Clement of Alexandria, Miscellanies book VII the Greek text with introduction, translation, notes, dissertations and indices

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CLEMENT OF ALEXANDRIA
MISCELLANIES BOOK VII

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CLEMENT OF ‘! : MEEXANDRIA
-MISCELLANIES,, BOOK” Mo

THE GREEK TEXT ©

WITH INTRODUCTION, TRANSLATION, NOTES,
DISSERTATIONS AND INDICES

BY THE LATE

FENTON JOHN ANTHONY HORT, D.D., DC.L, LL.D,

SOMETIME HULSEAN PROFESSOR
AND LADY MARGARET'S READER IN DIVINITY
IN THE UNIVERSITY OF CAMBRIDGE

AND

JOSEPH B. MAYOR, M.A.

EMERITUS PROFESSOR OF KING’s COLLEGE, LONDON
HONORARY FELLOW OF ST JOHN’S COLLEGE, OAMBRIDGE
HON, LITT.D., DUBLIN,

London
MACMILLAN AND CO.,, Luwrrep
NEW YORK: THE MACMILLAN COMPANY

1902

PREFACE.

OT Cambridge only but the Church at large is
under deep obligations to the wise and public- —
spirited action of the Master, the Rev. Dr Phear, and
the Fellows of Emmanuel College, when, in the year
1872, they persuaded the former Fellow of Trinity to
leave the loved and fruitful seclusion of St Ippolyt’s
and become.a resident member of their own society.
During the six years which intervened before Dr Hort
was elected to a Divinity Professorship, he lectured
in College on Origen contra Celsum, the Epistle to
the Ephesians, Irenaeus Book III, the First Epistle |
of St Peter, the First Epistle to the Corinthians,
the Epistle of St James, the Seventh Book of the
Stromateis and chapters 1—3 of the Apocalypse. |
I felt it to be a high privilege and honour, when
I was intrusted with the task of editing the notes on
Clement, which had been left behind by my old friend
and schoolfellow. The notes, which are written partly
in pencil and partly in ink on an interleaved copy of
Dindorf’s text, were not continued beyond § 69. At
the end of § 66 occurs the date March 15, 1875,
denoting probably the conclusion of a course of
lectures,

AOR ed

vi PREFACE.

As is natural, I found the notes to vary much in
value and importance, some appearing to have been
hastily jotted down for future consideration, while
- others contained the results of long research and deep ©
meditation. I was equally unwilling to print anything
which Dr Hort would himself have been likely to reject
if he had been preparing a commentary for publication,
and to omit anything which he would have retained.
In this difficulty I was fortunate in being able to
appeal to his eldest son and biographer, Sir Arthur Hort
of Harrow, and to his old college friend Dr Henry
Jackson, who went most carefully through the notes,
and without whose sanction no omission has been
made. Many of the notes have been incorporated in
the Translation, which I have added as a necessary
help in dealing with so difficult and puzzling an author.

- As Dr Hort’s marginalia on the first 69 sections
make no pretension to completeness, I have supple-
mented his work on these sections by considerable
additions of my own; while for the notes which follow
§ 69, as well as for the Introduction, Appendices and
Indices, I am alone responsible.

To prevent any confusion Dr Hort’s notes are all
marked with H. Notes marked with the initials H. J.
and B. are by Dr Jackson and the Rev. P. Mordaunt
Barnard, who have most kindly read and criticized my
proofs. The names of both are well known to students
of Clement, the former by notes and articles in the
Journal of Philology, the latter by his excellent edition
of the Quis Dives Salvetur. My thanks are also due to

PREFACE. vii

Dr E. A. Abbott and Dr Gifford for useful suggestions,
and to Dr Otto Stihlin, who is now occupied with
a complete edition of the works of Clement, for
allowing me to use his collation of the Clementine An-
thologies, as well as of the Laurentian ms for this book,
the accuracy of which I have been able to test by my
own examination of the Ms. .

Other obligations are acknowledged in particular
sections of the work, but I feel bound to express my
_ thanks here for the great help I have received from
the reader of the Cambridge press, especially in
revising the Index of Greek words.

Perhaps it may be well to add that, in the years
which have passed since I undertook this work, my
views have sometimes undergone modification. The
readings in the text are not always those which have
commended themselves to me, when I was engaged on
the notes. Such differences are noted in the Addenda.
Again, as to the Translation, I have sometimes given
the meaning of an emendation, suggested in the
critical notes, though I might not feel so sure of ‘its
correctness as to alter the text.

J. B. M.
July 1902.

TABLE OF CONTENTS.

INTRODUCTION.

CHAPTER I.
On the Title Stromateis.

Meaning of the term orpwpareis. Its use to denote a particular kind
of composition. The Stromateis of Clement in their relation to his earlier
writings. Why he made use of this form of composition. He had to clear
away the prejudices of his hearers and prepare them to receive his more
advanced teaching. pp. xi—xxi.

CHAPTER II. .
Influence of Greek Philosophy on the Theology and Ethics of Clement.

Views of Harnack, Hatch and Deissmann as to the secularization of
Christianity in the second and third centuries. Good and bad secularization.
The former pervades the Bible from one end to the other. Spread of
Hellenism among the Jews. Hellenism in the N.T. Beneficial effect of
Greek philosophy as brought to bear on the Judaizing morality of the
Didache, Ambrose’s adaptation of Cicero’s De Officiis becomes the text-
book of Christian ethics. Clement a representative of Hellenic culture.
Harnack’s judgment of him. Introduces Greek method into Theology.
Instances of definition and of syllogistic reasoning. The criterion of truth
to be found in the general voice of Scripture as interpreted by the tradition
of the Church and by our sense of what is in harmony with the character
of God. Principle of allegorical interpretation borrowed from the Stoics.
Typical instances of right and wrong borrowing from philosophy on the
part of Clement, (1) as regards the idea of God, (2) the identity of virtue in

_ man and God, (3) the nature’of punishment, (4) the introduction of a double
| standard by means of distinction between the gnostic and the ordinary
believer. List of philosophical terms used in Strom. vil. pp. xxii—xlix,

|
|
|

x CONTENTS.

CHAPTER III.
Clement and the Mysteries.

Nature and influence of the Eleusinian Mysteries. Use of figurative
language derived from the Mysteries by Plato and Philo, by the Sacred
Writers, and by Clement, both in reference to rites and to doctrine. The
Disciplina Arcani. Resemblance between the rites of Mithras and the
Christian Sacraments. How far was Christianity influenced by the
Mysteries, and what was the nature of that influence? pp. 1—Ix.

CHAPTER IV.
Estimates of Clement.

Position of Clement in the Church up to the middle of the eighteenth
century. Held in high esteem by recent Roman Catholic writers as well
as by Protestants. pp. lxi—lxiv.

CHAPTER V.

The Teut of the Stromateis.

Description of the Laurentian MS. Analysis and exemplification of
corruptions. Remarks of Dr Kenyon on these corruptions, Various
Readings found in quotations from Clement by Eusebius, Theodoret,
Photius, Damascenus, Various readings in the Florilegia, and in Clementine.
Anthologies. Stihlin’s Collation of the Laurentian MS, supplementing
Dindorf’s Critical Notes. pp. lxv—xci.

CHAPTER VI.
Analysis of Strom. VII. pp. xcii—ci.

PAGES
BIBLIOGRAPHICAL Note . . . . . . . . cii, ciii
ADDENDA. . . ww ive
GREEK Text with ENGLISH TRANSLATION. . Ol, 1—197 |
Expnanatory Nores . . . . . . . . 199-860 |
Appendix A. Unrecorded uses of airica . . « « 861-—364 |
Appendix B. On Clement's use of . . . , . 365-373
Appendix C. On the relation of the Agape ¢ to the Eucharist
in Clement. . . «+ 874-384 |

INDEX OF QuoraTions . . , . : . . . 385, 386
INDEX oF GREEK Worps . . . . . . . 887—446 |
ENGLisH InpEx . . : . . . . . 447-455

INTRODUCTION.
CHAPTER I.

ON THE TITLE STROMATEIS.

Ir is unnecessary to repeat here what may be found in Bp
Westcott’s excellent article on Clement in the Dict. of Chr.
Biog. published_in“1877, I shall confitié wy remarks to the
fuller treatment of some of the points on which he has only |
slightly touched. And, first, what did Clement mean by giving
to his third treatise the hile Srpop ares, or, more fully, as at
the end of Books I., IIL, V., of Tov Kata THY ann6i pirocodiay
YVOOTIK@V UropvyuaTov Srpopareis ? As to the literal. sense
of the word, Moeris in his Lew. Att. tells us otpwpatddecpos,
’ArriKds: oTpopatevs, ‘EAXnviKds. Pollux speaks to the same
effect (vil. 19, x. 31) and Phrynichus p. 401. Accordingly we
read (Theophr. H. Pl. tv. 2) of the use of the cocoanut to make
rings for the striped bags in which the bed-clothes were tied
up (€£ of rods Kpixovs Topvevovat Tovs eis TOs TTpwpaTEts
tovs Scazroceidous), and in the ’Avrevepyeroy of Apollodorus
Carystius we find the phrase rovs otpwparel’s Edvov. Hence
‘the name was applied to a striped fish found in the Red Sea,
see Artem. I. 14, and Athen. vil. p. 322, 6 Kanov pevos oTpwpa-
reds paB8ous exov &:’ 6dov Tob cwparos rerapévas ypvortou-
oas. Casaubon in his n. on Ath. 1 5 says that both the
coverlets (orpwpata) and the orpwparodseopos or otpwparers,

1 The passages quoted under orpwuareds in L. and 8., as examples of the
meaning ‘ coverlet,’ seem to me to be more naturally explained in the sense of
orpwpardbdcopos.

xii INTRODUCTION. CHL

which contained them, were of variegated colour; but the orpd-
para seem to have been usually purple and the orpwparets
striped. He understands orpaparoderpos, in the phrase rapel-
vat Selrvp, domep cupBoras Kopifovtas Ta dro TéY oTpwpaTo-

Sécuov ypaypata, in a metaphorical sense, like orpwpareis, °

of collections of good sayings. Is the simple word orpdpa
ever used in the same way? It would appear so from the
lexicons; but the only instances seem to be found in Jerome,
De Viris Ill. 88, where, after mentioning ‘orpwpareis libri
octo’ in his catalogue of Clement’s works, he afterwards says
‘meminit autem in stromatibus suis Tatiani’ (translated éy rots
iSloss otpepaor by Sophronius). So in his transl. of the
Chronicle of Euseb. Ol. 47 and Ol. 64, ‘Clem. in primo stromate,’
also Comm. in Gal. Prol. where he refers to ‘decimum librum
stromatum’ of Origen. He probably used this form to avoid the
awkwardness of the oblique cases of ‘stromateus. The word

otpopareds was also used as an epithet of Cl. himself by later .

writers.

Let us now see what Cl. himself has to say of the word. In
Str. 1v.§ 4 he tells us that his vzrouyjpara are intentionally
scattered in various ways (reading 7rouxiAws), as the name
(ctpwparevs) implies, passing rapidly from one point to another,
and signifying one thing io the careless reader soaordiog tthe
‘straightforward connexion of the wo words, while suggesting someé-
‘thing different to “the more thoughtful ; so. that what-is said
‘requires sifting. Str. 1 § 18 ‘The Stromateis will contain the
truth, mixed up with, or hidden in the teaching of the philo-
sophers, as the kernel is in the husk.’ Clement is aware that
there are many who are suspicious of philosophy, holding that
faith is all-sufficient, and that all besides is superfluous. § 55

He fears to cast his pearls before swine. § 56 gore rd dyte H -

TOV VrouynuaTwy UrotUTwats boa 81) omopadny Kal Sieppip-
hévos éyxateotrapyérmy éyovot thy ddnOcav. Str. vi. § 2 ‘In
meadows and parks the various kinds of flowers and trees are
not separated from one another. And so such titles, as Meadow
or Helicon or Honeycomb or Robe (of Athena), have been used
for their learned collections by the writers of anthologies ; and
the form of my own Miscellanies has the variegated appearance
of a meadow, from the haphazard way in which things came

CH. I. THE TITLE STROMATEIS. xiii

into my mind, not clarified either by arrangement or style, but
mingled together in a studied disorder’ (év pév ody Th Acrndve
ta avOn TroKcidws dvboivra, Kav T@ mapabelaw TOY dKpo-
Spvwv putela, ov Kara eldos Exaarov KeXw paras TOV ddoyevov"
§ (MS. ef) wat Aeiudvas tives Kal ‘Edtxdvas xal xnpia Kar
mémAous, cuvaywyas piropuabeis trouxidws eEavOvodpevor, cuve--
ypayavro’ tois 8 ds ervey ert pynpay édXOodcr, kal pire TH
rater pyre TH ppace Staxexabappévocs, Sueomappuévots Se éri-
tides avapit, 4 TOY oTpwpaTéwv Nuiv viroTUT@cs NELwvos.
Sicnv werotx:ATat). Compare to the same effect Str. vir. 110.
In Sér. 1. 11 he tells us that he intends to record, for his own
use and that of others, the teaching of the elders, received by
- them through tradition from Peter and James and John and
Paul. § 14 ‘This will not be understood by all, but only by
those who are prepared for it. I am not able to give their
teaching perfectly. Part has slipped my memory: part I omit
intentionally; not from jealousy, God forbid, but for fear that
it might be misunderstood and do mischief.’ § 15 gore 8 a
aivifera poe <> ypagn.. weipacera, S€ Kal RavOavovca
elmeiy Kal émixpuTropevyn expfvac: ‘it will contain all that is
necessary _as_an-introduction . to the knowledge based ¢ on mystic
contemp lation, which will guide us as we advance onwards from
the creation of the world in accordance with” the venerable rule
of tradition 3 farnishing* ‘the necessary equipment for the study
of natural philosophy, and removing the obstacles which might
interfere with the methodical treatment of the subject...for
the preliminaries of the mysteries are themselves mysteries’
(4 xard ryv éromtixny Ocwpiay yvdats, } mpoBncerar Kata
TOV TEeuVvoY THS Tapaddcews KaVvova aT THS TOD KOT poOU yevérews
mpoiodow, <ta> dvayxaiws exovta mpodiadnpOivas tis dv-
ovxns Oewpias mpoTrapariWenévn, nal ta eurrodody iorapeva TH
axorov0ia mpoatroAvopérn...ayov yap Kal 6 mpoayav Kab
pveTnpia TA wWpd pvaTnpiwr).

From the above passages we gather that Clement chose
this form of composition mainly with the view of discriminating
between his readers, giving sufficient light to enable the more
earnest and intelligent to penetrate to his inner meaning,
without arousing unnecessary prejudice in the minds of the

1 I take the preceding -ypagy to be the subject of rporapariepévy.

Xiv INTRODUCTION. . CHL

less enlightened. The result is that readers of the present day _

are often puzzled to know what he is driving at. It is his
nature to fly off at a tangent, and in the Stromateis he indulges
his natural bent without restraint, though he is quite aware
that it is incompatible with a clear logical statement of the
- points at issue. In the chase to which he invites us we often

lose the scent, and only come upon it again, as it were, acci-'

dentally. He drops apergus and leaves it to his readers to
follow them out at their own discretion. Clement also warns
us that the mysteries of which a foretaste is given in the
Stromateis are merely preliminary to the greater mysteries
which he reserves for another treatise. .
Eusebius tells us that the same title was used by Plutarch,
(Pr. Ev. 1. c. 7 fin.) rév map’ “EAAnoe piroccpwv...tas mepl
apxyav Sokas...drd rév Wndourdpyou otpwparéwv éxOnoopar:
as to which Diels says (Doxographt p. 156) ‘nobilissimi scriptoris
nomen sine dubio ementitur.’ He adds on p. 157 that the title
was used by Caesellius Vindex under Trajan (cf. Priscian Inst.
VI. 18 ‘Caesellius in Stromateo, Teuffel Rom. Lit. § 338); but
that it was unknown to Pliny the Elder, who in his preface
speaks of the ingenuity shown by the Greeks in their choice of
names. ‘Kypiov inscripsere, quod volebant intellegi favum ;
alii Képas "ApandGeias...covid, Modoat, ravdérrat, éyxetpidiov,
Aetwov, mivaxidioyv, inscriptiones propter quas vadimonium
deseri possit. At cum intraveris, di deaeque! quam nihil in medio
invenies. On the other hand it is mentioned by Gellius, an

elder contemporary of Clemens, whose preface may be compared

with the words we have quoted from Cl. above: ‘perinde ut
librum quemque in manus ceperam...vel quid memoratu dignum
audieram, ita, quae libitum erat, cuius generis cumque erant,
indistincte atque promisce annotabam ; eaque mihi ad subsi-
dium memoriae, quasi quoddam litterarum penus, recondebam
...inscripsimus Noctium Atticarum, nihil imitati festivitates in-

scriptionum, quas plerique alii utriusque linguae scriptores in
id genus libris fecerunt. .Nam quia variam et miscellam et —

quasi confusaneam: doctrinam conquisiverant, eo titulos quoque
ad eam sententiam exquisitissimos indiderunt...Namque alii
Musarum inscripserunt, alii Silvarum, ille Tésdov, hic "Awad-
Qeias Keépas, alius Kypia, partim Aetpévas,...atque alius

|

OH. I. THE TITLE STROMATEIS. XV

’"AvOnpar, et item alius Evpnpdrav. Sunt etiam qui Avyvous
inscripserunt ; sunt item qui 2tpwpare’s etc.’ He mentions a8
his aim to select from his reading ‘ea sola quae aut ingenia —
prompta expeditaque ad honestae eruditionis cupidinem uti- —
liumque artium contemplationem celeri facilique compendio
ducerent, aut &c.’; but warns off the frivolous and the idle.
It was the fashion of the time to publish such miscellanies ;
-*eompare the works of Aelian, some of Plutarch, and the Deipno-
sophistae of Athenaeus. Origen published ten books of >rpw-
pareis in which he is said to have aimed, like Clement, at
showing the agreement between Greek philosophy and the
Christian religion. (Jerome Kp. 70. 4 ‘Origenes decem scripsit
stromateas’; just before he had said ‘Clemens octo scripsit
stromatum libros.’)
‘What do we learn from Clem, as_to the r e

Stromateis” t6” the” earlier writings? The Protrepticus was
waitién as an Independent work: but the Paedagogus looks back
to it and forward to the Stromateis, or rather to the A:Saoxanos,
which is the name he commonly assigns to the final teaching
of the Logos: cf. Paed. 1. 1 tpudv yé tou robTwy wep) rév
dvOpwrov dvrav, j0av, mpakewr, waOdy, 6 mpotpemtiKds elAnyev —
Ta 0n avrov...6 tpomidiou Stixnv brroKelpwevos AOryos eis oiKOdO-
BY TicTeas...0 yoo ovpavios ryEHav 6 AOYyoS, OINnViKa pev emt
TwTnpiay TapEexaArEl, mpoTpeTTTLKOS Gvopa avT@ Hv...vuvi Se
Oeparrevtixds Te Ov Kal vrroPeTiKGs Tapawvel TO Tpoyeypappevov
Keparaov, Tov ev nyiy tabdv vmioxvovpevos THv iacw.
KecdyoOw 5é nuiv...rawdayaryss, wpaxtixos ov peOodixds wv, F
kai TO Tédos avToD BeATiacas THY Ypuxny dori, ov SidaEas.
§ 2 xairos nal StS8acKkarsKds 6 avTos ears Novos, GAN ov Vor.
6 ev yap év Tois Soyparixols Sniwrixds Kal drroxadvrrrixds, 6
SuSacKkarexds, mpaxtiKos 5é¢ dv 6 Tatdaywyds TpoTepoy pev
els StaBeow jOotroias tpovtpepato, 757 Sé es THY Tév SedvTav
evépyeray Tmapaxare. § 3 xaOdrep obv roils voootet TO coma
tarpod xpyter, ravty Kal roils daevovar Thy Yruyny wadayayod
Sei, Wy jyav idonras ta waOn, elra 88 nat Su8acKkarov ds
kabnynoerat mpos Kabapay yvooews émitndevdtnra. He sums
up by saying that o wavra didavOpwros Adyos seeks our per-
fection, mpotpérav dvwbev, erevra raidaywyav, emt mwaow

éxds8daxwv. Towards the end of the third book (§ 97) he

Xvi INTRODUCTION. CH, I.

distinguishes between the teaching of the Paedagogus and that
of the Teacher ‘ whose aid we need eis ry éEnynow tav ayiov
Aoyov...cab 81) dpa ye ewol pev weradcbar rhs wawdaywyias,
‘tpas 88 dxpodcba Si8acKnddov. maparaBay &é odros dpas,
Ure Kadh TeOpappévous ayoryy, éxdidakerar ta rAoya. The
same distinction is found in § 87 dca pév olxor trapaduAaxréor,
kal ds Tov Blov éravopOwréoy 6 ratdaywyos piv adnv Sieidextas,
..axpis dv ayayn wpos tov §18doKaXor, and in Paed. 11. 76,
where after giving a mystical interpretation of the appearance
in the Burning Bush, he breaks off ar’ é£éBnv yap rod mada-
yoytcod térov To Si8acKariKov eldos wapecdyov. Again
towards the end of the Paedagogus (111. 97) GAN ode por,
gynoiv o travdaywyos, Sudidoxewy Ere tadra (the instructions to be
found in the Bible for bishops, priests and deacons &c.), didac-
Karou 8 eis ray éEnynow Teév ayiov éxeivev Noyov xputouer,
_ pos dv nyiv Badsorréov.

