinsii, Lugd. Bat. 1616, fol. Haec editio cum pluribus notis mss. Davidis Blondelli fuit in bibliotheca Samuelis Gruteri ecclesiastae Harlemensis.

In Greek and Latin with the version of Hervetus revised by Dan. Heinsius, and the notes and corrections of Frid. Sylburg and Daniel Heinsius, Leiden, 1616, fol. This edition with several manuscript notes of David Blondel was in the library of Samuel Gruter, preacher of Haarlem.

Clem. Alex. Admonitio, Paedagog., Stromat. Latine

Clement of Alexandria's Admonition, Paedagogus, Stromata in Latin

Editors' notes and page, col. 19

Footnotes

(printed under page 15)

(25) ‹Cyriaco Strozza› · call in col 19

Papirius Massonus Strozzae Vita tom. II Elogior., p. 229: Stromata item Clementis Alexandrini, adolescens cum esset, primus omnium Latinitate donavit.

Papire Masson, Life of Strozzi, Elogia vol. II, p. 229: "Likewise, while still a young man, he was the first of all to give the Stromata of Clement of Alexandria a Latin dress."

(printed under page 15)

(26) ‹et Stromata› · call in col 19

In Gentiani versione et commentariis plura reprehendit Nourrius, quem vide Apparatu ad Bibl. Patrum, pag. 902 sq. [et Potterus in praef.].

Le Nourry finds fault with many things in Gentian's version and commentaries; see him in the Apparatus ad Bibliothecam Patrum, p. 902 f. [and Potter in the preface].

(printed under page 15)

Page

running head: 19 CLEMENS ALEXAND
marginal letters: A MMXCIV, Clementis; B Clement. Alex.; C Italorum et German.; D theca Patrum Lugdunensi
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: MMXCIV, Clementis; ends with La- split across column break to col 20

PG 8:20

inter Franc. Rous Mella Patrum. Lond. 1650, 8, p. 149-292. HARL.

among Franc. Rous's Mella Patrum. London, 1650, 8vo, p. 149-292. HARLES.

Recusa haec editio additis Frontonis Ducaei notis, Paris. 1629, fol., et minus emendate 1641, ibid. et Coloniae (⟨s⟩ive Witebergae potius), 1688, fol.

This edition was reprinted with the addition of the notes of Fronto Ducaeus, Paris, 1629, fol., and less correctly in 1641, ibid., and at Cologne (or rather Wittenberg), 1688, fol.

Clementem Alex. emendatissimum et auctum se habere, et in notis ad ipsum Clementem emendationes Heinsii diligenter examinaturum se olim testatus est J. Croius cap. 21 Observatt. in Nov. Test., pag. 172. Sed illa Clementis editio nunquam prodiit.

That he had Clement of Alexandria most carefully emended and augmented, and in his notes on Clement himself would diligently examine the emendations of Heinsius, was formerly attested by J. Croius, ch. 21 of his Observations on the New Testament, p. 172. But that edition of Clement never came forth.

In bibliotheca Jesuitica leges Clementem Alex. notis illustratum a Jacobo Deshans, S. J.; verum nec illae notae editae sunt.

In the Jesuit Library you will read that Clement of Alexandria was illustrated with notes by Jacobus Deshans, S.J.; but neither have those notes been published.

Plenior caeteris, cultior et ex codd. emendatior, ed. cum notis Sylburgii, Heinsii, Wilh. Lowthi aliorumque VV. DD. est a Pottero curata : qui Protrepticum de integro vertit, in caeteris castigavit, ad Graeca interpretationem Herveti, aliaque adjecit utilia. Est autem inscripta :

Fuller than the rest, more polished and more emended from the codices, is the edition with the notes of Sylburg, Heinsius, Wilh. Lowth and other learned men cared for by Potter: who translated the Protrepticus anew, corrected in the remaining works the translation of Hervetus by the Greek, and added other useful things. And it is entitled:

Κλήμεντος — Clementis Alex. Opera quae exstant, recognita et illustrata per J. Potterum, episcopum Oxoniensem. Oxonii, e theatro Sheldon. sumpt. Ge. Mortlock, bibliop. Londinens. 1715, fol. Addita sunt supplementa, a Fello Ittigioque edita, et fragmenta a Grabio collecta. Adjectus est Herveti Comment. in Opp. Clementis. V. Acta erud. a. 1717, pag. 97, sqq. — Recusa est illa editio Venetiis, ex typogr. Ant. Zatta, 1757, II voll. in fol. cum fragmentis novis ex Fabricio, ac Vita Clementis ex tomo III Adriani Baillet desumpta et Latine reddita. Fabricius autem fragmenta, quae in exemplo Potteri partim solummodo Graece exstant, partim in eo desiderantur, ex codd. mss. aut libris editis collegerat, et Gr. ac Lat. publicarat ad calcem tom. II Opp. Hippolyti ab ipso ed. pag. 66, sqq. — Fragm. sunt quoque in Gallandii Bibl. vett. Patrum II, pag. 153. HARL.

Of Clement — The Extant Works of Clement of Alexandria, revised and illustrated by J. Potter, Bishop of Oxford. At Oxford, from the Sheldonian Theatre, at the expense of Ge. Mortlock, bookseller of London, 1715, fol. Added are the supplements published by Fell and Ittig, and the fragments collected by Grabe. Subjoined is the Commentary of Hervetus on the Works of Clement. See Acta eruditorum, A.D. 1717, p. 97 ff. — That edition was reprinted at Venice, from the press of Ant. Zatta, 1757, 2 vols. in fol., with new fragments from Fabricius, and the Life of Clement taken from vol. III of Adrian Baillet and rendered into Latin. Fabricius, moreover, had collected from manuscript codices or printed books the fragments which in Potter's edition are partly extant only in Greek, and partly wanting in it, and had published them in Greek and Latin at the end of vol. II of the Works of Hippolytus edited by himself, p. 66 ff. — Fragments are also in Gallandi's Bibl. vett. Patrum II, p. 153. HARLES.

