149 [Here he expresses merely as an opinion, his "gnostic" ideas as to philosophy, and the salvability of the heathen.]

150 Namely Jesus: John viii. 12.

151 We have adopted the translation of Potter, who supposes a reference to the fate of Pentheus. Perhaps the translation should be: "excluding Christ, as the apartments destined for women exclude the man;" i.e., all males.

152 Eccles. i. 16, 17, 18.

153 [His grudging of the term "gnostic" to unworthy pretenders, illustrates the spirit in which we must refuse to recognise the modern (Trent) theology of the Latins, as in any sense Catholic.]

154 Eccles. vii. 13, according to Sept.

155 Prov. viii. 9, 10, 11.

156 Tit i. 12, 13.

157 Tit i. 12, 13.

158 1 Cor. xv. 32, 33.

159 "Nequid Nimis." Mhde\n a!gan0.

160 Odyss., viii. 351.

161 Mele/th pa/nta kaqairei=.

162 Or Eubulus.

163 [Clement's Attic scholarship never seduces him from this fidelity to the Scriptures. The argument from superior antiquity was one which the Greeks were sure to feel when demonstrated.]

164 o/makoei=on.

165 Greece is ample, O Cebes, in which everywhere there are good men; and many are the races of the barbarians, over all of whom you must search, seeking such a physician, sparing neither money nor pains.-Phaedo, p. 78 A.

166 This sense is obtained by the omission of mo/nouj from the text, which may have crept in in consequence of occuring in the previous text, to make it agree with what Plato says, which is, "And both among Greeks and barbarians, there are many who have shown many and illustrious deeds, generating virtue of every kind, to whom many temples on account of such sons are raised."-Symp., p. 209 E.

167 Plato, Timaeus, p. 47 A.

168 A mistake of Clement for The Republic.

169 Timaeus, p. 22 B.

170 About which the learned have tortured themselves greatly. The reference is doubtless here to some pillar inscribed with what was deemed a writing of importance. But as to Acicarus nothing is known.

171 Otherwise Zaratus, or Zabratus, or Zaras, who, Huet says, was Zoroaster.

172 [Direct testimony, establishing one important fact in the history of philosophy.]

173 Adopting Lowth's emendation, Sibu/llhn fa/nai.

174 Or, according to the reading in Pausanias, and the statement of Plutarch, "who was the daughter of Poseidon."

175 Or Samanaei.

176 Altered for 'Allo/bioi in accordance with the note of Montacutius, who cites Strabo as an authority for the existence of a sect of Indian sages called Hylobii, u9lo/bioi-Silvicolae.

177 Bou/tta

178 Caesar, Gallic War, book i. chap. 50.

179 Sozomen also calls Philo a Pythagorean.

180 [Elucidation XI. infra; also p. 428, infra.]

181 na/bla and naula, Lat. nablium; doubtless the Hebrew lben

(psaltery, A. V.), described by Josephus as a lyre or harp of twelve strings (in Ps. xxxiii. it is said ten), and played with the fingers. Jerome says it was triangular in shape.

182 a0uto0xqwn, Eusebius. The text has au0tosxe/dion, off-hand.

183 Literally, fist-straps, the caestus of the boxers.

184 sambu/kh, a triangular lyre with four strings.

185 "King of the Egyptians" in the mss.. of Clement. The correction is made from Eusebius, who extracts the passage.

186 1 Cor. xiv. 9, 10, 11, 13.

187 By one or other of the parties in the case, it being a practice of advocates in ancient times to compose speeches which the litigants delivered.

188 [Elucidation XII., infra.]

196 189 John x. 8.

190 Prov. ix. 3.

191 John viii. 44.

192 [The devil can quote Scripture. Hermas, p. 27, this volume. See, on this important chapter, Elucidation XIII., infra.]

193 Clement reads pro/gnwsin for pro/qesin.

194 Eph. iii. 10, 11.

195 Ex. xxviii. 3.

196 1 Cor. ii. 13.

197 John i. 16.

198 John vii. 16, 18.

199 2 Tim. iii. 2.

200 Or, "inquirers."

201 1 Cor. i. 19, 20.

202 1 Cor. i. 21-24; where the reading is Qeo/n not Au0to/n.

203 [He thus expounds the Ecclesia.]

204 Tit. ii. 14.

205 Acts ii. 41.

206 Isa. i. 19.