De Faye argues with force, as it seems to me, that when Cl.
wrote these words, he intended to give the name Arddoxanos
to the third part of his great work, which was to treat of the
Christian mysteries. Other writers on Clement have assumed
that the Srtpwpareis are merely the Avddoxados under a dif-
ferent name. But is thisso? De Faye calls attention to the
fact that there is no appearance of finality in the Miscellanies.
They, like the Paedagogus, are paving the way for a more
advanced treatise. Thus in Sér. Iv. § 1, after laying out the
subjects which remain to be discussed in the later books, he
continues § 2 dri rovtats barepoy, mrnpaberons os & pdmora
THS KaTa Ta TpoKelpeva uty vroruTbcews, TA TEP apyav
guatoroynPévra trois te “EXAnot toils tre dAdots BapBapors,
dowy (MS. doov) Fxov cis Huas ai Sofa, cEtoropyréov, wal pos
Ta Kupidtata Td Tos piroadats erivevonpéevav eyxetpynréov’,
ols éropevor dv eln wera tHv eridpounv rhs Oeoroyias Tra Tept
THs Wpopyreias mapadesopéva StadaPelv, and to confute the
heresies from the Scripture. § 3 redevwPetons roivuy tis
mpobécews huiv amdons...rore 87 THY TO TL yooTLKHY huato-
Aoyiay périper, TA pixpa Wpo TAY peyddwv wunOértes pvoTnpiov

GANG yap TO wey yeyparrerat, Hv Oeds ye COéAN Kat draws av
éurrvén, vuvi dé eri ro mpoxeipevoy periréoy Kal Tov HOtKoY arro-
1 Cf. Str. 11. 184, where the discussion of theories of happiness is deferred,

—,

CH. I. THE TITLE STROMATEIS, xvil

adnpwréov Aeyov. References to this more advanced treatise
are also to be found in Sér. vit., where he promises to give a
view of gnostic teaching (tiv trav Soypdrov Oewplav) on some
future occasion (§ 59); Str. v. 68 ‘the allegorical meaning of the
anthropomorphic descriptions of God will be explained further
on.” In Iv. 162 having strayed into the region of the higher

philosophy he recalls himself to his proper province (uereréov

8¢ dro tév dvatkwrépwv em) ra rpodavéorepa 7OiKa), cf. VI. 4
‘I postpone the elucidation of the Greek mysteries, until we
have examined their philosophy of first principles, on which it
will be shown that their mysteries depend.’ Similarly in Sér.
11. 87 the treatment of the First Cause is postponed. Str. v1.
168 fin. ‘I have shown the character of the gnostic; what he
is cata tHv Oewpiay will be shown hereafter dv trols puctxois,
érav wept yevérews Koopou SiarapBavew dpfdpeba.’ The same
is said with regard to the interpretation of prophecy in VIL 1;
and the refutation of the heretical depreciation of prayer in VII.
41. The questions of metempsychosis and of the nature of the
devil are reserved for a future occasion in Iv. 85; so for provi-
dential discipline i in Iv. 89 inté.; for the Basilidean view of the
creation in Iv. 91 init.; for the Divine attributes in Sér. v. 71
Kata Tov otKetov émideryBiicerat rorroy, and for the Monad in
reference to the Church vir. 108 init.

Besides these somewhat vague references to the future
developments of his work, Cl. names particular topics, on which
he means to write—what most interpreters have understood to
be—distinct treatises. Such are (1) the wept rpognteias referred
to in Str. 1. 158 drrws wey ody 6 Mevais iv mpopntixcs pera
Tavita NexOnoetat, 6rnvixa av Tepl mpodyreias SvadauBavo-
pev: cf. Str. Iv, 2 already cited, and § 93 apds os (rods Ppvyas)
év rois qep) mpodyteias SuadeFducba, Str. v. 88 bras 58 %

- \ A
Scavoun attyn (tod mvevparos) wai 8 ti more gore TO Eyrov

Tvedpa év Tots Tept mpopyreias Kav Tols wept yruyns émdec-
XOjcerar jyiv. (2) The wept yuyis mentioned here is also
referred to in Str. 111. 18, where the question of metempsychosis
(see Iv. 85 referred to above) is reserved for another opportu-
nity, érqvica av repli yuyis SuadapBdveopev. Also Str. 11. 118
mpos 76 Séyya Todro (the Basilidean doctrine of the passions)
SiareEsucOa forepov, omyvuxa mept uyis SiadauPdvomev.
M.O, _ b

XViil INTRODUCTION. CH. I.

(3) A crept yevéoews is promised in Str. 111. 95, where he says
that Cassianus’ interpretation of the ‘coats of skin’ (Gen. iii.
21) will be considered dorepov...drav mepl tis dvOperrov ryevé-
sews thy c&yynow...petayeplaueba, cf. Str. vi. 168 quoted
above. (4) mepl dyyédwy in Str. VI. 32, where, speaking of
the supposed action of demons, he says epi pev rovrwy év TO
mepl ayyéhwy Noy Tpoiovens THS ypadhs Kata Karpov Siade-
£6ye6a, which seems to imply that the discussion would form a
part of the work on which he was already engaged. (5) wept
evyns, Strom. IV. 171 jyets Sé rep rijs evyis Kata xatpov mpot-
ovTos Tob Adyou Svadynyouea, on which the same remark may be
made. (6) A discussion rep! apydv’ is promised in Str. V.
140, where it is said that Greek philosophy will necessarily
come up for examination émnvixa dv tas mepi apyav Sdkas Tas
map "Edrdnoe depopevas dvadeyopueba, cf. Str. Iv. 2 and vi 4
already quoted on pp. xvi, xvii. (7) A discussion vep! dva-
oracews is mentioned in Paed. 1. 47, and 11. 104. .
De Faye thinks that the Stromateis was never completed,
and that some of the subjects named were intended to have
been included in it. Others he assigns to the final treatise; of
which he considers that the so-called eighth book of the Stro-
mateis, the Hacerpta Theodott and the Eclogae Propheticae,
were intended to form a part. The termination of the seventh
Book certainly implies a distinct break from what is to follow
(trav éEfs am’ GANS apxis wouncdpeOa Tov Adyov); and
Photius tells us that the eighth book was different in different
copies, being sometimes the treatise entitled Quis Dives Salve-
tur, sometimes the logical treatise which stands in that place
in our editions.. I cannot agree with De Faye in supposing that

1 In the Q.D.S. § 26 Clement speaks of the camel passing through the
needle’s eye, a8 a pwvoThpiov Tod owrfpos, the meaning of which may be learnt
év Ty wept dpxav kal Oeodroylas éEyyjoet. This has been generally understood
to prove that the treatise mepi dpydv, promised in the Stromateis, had been
published before the appearance of the Q.D.S. De Faye, holding that the
former was the last of all the works of Clement, argues that the phrase % rept
dpxav é&iryyots may be explained more generally, ‘appartient au domaine des
principes.’ The word ééyyots does not seem to me to lend itself to such an
explanation. If we regard the Q.D.S. as a mere sermon, it might surprise one
to find in it a reference to a formal treatise of the preacher.; but the former
is really a treatise, just as much, say, as Hare’s Mission of the Comforter, only
that, in modern writings, text and notes are divided.

CH. 1. THE TITLE STROMATEIS, . xix

the Hypotyposes and the Q. D. S. preceded the Miscellanies.
The former, and possibly the latter, may be referred to in the
promised discussion zrep) mpog¢yredas. Granting that it was at
one time Clement’s intention to bring out a complete treatise
on Christian Gnosis under the name A:ddoxados, I do not see
why the same reasons which led him to prepare the way for

. this by the Stromateis should not also have suggested to him
to bring out his great work in portions.

- We have still to answer the question, what were the reasons
which induced Clement to follow up the Paedagogus by a work,
of which the real character was disguised by its apparent dis-

order? Perhaps the following quotation from De Faye’s preface
may help to clear the ground.

‘Ce qui rend le siécle de Clément d’Alexandrie si intéressant,
c'est qu’il est, comme le ndétre, une époque de transition o&
fermentent les germes féconds de l’avenir. C’est une heure
indécise et trouble, ot se préparent les croyances et les institu-
tions des siécles suivants. Clément lui-méme et son ceuvre ne
sauraient nous laisser indifférents. Il a été essentiellement un

-. homme de transition, Avant lui, le Christianisme a encore?
quelque chose de primitif; 4 bien des égards la foi nouvelle
navait pas dépassé l’état embryonnaire. Aprés lui, c’est une -
religion constituée. Il se fait, vers la fin du 11° siécle, une -
prodigieuse transformation au sein de l’Eglise. Clément en fut
Yun des plus puissants ouvriers, I] est le véritable créateur de
la théologie ecclésiastique. Quel chemin parcouru par la pensée
chrétienne depuis les Péres apostoliques jusqu’é Origéne! C’est
Clément qui est l’auteur responsable de cette étonnante évolu-
tio C’est pour cela qu'il occupe dans Vhistoire des idées
chrétiennes une place de premier ordre.’

The early Christians for the most part looked upon the
Greco-Roman literature as a part. of the hostile world against
cwhich they were re warned. It was necessity which compelled
the Apolo ists, such as Quadratus and Aristides, to enter this
new domain in the reign of Hadrian. Though they _pro-
fessed a distaste for the rules of composition and rhetoric,

which were current in the world, they were forced to adopt

aint iettentee

them to a certain extent in order to ) gain a . hearing, and ‘thus _
62

v

xX INTRODUCTION. CH. I,

prepared the way for a Christian literature. The conflict with
heresy carried further the process begun by the conflict with
the heathen and the Jew. But while it widened the range of

thought and developed the reasoning powers of the few, it.had —

a, tendency to drive back the mass of Christians upon an.un- |
reasoning dependence on tradition and authority. And this
tendency found a voice in Tertullian’s vehement denunciation
of philosophy as the source of all heresy, and in his fierce denial -
of the right of inquiry and private judgment’.

In contrast to the Roman lawyer we have the Greek
professor. In the catechetical school of Alexandria Clement
was accustomed to lecture both to believers and to unbelievers,
opening the eyes of both alike to the divine revelation around
and within them, a revelation to be found in its purest form in
the Christian Scriptures, but which was also reflected in Greek
poetry and philosophy, especially in ‘the inspired writings of
Plato.’ Philosophy was for the Greeks what the law was for the
Jews! , Nor had its use ceased even for Christians. ‘It is the
appointed means of education: it serves to protect the believer
from the sophistries of a pseudo-gnosticism: it throws light on
the meaning of Scripture: it helps to the attainment of divine
truth. Hence Clement begins his Stromateis with the defence q
of philosophy. He is aware that the general opinion is opposed |
to him, @s éovxev, of wrelcror TOV TO dvoma émiypahopévar,
xabarep ot rod "Odvccéws Eraipar, aypoixws peTiacs TOV AGYoD,
. anabia Bvoavres ta Ora, éreirep icacw ov Suvnadpevor,
dmak troaxovres Tas axoas ‘EXAquixols pabipact, peta tavra
Tov voorou Tuxetv. ‘He who remembers that the earth is the Lord’s
and the fulness thereof, will not shun philosophy.’ Similarly in
vit. 1 Clement assumes that his language will be suspected by
many as unfamiliar, though it is really founded on Scripture
and breathes the spirit of the Gospel. These ‘ Orthodoxastae,
as he calls them in Sér. 1. 45, even go so far as to condemn
writing altogether. Clement has seriously to argue that, if it

1 He even forbids discussion on the meaning of. Scripture as dangerous or
superfluous for the orthodox, (Praescr. 19) ‘Ergo non ad Scripturas provo-
candum est: nec in his constituendum certamen, in quibus aut nulla aut .
incerta victoria est, aut par incertae...Ubi enim apparuerit esse veritatem et |
disciplinae et fidei Christianae, illic erit veritas Scripturarum et expositionum

_ 6 omnium traditionum christianarum’; on which Pamelius naturally observes \

‘Locus insignis pro Catholicis.’

¥)

CH. I. THE TITLE STROMATEIS: Xxi

be right to teach by hearing, it cannot be wrong to teach
by sight (Str. 1. 1 foll.). Hence it was impossible, as De Faye
says (p. 133), for Clement to lay before the public ‘sans
explication et sans préambule la partie de son grand ouvrage
qui, dans sa pensée, devait exposer tout un systéme de dogmes
-congus et formulés selon les méthodes de la philosophie. TI
aurait soulevé une réprobation générale; il aurait perdu toute
autorité sur ses coreligionnaires; il aurait été traité de gnos-
tique, tout en combattant le gnosticisme. Voila pourquoi il
lui fallait écrire un traité qui préparerait l’ouvrage doctrinal et
lui aplanirait les voies. Il y a plus...Clément a eu l’heureuse
idée de choisir pour son livre un genre littéraire qui lui laissait
une liberté particuliarement favorable & son dessein. Dans ses
Stromates, il lui était parfaitement loisible de présenter ses vues
au moment et de la maniére qui lui convenaient.’

We may find examples of the vari-coloured texture of the
Stromateis in the admixture of topics which would be more
agreeable to the ordinary taste than the systematic exposition Vv
of his views on theology. The praise of philosophy is mixed): ' .
with polemic against the heretics and with the attempt 3
prove that all that is best in philosophy is ultimately derived).
from Scripture. Faith is the subject of high panegyric, and
the use of the motive of fear is urged against the gnostic
teachers. The third book has.a long dissertation on marriage,
which scarcely belongs to the context. Then we have inter-
esting discussions on martyrdom and on symbolism; the
absurdity of pagan superstition is shown in a number of
amusing examples; in fine the whole work teems with quota-,
tions and anecdotes; and it is partly under cover of these
things that Clement suggests the doctrines on which he lays
the greatest stress, |

Another art which Clement employs to avoid giving offence”
is his profession to be merely a reporter of the sayings of thd
elders, and of a secret tradition handed down from the Apostles!
It is quite possible that he is indebted to Pantaenus for the
germ of some of his opinions, and his allegorical interpretations
of Scripture often agree with what we find in Philo or Barnabas
or Irenaeus, ef. vil. 109 foll.; but it can hardly be doubted that
many of his ideas are original or, in any case, largely developed
by himself.

CHAPTER II.

INFLUENCE OF GREEK PHILOSOPHY ON THE
THEOLOGY AND ETHICS OF CLEMENT.

Ir I am not mistaken, there has been of late years a
tendency to exaggerate the difference between the teaching
of the Bible and that of Clement in regard both to ethics and

theology. A reader of a would, I think,
gather that genuine apostolic Christianity was an unreasoning,
enthusiastic revivalism, fed on visions and miracles, and looking
forward to the immediate coming of the Lord and the reign of the
Saints for a thousand years on earth; that the second and third
centuries witnessed an illegitimate c devel lopment of the teaching
of Ohrist and His Apostles in-the-hellenizing-and se ‘secularizing
of Christian doctrine,_by which the new wine of the Day of
“Pentecost; ‘the ardours of the first faith, and love, were
changed into correctness of creed and of conduct? and that
in this transformation Clement was the leading agent.

1 Perhaps the most startling assertion made on this subject is that which
traces the commencement of secularism to the existence of the N.T. Thus
Deigsmann (Bible Studies p. 59) says ‘ The beginnings of Christian literature are
really the beginnings of the secularization ation of Chiistiantty: the Church becomes’
w bookweligion.” “The Church required literature, and hence it made litera-
ture, and made books out of letters; hence also, at length, the N.T. came into
existence.’ If the existence of sacred books naturally leads to the secularization
of religion, then all who held that the Law and Prophets of the O.T. were
inspired, whether under the old or the new dispensation, including the Apostles
themselves, must have been subject to this baneful. influence. To much the .
same effect Hatch says (Influence of Greek Ideas on the Christian Church

’ pp. 106, 107) ‘ prophesying died when the Catholic Church was formed,’ ‘the
prophet preached because he could not help it, because there was a divine breat
breathing within him, which must needs find utterance,’ ‘they did not practis
beforehand how or what they should say, for the ‘Holy Ghost taught them in
that very hour what they should say”.’? [This quotation is wrongly applied;
it is a promise to Christians generally, to keep them from over-anxiety if the,
should be called before magistrates to answer for their religion; it gives nj \

|
, i \y

CH. II. INFLUENCE OF GREEK PHILOSOPHY. Xxili
If by ‘hellenism’ and ‘secularism’ it is simply meant that

encouragement to preaching without preparation.] As evidence how far the
Church had fallen away from this ideal by the end of the 2nd century, Dr Hatch
states (p. 109) that Origen’s addresses, ‘like those of the best professors, were
carefully prepared: he was sixty years of age, we are told, before he preached
an extempore sermon.’ It may be well to put side by side of this depreciation
of the work of reason and reflexion, as contrasted with the outpourings of
emotion, the judgment of contemporaries who were familiar with prophets and
prophesyings. The Epistles to the Romans and to the Hebrews are the outcome
of long-continued thought, and make the utmost demand on the thoughtful
intelligence of the reader. St Paul in one place seems to speak of prophecy as
especially useful for the unbeliever or unlearned, probably because it rouses the
sluggish or indifferent by the impressive utterance of simple truths: but he has
to find fault with the prophets for their disorderly behaviour; even in his day
diaxploeas mvevudrwy were needed, and he speaks ironically of some who think
themselves prophets. While he places the gift of prophecy above that of tongues,
he does not seem to make any broad distinction between the work of the prophet,
and that of the evangelist, the pastor and the teacher. The word of wisdom
and the word of knowledge are gifts of the Spirit, just as much as prophecy.
Again, St John speaks of many false prophets, and his warning is repeated in
the Didache x1. 8 f. where the marks of a false prophet are given. It is really
astonishing to find the superstitious belief of the vulgar in the virtue of ex-
temporaneousness entertained by learned writers. Doubtless it would have
_~been interesting to have acted as St Paul’s amanuensis and watched his kindling
-syé, a8 he poured forth his inspired hymn on Christian charity, but the sacred
‘flame has been caught from the glowing page by hundreds of thousands in
‘‘ater times, who never heard his voice or saw his face. -
v Harnack, while avoiding the extravagances of Deissmann and of Hatch, still j
“specifies as the main factors in the development of Christianity in the 2nd
sand 8rd centuries, (1) ‘the Fixing and gradual Secularizing (Verweltlichung) of
‘Christianity as a Church, (2) ‘the Fixing and gradual Hellenizing (Hellenisirung)
of Christianity as a system of doctrine’ (Hist. of Dogma vol. u. pp. 18—168,
169—230) ; and states that it was ‘between the years 190 and 220 (just th
‘period of Clement and Origen) that the secularization of the Church made th
}reatest strides’ (ib. p. 100). What he means by this secularization is explained
in p. 125: ‘What made the Christian a Christian, was no longer the possession
of charisms, but obedience to ecclesiastical authority, share in the gifts of the
‘Church, and the performance of penance and good works,...The dispensations
of grace, that is, Absolution and the Lord’s Supper, abolished the charismatic
gifts. The Holy Scriptures, the apostolic episcopate, the priests, the sacra-)
ments, average morality...were mutually conditioned....And yet, alongside of a
code of morals, to which anyone in case of need could adapt himself, the
Church began to legitimize a morality of self-chosen, refined sanctity, which
really required no Redeemer.’ I must say I entertain the gravest doubts as to}
ithe correctness of this diagnosis of the Church of Clement and of Origen, If
St Paul’s eye had travelled over the whole course of subsequent Christianity
believe it would have rested upon none with more sympathy and complacency
than on these two. See further my noite on p. xxxiii below. .