De scriptis Clementis Alexandrini diligentissime egit Nicolaus Nourrius libro tertio integro Apparatus ad Bibliothecam Patrum; nam et analysin singulorum post Abrahamum Scultetum, Eliamque Dupinium dedit pleniorem, et de doctrina ipsius atque ad varia Clementis loca observationes magno numero, et Chronographicam tabulam addidit qua Clementis supputatio cum Eusebiana et Syncelliana confertur, et de auctoribus, quos laudat Clemens, copiosius disseruit. Paris. 1703, fol. p. 622-1362. Vide etiam quae de Clementis doctrina notavit Ittigius in selectis Hist. eccles. capitibus, sect. II, pag. 230, sq. FABR. Iis, quae cum passim ad hoc caput, tum in Introd. in Hist. Lat. Gr. II, 2, pag. 209, indicavi scripta, addi possunt :

Concerning the writings of Clement of Alexandria Nicolaus Le Nourry has treated most diligently in the entire third book of his Apparatus to the Bibliotheca Patrum; for he both gave a fuller analysis of the individual works after Abraham Scultetus and Elias Dupin, and observations in great number concerning his doctrine and on various passages of Clement, and added a Chronographic table in which Clement's computation is compared with those of Eusebius and Syncellus, and discoursed more copiously concerning the authors whom Clement cites. Paris, 1703, fol., p. 622-1362. See also what Ittig noted concerning Clement's doctrine in his select chapters of Ecclesiastical History, sect. II, p. 230 ff. FABRICIUS. To those writings which I have indicated both here and there at this chapter, and in the Introduction to Latin and Greek History II, 2, p. 209, may be added:

I. G. Walchii Exercitat. de Clemente Alex. ejusque erroribus, Ienae 1737, 4, rec. in ejusdem Miscell.

J. G. Walch's Dissertation on Clement of Alexandria and his errors, Jena 1737, 4to, reprinted in the same author's Miscellanea

Editors' notes and page, col. 20

Page

running head: MENS ALEXANDRINUS. 20
marginal letters: A tine inter; B ed. cum notis; C tomo III Adriani; D mero, et Chronographicam
old-edition numerals: (none)
other: editors' matter: tine inter Franc. Rous; begins with fragment tine from col 19; ends with Mi- split across column break to col 21

PG 8:21

sacr. pag. 510, lib. III. — J. Fabric., in Hist. biblioth. Fabricianae, I, pag. 78 sq.

sacra, p. 510, book 3. — J. Fabricius, in History of the Fabrician Library, I, p. 78 ff.

Fabricius in Delectu argumentorum . . . pro veritate relig. Christ. pag. 58, sqq., ubi de Clemente Alex. agit, quaedam addit, quae hic repetam :

Fabricius in Choice of Arguments . . . for the Truth of the Christian Religion, p. 58 ff., where he treats of Clement of Alexandria, adds certain things, which I shall repeat here:

« Adversus Guil. Whistonum, qui Clementis scripta tanquam juvenilia contemnit, I. Ern. Grabius in libello posthumo Some instances of the defects and omissions in Mr. Whistons collection of testimonies, Londin. 1712, 8, pag. 11, ostendit ex lib. I Strom. pag. 276, jam χρόνου μῆκος intercessisse, ex quo magistros suos audiverat Clemens, quos p. 274 testatur, sancte servasse beata dogmata, quae a Petro, Jacobo, Joanne et Paulo acceperunt.

« Against William Whiston, who despises the writings of Clement as juvenile, J. Ern. Grabe in his posthumous booklet Some instances of the defects and omissions in Mr. Whistons collection of testimonies, London, 1712, 8vo, p. 11, shows from book 1 of the Stromata, p. 276, that a length of time had already intervened since Clement had heard his teachers, whom on p. 274 he testifies to have holily preserved the blessed dogmas which they received from Peter, James, John and Paul.

« Notas in Clementem affectas se habuisse testatus est Aegidius Menagius, in Menagianis, tom. I, pag. 385.

« That he had unfinished notes on Clement was attested by Aegidius Menagius, in Menagiana, vol. I, p. 385.

« Inter Joannis Mariae Borzini Ord. Praedic. affecta opuscula Oldoinus in Athenaeo Ligustico refert Logicam Clementis Alexandrini explanatam. »

« Among the unfinished opuscules of Joannes Maria Borzini of the Order of Preachers, Oldoinus in his Athenaeum Ligusticum records the Logic of Clement of Alexandria Explained. »

J. Tribbechovii Diss. de vita et scriptis Clementis Alexandrini, Halae Magdeb. 1706, 4. Haec quidem disp. nihil novi continet; sub finem tamen (§ XXV-XXXI) bene colliguntur et recensentur naevi Clementis, primum ii qui ad philologiam, deinde ii qui ad theologiam pertinent. — Altera ejusdem J. Tribbechovii Diss. in Clementem Alexandrinum, eaque de philosophiae definitione, praemissa pleniore analysi libri I Stromatum ex Apparatu Nourrii ad Bibliothecam PP. maximam, Halae 1706, 4, est ad meliorem librorum atque indiciorum quorumdam Clem. intelligentiam interdum efficacior. Num Tribbechovius, quem in ultima paragrapho promisisse videtur, continuaverit laborem, equidem ignoro, et fere dubito.

J. Tribbechovius's Dissertation on the Life and Writings of Clement of Alexandria, Halle in Magdeburg, 1706, 4to. This disputation indeed contains nothing new; yet towards the end (§ 25-31) the blemishes of Clement are well collected and reviewed, first those which pertain to philology, then those which pertain to theology. — A second Dissertation on Clement of Alexandria by the same J. Tribbechovius, and that on the definition of philosophy, with a fuller analysis of book 1 of the Stromata prefixed from Le Nourry's Apparatus to the Bibliotheca Patrum maxima, Halle 1706, 4to, is at times more effective for a better understanding of the books and of certain indications of Clement. Whether Tribbechovius continued the work which he seems to have promised in the last paragraph, for my part I do not know, and almost doubt.

J. Jortin scripsit obss. in Clement. Alex. in suis Remarks on ecclesiastical History, Lond. vol. II, 1751, 8, pag. 353; — vol. II, 1752, pag. 378, 401.

J. Jortin wrote observations on Clement of Alexandria in his Remarks on ecclesiastical History, London, vol. II, 1751, 8vo, p. 353; — vol. II, 1752, p. 378, 401.

Jo. Chstph. Dommerichi Progr. de λόγῳ Patrum (praecipue Justini martyris et Clementis Alexandr.), Helmstadt. 1760, 4. De λόγῳ Clem. acute docteque Semlerus quoque disputat l. supra cit., — atque J. Ge. Arn. Oelrichs in Comment. de vera et certa eorum qui medio secundo atque ineunte tertio saeculo floruerunt Patrum, de ratione s. relatione Filii, seu Verbi cum Patre sententia, Gottingae 1787, 4, p. 34, sqq.

