The Conflict of Religions in the Early Roman Empire - LightNovelsOnl.com
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[34] Euseb. _E.H._ vi, 13.
[35] _Strom._ i, 11. The quotation is roughly from Homer, _Od._ ii, 276.
[36] _Strom._ i, 43, i. Some who count themselves _euphueis, monen ka psilen ten pistin apaitousi_.
[37] _Strom._ i, 45, 6, _oi orthodoxastai_.
[38] _Strom._ vii, 55.
[39] _Paedag._ i, 26; 27. Perhaps for "he saith," we should read "it saith," viz. Scripture.
[40] _Strom._ v, 9.
[41] _Strom._ 43, 3-44, 2.
[42] _Paed._ i, 14, 2; 19. Cf. Blake's poem.
[43] _Paed._ i, 22, 3.
[44] Marcus Aurelius, xi, 3. He may have had in mind some who courted martyrdom.
[45] Euseb. _E.H._ v, 28, quotes a doc.u.ment dealing with men who study Euclid, Aristotle and Theophrastus, and all but wors.h.i.+p Galen, and have "corrected" the Scriptures. For the view of Tertullian on this, see p.
337.
[46] _Strom._ i, 18, 2.
[47] _Strom._ vi, 80, 5.
[48] _Strom._ vi, 162, 5.
[49] _Strom._ i, 19, 2. _psile te per ton dogmatisthenton autois chromenous phrasei, ue synembainontas eis ten kata meros achri syggnoseos ekkalypsin_.
[50] _Strom._ vi, 59, 1. The exact rendering of the last clause is doubtful; the sense fairly clear.
[51] _Strom._ i, 97, 1-4.
[52] Spherical astronomy. A curious pa.s.sage on this at the beginning of Lucan's _Pharsalia_, vii.
[53] _Strom._ vi, 93, 94. The line comes from a play of Sophocles, fr.
695. It may be noted that Clement has a good many such fragments, and the presence of some very doubtful ones among them, which are also quoted in the same way by other Christian writers (_e.g._ in _Strom_, v, 111-113), raises the possibility of his borrowing other men's quotations to something near certainty. Probably they all used books of extracts. See Justin, _Coh. ad. Gent._ 18; Athenagoras, _Presb._ 5, 24.
[54] _Strom._ vi, 152, 3-154, 1. Cf. _Strom._ iv, 167, 4, "the soul is not sent from heaven hither for the worse, for G.o.d energizes all things for the better."--If the English in some of these pa.s.sages is involved and obscure, it perhaps gives the better impression of the Greek.
[55] Cf. _Iliad_, 3, 277.
[56] We may note his fondness for the old idea of Plato that man is an _phytn ouranion_ and has an _emphytos archaia prs ouranon koinonia_.
Cf. _Protr._ 25, 3; 100, 3.
[57] _Strom._ vi, 156, 3-157, 5.
[58] _Strom._ vi, 159. Cf. vi, 57, 58, where he asks Who was the original teacher, and answers that it is the First-born, the Wisdom.
[59] _Strom._ i, 28, _kata proegoumenon_ and _kat epakolouthema_. See de Faye, p. 168, 169. Note ref. to Paul, _Galat._ 3, 24.
[60] _Strom._ vi, 67, 1.
[61] _Strom._ vi, 42, 1.
[62] _Strom._ i, 99, 3.
[63] _Strom._ vi, 44, 1.
[64] _Strom._ vi, 44, 4.
[65] _Strom._ vi, 45-7; Cf. _Strom._ ii, 44, citing Hermas, _Sim._ ix, 16, 5-7. A curious discussion follows (in _Strom._ vi, 45-52) on the object of the Saviour's descent into Hades, and the necessity for the Gospel to be preached in the grave to those who in life had no chance of hearing it. "Could he have done anything else?" (-- 51).
[66] _Strom._ vi, 110, 111; Deuteronomy 4, 19, does not bear him out--neither in Greek nor in English.
[67] _Strom._ i, 105 and 108. Cf. Tert. _adv. Marc._ ii, 17, _sed ante Lycurgos et Salonas omnes Moyses et deus; de anima_, 28, _mutio antiquior Moyses etiam Saturno nongentis circiter annis_; cf. _Apol._ 19.
[68] For the Scripture parallels see _Strom._ v, 90-107. For Euripides and other inter-h.e.l.lenic plagiarisms, _Strom._ vi, 24.
[69] _Strom._ vii, 6.
[70] _Strom._ v, 10, 2. See an amusing page in Lecky, _European Morals_, i, 344.
[71] _Strom._ i, 94, 1; _kata periptosin_; _kata syntychian_; _physiken ennoian_; _koinn noun_.
[72] _Strom._ v, 10; i, 18; 86; 94.
[73] _Strom._ i, 81, 1; _John_ 10, 8.
[74] _Strom._ vi, 66; 159.
[75] _Strom._ vi, 67, 2.
[76] _Odyssey_, iv, 221, Cowper's translation.
[77] _Protr._ 1-3.
[78] _Ibid._ 5; 6.
[79] _Protr._ 8, 4, _logos ho tou theou anthropos genomenos hina de ka su para anthropou mathes, pe pote ara anthropos gentai theos_.
[80] _Protr._ 25, 3; ref. to Euripides, _fr._ 935, and _Troades_, 884.
The latter (not quite correctly quoted by Clement) is one of the poet's finest and profoundest utterances.
[81] _Protr._ 56, 6.