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XXIV , INTRODUCTION. © -. ‘CH. IL

-when the Church overstept the limits of the Hebrew race and
language, and became more fully conscious of its mission to
preach the Gospel to every creature, it became also to the
Greeks as Greek, to the Romans as Roman, and claimed as its
own those seeds or fragments of divine teaching which it found
embodied in the thoughts or institutions of other races ;—if so,
then, though one might object to the use of the ambiguous
term ‘secularism,’ I think none who had paid attention to the
subject, would question the truth of the assertion. But
such secularization as this is no illegitimate development o
Christianity: it is only carrying out the principle which per-
vades the whole history of revelation, and which is taught an
exemplified by the Apostles and Evangelists themselves i
such words as yv To hos TO aAnOwor, 5 gwtive mavra av-
Opwrrov épydmevov eis Tov Kdopov, and Td yvworoy Tov Deod
gavepov éotw év avtois, 6 yap Beds adrois épavépwoe, and
ovK apudptupov éavToy adjxev, and év aite yap Capev xal
xwotpeba Kat éopév’ Os Kai Ties Tov Kal? twas TounTav
elpjxace Tod yap Kai yévos éopeérv, above all perhaps To mvedua
Srrov Oédex arvei, and ért ToNAG Exo Aéyerv Buiv, GAN ov Sivacbe
Bacrdfew dpre and (a text often quoted by Clement) rod ya
Kuptov 4 yh Kal TO TANpapa aUTis.

From the beginning of the Bible to the end of it, we hav
evidence of the working of the Divine Spirit, even in th
form of direct inspiration, outside of the race or the clas
which may have been chosen as its appointed organ. Moder.
research has shown that the story of the Creation and th
Fall is older than Moses; Abraham is blessed by one, an
rebuked by another, who did. not. belong to the chosen seed
Moses, we are told, was learned in all the wisdom of th
Egyptians: the words which God spoke through Balaam,
enemy and seducer of Israel as he was, are quoted by th
prophet Micah as showing ‘the righteousness of the Lord.
The priests and the judges vainly resist the calling o
the prophets and kings. Amos, the herdsman, is bidden t
prophesy, though he was no prophet nor prophet’s son
Dramas, stories, love-poems, and prudential maxims are ad.
mitted into the ‘Divine Library.’ Heathen kings and heathe:
nations come under the discipline, and receive the forgivenes

CH. II. “INFLUENCE OF GREEK PHILOSOPHY. XXV

-and blessing of God. Even the beliefs .of the chosen people
are modified by what they were taught in Babylon and Persia:
and the apocryphal writings, especially the book of Wisdom
and the Fourth book of Maccabees, exhibit the influence of
Greek philosophy, which is also perceptible throughout the
Septuagint translation. The New Testament is addressed to
Greek readers: many-of the terms employed bear the stamp of
the Academy or the Porch. St John’s use of the word Logos,
while it reminds us of the phrase used. by the prophets ‘the
Word of-the Lord came to me,’ yet betrays a consciousness
of the later philosophic application of the term; and St
Paul’s language continually bears witness to his studies in
‘ the university of Tarsus. See Lightfoot’s notes on zroNirevpa
Phil. iii, 20, adrapxns Phil. iv. 11, aaréyw Phil. iv. 18, popdy
ab. p. 127, on cuvéornxev Col. i. 17, puorypcsov wb. i. 26, and
the essay on St Paul and Seneca in Gal. pp. 270—328, esp.
307, see also Harnack, Dogmeng. 12 pp. 41, 56, 208. In my
introduction to the Epistle of St James, I have endeavoured +
to show that there is evidence of a similar acquaintance
with Greek philosophy in what I hold to be the earliest of
the N.T. documents. One of St Paul’s most trusted followers,
who is described as an dvyjp Adysos of Alexandria, has been
supposed by some to be the author of the Epistle to the
Hebrews, which certainly shows an acquaintance with the
teaching of Philo. The reference in St John’s Gospel to the
Greeks who desired to see Jesus, and the remark which their
request elicited from Him, édv pq 6 KdnKos Tod citov Tecav eis
THY yhv aroOdvy, avTos povos péver: édv 5é daroOdvyn, wodvy
Kaprrov péper, suggest that the Lord Himself looked to Greece
as the soil in which the seed of the Gospel was to take root
and flourish.

There is then something of Hellenism in primitive Christi-
anity, as there is a great deal of it in the contemporary Judaism
of the Diaspora. On the other side there is a remarkable
approach to Christianity in Greek philosophy from the time of
the Christian era. If it can-be said with any truth that there
was a secularization of Christianity going on in the 2nd century,
it is at least as true to say, there was a de-secularization of

‘philosophy. “Tneed not go into detail on this point, for it is

Xxvi INTRODUCTION. CH. It.

admitted by all. It may suffice to repeat words in which

I have elsewhere summed up the work of Greek Philosophy as

preparing the way for Christianity. ‘Just as deeper thoughts

_ about the nature of knowledge forced on men the conviction

of their own ignorance, so deeper thoughts about virtue made

men conscious of their own deficiency in virtue, and produced
in them the new conviction of sin. The one conviction taught

them their need of a revelation, the other conviction taught

them their need of a purifying and sanctifying power’ Even

in that school, which is usually regarded as the very embodi-

ment of ‘ proud philosophy,’ we find examples of the enthusiasm

and unction, which Dr Hatch seems to regard as the exclusive

possession of the Christian prophets. Never has the humdi ; /
spirit uttered its longings and its aspirations with a mord
pathetic earnestness than in the Lectures of Epictetus and the,
Diary of M. Aurelius, If a Christian preacher of the 2nd‘
century might be tempted (as Hatch suggests, pp. 105 foll.)
_ to adorn his sermon with the rhetorical charms of a Dio

~ Chrysostom, he might be shamed out of it by the stern

simplicity of these typical Stoics.

To consider first the ethical side of the question. Is it true
that Hellenism is responsible Tor degrading the" aspiration after
holiness, the fruits of the Spirit, and the self-sacrifice of love,
into a dull morality, changing the ethics of the Sermon on the
Mount into the ethics of Roman Law? So Dr Hatch seems to
think (pp. 164—170); but, if I am not mistaken, there is the
same exaggeration here as in the rest of his book, interesting
and valuable as it is. Perhaps exaggeration is unavoidable in
pioneer work, such as he claims his to be (p. 353), but at any
rate it is the duty of those who come after him to be on their
guard against over-statements on one side or the other.

No one can complain that. Dr Hatch is unfair in his de-
cription of the ethical teaching of Epictetus. ‘Moral conduct,’
e says, is made by him a ‘sublime religion.’ The difficulty is to
nderstand the steps by which he passes from this appreciation
o his conclusion, that the morality of Christians was lowered

owing to the influence of Hellenism. He begins by taking
the Didache as exhibiting the primitive form of Christian

1 See also Harnack, Dogmeng. 1.3 111—123.

CH. I. INFLUENCE OF GREEK PHILOSOPHY. XXVii

morality, and notes that in it ‘the moral law is regarded as a ¢
positive enactment of God’ (p. 159), while in Stoicism morality
appears as a ‘law revealed in the nature of the universe and of
man.’ He points out that, in the Way of Life embodied in the
Didache, doctrine has no place (p. 160). I quite agree: but
if this is a true account of the Didache, is it possible to
conceive a more entire departure from the teaching of St Paul,
when, in the Romans, he speaks of the Gentiles showing ‘the
work of the law written in their hearts, and when he reminds
the Galatians that ‘by the works of the law shall no flesh be
justified, but that ‘God sent forth his Son to redeem them that
were under the law, that we might receive the adoption of sons’?
What we have in the Didache is the very moralism decried: +
by Harnack in the words, ‘Die Kraftigkeit und Unmittelbarkeit
des religidsen Geftihls stumpfte sich zu einem Moralismus ab.’
We find in it, says Dr Bigg (p. 84) ‘a law which differs from the
Mosaic mainly, inbetig niore searching and elaborate’ ; and
that too combined with a pettiness and a superstition, which
testify alike to the simplicity and the defective intelligence
of those for whom it was intended. Thus we read ‘If you are.
able to bear the whole yoke of the Lord, you will be perfect:
if you are not able, do what you can. As to meat, bear what
you are able, and abstain altogether from what is offered to
idols. Before baptism let both minister and catechumen fast. .
Do not fast like the hypocrites on the 2nd and 5th day, but on °
the 4th and 6th. If a prophet remains in one place more
than two days, it shows he is a false prophet, and so on,
And it is for a community of this kind that Dr Hatch de- ,
- precates the admission of the free air of Greece.

The next point noted is Church discipline. ‘To bea member *
of the community was to be in reality a child of God and heir of
everlasting salvation : to be excluded from the community was
to pass again into the outer darkness. A close community of
this sort has undoubtedly both its good and its bad sides.
Our Lord in His parables of the Tares and the Fishes pro-
nounces His judgment against it. I do not see that Hellenism
was necessarily opposed to it, any more than to the withdrawal
from the world into schools of philosophy, or to the initiation
‘into the mysteries. Dr Hatch thinks that the change from

XXVili INTRODUCTION. CH. II,

the ideal Church to the corpus permiatum was due to the fact that
‘the attention of the majority of Christians was turned to the
intellectual as distinguished from the moral element in Christiad!
life’ (p. 164), This however belongs to Greek speculation,
not to Greek ethics. He then draws attention to the secession
of the Puritan party, and the doubling of the Christian ideal,
which divided off the clergy and the ascetics from the general
body of the Church, to the great detriment of the latter. Here,
at last, we come to a vera causa, which does really touch
both Clement and the philosophers, I shall return to it
_ shortly. But that which constitutes ‘the victory of Gree
ethics’ (p. 169) is that Cicero’s De Offictts should have bee
selected by Ambrose as the basis of his text-book of morality
and should have remained the chief authority during th
Middle Ages. ‘The Pauline ethics vanished from the Christia
world.’ ‘Instead of the code of morals, which was “ briefl
comprehended in this saying, namely, Thou shalt love thy’
neighbour as thyself,” there was the old enumeration of duties.’
But so it was, we have seen, in that compendium of duty
for which Dr Hatch has such a paradoxical admiration. If we
are asked which discipline was better adapted for the training
of the rude nations of the north, that robust and manly teach-
ing which was handed down from Plato and Aristotle and Zeno
and Panaetius and Cicero, or the fanatical asceticism which
prevailed among the Montanists and other early Puritans, surely
‘there can be no doubt as to our answer. Aristotle is not even
yet superseded as an ethical teacher. He has his defects no ‘
doubt, but to him and to the other ancient moralists we are ;
indebted for an indispensable supplement to the Bible, in so far ;
as they make explicit what in it is still implicit.

I proceed now to consider in what way the development of
Christian doctrine was affected by Greek logic and rhetoric.
Dr Hatch says (pp. 116—137) that the logical habit of mind
was injurious to theology in two ways. (1) Clearness of
thought and logical consistency were regarded as guaranteeing
the objective truth of the conclusions arrived at in reference to
ethics and metaphysics, as much as in regard to geometrical
abstractions. (2) The theological conclusions thus arrived at
were held to be as necessary to salvation as trust in God and ~

CH. Ii. INFLUENCE OF GREEK PHILOSOPHY. Xxix

the effort to lead a holy life. This is.illustrated by an in-
structive anecdote, quoted with approval by Eusebius (H. £.
-y. 18), of a controversy which took place in the latter part of
_ the second century between the orthodox Rhodon and Apelles,
who was in some respects in sympathy with Marcion. “Apelles
was often refuted for his errors, which indeed made him say that
we ought not to inquire too closely into doctrine; but that, as
every one had believed, so he should remain. For he declared
that those who set their hopes on the Crucified One would be
saved, if only they were found in good works....He held no
doubt that there is One Principle, just as we hold too; but
when I said to him ‘Tell me how do you demonstrate that, or
on what grounds are you able to assert that there is One
Principle’...he said that he did not know, but that this was his
conviction. When I thereupon adjured him to tell me the
truth, he swore that...he did not know how there is one
unbegotten God, but that nevertheless so he believed. Then
I laughed at him and denounced him for that, giving himself
out as a teacher, he did not know how to prove what he
taught” (Hatch p. 185f). So far, I think, we shall agree.
There ig a danger of confounding the subjective and the
objective: there is a danger of denying the legitimacy of
conviction, which is not capable of being. expressed in logical
forms. But was this danger confined to Greek philosophy
and the habits of thought engendered by it? What of the
Palestinian philosophy which ‘reflected, as in a mirror, the
difficulties, the contradictions, the unsolved enigmas of the
world of fact’*? Yet here too the rabbis ‘taught for doctrines
the commandments of men,’ and ‘made the word of God of
none effect by their tradition.’ There are many errors which
arise from haziness of mind, from mistaking resemblance for
identity, from being unable to see the subject as a whole:
there are the idola fort and idola specus. From such errors
and from the sophistical use of logical processes, the methods
of Plato and Aristotle are a preservative: and, as a conse-
quence, they were able to throw a flood of light on what was
dark before in regard to the nature of man and of God. It
would greatly have increased the value of Clement’s writings
1 Hatch p. 125.

Xxx INTRODUCTION. CH. II.

if he had been more penetrated by the logical spirit ; if he had
thought more clearly and more consecutively. To what extent
he used logical methods and how far he was misled by them
will be discussed further on. If he has sometimes been
tempted to make assumptions in matters which transcend
man’s understanding, he has never, so far as I remember, fallen .
into the second error specified by Dr Hatch, and demanded
assent to his conclusions on pain of anathema. — :

Dr Hatch 1s no Jess severe on Greek shetaxie. It ‘killed
philosophy” he says, and ‘has arrested the progress of Chris-
_ tianity, because many of its preachers live in an unreal world’
and ‘cultivate style for the style’s sake’ (pp. 118, 114). Here
too we must allow that there is a real danger’. And yet there is a
place for rhetoric, as for logic, in the right training of the Christian
philosopher. As logic is needed to teach clear thought and
consecutive reasoning, so rhetoric is needed for clear and appro-
priate expression; and as in the one case, so in the other, the |
remedy for possible abuses is to be sought from the science itself. .

The charges against rhetoric have been answered once for
all by Aristotle. If it is abused, as all powers may be, the
fault lies in the motive (mpoaipeo.s) of the speaker, not in the
command of the resources of speech supplied by the art. It is
unfair to expose unarmed justice to the attack of injustice
armed with rhetoric (Rhet. 1. 2). As to mere rhetorical orna-
ments, nothing can be more contemptuous than the language
in which they are spoken of by Clement in Strom. 1. 22.

But what, after all, is the good of all these protests against
Hellenism? Granting that it had its weak side, like all
things human, can we really suppose that it would have been .
better for the Church and for the World, if thought and learning
had been permanently excluded from the Christian community ;

1 Cf. Gardner (Expl. Ev. p. 356), ‘Rhetoric, which one may fairly call the
evil genius of Greece, had a constant tendency to drag doctrine away from the
base of experience, and to make it depend rather on words than on facts.’ If
we are speaking of Christian rhetoric, I should be inclined to say it is more
conspicuous in Latin than in Greek writers, in Minucius, in Tertullian, in
Arnobius, rather than in Justin, or Clement; the latter of whom would indeed
be very much more intelligible if he had had a better rhetorical training, say,
under such a teacher as Quintilian or Longinus. ;

CH. II. INFLUENCE OF GREEK PHILOSOPHY. XXxXi

if there had been no Paul, no Clement, no Origen, no Tertullian,
no Augustine; if our theological and religious formularies had
been framed by men of the calibre of Hermas and the com-
pilers of the Didache, nay, even by martyrs and saints such as
Ignatius or Polycarp, or Perpetua herself, that fairest flower in
the garden of post-Apostolic Christendom? Yet the language
of Deissmann and of Hatch, if literally interpreted, would seem
to go even further than this, and imply that formularies
altogether are a mistake; that nothing should be done to
check the spontaneous overflow of religious emotions; that
the exercise of Church authority was always mischievous; that
each generation should act as if it stood alone in the world,
regardless alike of the experience of the past, and of its re-
sponsibility for the future. Of course an absolute absurdity
and impossibility: and yet, I think, the necessary consequence
_of their premisses?. -

To return, Hellenism, as we have seen, is not contrary to
the Christianity of the N.T.: it is involved in the teaching of
Christ and His Apostles, and is its pre-ordained, its natural

1 A far truer account of the transition from the creative to the regulative

stage in the development of religious thought is to be found in Gardner's
Ezxploratio Evangelica pp. 322—324, ‘The development of a scheme of

doctrine is seldom the work of one of those great religious leaders who make

epochs in human history. But after such leaders have broken the way and
prepared the ground, doctrines arise among their successors.... There are periods
of enthusiasm; but enthusiasm cannot last for ever inany community. While
the enthusiasm lasts, men despise all worldly considerations and act only for
the glory of God. And at the same time they are ready to make light of the
needs of the intellect, to make religious zeal all in all, and to despise mere
knowledge. But these powerful movements sooner or later lose their first
energy.... Then comes the necessity of cl.jar definitions, of exact statements, of
a scheme of the universe framed from the new point of view, and capable of
being defended against the philosophic assaults of those who maintain the old
order of things, It may be that the new movement had not sufficient in-

tellectual force and rational basis to develop a new system of thought. In that ©

case it is doomed at once to pass away....If however the new movement has
enough vital force to frame a satisfactory scheme of the world, it may grow and
flourish. It was thus with Christianity....But, unless Christianity had pre-
sented to the thinking part of mankind a system of the world and of human
life which they felt to be higher and truer than others, it must have failed to
make its way. For if the emotions are the sails of life, the intellect is the
rudder....Religion is more closely connected with emotion and action than with
thought, yet if we love religion we must think about it, And if we think about
it at all, it is of the utmost consequence to think about it rightly.’

Xxxli INTRODUCTION: CH. I.

{and necessary development. The emotional and physical
accompaniments of the first reception of the Gospel. were
mere passing phenomena, perhaps unavoidable, like the ex-
citement attending the preaching of Wesley or Whitfield;
anyhow not to be encouraged. Indeed we have frequent
warnings against them, as in St Paul’s depreciation of the
charismata as compared with charity; in his insistence on —
order and self-control, on worship with the understanding as
well as with the spirit (1 Cor. xiv.); in his exhortation to the
Thessalonians (2 ep. iii. 6—13) to go on quietly with their own
business, undisturbed by the thought of the Day of the Lord at
hand.
We may say then that Clement is entirely justified in his\
' assumption ‘that the working of the Divine Spirit was to be
traced in the history of Greece and Rome as well as in that of
Judaea ; that philosophy had been to the Greeks what the law
was to Jews, a covenant with God!, a waidaywyos to bring
them to Christ; that a Socrates or Plato, a Pythagoras or
Cleanthes, who acted up to the light which he had received
from heaven, was as truly a sharer of the heavenly citizenship as
any devout Jew under the Old Dispensation?, More generally
we may say that it is only a partial aspect of God which is re-
vealed to any individual, to any race, or to any age, and that the
Jewish conception of God and of man needed to be supplemented
by the Greek conception, just as in later ages the ecclesiastical
conception of God is continually widened and modified by the
scientific conception. The Church which is not always learning,
which is merely traditional, is doomed to sterility, if it is not
already dead. It does not of course follow that the Greek
conception was on the whole as adequate as the Jewish con-
ception. Clement allows that it is altogether defective as
compared with the teaching of Christ’; yet still it-is of use}
as a handmaid for the highest wisdom, just as-the ordinary’
course of instruction is for philosophy‘; it prepares the soul to;
receive the faith®, though even in a Greek it is not absolutely
indispensable’. Clement would no doubt have maintained that

1 Str. vi, 42, 67. 2 Protr. § 68 foll., Str. x. 28, vr. 156.
3 Str, 1. 28, 98, v1. 68. 4 Str. 1. 30. 5 Str. vir. 70.
6 Str. vir. 11.

and eternal bliss’ (p. 337): it is apparently of this that we read just before ‘No

CH. II. ‘INFLUENCE OF GREEK PHILOSOPHY. XXXlil

all the books in the world taken together cannot compare

_with thé value of the revelation contained in the Scriptures:

are we to censure him if he finds more of divine truth in the

' writings of Plato than in the books, say, of Chronicles and

Esther, in other words, if he holds that the portion of the
A.a64xn which is contained in the latter is of less importance

than that which is contained in the former ?

I am far from asserting that Clement was never mis-\

taken in accepting the Greek ideas. . Whether he was or was
not mistaken, is a matter for investigation; but we need
not embarrass ourselves beforehand by the use of question-
begging terms, and condemn his proceeding off-hand as a ‘de-
potentiation’ and ‘secularization’ of the Christian religion’.