Jo. Chstph. Dommerich's Programma on the Logos of the Fathers (chiefly of Justin Martyr and Clement of Alexandria), Helmstedt, 1760, 4to. On the Logos of Clement Semler also disputes acutely and learnedly in the place cited above, — and J. Ge. Arn. Oelrichs in his Commentary on the true and certain opinion of those Fathers who flourished in the middle of the second and beginning of the third century concerning the reason or relation of the Son, or Word, with the Father, Göttingen 1787, 4to, p. 34 ff.

Darstellung der moralischen Ideen des Clemens von Alexandrien und des Tertullian. Ein Beitrag zur Geschichte der Christlichen Sittenlehre, von Wilh. Münscher (prof. theol. Marburg.) in D. Henke Magazin, für Religionsphilosophie, Exegese und Kirchengeschichte, etc., tom. VI, Helmstadt. 1796, 8, nr. 6.

Presentation of the moral ideas of Clement of Alexandria and of Tertullian. A contribution to the history of Christian moral teaching, by Wilh. Münscher (professor of theology at Marburg) in Dr. Henke's Magazine for Philosophy of Religion, Exegesis and Church History, etc., vol. VI, Helmstedt, 1796, 8vo, no. 6.

D. D. (h. e. Josephi Wassii) Obss. in auctorem Titanomachiae, ap. Clem. Alex. laudatae, in Miscell.

D. D.'s (that is, Joseph Wasse's) Observations on the author of the Titanomachia, cited in Clement of Alexandria, in Miscell.

Editors' notes and page, col. 21

Footnotes

(printed under page 16)

(27) · printed under col 21

Conf. Brüggemann. View., etc., pag. 373.

Compare Brüggemann, View, etc., p. 373.

(printed under page 16)

(28) · printed under col 21

Conf. de hoc Ittigii supplem., Acta erud., Lips., a. 1700, pag. 451, sqq. Harl.

On Ittig's supplement compare the Acta eruditorum, Leipzig, 1700, p. 451 ff. Harles.

(printed under page 16)

Page

running head: 21 NOTITIA HISTORICO-LIT
marginal letters: A scell. sacr.; B est Aegidius Menagius; C cam PP. maximam; D Verbi cum Patre
old-edition numerals: (none)
other: editors' matter: scell. sacr.; begins with fragment scell. from col 20

PG 8:22

observat. vol. IV, tom. I, pag. 72, sqq., et K. Obss. seu conjectanea quaedam in Clem. Alex. Stromatum librum I, ibid. pag. 103 sqq. HARL.

observat. vol. IV, part I, p. 72 ff., and K.'s Observations or certain conjectures on book 1 of Clement of Alexandria's Stromata, ibid. p. 103 ff. HARLES.

Tho. Holzclau Diss. de Clemente et ejus morali doctrina, Wirceb. 1779, 8. Add. Rosenmüller, Hist. Interpr. LL. S., tom. I, p. 209. Flügge, Gesch. d. theol. Wiss. tom. I, p. 177 sq., 343 sq.

Tho. Holzclau's Dissertation on Clement and his moral doctrine, Würzburg 1779, 8vo. Add Rosenmüller, History of the Interpretation of the Sacred Books, vol. I, p. 209. Flügge, History of Theological Sciences, vol. I, p. 177 ff., 343 ff.

Supplementum Operum Clementis Alexandrini.

Supplement to the Works of Clement of Alexandria.

Hoc cum praefatione erudita et fasciculo Miscellanearum ad Hist. ecclesiasticam spectantium observationum editum Lipsiae 1700, 8, ab eodem praeclaro doctore meo, Thoma Ittigio, complectitur :

This, published with a learned preface and a fascicle of Miscellaneous Observations relating to Ecclesiastical History at Leipzig, 1700, 8vo, by the same illustrious teacher of mine, Thomas Ittig, comprises:

1. Librum pium et lectione in primis dignum, qui inscribitur : Τίς ὁ σωζόμενος πλούσιος; Quis dives salvetur? Clementi hic diserte tribuitur ab Eusebio, III, 23, VI, 13, Hieronymo aliisque et Photio, qui codice CXI testatur in quibusdam exemplaribus hunc libellum fuisse loco octavi Stromatum libri. Unde non mirum, quod Anastasius Sinaita in psalmum VI (ap. Combefis. tom. I Auctar. noviss., pag. 966), ἔκ τινος τῶν στρωματικῶν Clementis λόγων afferre se ait narrationem de Joanne apostolo, juvenem perditum persequente et ad frugem reducente, quae capite ultimo hujus libri exstat, repetiturque inde ab Eusebio III, 23, Hist., et aliis quos laudavi ad Abdiam V, 3, pag. 536. Codicis apocryphi Novi Test. meminit iterum Anastasius pag. 934, ubi Clementem τὸν ἱστορικὸν Ἀλεξανδρείας appellat. Igitur haud dubie Clementis est, non Origenis, licet in ms. Vaticano Origenis in Jeremiam homiliis adjunctus, atque inde sub falso Origenis nomine editus sit a Mich. Ghislerio tom. III Commentar. in Jeremiam (Lugd. 1633, fol.), p. 262, cum versione Jo. Matthaei Caryophili. Sed in praefat. c. 7, § 4, ipse errorem Ghislerius agnovit, et Clementi vindicandum illum librum statuit, sub cujus nomine cum nova versione et notis edidit Franciscus Combefisius, nullo alio ms. codice usus, in Auctario noviss. Bibliothecae Patrum, tom. I, pag. 1672, fol. Ex Combefisii editione recusus Latine in Bibliotheca Patrum, Lugd. a. 1677, tomo III, ac Graece et Latine cum succinctis J. Felli, Oxoniensis episcopi, scholiis, Oxon. 1683, 12, e theatro Sheldoniano, sed notis Combefisii omissis, quas suae tamen editioni praeter Felli scholia, et varias e Ghisleriana et Combefisiana lectiones, Ittigius adjunxit. FABRIC. Rec. Oxon. in ed. Potteri Fellique notis subjectis textui quem excipiunt p. 961 sq. notae Combefisii. HARL.