1 These terms occur in Harnack’s Hist. of Dogma. See vol. 1. p. 4,

‘Catholicism preserved Christianity from being hellenized to the most extrem

extent; but, as time went on, it was forced to admit into this religion an evet'
greater measure of secularisation.’ ‘It permitted the genesis of a Church
which was no longer a communion of faith, hope and discipline, but a political
commonwealth, in which the Gospel merely had a place beside other things’:.
ib. p. 6 ‘The depotentiation (depotenzirung) to which Christianity was here (in
its ecclesiastical organisation) subjected, appears most plainly in the fact that
the secularising of the Christian life was tolerated or even legitimised’: p. 11
‘In the case of the Alexandrines, heathen syncretism in the entire breadth of
its development was united with the doctrine of the Church’: p. 14 ‘ The union
of the Christian religion with a definite historical phase of human knowledge
and culture may be lamented in the interest of the Christian religion, which
was thereby secularised, and in the interest of the development of culture,
which was thereby retarded’: in p. 22 he praises the wisdom with which ‘the
bishops carried out the great revolution which so depotentiated the Church as
to make her capable of becoming a prop of civil society and of the state,
without forcing any great changes upon them’: p. 105 ‘ The ultimate motive (of
the Montanists) was the effort to stop the continuous secularising of the
Christian life’; the same thing is said of the Encratites and Marcionites in
p. 123, and of Novatian in p. 118: the followers of the last ‘neither trans-
formed the gifts of salvation into means of education, nor confused the réality
with the possibility of Redemption; and they did not completely lower the
requirement for a holy life’ (p. 120): ‘In this conception (that the Church alone
saves from damnation, which is otherwise certain) the nature of the Church is
depotentiated, but her powers are widened’ (p. 113): ‘To them (Clement and

Origen) the ethical and religious ideal is the state without sorrow, the state of *

insensibility to all evils, of order and peace—but peace in God. Reconciled to
the course of the world, trusting in the divine Logos, rich in disinterested love
to God and the brethren, reproducing the divine thoughts, looking up with
longing to heaven its native city, the created spirit attains its likeness to God

M. OC, ¢€

fremont.

XXXIV INTRODUCTION. . CH. Il,

What then is the extent-ef Clement’s-berrowing from-philo-
sophy? How far does he discriminate-between-one school and
another? He tells us that tares have been sown in Greek as}
in Hebrew philosophy (Str. v1. P. 774) and compares the teach-
ing of Epicurus to the heresies which vex the Church. In

‘Str. 1. P. 388 he defines more exactly what is the philosophy

which he follows: ¢iAocodiav ob thy Sraikiy Aéyw ovbé Thy
TlAarovixcny 9 thv ‘“Enrexovpeov te xal “Aptotoreduxnv, GAN’
dca elpnra: tap éxdotn TOV aipécewy TOVT@OV KadOS, SuKato-

one can deny that this sort of flight from the world and possession of God
involves a specific secularisation of Christianity’: p. 141 ‘Systematic theology
always starts, as Clement and Origen also did, with the conscious or un-
conscious thought of emancipating itself from the outward revelation and
community of worship, which are the outward marks of positive religion. The
place of these is taken by the results of speculative cosmogony.’

I have stated before (note on p. xxiii) that this diagnosis of the Church of
Clement and of Origen appears to me mistaken. It would be more applicable two
hundred years later to the Church as we know it from the writings of Jerome and
Chrysostom, though even then the cancer of worldliness was, I think, due less to
intellectual, than to social and political causes. I will not however dwell further
on this, but proceed to quote from Harnack what seems to me a perfectly accurate
appreciation of Clement’s great work (vol. 11. p. 324): this, which ‘has been.
rightly called the boldest literary udertaking in the history of the Church, is the
first attempt to use Holy Scripture and the Church tradition, together with the
assumption that Christ, as the Reason of the world, is the source of all truth, as.
the basis of a presentation of Christianity, which at once addresses itself to the
cultured by satisfying the scientific demand for a philosophical ethic and theory
of the world, and at the same time reveals to the believer the rich content of
his faith. Here then is found, in form and content, the scientific Christian
doctrine of religion which, while not contradicting the faith, does not merely _
support or explain it in a few places, but raises it to another and higher
intellectual sphere, namely, out of the province of authority and obedience
into that of clear knowledge and inward intellectual assent emanating from
love to God.’ And again, ‘Through Clement theology became the crowning
stage of piety; the highest philosophy of the Greeks was placed under the
protection and guarantee of the Church, and the whole Hellenic civilisation
was at the same time legitimised within Christianity. The Logos is Christ, bu
the Logos is at the same time the moral and rational in all stages of develop-
ment. The Logos is the teacher, not only in cases where an intelligent
self-restraint, as understood by the ancients, bridles the passions and instincts,
and wards off excesses of all sorts; but also, and here of course the revelation i
is of a higher kind, wherever love to God determines the whole life and exalts
man above everything sensuous and finite. What Gnostic moralists merely

regarded as contrasts, Clement, the Christian and Greek, was able to view as

stages.... He was thus led to include the history of pre-Christian humanity in
the system he regarded as a unity, and to form a theory of univeral history

CH. Il. INFLUENCE OF GREEK PHILOSOPHY. XXXV.-

civnv pera evoeBods ériatipuns éxdiddonovta, TodTo obpray
70 ékAexTiKOy pirocodiay Aéyw. Boa Sé dvOpwrivar Aoywv
dioreuomevoe twrapexdpakay, radta ovK ay tote Oeia elrrouw
dv. That is, he accepts as Divine teaching whatever sayings
of philosophers seem to him to promote religion and virtue. As _.
regards religion and-the theory of the universe he finds. this
teaching ring chiefly i in Plato, as Tegards | ethics in in the Stoics, b but .

parnenetre cee anse yer aa eet?

satisfactory to his mind. If we compare this theory with the rudimentary ideas
of a similar kind in Irenaeus, we see clearly the meagreness and want of
freedom, the uncertainty and narrowness in the case of the latter.’...‘ Clement
was the first to grasp the task of future theology’ (p. 328 f.). Yet just below we V
read ‘But does the Christianity of Clement correspond to the Gospel? We
can only give a qualified affirmation to this question. For the danger of
secularisation is evident, since apostasy from the Gospel would be completely
accomplished as soon as the ideal of the self-sufficient Greek sage came to
supplant the feeling that man lives by the grace of God. But the danger of }-
secularisation lies in the cramped conception of Irenaeus, who sets up authorities
which have nothing to do with the Gospel, and creates facts of salvation
(Heilsthatsachen aufrichtet) which have a no less deadening effect, though in a
different way.” ‘What would be left of Christianity, if the practical aim given by
Clement to this religious philosophy were lost? A depotentiated system which
could absolutely no longer be called Christian. On the other hand there were
many valuable features in the ecclesiastical regula literally interpreted: and
the attempts of Irenaeus to extract an authoritative religious meaning from the
literal sense of Chutch tradition and of New Testament passages, must be
regarded as conservative efforts of the highest kind’ (p. 331). ~

I yield to no one in my admiration of the qualities shown in the Dogmen-
geschichte, It is a stupendous monument of learning, combined with great
power of generalization, transparent honesty, and many-sided sympathy. And
the result is perhaps the most interesting and stimulating book that has ever
been written on what would commonly be regarded as a dry subject. I wish it
could be made a text-book in all our schools of theology. What appear to me
the defects of the book spring partly from its excellences. The perpetual
activity of thought leads to over-hasty generalization; and hence the original
generalization has continually to be modified by others, given sometimes in —
a note or in the next sentence, which are quite at variance with it, so that it is .
very hard to get a total impression. At least that is my experience. I do not
know that there is anything in my text for which Harnack’s authority might
not be cited, but then it may equally be cited for quite the opposite view.
It reminds me of the wavering of the needle, after the compass has been
shaken, before it finds its way back to the north. Perhaps, however, nothing
could be better than this for rousing independent thought on the part of the
reader. Only it behoves the latter to be constantly on his guard against the
assumptions which he will meet with in every page; and to keep in mind that
& student is guilty of treason to the cause of truth if, either from too great
Tegard for authority or from delight in novel and brilliant combinations, he
neglects to prove all things to the very best of his power.

c2

XXXVi INTRODUCTION. CH. IL.

for both he Jeans much on the authority of Philo, the great
eader in

psi

~My “space “does not allow” me to give a full account of
Clement’s obligations to philosophy thus understood; I will
therefore confine my attention mainly to the book which is
the subject of this volume, the Seventh Miscellany.

‘The first and most general modification in the form of

ae

t the philosaphic_method. This is alluded to in Str. vil. 1 é evap
yeorrépors 8, oluat, ™mpos Tous piroadgous xphcGat mpoonKer
Tois Adyous, ws erraiew ex Ths map’ avtois tadeias Hd yeyup-
vacpévous Stivacbat, and shortly below it is stated that the
modification.is in form only, not.in the substance. of the teach-
ing. This method is fully explained in Strom. vit. It is the
dialectic of Plato, commencing with the thirst for knowledge
which is caused by the consciousness of ignorance, and proceed-
ing by way of question and answer to define the subject treated
of, and so to advance step by step from what is admitted to
what is still matter of dispute. The first iret, principle i in reasoning
is necessarily indemonstrable ; éi tiv dvarddeicTov dpa mloriv
q waca drraberkis dvayerat 6 7). Reference is made to this
in Str. vil. 95 qiores mweptiaBovres avatrddecrov Thy apyny,
§ 98 4 miotis ovata drodeiFews, § 95 th Tob wupiov povy
miaroupela TO Entovpevov, 4) Tacev dmrabetFewy exeyuarépa,
uarrov bé } povn dmodetkis oboca Tuyyavet. See Index s.v. dpyy
and azroédeEs. Definition and division are treated of in VIII.
9—21. We have examples of both in Bk v1.3 where @epa-
qeia is defined and divided into species; Qeompéresa is defined
in the same §, and Geos and Sevovdaiuwv in § 4. Specimens of
Disjunctive Syllogism are found in §6: ‘either God cares not
for man, which might arise from want of will, or want of power,
or want of knowledge (but all these are shown to be im-
possible); or He cares for all, direp xaOyjxes te Kupie mavrev
yevouévm. In § 17 we have the Stoic definition of émiarHpn,
in § 18 the philosophic division of dvdpeia. In § 20 rhetorical
arguments are said to be too superficial to establish the
truth. In §§ 28 foll. we have a sceptical argument probably
taken from some Academic source, to show that the supposed
necessity of material enshrinement proves the non-existence

é

CH. II. INFLUENCE OF GREEK PHILOSOPHY, XXXVil

of the enshrined God. Again in § 387 we have a most
unnecessary and unsatisfactory argument to prove that God
can hear and see without having a human body. In § 55 we
‘have definitions, very unsatisfactory ones, I allow, of yvaats
and copia, and again of yvaows and miotts in § 57, of
copia in § 70, of yaors in § 71. It is a fault in Clement,
_ perhaps from an amiable syncretism; oi a “wish to see his
subject from all sides, that he often tries to combine various
definitions instead of adhering to one. In § 68 we have a de-
finition of ~éudvora, in § 80 the Stoic definition of éatérys.
In § 93, speaking of the criteria of truth, he distinguishes
between the senses, which are common to all, and the
logteat—criteria, “iit the use of which Wehavé to be traitred:.
"No attention is to be paid to arbitrary assertion: we must
submit to the dictatés of reason: inconsistency is a sign of
error (§§ 94, 95, 97, 100, 103). The heretics refuse to listen to
argument, though they do not formally deny the possibility of
proof. They ‘refuse to meet us because they are afraid of
being copfiuted, and meanwhile they impose on their fellows by
sophisms (§ 91).. The heretics profess to find their doctrines in
Scripture, but they reject some of the sacred writings, and
they lay stress on isolated passages, without regard to the
context or the natural sense of words; whereas the true way
to get at the meaning of Scripture, and so to learn what is the
teaching of the Holy Spirit, is to compare one part with
another, the Prophets with the Gospel and Epistles; and to
consider that no interpretation can be true, which is incon-
sistent with the character of God, and with the tradition
handed down in the Church from the Apostles (§ 38, 96, 97,
99, 104).

Dr Bigg says (p. 51) that ‘the great Platonic maxim’ of the
Alexandrines, ‘that nothing is to be believed which is unworthy
of God,’ ‘makes reason a judge of revelation.’ It is balanced, as
we have seen, by another maxim, viz. the respect due to Church
or Apostolic tradition. But it is of great importance in
reference to the employment of the system of allegorical inter-
pretation. Marcion and others had laid stress on the fact of
the difference between the idea of God in the O.T. and in the
N.T., and explained this by the supposition of an inferior and

XXXVili INTRODUCTION, OH. I.

superior Deity. Clement, following the example of- Philo, |
adopted the Stoic method of explaining away-the immoralitios

of the Greek mythology by the method~of allegory; not that — |

ey

this method was peculiar to the Stoics,—it was known to the
Greeks in the time of Plato’ and to the Jews long before
Philo*—but it was brought to perfection by the Stoics.

Clement again was not..the first Christian to apply. this
method “to the O-T: : it had been used by St Paul, by - the”
writer of thé Epistle of ‘Barnabas and _ by Irenaeus. It was -
thus a recognized principle — of inter pretation, and Clement
makes use of it partly as a cover under which to introduce
ideas which might be otherwise suspected. Examples from the ~
Séventh Book of the Miscellanies will be found s.v. ‘Allegory’
in the English Index, one of them taken from the New Testa-
ment.

We will now consider some typical examples of cases in
which Clement seems to me (1) to have been. right. i in borrow-
ing from philosophy, “(2) to have been wrong in borrowing,
(3) to have been wrong in refusing to borrow, (4) to have been

both right and wrong in the use he has made of philosophy.’
I SEE my Tomer to apply these categories for them- —
selves in the instances which follow. Take first the conception
of God. The Stoics believed in the > immanence of _a_material .

Deity: the Platonists inthe transcendence of the Idea, of
ood. Philo carried the Platonic view to a higher r abstraction.

The mind of the universe is Kpeirroy 9 apetn Kab wpelrray
4 emriotnpn Kal Kpelrrov 7) avtTo TO dryadov Kal avTo TO Kadov’,
Clement even goes further. By the met of elimination

enor heen
a regent bbe sE

cs aes ab theo conception of a point ‘havin ng “position.
Remove position s- You Nas the ‘pure Monad‘, But.even
this is_ iti Paed. T. Po 140 we read a 88 6 Beds

kal éréxewa Tov évos Kal Drrep abriy povdda. Similarly in.
Str. v. 81 ws yap av ein pytov 6 pyre yévos éorl pre Svapopd ;

1 Phaedr. 229.

2 See Funk’s Jewish Encyclopaedia under Allegory.’
3 De Opif. 2m, quoted by De Faye, p. 218.

4 Cf. Str. v. 71 quoted by De Faye and Bigg, p. 63.

7

‘ -OH. II. INFLUENCE OF GREEK PHILOSOPHY. XXXix

pyre eldos pyre Aropoy pare apOuos, Grd pyre ovpBeBnnds
” ae pnte @ cupPéBnkév T...Kdv dvopdfopev ado wore od Kupiws, -
_ gadodvres Hrot ev 4 tayabdv } vodv 4 adto 76 bv 4} Tarépa 4 Ocov
4 Snpsoupyov 4 Kdptor, ody &s dvoua adrTod mpopepdpuevor Aéyo-
pev, rd Se drropias dvopace Kadois mpocypmueba. Is there
any real distinction between this deification of zero, and a .
{ speculative atheism? In point of fact, however, it_is with
“Clement only an exaggerated: way of saying.that man can know
nothing of God except through God’s revelation..of..Himself_in
the Word, as he himself. confesses (Str. v. 82) Aelmreras 57) Ocig ‘
| yapirt Kal pove T@ Tap avtod AGyY@ Td dyVwWaTOY voElV.
Nor does it appear that this abstract speculation had any \
influence on Clement’s positive view of the Divine Nature,
except in one respect which I shall presently notice. God is the
First Cause (Str. vil. 2), Omnipotent (ib. § 5, 12), Omniscient
(§ 36), Omnipresent (§§ 35, 51), Creator and Governor of the
world (§§ 69, 20), the Lover of all that He has made & 69),
the Cause of eternal Salvation (§ 48), the Guardian of our faith rn
and love{§ 56), the Benefactor of all, not of necessity, but of
His own free-will (§ 42), His goodness is shown in His justice
(§ 73, Paed. 1. 88 dyabds pév 6 Oeds 80 Eavtov, Siatos Sé Hdy Sv
pas, at rodto Stu dya0ds). The one point in which Clement
was led astray by his theological abstractions, is his condem=

ercneyermee,

nation of the Stoic doctrine of the identity of divine and

hnman-virtue (§ 88), following, in this, Aristotle and the later

Atademy. Li y. lt would seem that such a negation must have.
led straight to the denial of the Incarnation; but here too his:
theory 1s not allowed to influence his practical~belief “Man

wiay be assimilated to God by knowing God, by the indwelling ;
of the Word, by knowledge, by piety, by justice, by purity, by

placability, by exemption from passion’ Compare also Protr.

I. 8 6 Adyos Tod Oeod avOpwrros yevomevos, iva 8 Kal ov rapa

avOparrov pans wi Tore dpa avOpwrros yévnrat Beds.

. My next example shall be the nature and use of punish-

ment. Here Olement’s view is mainly based on Plato. The

object of punishment (xédAacus) is the reformation of the

offender; pain inflicted with a different object is vengeance

€

(tiwpia). God xordter, for 4 Kdracts is em’ dyab@ Kal ew

1 See references in Kaye, p. 136.

‘

xl INTRODUCTION. _ OB. IL,

aperela tod KorAalouévov: but he does not take vengeance, for
tiynwpla is avramadocis KaKxod él Td Tiswpodvros ocvpéepov
avatreutrouéevyn (Paed. 1. 140, cf. Str. vii. 102). It is a means of
education employed in the case of those who will not “yield to ~

abe
wale

to repent by necessary chastisements, inflicted through various
_ preliminary judgments or through the final judgment by the
goodness of the great Judge’; § 78 ‘The gnostic pities those
who undergo discipline after death and are brought to repent-
ance against their will by means of punishment’; Str. Iv. 37 fin.
‘There are two forms of repentance, the more common the
fear which follows wrong-doing, the rarer the inward shame
arising from conscience, whether it be in this world or another,
since no region is without God’s goodness.’ In one passage
Clement, like Plato, speaks of the dviarot, Str. 1.171 jin. érav
dé Twa obtas exovra Katiodn @> aviatov Soxeiv, eis eoxarov
ddixias éXavvovta, ToTe 4On Tov AdArNwv KNdomevos...Gotrep
Mépos Te TOD TavTos TwpaTos aroTEeuoY, OUTW TOU TOY ToLOD-
Tov wyéotata aroxtivyvet, and again in § 173 redewrarov
ayabov Grav Tia éx Tod KaKxOs wpdrrew eis dpernv...weTayel
Sivqrat Tés, Gmep O vdopos epryateras. wore xa) Bray avnkéoto
Tivl KAK@ Tepomeay Tus, umd TE adiKias Kal mreovefias Kara-
Anes, evepyerotr av o drroxtivydpevos* evepyéTns yap 6 vOMOS
Tovs yey Stxaious e€& adixwy rrosetv Svvdpevos, Av pdvov erate
Gekyowaow avtod, Tors 5é aradrAdtrov Tov TapovTwv KaKav.
Here annihilation seems to be regarded as the destiny of the
aviatot, but in Eel. Proph. § 26 he interprets the words rip
nrGov Bareiv él tiv yhv as implying Svvayw Toy péev ayiov
Kabaprixyny, TOY Sé DAtKav, OF pev exeivol pacw, apanoTiKny,
as Oé ripets av painuer, qwatdevTixmy, see my note on Str. VIL —
§ 34 fin. Td voepov rip.
; Ido not remember that Clement ever attempts to deal with
he passages of Scripture which seem to imply endless punish- -
ent. And the only ones of an opposite tendency which he
quotes seem to be 1 Pet. iii. 19 ‘the spirits in prison’ (Str. v1. 44),
Job xxviii. 22 (2b.), Isa. iv. 4 ‘when the Lord shall have purged
the blood of Jerusalem by the spirit of judgment and the
spirit of burning’ (Paed. 111. 48), 1 Cor. iii. 10 (Sér. v. 26),

CH. II. INFLUENCE OF GREEK PHILOSOPHY. xihi

Ezek. xvi. 53 (on the restoration of Sodom), apparently alluded
to in Adumbr. P. 1008. He twice refers to a remarkable
passage in Hermas (Sim. 9. 16) founded on 1 Pet. iii. 19 f
See Str. 1. 43 f. ‘The Shepherd, speaking plainly of those
who had fallen asleep...says that the Apostles and teachers,
_who had preached the name of the Son of God and fallen
- asleep, preached to those who had fallen asleep before them,
and bestowed upon them the seal of their preaching. Accord-
ingly they descended with them into the water and again
ascended. They descended alive and ascended alive. But the
others descended dead, but ascended alive’: also Str. vi. 44 fin.
‘Wherefore the Lord preached the Gospel to those in Hades,
according to what is written “ Hades says to Destruction, we
have heard his voice”...The Lord preached the Gospel to those
who perished in the Flood, or rather to those who were fettered
and kept in watch and ward...we have also read that the
Apostles did the same: éypiy ydp, oluat, dorep xdvradba,
odtws O66 xdxéice Tovs dpictous TOV pabnTav pipntas yive- -
o0at Tod O8acKddov, in order that they might call to repent-
ance those who had lived in the righteousness of the law and
of philosophy, but had ended their life od reXelws GAN’ duapTy-
Tixas... If then the Lord descended to Hades for no other end
“but to preach the Gospel, it was either to preach the Gospel to
all, or to the Hebrews only. If to all, then all who believe shall
be saved, on making their confession even in that other world,
érret cariiptot Kal watdevtTeKal ai Kor\doets TOD Oeod eis érre-
oTpopiyy dyoucas Kal THV perdvovay Tov apapTwrov aAdov 7}
tov Odvarov aipotpevat...Thus is shown the goodness of that |
and the power of the Lord to save with equal justice all that |
turn to Him, whether here or elsewhere. For the active! power
of God is not confined to this world, but is at work everywhere’
and at all times.’ In the same strain he continues to the end
of § 52.

What is Dr Hatch’s attitude in regard to such teaching as
this? He professes to object to the hellenizing of Christianity
and to speculation about matters of faith; and there can be no
doubt that Clement’s view of punishment is distinctly hellenistic, .
and involves much free speculation on a matter which the

1 Perhaps we should read here evepyertky for évepynriKy.

xhii INTRODUCTION. CH. I,

majority of contemporary Christians would have regarded as
beyond the region of debate. And yet when I read such,
words as the following ‘The Spirit of God has not ceased to
speak to men: it is important for us to know not only what
He told the men of other days,.but also what He tells us
now’ (p. 84), Iam at a loss to understand why free thought on
religion should be right for us now, and wrong for Clement in
the 2nd century. Still more when I read in p. 237 the
eloquent panegyric on ‘Origen’s sublime conception of an in-
finite stairway of worlds with its perpetual ascent and descent
of souls, ending at last in the union of all souls with God’.
——a conception which differs from Clement’s only in one point,
viz. that there is no ‘descent of souls, no falling away from
God and from blessedness in another world,—I begin to doubt
whether Dr Hatch has really made clear to his own mind what —
it is he dislikes; whether it is not rather the setting the stamp
of Church authority on speculation, than the freedom of specu-
lation in itself. I cannot but think that, if the question had.
been fairly put to him, he would have acknowledged that the
great need of our time, as of every age of the Church, is the
multiplication of men like Clement, equally gifted on the]
side of religious thought and on the side of religious emotion,
utterly fearless in the pursuit of truth of every kind, because
they have an absolute faith in the God of truth and know Hin ,
to be the God of love.

;, 1 proceed now to the broad distinction made between the
* gnostic’ and the ordinary believer, a distinction which Clement
sheld to be founded on St Paul’s distinction between the grown
men, who have put away childish things and passed out of the
jrudimentary discipline of ordinances, and the children, who
must still be fed with milk (see Lightfoot’s n. on Phil. iii. 15).
To this we have an allusion in Str. vil. 67 maides éy wiorel,
ovdérw avdpes év adydan, xabdrep 6 yvworixds. The dis-
tinction was also to be found in philosophy, as in Plato's i ideal ~
State, where the Guardians do right on principle and insight,
as_opposed to the Auxiliarie s who do r right from_habit. and,
training; and, more broadly and offensively, i ise Man
and the Fool of Vor

TVEUMATLEG v=
xucos of the_pseudo- Gnostics, Clement's interest in 1 the sub- .
OS

"OH. IL INFLUENCE OF GREEK PHILOSOPHY. xliii

ject is partly controversial : he is is_ alto Oo @
Gnostic view that there isa difference of nature and of kind-

petwoen-these-two-classas. In his v view the difference is one of
egSe7 all are alike saved by faith, and by the God-given
power of free choice, working through the ability which divine
grace supplies. There are different stages in the heaven-ward
‘progress, faith, knowledge, love, all culminating in the «Anpo-
yopia ( (§ 55). The difference | between the lower and the higher.

stages is shown In various ways: he who. is “merely 7 mliaTos 1s
actuated by fear, or eae of reward; ‘the. 2 gnostic by 1 the motive of

from evil, ‘that of the latter in n doing good (8 79); the former
prays at a fixed time and place for seeming good, the latter
everywhere and at all times for that which is really good (§§ 35,
38, 40, 43); in the lattdi virtue Has become a second nature
(§ 46), in the former it is a struggle against inveterate habit ;.
the latter has trained himself to apathy, the former is still
labouring to acquire self-control (§§ 13, 67, 74, 84); the latter .
is sinless (8§ 14, 80), equal to the angels (§§ 57, 78), is already
holy and divine, bearing God within him and being borne of
God (§ 82), év capxt rrepurodav Geds (§ 101).

There is certainly much room for criticism in this view of
the two stages of Christianity. Clement has evidently been
too much attracted by the Stic ideal. We should all agree
that_he_ is wrong in regarding apathy as a part of Christian
perfection, and speaking of Him who wept over Jerusalem and
over the grave of Lazarus as dmabijs dvdpyws yevouevos’.
It is extraordinary that he was not struck with the contradic-

“tion between such @ view and the exalted place he has himself

assigned to love,—between_ love whichis Jife,_sensitiveness
carried to its highest point, and apathy which is death. The

1 See § 7, and Str. v1.71 where it is even denied that Christ suffered hunger
or thirst, or was accessible to any movement whether of pleasure or pain, So
the Apostles after the Resurrection were not liable to emotion of any sort, not

even to zeal or joy or desire [and yet Clement had read the 2nd epistle to the —

Corinthians). Shortly afterwards he endeavours to show that love is not a rd@os
(§ 73): was dradhs never, pyoly, 6 rav kadar dpeyouevos; aGAN ovK toact, ws EorKer,
oSroe 7d Belov trys dydays’ od ydp dorw Ere spekis rod dyaravros 4 dydarn,
Frepxrixy dé olxelwors els thy évérynra rys mlorews droxaGecryKvia Tov yrurrikédr,
xpovou kat réqrov ph mpocdeduevov.

xliv INTRODUCTION. | CH. 1,

hyperbolical language used to express man’s participation in
the divine nature (2 Pet. i. 4) is supported by quotations from
Scripture, Ps, lxxxii. 6, Joh. x. 35 (Paed. 1. 26, Str. 11. 125), and
from Greek philosophers (see the note below on §3 éecopérv
_ Ges): it was also facilitated by the very free use of the word
Geds at that time’; but, joined with other terms employed to
express the superiority of the gnostic, it certainly leaves an
impression very unlike that which we should gather from the
Gospel. Compare our Lord’s words in Luke xvii. 10 ‘ we are
unprofitable servants’ with the language of the Olympian
victor which Clement holds up for the imitation of the gnostic,
dirddos pépwv Sixaiws Thy vienv éuot (Str. Vu. 48); and the
words put in the mouth of the ‘gnostic souls’ in § 72,
axorov0es ols évercihw éfoapevy pndcy Tov Tapnyyedpévov
TmapaBeSnkvias 846 cal ras boc yéoes atratroduev ; or compare
§ 6 ‘it is not the way of the Lord to compel rov é€ abrod rv
coTnpiay AaBeiv Sia Tod éréo0at Kai wWdvTa dromAnpocat Ta
map avrov mpos To NaBécOas Ths éXmidos Suvapevor, also F 48
and 81, with Joh. xv. on the Vine and the branches. I think
also that on coming to this book of the Stromatezs from, say,
the Epistle to the Romans, we _are_struck with the compara-
~ tively small part assigned by" ‘Clement to the sense of. sin,
the need of Grace and the virtue of humility. We must not

Co

It_is not_a. missionary address, or a, “book of confessions, ora"
enitential hymn. And again it is not the writing of a Pail
or an. ose consciences_ could never forget’ the

_contrast between their past ‘and their present. Its. object” is:

—— ashe nenepceetamiates

“to ‘present the gnostic. Christian i in.the ‘most_favourableaspect
. Nor again is the other side entirely neglected by Clement.

In Paed. 1. 4, 11. 98, Str. rv. 180 we read that Christ alone of
" men is without sin, in Str. vil 88 that no human perfection is
for a moment to be compared to the perfection of God: in
Str. u. 74 Clement protests against the heretical notion that
man is a portion of God, ‘1 know not how-one who-knows Got
can bear to hear this, when he looks to our life, and sees in
- what evils we are involved.’ ‘No, God in consequence of His
1 On this see Harn. Hist. of D. 1. p. 119, Inge App. C on Mysticism.

CH. II. INFLUENCE OF GREEK PHILOSOPHY. xlv

own goodness cares for us, who are by nature wholly estranged.’
In Str. vil. 87 we read ‘Ye were justified by the name of the
Lord, ye were made by Him to be just as He, is just, and ye
were joined in closest union with the Holy Spirit’: in § 76 he
speaks of the Resurrection power of the Lord exhibited in the
gnostic; in § 9, of the blessed hierarchy linked together by the
magnetic attraction of the Spirit, in which all the members are
saved by and through the One great High Priest; in § 35
‘the gnostic, being always in the uninterrupted presence of God,

is raised above himself in action, word and temper’; § 12 ‘God
made all things to be helpful for virtue, in so. fpr as might be
without interfering with the freedom of man’s‘choice, in order
that He who is indeed the One alone Almighty might, even to
those who can only see darkly, be revealed as a good God,
a Saviour from age to age (é& aidvos eis aidva) through the
instrumentality of His Son.’ On humility we may compare
what is said of the gnostic in § 75 cuareAAcpuevos ed’ ols ézery-
KuAieTas TH ToD Biov avdyxyn, pndérw Kxatakvovpevos THs av
&yva évepyovons meTadyews.

Dr Hatch has much to say on the introduction of the
double standard into the Christian Church (p. 162 foll.).
After dwelling on the ideal purity of the earlier Christian
communities, he speaks of the ‘enormous change’ which passed
over them in the latter half of the second and the earlier
half of the third century mainly owing to theory super-
seding practice, doctrine being exalted above morality. The
- lowering of the general tone led to an outward and an inward
secession. The Puritans, 1.e. the Montanists, ‘endeavoured to
live on a higher plane than their fellows, and followed ‘such
counsels of perfection as abstinence from marriage and from
animal food.’ This was known by the name of doxnows. After
the banishing of the Montanists, the same tendency showed
itself in the Monks within the Church. The consequence was -
that less and less strictness was expected oF the” “ordinary
layman. as |
—~T'will not stop to inquire how far this description is in
accordance with facts. My object is to consider how far it can be
truly alleged that Clement's teaching tended to produce such
aresult. It certainly cannot be said that he lowers the standard

nearerenenssnom sonar t

atts eae

oN

xlvi INTRODUCTION. CH. In:

for laymen. He expects doxyows of all: he vindic all,
man, woman, child, slave, the right to philosophize (Str. 1v.>
58 f.). He does not insist on abstaining from animal food,

though he allows ‘that i it may sometimes be useful (Paced: “Tl.
10 f, Str. vir. 82); on the other hand he defends marriage as

~ superior to celibacy (§ 70). He insists continually onthe duty”
of the gnostic towards other men (8§3, 4, 16, 18, 19, 21 &.); “

lays’ small stress on the distinction between clergy. and_ laity ;
thus in Str. vi. 106, after speaking of the appointment “of
Matthias in place of Judas, he says that even now those who
have exercised themselves in the Lord’s commandments and
lived perfectly according to the Gospel may be enrolled ets typ
éxNoynv TOV arrocTéAwY ovTos mperBuTEpos éoTe TO GyTe THS
éxxrAnolas nai Sidxovos adnOy5 THs ToD Oeod BovArjoews, édv
moun kai Siddoxy TA Tod Kupiou, ody bm’ avOpdrrwyv YelpoTovod-
pevos ovd, OTe mpecBvTepos, Sixatos vouslduevos, GAN’, OTL
Sixatos, ev wperRutepio KaTadeyouevos, kav évtadla émb yis

mpotoxabedpia pn) trunOh «.7.r., cf, Str. vil. 77, Again, there
is no broad line of demarcation between the gnostic and the
man of faith. All ‘must start with faith and, having waxed
strong in it by the grace of God, must thus attain to insight
concerning Him, as far as is possible’ (vil. 55). The gnostic
desires that his brother’s sins may be imputed to him (vit. 80).
Clement classes himself amongst those for whom the gnostic
prays ‘that we may be comforted about our sins and converted
to knowledge’ (§ 79). In all his good actions the gnostic shuns
ostentation (§§ 77, 81).

Lastly, is it true that Clement lays more stress on orthodox
doctrine than on a good life? Those who called themselves
6pGod0Eacrai were the men who repudiated all aid from reason
and professed to follow faith alone. Clement held it to be his

bounden duty to seek for truth in every way. Faith ‘aith was

une ers tanding their meaning : epol qT POKELTAL Bvoby yr “kara

TOV NOYOY Kal voEly TA ONUaAVOpeva...cwOhvar yap ev o1d Ste
Kat ovvdpacbat rots calerOar yAvyouévors BérAticTOV éoTW
(Str. 1. 43—48)., So far from his pressing the claims of doctrine

apart from practice, I think it may be safely assented that he va

o eer era tr ARTO DIOR Nn TY.

- OB. Il. INFLUENCE OF GREEK PHILOSOPHY. xlvii

view. His ideal Christian is characterized at least as much
‘py prayet” ahd Tove as by knowledge and thought. To know
what 18 right, to do what is right, and to help others to do the
same, are the dzrore\éopuara of the gnostic. It may perhaps
be objected that these characteristics are not always to be found
together ; that there may be much love where there is not
much knowledge, and vice versa; but at any rate the fact that
they are joined together by him as components of the Christian
ideal is sufficient to show how little he is liable to the charge
of turning Christianity into an abstract system of doctrine’.

I will end with a list of philosophical terms used by
Clement in Strom. vit.‘

dypoxia, Arist., see n. on p. 116. 20.

dyoyds, Plato, p. 18. 5,

dOdynrys, Stoic, p. 22. 10, 116. 12, cf. for the same metaphor ahelpo
P. 116. 11, mayxpdriov p. 32. 15.

aipet 6 Adyos, Platonic, see Index sv.

aigOnrad )( vonrd, Plato, p.74. 15.

dxodovdiay oaotew, perhaps Peripatetic; the phrase occurs in Alex.
Aphrod. gtoted under cdf in Stephanus, p. 104. 2.

kata TO dxdAovboy )( kara Td mponyoupevov and similar phrases, Stoic,
p. 152. 25, and n. p. 122. 6.

dAdérpia )( olkela, 80 Ta éxrds )( Ta ita and ra ep” jpiv, Stoic, Pp 106.
29, p. 136. 1. .

@oyov pépos uyxijs, Platonic, p. 54, 27.

duerdrroros, Arist., see below, Index of Greek words s.v.

. Gvabupiaots, Arist., p. 24. 4.

dydxpasts, Stoic, p. 188. 7.

avertorpewia, Epict., p. 34. 19.

avopéxrws, Arist., p. 52.15.

1 All his life is a festival of prayer and praise, an uninterrupted converse with
God. See s.v. ‘Prayer’ in the Index.

2 See Str. a. 46, vir. 4.

3 I may notice here an expression used by Dr Hatch (p. 165) where he s says
' that the tendency to asceticism was increased by ‘the strain and despair of an
age of decadence.’ This is true enough of the pagans, but not, I think, of any
large’ body of Christians during the first four centuries. Of Clement it is the
Very opposite of truth. He makes joy (xapd) the mark of the Church and
Gladness (ed¢pootvy) of the gnostic (Str. vir. 101). Harnack describes him as a
_ bold and joyous thinker (vol. m. 328), Bigg (p. 72) says ‘No later writer has so
Serene and hopeful a view of human nature,’ ‘ His idea of the Saviour is larger
and nobler than that of any other doctor of the Church.’

4 One of the greatest desiderata for the study of Patristic Literature is
& complete glossary of post-Aristotelian philosophy to the death of Proclus.

xl viii INTRODUCTION. CH. I,

dwdOea and draéjs, Stoic, see Index sv. Apathy, and cf. drpoorabis
and éurabis.

dreplomacros, meptomdw, Stoic, see Index s.v.

dwddekis, cf. doxt dvamddexros, Arist., see Index.

G@roxaraoraots, Stoic, p. 98. 17.

dmpoorabys, mpoamabns, Stoic, p. 110. 7.

doxnows, cuvdoxnors, Plato, see Gr. Index and ‘Virtue’ in Eng. Index,

yvGOe veaurév, p. 32. 27.

didbeors )( e&ts, Arist., p. 112. 11,

Staxpirixy vénots, Plato, p..64. 16, see Addenda.

Starexrixds, Arist., p. 178. 8.

dijxw, Stoic, p. 28, 4,

Stoixnats, Stoic, p. 14. 28,

éyxparis, éyxparevouat, dxparns, Arist., see Gr. Index and ‘Virtue’ in Eng,
Index.

eykukxrtos maideia, Arist., Philo, p, 32. 2.

eyxeipéw, erexeipnua, twapeyxeipnots, Arist., Philo, see Index.

eixov, eLopotd@, éfopotwars, Plato, see Index.

épradns )( dans, Stoic, see Index.

évarroxeipevos, Plato, p. 72. 10.

évavios, Plato, p. 128. 30.

évdudOeros )( rpodoprxds, Stoic, p. 68. 21.

evépyea )( ets, Arist., p. 114. 2.

evotaois, Stoic, p. 102. 23.

e£opoida, see elkay.

kar’ émaxodovOnpa, Stoic, p. 122. 6, see above on dxdAovdos.

TO éméxewva airtov, Plato, p. 4. 19.

emvyevynparixos, Stoic, p..84. 7.

érioracts, Arist., p. 98. 7.

émituyxava )( mepirinre, Stoic, cf. Epict. Hnch. 2 épéfeas érayyeNia émt-
tuxia ob épéyn, éxxdXioews emayyedia TO py mwepimecciv éxeiv@ 6 éxxdi-
verat, see Index.

épaarys (ddnOeias), épaords, Plato, p. 18. 5.

épiotixds, Arist., p. 178. 7.

evdpeotos, evapeoréw, evapéarnors, Stoic, p. 34. 2 and Index.

eeutracia, Stuic, p. 180. 18.

edAoyioria, Stoic, p. 82. 3.

evans, Stoic, p. 64. 20.

evrovia, Tovos, drovia, Stoic, p. 80. 23, 166. 6.

(amupov, Plato, p. 194. 9.

nOuxos tézos, 6, Arist., p. 194. 7,

dappadéa, ra, Plato, p. 112. 7.

Oavpatw, see Plato and Arist. in n. on p. 104. 6.

Gecpds, a Stoic name for God, p. 26. 16.

Gewpia, Plato, p. 18. 7.

Oupoedns, Plato, p. 102. 14,

' OH. II. INFLUENCE OF GREEK PHILOSOPHY.

xabgxov, 7d, Stoic, p. 90. 5.

caradyyis, KaTadnmrixds, xaraAnmrds, Stoic, see Index.
xaropbdw, xarépOapa, xarépOwors, xatopOwrikds, Stoic, see Index.
xédaots )( ryzwpla, Plato, Arist., see Index, and n. on p. 180. 14.
kpirnptov, Stoic, p. 162. 29.

péoa, T4=adidgopa, Stoic, p. 28, 11.

perovoig Oepudrnros Oeppdv, Plato’s pébefis, p. 138. 9.
povds, Pythag., p. 190. 9.

‘olaxitw, Heracl., p. 8, 21.

olnots, Stoic, p. 164, 4.

Guovota 4, ) wept rav’Td ovyxarabecis eart, Stoic, p. 118. 8.
mapdoragts, twapacrarixéds, Stoic (2), p. 88. 20, 22.
mepttxa, Stoic, p. 28, 4. .
meploracts, meptorarckds, Stoic, p. 28. 16, and Index.
mepirporrai, Stoic, p. 16. 30.

nepiomn, Plato, p. 8. 24.

mvedpa, Stoic, p. 16. 12.

mpoaipeats, mpoatpertxos, Arist., see Index.

mponyoupevos, -vas, Stoic, p. 152. 26, 122. 18,

mpoxoTn, mpoxdmra, Stoic, p. 16. 28 ‘and Index.

mpdvoa, esp. Stoic, see Index.

mpocBodn, Plato, p. 76. 27.

mpwroupyés, Plato, p. 14, 21. '
mrepdw, Plato, p. 68...28. . .

mip voepdv or dpdvepov )( x. wapddyor, Stoic, p. 60. 11.
omeppartkas, Stoic, p. 146. 16.

avyxardGeats, Stoic, see p. 28. 1 and Index.
oupmepipépopat, -popd, Stoic, see Index.

idy kakGy airia, Plato, p. 26. 2.

tropovntixds, bropeveréos, Arist., p. 140. 7, 112. 20.
gavracia mpoyxetpos, karaAnmrixy, Stoic, p. 176. 7,, 160. 8.
pidavros, diAauria, Arist., Index.