1. A pious book and worthy above all of being read, which is entitled: Who is the rich man that shall be saved? This is expressly attributed to Clement by Eusebius, III, 23, VI, 13, Jerome and others, and Photius, who in codex 111 testifies that in certain copies this little book stood in place of the eighth book of the Stromata. Whence it is no wonder that Anastasius Sinaita on Psalm 6 (in Combefis, vol. I of the Auctarium novissimum, p. 966) says that he adduces from one of the Stromatic discourses of Clement the narrative concerning the Apostle John pursuing a lost youth and bringing him back to amendment, which is extant in the last chapter of this book, and is repeated thence by Eusebius, History III, 23, and others whom I have cited on Abdias V, 3, p. 536. Anastasius again makes mention of an apocryphal codex of the New Testament on p. 934, where he calls Clement the historian of Alexandria. Therefore without doubt it is Clement's, not Origen's, although in a Vatican manuscript it was subjoined to Origen's homilies on Jeremiah, and thence was published under the false name of Origen by Mich. Ghislerius in vol. III of his Commentaries on Jeremiah (Lyons, 1633, fol.), p. 262, with the version of Jo. Matthaeus Caryophilus. But in the preface, ch. 7, § 4, Ghislerius himself recognized the error, and determined that that book should be claimed for Clement, under whose name Franciscus Combefisius, using no other manuscript codex, published it with a new version and notes in the Auctarium novissimum of the Bibliotheca Patrum, vol. I, p. 1672, fol. From the edition of Combefisius it was reprinted in Latin in the Bibliotheca Patrum, Lyons, A.D. 1677, vol. III, and in Greek and Latin with the succinct scholia of J. Fell, Bishop of Oxford, at Oxford, 1683, 12mo, from the Sheldonian Theatre, but with the notes of Combefisius omitted, which nevertheless Ittig subjoined to his own edition besides the scholia of Fell and the variant readings from the editions of Ghislerius and Combefisius. FABRICIUS. Reprinted at Oxford in Potter's edition with Fell's notes subjoined to the text, which is followed on p. 961 ff. by the notes of Combefisius. HARLES.

2. Adumbrationes in aliquot epistolas canonicas, ex veteri Latina versione, de qua Cassiodorus c. 8 Institut. divinarum litterarum : In epistolis canonicis Clemens Alexandrinus presbyter, qui et Stromateus vocatur, id est, in Epistola S. Petri prima, S. Joannis prima et secunda, et Jacobi quaedam Attico

2. Outlines on several canonical epistles, from an ancient Latin version, concerning which Cassiodorus says in ch. 8 of his Institutions of Divine Letters: On the canonical epistles Clement of Alexandria the presbyter, who is also called Stromateus, that is, on the first Epistle of St. Peter, the first and second of St. John, and of James, declared certain things in Attic

Editors' notes and page, col. 22

Footnotes

(29) ‹et Jacobi› · call in col 22

In adumbrationibus quae exstant, nullae ad Epistolam Jacobi, sed in Epistolam Judae leguntur. Et de Epistola Judae meminit etiam Eusebius VI, 14, ubi Clementis Ὑποτυπώσεις refert.

In the Adumbrations that survive, none are read on the Epistle of James, but some on the Epistle of Jude. Eusebius too mentions the Epistle of Jude, VI, 14, where he reports Clement's Hypotyposes.

(printed under page 16)

(30) ‹quaedam Attico› · call in col 22

I. e. Graeco.

That is, Greek.

(printed under page 16)

Page

running head: HISTORICO-LITTERARIA. 22
marginal letters: A observat. vol. IV; B ves salvetur?; C Igitur haud dubie; D Combefisii omissis
old-edition numerals: (none)
other: editors' matter: observat. vol. IV; Supplementum Operum Clementis Alexandrini.

PG 8:23

sermone declaravit. Ubi multa quidem subtiliter, sed aliqua incaute locutus est : quae nos ita transferri fecimus in Latinum, ut exclusis quibusdam offendiculis purificata doctrina ejus securior potuisset hauriri. Clementem in Hypotyposeon libris etiam Epistolas catholicas interpretatum testantur Eusebius IV, 14, Hist. et Photius cod. CIX. Verisimile igiest, ex illo opere Cassiodorum, Adumbrationes hasce, quo ipso forte vocabulo Graecum Ὑποτυπώσεων exprimere voluit, excerpendas curasse, quas Latine Ittigius dedit post editiones in Bibliothecis Patrum, Paris. 1575 (tom. VI Par. 1576, fol.), 1589, 1654, et Lugd. 1677, et post editionem Oxoniensem ad calcem libri De divite salvando 1683, 12 (in ed. Potteri pag. 1006, sqq.).

speech. Wherein he has spoken many things indeed subtly, but some things incautiously: which we have caused to be so translated into Latin that, certain stumbling-blocks being excluded, his purified doctrine might be drawn with greater safety. That Clement in the books of the Hypotyposes also interpreted the catholic Epistles is attested by Eusebius, History IV, 14, and Photius, cod. 109. It is probable therefore that from that work Cassiodorus caused to be excerpted these Outlines, by which very word perhaps he wished to express the Greek Hypotyposes, which Ittig gave in Latin after the editions in the Bibliothecae Patrum, Paris, 1575 (vol. VI, Paris, 1576, fol.), 1589, 1654, and Lyons, 1677, and after the Oxford edition at the end of the book On the Rich Man's Being Saved, 1683, 12mo (in Potter's edition p. 1006 ff.).

3. Fragmenta Clementis Alex. a Jo. Fello collecta ex Nicetae in Jobum et Corderiana in Lucam Catena, quibus alia Ittigius addidit tum ex eadem in Jobum, tum ex Nicetae in Matthaeum Catena, ex Eusebio item atque Oecumenio. His caeterisque, quae in praefatione etiam monet adjungenda esse, addi potest fragmentum Clementis, quod exhibet Catena in Pentateuchum, Latine edita a Francisco Zephyro, p. 146, licet consimilia quodammodo legantur V Strom., pag. 564 : Nomen illud mysticum quod vocant tetragrammaton, quo tantum muniebantur illi, quibus adytum pervium erat, sonat Jehovah, quod interpretatur qui est et qui erit; candelabrum vero, quod australem plagam adstabat altaris, septem planetas referebat, qui per meridianam regionem circumagi nobis videntur, cui terni utrinque rami consurgunt, quoniam sol quasi candelabrum mundi medius inter alios planetas divina sapientia libratus sua luce superiores lustrat et inferiores. Ad alteram partem ipsius arae posita erat mensa, in qua panes proponebantur, quod ex ea parte caeli flatus nobis vitales et almi adspirent. FABR. Haec et plura alia, a Grabio collecta, etiam id, quod Fabr. h. l. produxerat, reperiuntur in Oxon. Potteri edit. p. 1011 sqq. Editioni Venetae Potter. ea, quae Fabric. calci edit. suae Hippolyti adjecerat, esse addita, supra me jam monere memini. HARL.