GioGeduwyv, Plato, Index..

popodens, Plato, Index.

xlix.

CHAPTER [II

CLEMENT AND THE MYSTERIES‘.

Next to philosophy the most powerful spiritual influence in |

the Hellenic ern cae century was that exercised by

the Mysteries; the formér_appealing to the reason and judg-
ment, the latter ‘ta feeling and imagination. As long ago as

the time of Pindar, the Eleusinian Mysteries were famed as
ennobling men’s ideas of life and- of death? In the great
revival of religious feeling which took place about the time
of the Christian era, partly owing to the loss of national
independence, and the consequent decay of higher secular
interests; partly to the recognition that philosophy, while it
awoke the sense of individual responsibility, had yet failed to
explain the deeper riddles of life; men turned more and more

1 On the subject of this chapter see Purser’s articles on ‘ Hleusinia,’
‘ Mysteria,’ ‘Orphica’ in the new edition of Smith’s D, of Ant.; Ramsay on.
‘ Mysteries’ in Enc. Brit.; Lenormant in Cont. Rev. for May, July, Sept. 1880;
Déllinger Gentile and Jew, vol. 1. Book m1.; Hatch Injluence of Greek Ideas, .
1890, pp. 283—-309 ; Gardner Exploratio Evangetica, 1899, pp. 325—345, 456 f.;
Inge Christian Mysticism, App. B, 1899; Anrich Das antike Mysterienwesen in
seinem Einfluss auf das Christenthum, 1894; Wobbermin Beeinflussung des
Urchristenthums durch das antike Mysterienwesen, 1896.

2 Clement (Str. 11. 518) quotes Pindar speaking of these mysteries Bd Bu0s
doris lidv Keir’ elo’ Sad xObv’* olde wev Blov Tedevrav oldev 5 didcdorov dpxdy; of.
the Homeric Hymn to Demeter 476—-482, and Cicero (Legg. 11. 36). Plato gives
an uncertain sound: on the one hand, in the Phaedo, p. 690, we read xwévu-
vevouow ol ras TedeTas Hulvy KaraoThoavres ov palAol rives elvat, GANA TH OvTt maat
alvirrecOat 8rt 8s Av dutnros Kal drédeoros els"Atdou ddlenrac ev BopBbpy Keloerat, 6
bé xexadapuévos re Kal reredeouevos éxetoe ddixduevos pera Oedy olkjoe: on the
other hand he speaks (Rep. 1. 364 fin. and 366) of the evil effect of the Orphic
teaching in persuading men that the wrath of heaven against sin may be
averted by xaSapuot and rederal of the Avctor Geol.

.CH, II. CLEMENT AND THE MYSTERIES. li

_ to those mystic rites which professed to provide healing and
rest for the sick and weary soul, to enable it to enter into
communion with God and look forward with hope to a blissful

immortality, The influence of the Mysteries is reflected in’ |

aot a one

Christian _ writers _ trom ‘opposite points” of view. “In the firs
place there 1: is an attempt to lessen th the pi prestige of the Pagan”
niysteries by: calling attention to the frivolities and obscenities
goutiécted with them (Clement “Protr. 13—94). Tn the ‘next
place-there-is-an”a ‘attempt to show that the Christians also lave”
their own far_ worthier " mysteries, secret rites and secret doc-
trines, which ‘were imparted or only to the initiated. I shall
presently point out the allusions to the latter effect which
may be found in Clement: but before doing so it may be well
to give &@ very brief account of the nature and character of ‘the
Eleusinian Mysteries so far as imay serve to explain the allusions
“whiclr follow, and then to illustrate from earlier writers, Pagan
as well as Jewish and Christian, the use of figurative language
borrowed from the Mysteries.

The disappearance and seeming death of the seed in
the ground and its springing up into the living plant, with
its suggestion of man’s resurrection from the dead, are sym-
bolized in the story of Demeter and Persephone, who were
honoured in Attica by the Lesser Mysteries held in spring

1 Ramesay in the Encycl. Brit. speaks of the Mysteries as ‘an attempt of

the Hellenic genius to take into its service the spirif of Oriental religion.’
‘Wobbermin § distingur @ following elements in the influence of the

Mysteries (1) the soteriological motive (‘moment’), which he finds in the
‘epithet cwrip frequently appended to Chthonian deities, compare Clem. Protr.
11. 26 rov yap evepyerodvra pi curiévres Gedy dvémdacdy ras owrfpas Avorxotpous
kal... Aoxdjmov larpév, Plut. Mor. 11198 ras cuvefevypévas Tots Oeots rpoonyoplas
drocmayres, cwvavaipetre Ovolas, wvoThpia, moumds, éoprds. tl yap...cwrhpia

Oicouev...uy dmrodurdvres owrijpas; (2) the henotheistic motive, or religi
enoratiana by which separate deities we ndhy stiier as being different_
tone eee cena aratereinam ee

love i ‘ove in such names as Brinton Rumenidos ‘iyo ; (4) the ethical

notive, shown in. th and for purit and life, in purification and
icéticism ; (5) the €8 ical motive ‘shown i in. the constant reference | to to the

sn aie of another life. Inge gives a more useful analysis in
P. 854, where "he specifies as the-main features of the Mysteries which passed
into Catholicism ‘the notions of secresy, of 8 symbolism,of_mystioal brother-
hood, of sarmmental grace, and, above all, of the three stages in the spiritual
life, ascetic PuITGAtion, illumination, and ¢rorela as the Grown.” ~~

— d2

hii INTRODUCTION. CH. III,

on the banks of the Ilissus, and by the Greater Mysteries held
in autumn at Eleusis. The former were a necessary pre-
liminary to the latter’. Two years at least were as a rule
required before the pvarys of the former could become an
" éwémrns of the latter, thus completing his initiation into the _
Greater Mysteries. The first step to be taken by a candidate
for admission to the latter was to apply to one who was already
érromrns, and satisfy him that he was dyvds dao mavros pioous,
and then to receive instruction from him as to the necessary
purifications. If the instructor (uvoraywyos) was in doubt on
any point, he might appeal to the ¢Enynr7s, who was a special
adviser on questions of casuistry. The candidate had then to
abstain from certain viands, especially fish, for nine days,
during which occurred the immersion in the sea, following
the proclamation arabe pboras, and the great torch-bearing
procession in which the image of Iacchus was carried along
the Sacred Way from Athens to Eleusis* At Eleusis there
followed two zravvvyises in which the initiated represented
Demeter seeking for her daughter. After this they partook
of the xuxewv, the Eleusinian sacrament of mint, meal and
water, and were finally admitted by the dSg¢dodyos from the
outer darkness into the brilliantly lighted temple, where the
holy drama was enacted before their eyes, and the sacred relics
were exhibited by the ‘epodavrys. Death was the punishment
for divulging the mysteries’. .

1 Plato Gorg. 497, evdaluwy ef, d>KadXlereus, dre re peyire meminoae aply Ta
opixpd* eye 5” otk Gunv Oeptrov elvat.

2 The worship of Iacchus is said to have been joined to that of the goddesses
by Epimenides at the end of the seventh century B.c.

3 The quotations which follow will illustrate some of the above statements:
Hor. C. mr. 2. 26 vetabo qui Cereris sacrum volgarit arcanae sub isdem sit
trabibus, Strabo x. 717 4 xpiyis 4 pwuoriny Tov lepdy ceuvororel To Getoy, pipoupern
rip piow abrod éxpev-youcay riv alcOnow, Synesius Dion 47 fin.’Apisrorédys agtot
rTovs TeAouuévous ob wabety ri Seiv, ANA wadety Kal StareOfvac, ywwouevous Snrovbrt
érirndetous, Arist. Ranae 148 foll. wera rodr’ des cat Onpl’ sper uvpla...etra
BbpBopov rrodvy...dv 5€ TodTW Ketmévous, el rou Edvov ris Hdlxnoe mubrore.,.evTevey
avrdy ris ce meplecww mvoh, dyer Te POs KdANCTOV...Kal Oidoous evdalyovas...Otrat |
5¢ 59 thes eloty; Ol peuunudva, ib. 326 “laxy’, & “Iaxye édOé révd’ dvd Actuava
xopetcwr dolovs ds Oacdras...ayvdr dolos wera mioraor xopelay...eyecpe proyéeas
hapmrddas év xepol rivdoowy, ib. 354 edpnuety yph KdtloracGac rots typerépowet
Xopotow, Sores Aretpos roudvde Adyur F yvaun wy KaPapeder, ib. 454 pdbvors yap Cd
Hrcos Kal pévyos lapdy éorw, Boor pewurped” evoehF re Suiyouer tpbwov, Clem. Str.

CH. III. CLEMENT AND THE MYSTERIES. hii

The Mysteries of Eleusis were the most famous, but they
did not stand alone. The Phrygian Cybele and Sabazius, the
Persian Mithras, the Egyptian Isis and Osiris and Serapis, the
Syrian Adonis, the Samothracian Cabeiri, the Cretan Zagreus,
all had their mystic thiasus, and their secret rites, which by
their common meal and other ceremonials were supposed to
-establish an intimate communion between the deity and the
worshipper. In all the common object was the attainment of
cwtnpia in this life and the next.

I proceed now to give examples of the use of figurative
language borrowed. from the” Mysteries. One of the moat
Striking is foun : of pre-natal existence
(Phaedrus 250): ‘Beauty not only shone brightly on our view
at the time when in the heavenly choir we followed in the band
of Zeus...and were initiated in that which I fear not to pro-
nounce the most blessed of all mysteries evdaipova pdopara
puotpevoe Te Kal érromredortes ev ayy Kabapa Kabapol dvres.’
Philo}. p. 146 fin. (introducing an allegorical interpretation)
TedeTas avadiPdoKopev Oeias rods TeAETaV akious THY iepwTdtov
pwortas...éxelvots 5 ovy lepohavrjcopev Katerynuévors avidt@
kax@...tatra, & pvotas Kexabappévos Ta WTA, WS lepa SyTwS
pvotipia Wwuyais tais éavtdv wapadéyecOe wal pndert Trav
auuntov éxrAadnoate, Il. p. 447 domep ev rais tedeTals lepo-
avr évres, Stav dpyiwv yeucOa@owv, twoAda Tis mpocOev
OMuiywpias EQUTOUS naxtbovow @s...Biov tpirnpaytes aBioroy
év & dpovycews éeynpevoav. Elsewhere Philo strongly con- - |
demns the mysteries as betokening a jealous | and exclusive

spirit (1--266)-—Epietetus 111. -21:-13 foll. contrasts the teaching
of a glib réporter of philosophical phrases with that of a true
philosopher\ in the followin ing terms: ri dAdo Tos H Ta
puctnpra é£opyh Kai Aéyes ‘olenud éore kal ev ’Edevoin,
tov Kai évOdde. éxel iepoddvrns: Kal éyd Tommaw lepopdvTnv.

Vv. 689 init. otk direxérws kal roy pvornplwy tov wap’ "EXAnow dpxyet mer Ta
kabdpov, Kaddawrep kal ev rots BapBdpos 7d Aovrpdy' pera taira bé éeorl ra
Mixpa puorhpia didackadlas brddeow exovra Kal mpowapackevfs Trav peddovrwv*
7a 6é peydda rep) rav cupmdvrwy od pavOdvew Er. brodelrerat, érorrevew dé Kat
Tepwoelv Thy re plow Kal Ta mpdypara, Protr. 12 Anw xal Képn dpiua éyeréoOnv
Muorixéy, kal roy whdvyy Kal THY apraryhy Kal TO mévOos abraiy "Edevots Sgdouxe?,
Str. vit. 27 mpd ris roy wvornplwy rapaddcews Kabappovs Twas mpordyew roils

MuetrPar wéddovoew décobow, ib. 88 ox éexxuxdely Se? 7rd wvorhprov.

liv INTRODUCTION. OH. In,

éxel xnpu&> Kayo xypuca xataotnow. éxet Sadodxos* Kayo
Sadodyov. éxel Sa8es* nal évOdde’...ddXov tporov Sei art tadra
| éNOeiv® péya orl Td mpdywa, mvotixoy éotw, ody > eruyer,
ovde T@ TuyovTs Sedopuévov.
| We find refgrences-te-+he—Mysteries in the LXX, eg. Dan.
ii. 29 6 droxadvrrov pvotipia éyvdpicé cor & Set yevérOas,
Wisdom xiv. 23 4 ydp rexvoddvous TereTdas } xpidia nuaoTrpia
...GyovTes, oUTE Bious ovTEe yduous xabapods ers duAdacovaw,
ab. xii. 5 é« éoou paras Ordcou, tb. viii. 4 (copia) wtotis éor)
THs TOD Oeod émiornpns, and N.T.¢g. Matt. xiii. 11 dpiv dé8oTa
yvaevat Ta wvatnpia Tod Oeod. The word is frequently used by
St Paulin reference to the Gospel revealed in Christ: see Col,
i, 26, where Lightfoot says ‘this is not the only term borrowed
from the ancient mysteries, which St Paul employs to describe
the teaching of the Gospel. The word rédeos just below (ver. 28)
seems to be an extension of the same metaphor. In Phil. iv.
12 we have the word pepwnuas, and in Eph. i. 14 edpayilerOa
is perhaps an image derived from the same source. So the
Ephesians are addressed as'IlavAov cupproras in Ign. Eph. 12.
The Christian teacher is thus regarded as a tepopavrns (see
Epict. 11. 21. 13) who initiates his disciples into the rites,
There is this difference however; that, whereas the heathen
mysteries were strictly confined to a narrow circle, the Christian
mysteries are freely communicated to all There is therefore an
intentional paradox in the use of the image by St Paul.’ Cf. also
Rom. xvi. 25, 26, Eph. v. 32 (of the mystical meaning of the
marriage union), and Eph. iii. 3—5 cited by.Clement Str. v.
P. 682. Besides the direct reference to the Mysteries, we find
the word ézromrns used in 2 Pet. i. 16 éardmras yevnOévtes rijs
éxelvou peyandeloTntos, and there are two technical terms »con-
nected with the Mysteries, which are employed by writers of
the N.T. when speaking of Baptism: these are dwrifw and
adpayitw. For the former compare Heb. vi. 4 ddvvarov rods
dak dwticbertas...cal peroxous yernbévras mvevpatos ayiov
Kal TapatecdvTas Tad avaxawivew eis peradvorar, tb. x. 32
dvauuwnoxerbe Tas mpoTepov nucpas, év als ghwticbévtes
qwoAdny dOrAnow vrepeivate TwaOnudrev; for the latter, Rev.
vii. 3 wy advanonte THY YyhVv...dxpt sppaylicwpey Tods SovdoUS
Tov Oeod hudv eri Tay Tpoc@Tev avtav, Eph. i. 13 &v @ (To

OH. III. CLEMENT AND THE MYSTERIES. lv

Xpior@) axovoavres TOV AGyor Ths adnOelas, Td evdaryryeAvov THS
goTnpias bpdv...moarevoavres eopparia Ante TE WVEVMATL THS
_ émayyerlas Th dyle, ib. iv. 80, 2 Cor. i. 227.

I turn now to Clement’s use of mystical terms, and will/
deal first with his references to rites, and then with the
references to doctrine. Paed. I. 26) Barrifcpevoe doritopeda”,
gurtspevo. ulomrocovpeOa, viorrovovpevor. redevoipea, reActodpevor
dradavaritépeda....carelrar 5é modAayas TO épyoy TodTO Yaptopa
Kab ddriopa Kal dourpév...dorrpa Os oF 73 &yiov éxetvo duis 7d cwriproy
tnonreterat, TouTésTiv Ot’ ob TO Oelov dEvwmrrodmer, § 27 6 pdvov
dvayevvnels...huriotels GrnrANaxTar ev Tapdypynya Tod aKdrous,
deianhev avtddev Td Pas, § 28 of Bamrifouevor tas érricKo-
Tovoas dpaptias TO Ociw mvevpate...amoTpipadmevol...pwrervov
dupa Tov mvevpatos loyoper, @ 57 move TO Oelov tmowredoper,
§ 30 pia yapis attn Tod durloparos TO yt) TOV avToy elvat
7 mpl 7) roboacta. Tov tporov: Protr. §120 & rap dryly

Se nentrtennenen Ot ten tan gare

as adn Ods prornplov, © ures denpdirov. SqSovxodpar TOUS ovpavous,
kab TOV Gedy tmomreioas &yros YivOpAL pvodpevos, tepodhavret SE 0 Kvptos
Kal Tov piowny rbpayltera, dwraywyav : Q. D. S._ 42 6 8¢ mpecBu-
Tepos avaraBev olxade Tov mapadobevra veavionov...kpirwr wat
peta TovTo Udijxe THS WAelovos émtimedetas...d> rédcov avTe
gudaxripioy exioTHoas THY odpayida Tod xKupiouv, l Clement’ 8
language about the Eucharist, as is natural from the less
prominent Position © assigned to it by him, is less tinged
with reminiscences of the Mysteries; still we meet with such
| phrases ‘ as the following : Paed. 1. 2))pweruiy oipBodov® 7) ypad)
aiuwatos dryiov olvov @vopacer, ib. 1, 43 & Tod mapadd£ou
purrnplov' drodvcacOa: jyiv trav mwaraay éyxereveTar POopay
..Kawns 8€ adrrAns THs Xpiorod Siairns weradapPdvovras...rav
cwripa worepvicacdat, 1b. 11. 20 Ho (evyaptortias) of Kata wloti
perarapBdvorvtes ayialovrar Kal cdma Kal apvyjy, To Beiov

1 The evidence for the use of these terms in the Mysteries is given’ by
Wobbermin in his book On the Influence of the Mysteries upon Early
Christianity, pp. 144—172.

2 The technical terms are distinguished by thick type.

8 For the mystical use of this word compare Wobbermin pp. 174—183,
where he refers to Protr. 15 ra otuBodra ris pvjoews ratrys, ib. 16 DaBaglwy
kuoryplav obpBorov, ib. 22 ris Odudos ra dawrdppyra svpBodra, ib. 18, Orig. c. Cels.
un. 51 where the catechumens are described as ol ovdésrrw 7d ovpBodov Tod drroxe-
kaddpOas dveknpéres,

lvi INTRODUCTION. CH. III,

Kpaua, Tov avOpwrov, Tod matpixod Boudjparos mTvedpar,
wal hoy ouyKpivavTos purrinds

“It is. chiefly however in reference to doctrine that
Clement employs these figures, as in Str. L 13 peradsddvar
TOV Beir puornplov Kar Tov durds &elvov tod dylov Tois Vopely
Suvapévors ouyKeyepnne...7d dmdppyra Ayo TioTEeveTaL ov
yedupart, 1b. TH pvoripia pvonKds mapadidorat, § 14 eeheyeov
ETLOTH OVS... OESLOS ie Tradl pedyacpay.. -Operyoures evpe-
Odpev, tb. V. 66 ydrAa 9 cariynots...Bpdpa dé 7) trowriny
Gewpla, 2b. 11. 47 ewpla peyiorn 4 émomriucy, tb, IV. 3 TederwOetons
Ths wpobécews Huiv...rote 9 THY TO BvTe yvootiKhy pvato-
ANoyiay peTipev, rd puxpd mpd tov peydrov punOévres puornplov ws
pndev eprroday rh Oeia dvTas tepopavrlg yiverOat, IV. 162 judas
o cwTHp puoraywye, V. 56 etnynrod Tivos Kab Kabnynrod xX pelav éyew
Huds Bovrovrat, § 57 od yap Oéuis dpéyeu toils arravtdct Ta
peta tocovtey d&yavev rropicbévta, ode wv. PBiros TA TOD
Adyou puerip SinryelrOasr, § 63 od yap POovay mapryyetrev
6 KUptos & Tie evayyedto ‘pvoripov guov euol Kal Trois viois
tod olxov pov, § 79 Td dppyrov Tod OGeod...daép ovpavoy Tov
tptrov dpyetas AadrcloOar ws Oéuis Tois exel puoraywyev TAs”
eevreypévas uyds', VIL.4 Ta ela puoripva rapa Tod povoyevois
mavdos éxpabov, tb. 6 6 madev@v puoryplors TOV yvwoTLKO?,
ab. 45 yopds prorucds THs AAnOeias, ib. 97 the heretics sp
padovtes Ta TAS yoooews Tis exKAnovacTLKHS ports pra, 1b. 106.
puotaywyol THS TOY aoeBav uy7s Kabioravrae’,

- For the reasons and the subjects of this reticence, I may
give in condensed form portions of the article on ‘ Disciplina
Arcani’ in the D. of Chr. Ant. It arose ‘out.of_the-principles. -
(1) of imparting knowledge by degrees in methods suited to
the capacity of the recipients, and (2) of cutting off occasions
of profaneness by not proclaiming the mysteries of the “faith
indiscriminately to unbelievers.” ‘Thése principles. find 1 support
in the distinction between ‘mi milk ’ ai “strong. meat,’ and in, the
warning against ' ‘casting what Is holy to dogs.’ ‘Thus Thus arose a

nnn age

distinction between the degrees of knowledge permissible to”

A sans

ae

~ ene
1 Cf. 2 Cor. xii. 2 foll.
2 On the use of this word in the Mysteries see Wobbermin pp. 118 foll. and
the Orphic quotation in Clem. Str. v. 124.
3 See also Protr. 12, Str. v. 689, vir. 27, 88 quoted above.