3. Fragments of Clement of Alexandria collected by Jo. Fell from Nicetas's Catena on Job and Corderius's on Luke, to which Ittig added others both from the same on Job, and from Nicetas's Catena on Matthew, and likewise from Eusebius and Oecumenius. To these and the rest which in the preface he also advises should be subjoined, may be added a fragment of Clement which the Catena on the Pentateuch exhibits, published in Latin by Franciscus Zephyrus, p. 146, although somewhat similar things are read in Stromata V, p. 564: That mystical name which they call the tetragrammaton, with which alone those were furnished to whom the innermost sanctuary was accessible, sounds Jehovah, which is interpreted He Who is and Who shall be; and the candlestick, which stood by the southern side of the altar, represented the seven planets, which seem to us to revolve through the southern region, on which three branches rise on either side, since the sun like the candlestick of the world poised in the midst among the other planets by divine wisdom illumines with its light those above and those below. On the other side of the altar itself was placed a table, on which the loaves were set forth, because from that quarter of the sky vital and nourishing breezes blow upon us. FABRICIUS. These and several others, collected by Grabe, including that which Fabricius had produced in this place, are found in Potter's Oxford edition, p. 1011 ff. That to the Venetian edition of Potter those things were added which Fabricius had subjoined to the end of his edition of Hippolytus, I remember having already noted above. HARLES.

Scripta Clementis deperdita.

Lost Writings of Clement.

1. Hypotyposeon sive compendiosarum S. Scripturae enarrationum libri VIII, ex quibus petita videntur, quae hodieque exstant, excerpta Theodoti, et Adumbrationes in aliquot Epistolas catholicas, ut jam dixi. Meminit Euseb. I, 12, II, 1, 9 et 15, et VI, 13 et 14, Hist., Hieron. in Catalogo, c. 38, Photius cod. CIX, CXI. Fragmenta ex illis praeter Eusebium locis laudatis et Oecumenium in Epistolas Pauli, servavit Chronicon Alex. p. 224 edit.

1. Eight books of Hypotyposes or compendious expositions of Holy Scripture, from which seem to have been drawn the still extant excerpts of Theodotus, and the Outlines on several catholic Epistles, as I have already said. Mention is made by Eusebius, History I, 12, II, 1, 9 and 15, and VI, 13 and 14, Jerome in his Catalogue, ch. 38, Photius, cod. 109, 111. Fragments from them, besides Eusebius in the places cited and Oecumenius on the Epistles of Paul, have been preserved by the Alexandrian Chronicle, p. 224 of the edition

Editors' notes and page, col. 23

Footnotes

(printed under page 17)

(31) · printed under col 23

Levia sunt, quae conjecturae huic opponit Nourrius, pag. 1320.

What Le Nourry, p. 1320, sets against this conjecture is of little weight.

(printed under page 17)

(32) ‹Hypotyposeon› · call in col 23

De hoc vocabulo, quod brevem et succinctam (quae compendio et ὡς ἐν τύπῳ fit) expositionem significat, dixi ad Sexti Empirici libros Hypotyposeon Pyrrhoniarum.

On this word, which means a brief and concise exposition (one made in summary and "as in outline"), I have spoken in my notes on Sextus Empiricus's books of Pyrrhonian Hypotyposes.

(printed under page 17)

(33) · printed under col 24

Fragmenta v. in praef. Ittigii ad suum Supplement. et edit. Potter. Oxon., pag. 1014 sqq., et pag. 1023. — Jacturam Hypotyposeon valde dolet Semler, l. c., pag. 155. Conf. Jo. Franc. Buddei, Isagoge ad universam theologiam, pag. 345. Harl.

For the fragments see the preface of Ittig to his Supplement and Potter's Oxford edition, p. 1014 ff., and p. 1023. — Semler, loc. cit., p. 155, greatly laments the loss of the Hypotyposes. Compare Johann Franz Budde, Isagoge ad universam theologiam, p. 345. Harles.

(printed under page 17)

Page

running head: 23 CLEMENS ALEXAND
marginal letters: A sermone declaravit.; B 3. Fragmenta; C cumagi nobis; D 1. Hypotyposeon
old-edition numerals: (none)
other: editors' matter: sermone declaravit.; Scripta Clementis deperdita.

PG 8:24

Cangii, S. Maximus ad Dionys. c. 1 De mystica theol., pag. 17, et Jo. Moschus in Prato spirituali, cap. 176, quem locum, cum laudasset Baronius ad A. C. 31, n. 40, ut probaret Petrum a Christo baptizatum esse, Richardus Montacutius lib. II Originum eccles. pag. 52 : En tibicinem, inquit, ruituro alioqui parieti! Clemens ὁ πολυμαθής adnotatur in partes ex Hypotyposibus, sed citatus a Sophronio in Prato spirituali. Neque enim Baronius Clementis, credo, vidit Hypotyposes. Certe magnus auctor Clemens, licet nimis interdum credulus apocrypticis narrationibus et rumoribus ab incerta traditione. Secundo criticorum quidam nominatissimi opus illud Hypotyposeon non lectum sibi visum (sed περὶ παντὸς ὄντος καὶ μὴ ὄντος judicant critici) devocant in quaestionem. Quod si exstaret, multiplici procul dubio doctrina, ut ille alter λόγος στρωματεῖος nos recrearet. Sed an ille antiquissimus et eruditissimus Pater tale aliquid retulerit in Hypotyposibus, tum tandem intelligemus, cum Patres Societatis qua summa pollent gratia et auctoritate apud hodiernum patriarcham Alexandrinum, illud opus tessellatum in usum publicum Ecclesiae impetraverint. Scribebat enim aliquando doctissimus Fronto litteris ad clarissimum Savilium missis, apud illum patriarcham librum hunc exstare.