CH. III. CLEMENT AND THE MYSTERIES. lvii

catechumens and to believers, and a spirit of reticence on thé
mope. mysterious doctrines of the faith, whether in speech or
writing, when it might be accessible to the heathen. Again, in
Alexandria especially, doctrines and facts of Scripture were
expounded esoterically to the initiated (yvwor:xot), while their
deeper meaning was disguised from others by an ‘ceconomy.’
Origen (c. Cels. 1. 7), enumerating the doctrines which were not
hidden, mentions the birth, crucifixion and resurrection of the
Lord, the. resurrection of the dead, and the last judgment,
but omits the doctrine of the Holy Trinity and of the Atone-
ment. 7
So far I have confined my attention to the Hleusinian
Mysteries, but ‘it is not easy to draw a definite line between
these and the forms of worship which went on side by side with
them. Not only are they sometimes spoken of in common as
mysteries, but there is a remarkable syncretist painting in
a non-Christian catacomb at Rome, in which the elements
of the Greek mysteries of Demeter are blended with those
of Sabazius.and Mithras in a way which shows that the worship
was blended also’ Clement joins the Sabazian with the
Eleusinian Mysteries, but does not, I think, mention Mithras,
though the similarity of his rites to the Christian sacraments is .
admitted both by Pagan and Christian writers, each side re-
tortiiig the charge of plagiarism on the other, just as was done
in regard to the resemblances between Greek philosophy and
the Scriptures?, In both cases we may allow that there was a

_ 1 Hatch p. 290f.

2 Cf. Justin Apol. 1. 66 (the institution of bread and wine was imitated
in the Mithraic Mysteries by the demons) é7: yap dpros kai rorhpioy rlderat
év rats rod wuvoupévouv rederais wer’ emidyuv rwev érlaracbe, Tert. Praescr. 40
(diabolus) ipsas quoque res sacramentorum divinorum idolorum mysteriis aemu-
latur, Tingit et ipse quosdam utique credentes et fideles suos; expositionem
delictorum de lavacro repromittit...Mithra signat-illic in frontibus milites suos;
celebrat et panis oblationem et imaginem resurrectionis inducit, Orig. c. Cels.
vi. 22, cited by Hatch l.c. For the Mysteries of Isis compare the account given
by Apuleius of his own initiation (Met. x1. 21foll.). The priest is speaking,
‘inferum claustra et salutis tutelam in deae manu posita, ipsamque traditionem
ad instar voluntariae mortis et precariae salutis celebrari; quippe cum trans-
actis vitae temporibus iam in ipso finitae lucis limine constitutos, quibus tamen
tuto possint magna religionis committi silentia, numen deae soleat elicere et sua
providentia quodam modo renatos ad novae reponere rursus salutis curricula,’

lviii INTRODUCTION. CH. III,

reciprocal influence. The. Christian Fathers were of course
mistaken in regarding all. that..was. good in _philosophy™: aa.
a » theft ‘from _Christianity ; but, it is a mistake on n the other

eee

ey ocpenies veronsee

extfadrdinary influence on Greek thought in Alexandria, could
have been entirely. without.influence elsewhere, especially’ when’ -

we Temember how many of the Stoics were of Eastern origin’,
__ And’so io with ‘the Mysteries. There can be no more doubt that
thése were modified in their later stages, to compete with the
rival forces of Christianity, than that the romance of Apollonius
and the reforms of Julian were suggested by the story of the
Gospels and the. ascetic training and philanthropic activity of
the Church. On the other hand, there were original elements
in these Mysteries (as we have seen in regard to the Eleusinia),
which were akin to Christianity and helped to prepare the way
for it; and there were other elements which, whether for good
or evil, could easily be absorbed in ity How far was this
actually the case? Dr Hatch traces” ‘the influence of the
Mysteries down to the Middle Ages, and thinks that it was
wide spreading and on the whole injurious. Mysteries take
the place of the simple rites and open teaching” of ‘the. > early
Church, Baptist tio Tonger follows in immediately « on conversion,

sated by a “long course of instruction. It i is administered, a8
a rule, only once _a_year with ceremonies closely resembling
those” “SF Eleusis.. A more recent writer carries back this
influence to the New Testament itself. ‘The great difference '
“Between the teaching of the Synoptic Jesus on the one hand,
and the teaching of Paul, of the Fourth Evangelist, and of the
author of the Hebrews on the other, is just that the latter is
permeated, as the former is not, by the ideas of spiritual com-
munion, of salvation, of justification and mediation: ideas which
had found an utterance, however imperfect, in the teaching of
the thiasi...Christians are, like the Pagan Mystae, called upon
to be dovov and ayo. And in the second Corinthian Epistle
Paul speaks of the Eucharist in a manner which shows that
already, in the churches which he had founded, it had taken

1 See Lightfoot, Phil. p. 273 foll.

CH. III. CLEMENT AND THE MYSTERIES. | lix

the mystic and sacramental position which it has never sincé
lost. It would be misleading to speak of this change...as due
to the direct influence of the Pagan thiasi. My contention is_
quite different. I maintain that the language of the Pauling |
and Johannine writings shows the translation of Christianity
on to.a new level by the reception and the baptism into
Christ of a set. of ideas which at the time, coming from a divine
source, were making their way into the various religions of the
human race. These ideas...passing into ordinary Christianity...
more fully adapted it for human reception.’ Dr Percy Gardner,
from whom I have taken this quotation, expresses a regret that
‘the nobler doctrines of cults like those of Apollo and Athena’
had less influence than the mysteries on the development of
early Christianity. ‘The divine nobleness of moderation and
order, the charm of the mens sana in corpore sano, the beauty.
of a perfectly proportioned character, of manliness and a noble
ambition, perfect freedom in thought and aspiration, in fact the
whole range of higher Hellenic religious ideas were omitted in |
the web of Ghristianity’.’ This complaint is much the same a
that made by J. 8S. Mill, where he deplores that the feminin
virtues of Christianity were not combined with the manly
virtues of Stoicism*; and no doubt there has been much to justify
such complaint at particular times and in particular portions
of the Church; but if we look to the Ideal held before us
in the New Testament itself, I do not think we can better
the saying of the old dramatist, that in it we have depicted
before our eyes

‘The first true gentleman that ever breathed.’

If there is less talk about dvdpeta and peyadoyuyia and
érucixesa and To xadcy than in Plato or Aristotle, there
is more of the substance of these in St Peter's words ‘ whether
it be right in the sight of God to hearken unto you more
than unto God, judge ye’ (that worthy pendant to the
magnificent ‘But if not’ of Daniel); and again in St Paul’s
description of dyamn and of the ‘armour of God,’ and his list

1 Expl. Evang. pp. 340 foll.
2 Liberty, pp. 89f., 112.

Ix INTRODUCTION. CH. Ir,

of the things which should occupy a Christian’s thoughts (Phil,
iv. 8),:and in St James’ description of the wisdom from above,
My chief reason however for touching on the subject here is to
point the contrast between Dr Hatch and Dr Gardner on the
. introduction of Héllenie”éthics into Christianity. The latier
deplores that Christian morality was not hellenized: the former,
as we saw in the last chapter, considers that it was hellenized
by Ambrose’s adaptation of Cicero’s Offices, and regards this ag
a mark of the degeneration of Christianity.

CHAPTER IV.

ESTIMATES OF CLEMENT",

THE piety and learning of Clement, his power as a teacher
and philosopher, are spoken of in the highest terms by suc-
ceeding Fathers?. .

The 4th of December was known in the middle ages
as St Clement’s Day. In the sixteenth century Pope
Clement VIII. omitted his name from the martyrology at
the instaneé of Baronius, and his judgment was confirmed
by Boniface XIV. in 1748, when the matter was again brought
before him by the admirers of the Alexandrian doctor; the
grounds of the decision being the uncertainty as to the details —
of his life, the absence of proof as to his cultus, and the doubts
_ Taised as to his orthodoxy, though on this last point the Pope
refused to pronounce. The original author of the doubts as to
Clement’s orthodoxy is Photius, a learned writer of the ninth
century, who said that his treatise entitled Hypotyposes con-
tained Gnostic errors, whether belonging to Clement himself or
interpolated by heretics) We have fragments of this book,
which certainly are opposed to orthodox doctrine, and also
to what is said elsewhere by Clement himself; and there is
every reason to believe that they are merely quotations from
Gnostic writers with a view to commenting upon them.

However, it must be allowed that he is Ses meantios
in his expressions. In one passage of the Miscétlanies he seems
1 The greater part of this chapter is a reprint from an Article which

appeared in the Hapositor for July, 1902,
_/ See Testimonia Veterum in Dindorf’s ed., vol. 1. pp. lv to lxiv.

Ixii INTRODUCTION, CH. Iv,

r to hold a kind of docetic view of the Person of our Lord,
implying that His humanity was apparent only, e.g. that food
was not really needed by Him; but this is not supported
by anything else in his writings.

In . the discussion between Fénelon and Bossuet_ on. the

puseetomnen Ota ae mace egy,

are are being recalled by « eminent French Catholics as wiving a an
example of what is needed in order to meet the difficulties of
a period of transition, The Abbé Coynat (1859) quotes with
approval the words of Bossuet that in Clement’s works we have
‘une parfaite apologie de la religion chrétienne,’ and contrasts
his methods with those of the traditionalists, who deny the
__—tights of reason, and declare an internecine strife between
/ science and theology. Monseigneur Freppel, in his lectures
delivered in 1865, says that Clement’s boldness and largeness ,°
of view are enough of themselves to give him a high position
in the history of theology. No defender of the faith ever
studied so deeply the relations between science and faith,
between the natural aid the supernatural order. He has
given a sketch of Christian science extending from the
philosophy of history to the heights of mystical theology,
which in its main lines is of permanent value. Eugéne de
Faye in his book, published in 1898, on the Relation of ;
Christiamty to Greek Philosophy, compares our age with th
of Clement as a period of transition, in which the germs of the |
future are fermenting. ‘We cannot be indifferent to him and
his work. He is the true creator of ecclesiastical theology. In
him the rational and mystical elements are equally mixed. He
has a beautiful trust and a noble serenity which mark ‘th | :
depth of his Christianity. He feels himself possessed of| |
a divine virtue which ensures to him the victory. He fears| '
no one. He dares to measure himself against the philosophy,
and the spirit of his age, because he feels himself able to!
dominate them, 1.e. to appropriate all that they offer of good.
He feels in himself that the Truth has made him free. He is:
at once the firmest of believers and the most inquisitive and ;
independent spirit that has perhaps ever appeared in the
Church. Unhappily the legalistic spirit of Tertullian. and
eT

?

am

CH. IV. ESTIMATES OF CLEMENT. . lxili

Oyprian prevailed over the free spirit of Clement and of.
Origen. It remains for Christians of to-day to revert to ‘the/f|
wider theology+’

Of English writers who have held Clement in esteem, perhaps
the most deserving of mention are the following. Maurice (in
his Héclesiastical History, p. 233) says: ‘Clement’s writings, —
though they are often censured as being learned and _philo-
sophical and mystical, were, I am convinced, written with
a more distinctly practical purpose, and produced a more
practical effect, than any which we have received from this
or from almost any century’; (p. 239) ‘I do not know
where we shall look for a purer or a truer man than this:
Clement of Alexandria. I should like to be able to tell you
more of his countenance and manner, as well as to give more
particulars of his history.... But we must be content to make
his acquaintance through the words which he has spoken.
‘Judging from these he seems to me that one of the old Fathers
whom we should all have reverenced most as a teacher and
loved most ag a friend.’

Bishop Westoott, speaking of the writings of Clement, says
his three books ‘correspond in a remarkable degree, as has
frequently been remarked (Potter ad Protr. 1.), with the 1e stages |
of the Neo-Platonic course, the Purification (drroxd Papers), ‘the
Thitiation (uvnows) and the Vision (éromreia)....If Clement had
done no more. than conceive such a plan, his service to the
Gospel of the kingdom would not have been unfruitful. As it
is, the execution of his work, if it falls short of the design, is .
still full of precious lessons, And when it is frankly admitted ~

that his style is generally deficient in terseness and elegance;
that his method is desultory, and his learning undigested; we
can still thankfully admire his richness of information, his
breadth of reading, his largeness of sympathy, his lofty
“aspirations, his noble conception of the office and capacities

of the Faith’ ‘The The Stromateis is an endeavour to claim for
i he Gospel the power of fulfilli the desires of men and of
Yaising to a supreme unity all the objects of knowledge, in the

scal_oF “the bris_gnostio’ ‘Towards this great unity of all

eh waar,

Science and all life Clement himself strove; and by the

1 The quétation is condensed.

Ixiv INTRODUCTION. _ CHL Ivy,

influence of his writings he has kept alive in others the
sense of the magnificent promises included in the teaching
of St Paul and St John, which by their very grandeur aro.
. apt to escape apprehension. "He affirmed once for all, upon/
the threshold of the new age, that Christianity is the heir
of all past time, and the interpreter of the future. Sixteen}
centuries have confirmed the truth of his principle, and left i
application still fruitful”: (D. of Chr. Biog. 1. pp. 561, 562,
566.)

I will conclude with a quotation from Hort’s Ante-Nicene .
Fathers (p. 98): ‘In Clement, Christian Theology in some
important respects reaches its highest point. ‘With all his
manifest defects there was no one whose vision of what the
faith of Jesus Christ was intended to do for mankind was
. so full or so true’;,(p. 90) “What he humbly and bravely ¢
attempted under great disadvantages...will have to be at-
tempted afresh, with the added experience of more than
seventeen centuries, if the Christian faith is still to hold its
ground among men; and when the attempt is made, not a few
of his thoughts and words will probably shine out with new,
force, full of light for dealing’ with new problems?’ |

1 For estimates by Harnack and Bigg see above Ch. . p. xxxiii n. and
p. xlvii n.

CHAPTER V..

THE TEXT OF THE STROMATEIS.

Tur Stromateis have been preserved to us in a single ms, (L) of the
lith century belonging to the Laurentian Library at Florence (Laur. v. 3).
This was used for the Ed. Pr. (V), brought out by Victorius at Florence in
1650. A copy-of L, made in the 15th century, is now in the Paris Library.
This was used by Potter for his edition (Oxf. 1715). The latest edition,
by G. Dindorf (Oxf. 1869), was based upon a collation of L made by
J. Miiller. A far more careful collation has since_ been made by Dr Otto.
Sti#hlin with a view to his new edition of Clement, it./ Dr Stihlin has most
kindly supplied me with a copy of his collation ‘of Strom. vu, which has
been tested. by independent collations made by the Rev. P. Mordaunt
Barnard and by myself.

As regards the condition of the text of the ms. from which L is derived,
Prof. Bywater has the following remarks (J. of Philology 1v. 204). ‘The
main difficulties connected with the critical study of Clement arise from
three sources: (1) besides the recognized palaeographical causes of cor-
ruption, the text seems to have suffered from the transposition and
repetition of words occurring in lines immediately above or below that
on which the copyist was engaged; (2) words, and sometimes whole lines,
have dropped out; (3) the Codex Laurentianus, which is our sole authority
for the Stromateis, must be the descendant of a ms. which frequently
exhibited words in a mutilated form through contraction and possibly also
through injury similar to that sustained by the Bodleian Plato, where the
ends of the lines are frequently illegible through damp.’

Prof. Bywater’s remarks are illustrated and confirmed by the corruptions
noted in the present book, which may be classified under the following
heads, The classified statement may also serve to justify suggested emen-
dations.

M. O. . e

lxvi INTRODUCTION, CH. Vv,

ANALYSIS OF CORRUPTIONS.

A. Vowel Changes.

(a) Short and long interchanged.
e=n OF 7.
o=o or q.

(6) Ltacism.
‘=7.
é=€.
n=e.

(ec) Other vowel changes.

@=ol.
Omission or insertion of 4 subs.

B. Consonant Changes.

v=final s See H(b) on Confusion of Terminations.

C. Breathings and Accents.
D. Loss of Letters or Syllables.
Omission at beginning.
in termination.
Internal omission.

CH. V. THE TEXT OF THE STROMATEIS, Ixvii

Omission of repeated syllable.
of article.
of negatives.
of av and other particles.
of preposition.
of longer words or clauses.

E. Additions,

Addition by immediate repetition.

. by repetition from context.
Addition of initial letters or syllables. —
Terminational addition.

Insertion of article.
of av and other particles.

F. Wrong division of syllables.

G. Insertion from margin.
(a) Remarks of reader.
(6) Words accidentally omitted and afterwards wrongly inserted in
Text.
H. Confusion of Inflexions and Words.
(a) Abbreviations misunderstood.
(6) Terminations confused.

(1) Cases.
(2) Gender and Number.
(3) Vorces, Moods and Tenses.
(4) Other terminations. —
(ec) - Interchange of Words.
(1) Interchange of prepositions and other short words.
(2) Interchange of longer words resembling one another in sound,
appearance or significance.

Lf. Misplacement of Sentences.

K. Loss of Sentences.

e2

Ixviii INTRODUCTION. OH. V,

EXEMPLIFICATION OF THE ABOVE CORRUPTIONS},

(A) Vowr, CHANGES.

(a) Short for long and vice versa?.

(1) e=7 and p. § 3 pév L, pay J; §§ 5, 6, 35 8) L, dé M; § 13 8) L,
8€ S,al.; § 41 éemeywadonera L, emeywaonqrat H; § 69 Aéyera: L, A€yyra P;
§ 102 dBeArnpias L, dBedrepias D; § 101 dav L, 7 ay S,

(2) o=o and ®. § 8 otros L, odrws H; §§ 23, 51, 86 rd L, 7G SD;
§ 34 dvemévos L, dvepévws Grot.; § 41 didora L, Sidras D; § 58 atrd L,
airo M; §2 rav L, rev D; § 5 ‘be dy L, 8 bv H; § 80 76 xareseiv L,
ro x. Herm.; § 44 obras L, otros Barn.; § 50 dedv L, Gedy S; § 81 ra L,
7o M; § 109 xararatowpev L, -copev M; § 103 dpeyvdpevat...Bidgovra L,

~

~yvapevat...-Covrar edd.
(6) Ltacism.
(1) c=y. §5 mavri L, wdvry 8; §17 eriow L, xrijow 8; § 25 Kare-

Auupévov L, xaretdnnévoy S; § 26 xupva L, xnpyva 8; § 36 xpiceus L,
xphoews S, 7

(2) cexmen § 89 exreivew L, derive S; § 20 morexoi L, reornol M;
§ 29 oixelas L, olxias edd.; § 34 efmioros L, ereoros S; § 27 ovvddv L,
cuveidas Bentley; § 47 éwi L, érei H.

(3) n=e. § 39 & L? (GF SD), cf & M after Li; § 244 L, ef 8;
§ 104 fris L, ef rs Herv.; § 34 ovyyevei L, cvyyerg SH; § 51 89 L, de 8;
§ 101 ’ApiororéAn L, -det S 3 § 100 Anwréov L, Aeurréov edd. .

(c) Other vowel changes.

(1) ae. § 30 drroxpivera L, drroxpivere S; §§ 62 bis, 70, 78 Epp L,
aip S, cf. § 94; § 101 epeois L, aipeois S; § 88 yiverbe L, yiverOau 8;
§ 111 pyAaias L, paréars 8.

(2) a==n. § 85 xpivy L, xpivac D.

(3) a=e. §9 epopavrav L, dpopdvrav H; § 29 dviBpurov L, évi8purov
Lowth; § 71 éwetyav L, drdyav 8.