of Du Cange, St. Maximus on Dionysius, ch. 1 On Mystical Theology, p. 17, and Jo. Moschus in the Spiritual Meadow, ch. 176, which passage, when Baronius had cited it at A.D. 31, no. 40, to prove that Peter was baptized by Christ, Richard Montagu in book II of his Ecclesiastical Origins, p. 52, says: Behold a prop for a wall that would otherwise fall! Clement the polymath is summoned to take part from the Hypotyposes, but cited by Sophronius in the Spiritual Meadow. For Baronius, I believe, did not see the Hypotyposes of Clement. Assuredly Clement is a great author, though at times too credulous of apocryphal narratives and rumours from uncertain tradition. Secondly, certain most celebrated critics call into question that work of the Hypotyposes which they have never seen or read (but critics pass judgement on everything that exists and does not exist). Which if it were extant, would without doubt refresh us with manifold learning, like that other Stromatic discourse. But whether that most ancient and most learned Father related any such thing in the Hypotyposes, we shall then at length understand, when the Fathers of the Society, by the supreme favour and authority wherewith they prevail with the present Patriarch of Alexandria, shall have obtained that mosaic work for the public use of the Church. For the most learned Fronto once wrote in letters sent to the most illustrious Savile, that this book was extant in the possession of that patriarch.

2. Σύγγραμμα Κλήμεντος ταῦ Στρωματέως εἰς τὸν προφήτην Ἀμώς memorat Palladius in Historia Lausiaca, pag. 147 edit. Meursii.

2. A treatise of Clement the Stromatist on the Prophet Amos is mentioned by Palladius in his Lausiac History, p. 147 of Meursius's edition.

3. Περὶ προνοίας, ex quo fragmenta apud S. Maximum tom. II Opp., pag. 144, 152, itemque aliud ex mss. Reg. apud Nourrium, pag. 1336 sq. Apparatus ad Bibl. Patrum. Fragmentum insigne ex Clem. Alexandr. libro I προνοίας exstat apud Anastas. Sinaitam quaest. XCVI. FABR. — Frag. in Pott. edit. pag. 1016, sq., — et in append. Fabr. in edit. Veneta. In cod. Laurent. Med. esse excerpta ex Clem. sermone De providentia, ex Bandin. I, pag. 402, supra jam adnotavimus. HARL.

3. On Providence, from which there are fragments in St. Maximus, vol. II of his Works, p. 144, 152, and likewise another from the Royal manuscripts in Le Nourry, p. 1336 ff. of his Apparatus to the Bibliotheca Patrum. A notable fragment from book I of Clement of Alexandria On Providence is extant in Anastasius Sinaita, question 96. FABRICIUS. — Fragments in Potter's edition, p. 1016 ff., — and in Fabricius's appendix in the Venetian edition. That in the Laurentian Medicean codex there are excerpts from Clement's discourse On Providence, from Bandini I, p. 402, we have already noted above. HARLES.

4. Περὶ τοῦ Πάσχα σύγγραμμα. Euseb. IV, 26, VI, 13; Hier. De script. eccles., c. 38; Phot. cod. III. Fragmenta in Chronico Alex., pag. 7 edit. Cangii. Et in Petavii Uranologio, pag. 214. In hoc libro testatus, Eusebio teste, fuit Clemens, se a fratribus adactum ad scripto consignandas παραδόσεις, quas ab antiquioribus presbyteris acceperat. Per has nolim Constitutionum apostolicarum opus intelligere cum doctissimo Beveregio; sed illud ipsum de Paschate opus, in quo traditiones antiquiorum de hoc argumento exposuerat. [Fragm. in Potter. edit. pag. 1017.]

4. Treatise On the Passover. Eusebius, IV, 26, VI, 13; Jerome, On Ecclesiastical Writers, ch. 38; Photius, cod. III [sic; read 111]. Fragments in the Alexandrian Chronicle, p. 7 of Du Cange's edition. And in Petavius's Uranologium, p. 214. In this book Clement testified, as Eusebius witnesses, that he was compelled by the brethren to commit to writing the traditions which he had received from the more ancient presbyters. By these I would not understand the work of the Apostolic Constitutions with the most learned Beveridge; but that very work on the Passover, in which he had set forth the traditions of the ancients on this subject. [Fragments in Potter's edition, p. 1017.]

5. Διαλέξεις περὶ νηστείας. Hieron. De jejunio

5. Discussions on Fasting. Jerome, On Fasting

Editors' notes and page, col. 24

Footnotes

(none)

Page

running head: MENS ALEXANDRINUS. 24
marginal letters: A Cangii, S. Maximus; B stionem. Quod si; C 3. Περὶ προνοίας; D testatus, Eusebio
old-edition numerals: (none)
other: editors' matter: Cangii, S. Maximus
misprints (kept as printed): ταῦ (for τοῦ) in "Κλήμεντος ταῦ Στρωματέως"; cod. III (for CXI) in "Phot. cod. III." (Q2a)

PG 8:25

disceptatio, quasi legisset διάλεξις, non διαλέξεις. Apud Photium tantum est Περὶ νηστείας.

a disputation, as if he had read discussion, not discussions. In Photius it is only On Fasting.

6. Περὶ καταλαλίας. Hieron. De obtrectatione, liber unus. Phot. Περὶ κακολογίας. [Vid. fragm. in Pott. ed. pag. 1020, sq.]

6. On Backbiting. Jerome, On Slander, one book. Photius, On Evil Speaking. [See the fragments in Potter's edition, p. 1020 ff.]

7. Προτρεπτικὸς εἰς ὑπομονὴν, ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους. Euseb. VI, 13, Histor.