(4) a=e. § 71 éretyor L, drdyov S.

1 Among the emendations which follow are some which I have not admitted
_into the text, but which seem to me quite allowable.
2 Explanation of symbols.

A. Arcerius in Sylburg’s ed. H. Hort.

Barn. P. M. Barnard. J. H. Jackson.

Byw. Bywater in J. of Phil. Kl. Klotz, ed. 1831.
Canterus, in Sylburg. L. The Laurentian ms,
D. Dindorf, ed. 1869. Lowth, in Potter's ed.

Mayor. |

Potter, ed. 1716.
Sylburg, ed. 1592.
Victorius, ed. pr. 1550.

Grot. Hugo Grotius,

Heins. Heinsius, ed. 1614.
Herv. Simon Hervetus, ed. 1590.
Hoesch. Hoeschel in Sylburg.

ANE

OH. V. THE TEXT OF THE STROMATEIS. Ixix

(5) ase. § 106 aidalay L, addciav M, see (3).

(6) a=a. § 30 dvoiav L, bvoiiy H; § 104 ds L, ds Lowth. .

(7) a=o4 § 26 rodupddoBotor L, roduProicBaro 8; § 96 paxspevor L,
-va M. ,
(8) e=0. § 48 dvrwy L, é&y rav H; § 69 dpa L, epg S; § 72 cuppépm
L, ovphdpo 8; § 30 of L, ed J; § 105 trocupévrwy L, -pévrwv Herv.

(9) oe. § 17 dAAG welberOa L, dd drobécda M.

(10) “o=ov. § 51 rd pevderGar, rd Pevdopeeiv L, rod ¥. bis M; § 56 die
rod L, da rh H; § 82 rod duaprijcas L, rd du. M; § 97 mepi rb L, repi rod M;
§ 98 +6 és L, rod ras M.

(11) w=ov. § 8 rod Suvapévov L, rh -vp S;. § 38 war’ dddpdovs L,
karaAAjAos Heins. ; § 42 reraypévous L, reraypevos P; § 46 rovde L, rGde M;
§ 55 dvépamre L, dvépmmov P.

(12) w=o. § 97 mpoxeipws L, mpoxeipors M; see (13).

(13) Omission or insertion of « subscript. § 3 mapexopévy L, -pévg KI. ;
§ 45 L, 7S; § 3076 pypg L, rd pnpd 8; § 63 airy L, abry Eus.

(B) Consonant CHANGES.

(1) w=r. §13 eri L, fu P; § 3 dre L, draws H; § 26 réca L, réca
Grot.; § 31 trudv L, irvdv S; § 98 ofrw L, ofrw Herv. m=tu. § 86 dfAov
drotot L, dyrovdre olor J.

(2) r=8. . re and 8 confused in §§ 6, 7, 17, 26, 35, 44, 51, 66 al.

(83) 8=6. § 7 86 L, ob Kl.; § 37 rode’ L, rotd’ S.

(4) r=y. § 23 airy L, Avyn Grot.; § 29 dytprov L, Tupiov J;
§ 46 yovia L, drovia M.

(5) day. § 47 8 ofv L, yotw M; § 48 re L, ye J; § 52 ris L,
yis 8
(6) A=d(A=A). § 27 Pirealew L, Sadia Cyretv Grot.

(7) p=v. § 38 fin. pabnpara L, dvabnpara H; § 48 dtapovy L, dcavopyM;
tb. rysdpevos L, rypdy qv ds J.

(8)! o=final « § 3 dro L, dros H; § 28 wadtas L, wad Barn.
(wadtats H); § 32 ris Ouoias L, r7 Ovoia H; § 43 adras L, abr7 M; § 45 due-
racrdrw L, dueracrdrws S; § 70 jin. rj ris ddynbeias mpovoig L, ris r7j ddnOeia
mpovolas M; § 84 ras L, 77 8.

(9) v=final « § 13 ry Aetroupyig...r7 SibacKaXria...r7 edrroia L, ray
Aeroupyiav x.7.d. 8; § 44 ypwperne L, ypwpevny S; § 45 dvdexvupévey L,
evderxvupeva H; § 69 aire L, atrévy H. .

(10) v=final s. § 4 xaradedovrAwpévoy L, -pévos 8; § 27 cuvidav L,
guvedas Bentley; § 35 épolev L, dpoiws 8; § 44 détoddyas L, détoddyov H;
§ 48 rv cornpiay L, ris -pias M; § 58 Yrs L, yerqv M; § 76 yevdpevos L,
yevopevov 8.

(11) v=finalv. § 28 ededavrivov L, -rwov S; § 48 sap’ éavrdy L, rap’
éavrod 8; § 67 xaipod L, xarpdy M; § 77 éavrév L, éavrod J; § 95 erepov L,
érépov Heins.; § 95 dvOparayv L, dvOpamrov M.

1’ Compare with 8—11 the examples of Confusion in terminations below H (8).

lxx INTRODUCTION, - OB, Y,

(12) d=0. § 30 od Aqpaor L, GvAjpacr Grot.; § 63 pepvncOw airf L,
péuvnoo & adry Euseb,

(18) 8=a (A=A). § 47 daoPrnOjva d? L (=droBdrnOnv<&> Br),
droBAnbev Se H.

(C) BreaTHINGs AND ACCENTS.

These are constantly wrong in the ms. Thus pov) has the accent on
the penultimate in § 55 (corrected by J), and abroi is regularly written
airod (see Index 3.v.).

(D) Loss or Letters on SYLLABLES.

(a) Omission at beginning. § 38 padqpara L, avadjpara H; § 46 yovia L,
drovia M; § 57 idios L, didios P; § 69 pecomdynpor L, dpvnowrdvnpoe Lowth;
§ 76 dpara L, dépara Lowth; § 25 Oeiv L, eoBieww M; § 47 evdees L, dvevdees M;
§ 56 kpenaod L, éxxpepao Oj M; § 99 ov L, yoo, M (cf. §§ 44, 17);
§ 111 rixécev L, dvrixyouy S; § 107 fv L, riv S; § 90 _ RUBS» L,
dx. Resch.

(b) Omission in terminations. §8 Bedriw L, BeAriov S; § 16 trepave L,
brepave Sv H; § 21 dpotBy L, duorByy S; § 40 xaradéAorrev L, xaradedo- .
wévat J; § 57 droreraypévyn L, -vny H; § 69 ered L, émidgn M; § 12
apeiva L, Gpeivovs D.

(ce) Internal omission. § 13 xaradnmr? L, karadnrrixh P; § 21 olkous L,
olkioxouvs M; § 27 mwepiOérwoav L, repewodracav Bentley; § 29 dedad-—
peevov L, dedacdarpévov 8; 2b, éndpupévoy L, évibpudpevoy H; § 83 yevéarbar
L, yevnoecOar M; § 36 ovykdrrvots L, cvyxardpruow J; § 51 ebpeiv L,
evopxeiv Heins.

(@) Omission of repeated syllable, § 65 ph xara dé L, py ea<ka> 1a de8;
§ 98 mpos rois L, mpos <ré> rois M; § 103 xaloveay L, <xat> xalovear M;
§ 31 ra &8pera L, ra &B8pwra <a> M; §4 droreXcopatra L, dr. _ mpéroy
(=a) D.

(e) Omission of article. §7 copia L, jo. H; § 15 dAdo L, of dda M;

§ 65 py L, ra py Barn.; § 51 wpés avriv L, w. rods éavrod M; § 94 mpos
tows Li, mpos 76 rois M.

(7) Omission of negative. § 50 ds ddixav L, ody as ddicdv M; § 83 ywo-
pévay L, ywopévav ovdév M; § 96 Brafcuevor L, wt B. M.

(9) Omission of av and other particles, § 29 més...mowwin L, ras ay...
w. M; § 37 dvapeiva: L, dvapeivas dv D; § 41 Soin d€ L, Soin dé dv Barn.;
§ 48 dpéAaro L, dd. dv D; § 90 rpopacicare L, rp. dv D; § 82 ppoaper L,
op. dy D.

de, wal, re, per, yap, ody, ds. § 5 pera L, pera d¢ M; § 81 rodrov L,
rovrou d¢ H; § 47 dpa L, 8’ dpa M; § 58 ward L, cat xara M; § 69 srapoppy-
cect L, xai w. M; § 2 dypovov L, dypovoy cat P; § 30 dv L, dv yap Abbott;
tb. ph xapdiav L, pw} yap «. M; § 71 ro L, 16 yap M; § 51 rairy L, ravry
pev M; §19 padeiy L, padav ds H; §81 éauréy L, ds davrdv M; § 109 pyre L,
pyr’ ov M; § 27 cevdv L, xevdr ody M.

(h) Omission of preposition. § 83 ra mdvra évis rod wavroxpdropos Geov
iorarat L, ef’ évds M. -

CH. V. THE TEX’ OF THE STROMATEIS. lxxi

— (t) Omission of longer words or clauses, (1) sometimes owing to recurrence,
of the same sownd or letters, as in § 5 init. eiddvan <ivepyei> M; § 17 <a
cuvéxovra> va, pev M; § 18 <ravra> mpdocwv H; § 21 orijs <rdons> M;
§ 32 otdtv <dvov>' (=dvbpamov) M; § 85 <ol8ey> ot& M; § 37 riva,
<riva> M; § 47 8¢ edrAaBelas <Kai edroyiorlas> M; § 72 dv atris <rois
éavrod> frnvev M; § 86 Soxetv <detv> M; § 80 dodanie be ev 77 ovpmrept-
popa L, dopadis 8€ <tora> r.0.M. (2) Sometimes apparently owing
to the effacement of the word in the archetype, as in § 17 épyijs <xpareiv > P;
§ 41 Boin dé <dv cai py airjoacw> Barn.; § 80 kai rot L, xarapeyado-
ppovar rod M; § 93 emey@ L, éréyvo <pera xapas A\aBov> M; § 101 repi L,
<rovrous> epi Heins. ; 2b. xpiWeiow <dxodovbciv> 8; § 102 rods d€ <H8n
aipertxods> M; § 111 ody L, ody <ydvopevny> M.

E. ADDITIONS,

(a) Byimmediate repetition (dittography). §11 dvrohas d ds L, évrodas H;
§ 22 BdpBapor oi L, BdpBapo H; 2b, adecotdalpor dv L, ad. H; § 25 Sv € év L,
dow H; § 29 evar evidpioe L, évidpioes M; § 37 rovd? vera nai Wa L,
om. cai M; § 47 diroPdAnOjva 80 L, dmoBhndev &? H; § 82 viodeciay dva-
xddovba L, viobeciav dxddovda Barn.; § 96 fin. odrws repeated ; § 100 iv
év L, iy M bis; 2b. ray repeated L; g 55 diddoxera: [rat] L; § 88 drocrdce
aL, droordoe: M.

(6) Repeated from conteat. § 30 xoutdy péxpe L (repeated from nopon
Wry below), péxpr Herm. ; § 36 did rijs Swpdas L, om. dc as taken from
following da Adyou H; § 98 80 hy éxeivny rHy cuprorckny dud ris Wevdovr-
pou dydmrns mpwroxkdiolav domafovra: L, om. second da M (cf. § 43 where d&a
is inserted before ydpw by L' from previous line and corrected by L*);
§ 54 doiws mporpercpevos L, bo. mpootpercpuevos Morell, om. dciws as it
occurs just before M; § 84 ddd’ oddé piv L, om. GA’ as inserted from
preceding dA’ ot M.

(c) Addition at beginning. § 29 dyiprou L, rupiou J.

(d) Addition at end. § 2 éxpavOdvew L, éxpavddve M; § 17 eyew L,
exec S; § 92 ev povy 77 ddnOelg cal rH dpyaig exxAnoia L, ddndet M.

(e) Insertion of article. § 56 rév Gedy L, Bedv S; § 78 6 yoooreds L,
yrooruds M; § 69 rods dicexOpevovras L, om. rots M; § 99 rots xevois L,
kevovs Hoeschl; § 100 rovs ras L, ras Herv.

(f) Insertion of av or other particles. § 28 dv qv L, wy J; § 4 didrdbeds
[re] S; § 14 xeAedov [kal] M; § 18 [kai] 80 fv H; § 54 Baordda [cai] M;
§ 57 émorhyns [kal] S; § 62 cat Ady [kai] D; § 69 apis [re] rods M; § 78
[cat] ray wey M; § 80 dixaa cat rav L, dixaiay tiv M; tb. AdOy fn L, AdOy
4M; § 108 [cai] dy M; § 43 povow [8] fvdobev Heins.; § 39 rots [8°] D;
§ 105 d4mov [yap] M; § 81 od« abrés alrgaerat 6 yvworikds [od] ypnparov
meptovoiay eis perddoow M.

(F) Wrone Diviston or SYLLABLES. § 11 adrots L, ad rots S; § 15
ox aOeopdxact L, ob nad. S; §17 adda weiderba L, adr’ drobécba M;
§ 18 dApare L, dua re Arc.; § 26 ev roicde Sacpias L, emi roid dedi peg 8;
ib. dra L, da ra M; § 27 robrous oe Set L, rovrov o° edee Grot.; § 22 duorod-

Ixxii INTRODUCTION. CH. y,

ow kal trois airois L, potas éxaorot éavrois H; § 32 pupovAkei L pvdng
@rAxee M; § 38 kar’ addijous L, xaradAjAos Heins. ; § 43 dav re rpécwroy L,
dravrimpéowmo H, dx’ dvrerpocamov J; § 46 otor’ ody L, edOerotvray H
(ebbereiv J, ebOerav M); § 48 ripmpevos L, rypdv hy ds J; § 49 bra roy dicror.
crov xowdy Biov Bidxovow L, did 7d Hdd rois Tov x. 8.8. H; § 59 dvddoyoy L,

_ va Adyov M; § 63 peprfjcbo L, pépvnoo d Eus.; § 67 eri ré py L, écropy 8;
§ 76 droxdOapaw L, abrod cddapow J; § 80 xadds L, cat Gdovs M; § 106
@eodads dxnxoévar L, Gcoda Staxnxoévat Bentley.

(G) Insertion rrom Maren,

(a) Remark of reader. § 81 dwatrei apd xvpiov [ovxi dé xai airet;],
om. words in brackets M; § 37 xa@dzep jpecer trois Srwixois L. Anthropo-
morphism being the doctrine of the Epicureans and absolutely contrary to
the Stoic view, Cl. must have written ’Emcxovpeios, which may have been
changed to Srekois from a marginal note (x. #p. rT. Sr.) on 7d edrrabés rod
aépos just below.

(6) Words accidentally omitted in teat and afterwards inserted in the
wrong place.

§ 33 (Aesop said) Tous ts kexpayévat péyerrov: cuvedévar yap airois els
ovdey Ao xpynoipos [Srav EAxwvra] mAqy eis THY Ovoiav L; the words in
brackets are placed after péycrovy by Rittershus, Probably they were
omitted, from illegibility or accident, in the text of the ms. from which L
is derived, afterwards inserted in the margin and wrongly transferred to
the text. .

§ 37 adda [kal 1rd edrabés rod aépos] cal 7 dkurdrn cuvaicbnow Tov
adyyéAwv...cat dvev ris aicOnrijs axons dua vonpart mavra ywooke. It
seems impossible that Cl. should speak of the air as perceiving, apart from
the sense of hearing. But the Stoics, in explaining the process of hearing
and vision, dwelt much on the agency of the air, and the words kard—dépos
would be quite in place two lines before, after dyes. If they were accident-
ally omitted, and afterwards supplied in the margin, they may have been
wrongly inserted as we find themin L. |

§$ 41 & ev rois cofopévors dia ris owrnpias [Kar éeriyvaow] 6 Gebs...
dofd(nrar L: it seems necessary to read dia ris kar’ émiyveow cernpias,
the misplacement in L being probably due to the accidental omission of car’
ériyvoow and their subsequent insertion from the margin.

Ib. iva...6 beds [So€dtnrat cai] 6 pdvos dyabds nai 6 pdvos aarhp 50 viod &&
aidvos eis aidva émtywooknra L. This reads far more naturally if we
suppose that dofd(yrat xai originally followed viod and was wrongly trans-
ferred from the margin.

§ 47 wemeopévos [cal] ds éorw exacrov Tov peddA\bvrov KéxtyTat TOTO L.
Probably xai originally preceded xéxryrat, was lost by dittography (kat Ke),
then supplied in margin and wrongly reinserted..

§ 52 [ras] BeBaias eri rovrewy (sc. rov dyaApdrav) riOepevor cvvOjnas L.
The sense seems to require that BeBaias should be predicative and the
article prefixed to ovvOnxas.

CH. V. THE TEXT OF THE STROMATEIS. xxiii

§ 58 ddovdAwros obros dv HdBy, [dAnOis ev Adyq,] xaprepixds év move, pyde,
ev ro mpohoprd Aéyo Wevoacba: Gédov L, The clause in brackets naturally
follows after mdévq, being explained by the subsequent clause.

§ 59 esi re xpnowpov ray él dperny [kal dad dperis] xaraorpepdvroy riy
mpakw xarevOiver L. The words in brackets appear to have come from a
marginal correction (émi dperjs for émt dperiv), which was then added to the
text, with a following «ai and the change of éi to dzd, to give an appear-
ance of sense,

§ 63 (9 yraots) meiopa BeBaidrarov eveyévynoev Tis Tov pedrdvrov
[edarideav (€Asridos L})] drodnpeos L, Here D simply omits eAmidev. It
seems more probable that ¢Amidos originally preceded dveyévvycevy and
that BeBadrepov was read instead of the superlative. The pl. eAridwr
may have been introduced after the comparative had given Place to the
superlative.

§ 72 mapbévo1...os kaxGv drecynpevat, mpordexspevat dé...rov KUptov, Kal
rd olxeiov dvdmrrovea pas eis rv rav mpaypdrov Oewpiav [ppdvipa Wuyai).
The words in brackets probably preceded ré ofxeiov in the archetype and
were added at the end from the margin in a later ms.

§ 82 pyre pa) yvots rov Gedy, paddov 8€ yvaobels re apis adrod, émi
réAct...evdexvipevos L. Here D brackets pire, and Herv. inserts a «ai
after réXet. The only change required seems to be the removal of re
from yvwobels: (where it is quite out of place) to follow réAe, where it will
correspond to pire.

§ 85 da ré ody!t paGddov ddixeiobe ; hyoi, ded ré ovxt paddov aroorepeiode ;
adda bpeis ddixeire [kal droorepetire] (ebydpevor kara rourwy SnAovdrt tov Kar’
dyvocav mAnppedovvrav) Kal droorepetobe ris Tov Oeod gidavOpwrias...rovs
adedgots L. The words in square brackets are probably a marginal
correction (adopted by P and succeeding edd.) of the second kai dro-
orepeioGe, which makes no sense,

§ 88 6 rairy Kod\Aapevos rh mépvy TH mapa rHv SiaOneny évepyeta [Addo
odpa yivera ovx dyov] els cdpxa piay Kal Biov éOvixdv Kal GdAnv éedrida L.
The words in brackets should come after ¢Amida. At present they break
the construction xoAddpevos eis.

Ib, 5 8€ nodredpevos rh kupig év mvedpart mvevparixoy c&pa [rd Sidopov
THs ovvddov yévos] L. The words in brackets have no construction as they
stand, They come in naturally after xupie, as a cognate accusative to
koAA@pevos.

§ 93 dAd’ [ds Earcer] rois wodXois kai péypr viv Soxet Mapiap exo
elvat...ovx ofa Aexed.,.rotatra 8 jpiv ai xvptaxal ypad@ai L. The general
purport of the passage is to show that, the Scriptures are the standard of
truth. The reference to the Virgin is merely incidental and illustrative.
This would be plain with the reading ds rois woddois ds Zouxev. Probably
the scribe’s eye passed from the Ist to the 2nd és and rois moAXois Was
afterwards added in the margin and the text.

§ 98 wdvra paGddov tropévovet..jmep peraribevrar [bird gidoriulas] ris
aipécews L. The words in brackets should be placed before bmropévoves.

Ixxiv. INTRODUCTION. CH. Y,

Doubtless they were omitted owing to the repeated émd, and restored from
the margin in the wrong place.

§ 101 xairo: pepabqxapev dAdo pévros elvar ydovqy L, wat pévroc penadh-
kapev GAdo eivae yoovnv M (xairos having been accidentally written for cat
wévrot, we may suppose pévrot to have been added in the margin and
. wrongly inserted in the text).

§ 106 (The teaching of the Lord) dé Av-yotorov [kal TiBepiov] Kaloapos
dpéauivn, pecotvrav trav Atyotorov xpdver redecoiraa L. The word
T:