7. Exhortation to Patience, or to the Newly Baptized. Eusebius, History VI, 13.

8. Κανὼν ἐκκλησιαστικὸς, ἢ πρὸς τοὺς Ἰουδαΐζοντας. Hieron. De canonibus ecclesiasticis et adversus eos qui Judaeorum sequuntur errorem, liber unus, quem proprie Alexandro, Hierosolymorum episcopo, προσεφώνησε. Canonum apostolicorum collectionem, quae hodie exstat, per hoc opus ab Eusebio et Hieronymo innui, non crediderim. Sane Photius, qui mox lectos a se canones apostolorum cod. CXII commemorat, Clementis, Romani, sub nomine, inter ea, quae a Clemente Alex. scripta non ipse legit, sed memorari tantum ab aliis meminit cod. CXI, refert Περὶ κανόνων ἐκκλησιαστικῶν κατὰ τῶν ἀκολουθούντων τῇ τῶν Ἰουδαίων πλάνῃ. Atque unius, non duorum scriptorum hunc esse titulum, Eusebius et Hieron. dubitare nos haud sinunt. Fragmentum Clementis Ἐκ τοῦ κατὰ Ἰουδαϊζόντων servatum in Nicephori CPol. Antirrheticis mss. Graece et Latine edidit Nourrius p. 1334, Apparat. [et in Fabr. append. in ed. Pott. Veneta, circ. fin.].

8. Ecclesiastical Canon, or Against the Judaizers. Jerome, On Ecclesiastical Canons and against those who follow the error of the Jews, one book, which he dedicated specifically to Alexander, bishop of Jerusalem. That the collection of Apostolic Canons which is extant today is meant by this work by Eusebius and Jerome, I would not believe. Assuredly Photius, who presently mentions the Canons of the Apostles read by himself in cod. 112 under the name of Clement of Rome, among those things written by Clement of Alexandria which he did not himself read, but remembers in cod. 111 as only mentioned by others, records On Ecclesiastical Canons against those who follow the error of the Jews. And that this is the title of one writing, not of two, Eusebius and Jerome do not allow us to doubt. A fragment of Clement From the book against the Judaizers preserved in the manuscript Antirrhetica of Nicephorus of Constantinople was published in Greek and Latin by Le Nourry, p. 1334 of his Apparatus [and in Fabricius's appendix in the Venetian edition of Potter, near the end].

9. Ὅροι διάφοροι. Jo. Veccus de processione Spiritus S., apud Allatium in Graecia orthodoxa, tom. I, pag. 248 : Ἀλλὰ καὶ ὁ Κλήμης ὁ Στρωματεὺς ἐν οἷς συνέθετο διαφόροις ὅροις ὥστε παντὸς εὐσεβοῦς δόγματος προηγεῖσθαι αὐτοὺς τῷ βουλομένῳ Θεολογίαν μετιέναι, ὁριζόμενος τί πνεῦμα, καὶ ὁσαχῶς λέγεται πνεῦμα, φησί· Πνεῦμα μέν ἐστι λεπτὴ καὶ ἄϋλος καὶ ἀσχημάτιστος ἐκπορευτικὴ ὕπαρξις. [In append. Fabric. in edit. Veneta.]

9. Various Definitions. Jo. Veccus on the procession of the Holy Spirit, in Allatius in Graecia orthodoxa, vol. I, p. 248: But Clement the Stromatist also, in the various definitions which he composed so that they might precede every pious dogma for one who wishes to pursue Theology, defining what spirit is, and in how many ways spirit is spoken of, says: Spirit is a subtle and immaterial and formless forth-going subsistence. [In Fabricius's appendix in the Venetian edition.]

10. Plura scripta sua sive memorat sive promittit Clemens ipse, ut De principiis, Strom. III, p. 431 : Ἀλλὰ πρὸς μὲν τούτους (Μαρκιωνιστάς) ὁπότ' ἂν τὸν Περὶ ἀρχῶν διαλαμβάνωμεν λόγον, ἀκριβέστατα διαλεξώμεθα. Libro, Quis dives salvetur? § 26, ὅπερ ἐν τῇ ἀρχῶν καὶ θεολογίας ἐξηγήσει μυστήριον τοῦ Σωτῆρος ὑπάρχει μαθεῖν. Iterum meminit hujus tractationis, III Strom., pag. 434 : Ἐπειδὰν δὲ περὶ τῶν ἀρχῶν διαλαμβάνωμεν, etc. Hic est ἀρχικὸς λόγος, de uno Deo, qui per legem et prophetas atque Evangelium praedicatur, quem promittit, Strom. IV, pag. 510, licet jam de hoc argumenta quaedam dixisset III, pag. 457, seq.

10. Clement himself either mentions or promises several writings of his own, such as On First Principles, Stromata III, p. 431: But against these (the Marcionites), whenever we treat of the discourse On First Principles, we shall dispute most accurately. In the book Who is the rich man that shall be saved? § 26, which mystery of the Saviour it is possible to learn in the exposition of first principles and theology. Again he makes mention of this treatise in Stromata III, p. 434: And when we treat concerning first principles, etc. This is the discourse on first principles, concerning the one God Who is proclaimed through the law and the prophets and the Gospel, which he promises in Stromata IV, p. 510, although he had already spoken some arguments on this subject in III, p. 457 ff.

De prophetia. Strom. V, pag. 531 : Καὶ ὅ τι ποτέ ἐστι τὸ ἅγιον Πνεῦμα, ἐν τοῖς Περὶ προφητείας κἀν τοῖς Περὶ ψυχῆς ἐπιδειχθήσεται ἡμῖν. Adde IV, pag. 511.

On Prophecy. Stromata V, p. 531: And whatever the Holy Spirit is, shall be shown by us in the books On Prophecy and in those On the Soul. Add IV, p. 511.

De membris et affectibus, quando de Deo dicuntur,

On the Members and Affections, when they are spoken of God,

Editors' notes and page, col. 25

Footnotes

(printed under page 18)

(34) ‹Clemens ipse› · call in col 25

Confer Nourrium, pag. 1337 seq. [et indicem scriptorum a Clem. Alex. citatorum].

Compare Le Nourry, p. 1337 f. [and the index of writers cited by Clement of Alexandria].

(printed under page 18)

Page

running head: 25 NOTITIA HISTORICO-LI
marginal letters: A disceptatio, quasi; B cod. CXII commemorat; C τεὺς ἐν οἷς; D Iterum meminit
old-edition numerals: (none)
other: editors' matter: disceptatio, quasi

PG 8:26

allegorice interpretandis, Strom. VI, pag. 580 : Ἀλληγορεῖσθαι δέ τινα ἐκ τούτων τῶν ὀνομάτων, ὁσιώτερον, ἃ δὴ καὶ προϊόντος τοῦ λόγου κατὰ τὸν οἰκεῖον καιρὸν διασαφήσομεν.

as to be interpreted allegorically, Stromata VI, p. 580: That some of these names should be allegorized is more pious, which indeed as the discourse proceeds we shall make clear at the proper season.

De angelis. Strom. VI, pag. 631 : Ἀλλὰ περὶ μὲν τούτων ἐν τῷ Περὶ ἀγγέλων λόγῳ προϊούσης τῆς γραφῆς κατὰ καιρὸν διαλεξώμεθα.

On Angels. Stromata VI, p. 631: But concerning these things we shall dispute at the proper season in the discourse On Angels as the writing proceeds.

De diabolo. Strom. IV, pag. 507 : Ἀλλὰ πρὸς μὲν τὰ δόγματα ἐκεῖνα εἰ μετενσωματοῦται ἡ ψυχὴ, καὶ περὶ τοῦ διαβόλου κατὰ τοὺς οἰκείους λεχθήσεται καιρούς.

On the Devil. Stromata IV, p. 507: But against those dogmas whether the soul transmigrates into other bodies, and concerning the devil, it shall be spoken at the proper seasons.

Περὶ γενέσεως κόσμου. Strom. VI, pag. 698; Περὶ τῆς ἀνθρώπου γενέσεως, Strom. III, p. 466. Hinc Eusebius De Clemente, VI, 13, Hist. : Ὑπισχνεῖται δ' ἐν αὐτοῖς καὶ εἰς τὴν γένεσιν ὑπομνηματιεῖσθαι.

On the Generation of the World. Stromata VI, p. 698; On the Generation of Man, Stromata III, p. 466. Hence Eusebius concerning Clement, History VI, 13: And he promises in them to write a commentary also on Genesis.

De Ecclesiae unitate et excellentia, Strom. VII, pag. 765 : Ἀλλὰ καὶ ἡ ἐξοχὴ τῆς Ἐκκλησίας καθάπερ ἡ ἀρχὴ τῆς συστάσεως κατὰ τὴν μονάδα ἐστὶν, πάντα τὰ ἄλλα ὑπερβάλλουσα καὶ μηδὲν ἔχουσα ὅμοιον ἢ ἴσον ἑαυτῇ. Ταυτὶ μὲν οὖν ὕστερον.

On the Unity and Excellence of the Church, Stromata VII, p. 765: But the pre-eminence of the Church also, just as the principle of its constitution, is according to the monad, surpassing all other things and having nothing like or equal to itself. Of these things, then, hereafter.

De officiis episcoporum, presbyterorum, diaconorum et viduarum videtur promittere se alio opere acturum III, ult. Paedagogi, pag. 265.

On the Duties of Bishops, Presbyters, Deacons and Widows he seems to promise that he will treat in another work in the last chapter of book III of the Paedagogus, p. 265.

De anima ὁπηνίκα ἂν περὶ ψυχῆς διαλαμβάνωμεν, Strom. III, pag. 432. Adde IV, p. 591. [Fragm. Potter. pag. 1020.]

On the Soul, whenever we treat concerning the soul, Stromata III, p. 432. Add IV, p. 591. [Fragments in Potter, p. 1020.]

De resurrectione, Paedagog. II, 20, pag. 199 : Ὡς ἐν τῷ Περὶ ἀναστάσεως διὰ πλειόνων δηλωθήσεται, et lib. I, c. 6, p. 104 : Ἀλλὰ γὰρ αὖθις ἡμῖν σαφέστερον τοῦτο ἐν τῷ Περὶ ἀναστάσεως δηλωθήσεται.

On the Resurrection, Paedagogus II, 20, p. 199: As shall be shown at greater length in the book On the Resurrection, and book I, ch. 6, p. 104: For hereafter this shall be shown more clearly by us in the book On the Resurrection.

De nuptiis, ἐν τῷ γαμικῷ διέξιμεν λόγῳ. Paedagog. III, 8, p. 237. Nisi forte respicit, quae II, 10, Paedagogi de illo argumento, aut tertio Stromatum disseruit. [Fragment. Potter. pag. 1022.]

On Marriage, we shall set forth in the discourse on marriage. Paedagogus III, 8, p. 237. Unless perhaps he refers to what he discoursed on that subject in Paedagogus II, 10, or in the third book of the Stromata. [Fragments in Potter, p. 1022.]

De continentia, καὶ τοῦτο ἐν τῷ περὶ ἐγκρατείας ἡμῖν δεδήλωται, Paedagogi, II, 10, p. 193. In eodem forte λόγῳ disputaverat de eo, quid vere sit turpe et obscenum, quod II, 6, Paedagogi, p. 169, testatur se fecisse : Διειλήφαμεν δὲ βαθυτέρῳ λόγῳ ὡς ἄρα οὔτε ἐν ὀνόμασιν, οὐδὲ μὴν ἐν τοῖς συνουσιαστικοῖς μορίοις καὶ τῇ κατὰ γάμον συμπλοκῇ ἡ τοῦ ὄντως αἰσχροῦ προσηγορία τάττεται. Videtur itidem librum tertium Stromatum innuere, in quo pag. 434, diserte : Ὁ δὲ περὶ ἐγκρατείας ἡμῖν προβαινέτω λόγος.

On Continence, and this has been shown by us in the book on continence, Paedagogus II, 10, p. 193. In the same discourse perhaps he had disputed concerning what is truly shameful and obscene, which in Paedagogus II, 6, p. 169, he testifies that he did: And we have discussed in a deeper discourse how the appellation of what is truly shameful is placed neither in names, nor indeed in the generative parts and the conjugal embrace. He seems likewise to point to the third book of the Stromata, in which on p. 434 he says expressly: Now let our discourse concerning continence proceed.

Adversus haereses, Strom. IV, pag. 510, ubi se unum Deum adversus illas demonstraturum promittit. Contra philosophorum sententias de summo bono, II Strom., pag. 419. Contra haereticorum γνῶσιν profanam, VII Strom., pag. 722. Sed forte non peculiares hi libri fuerunt, verum ut in Stromatis passim facit, ita et in Hypotyposibus haereticos illos et philosophos oppugnare potuit.

Against Heresies, Stromata IV, p. 510, where he promises that he will demonstrate the one God against them. Against the opinions of the philosophers concerning the supreme good, Stromata II, p. 419. Against the profane gnosis of the heretics, Stromata VII, p. 722. But perhaps these were not separate books, rather just as he does here and there in the Stromata, so also in the Hypotyposes he may have attacked those heretics and philosophers.

Editors' notes and page, col. 26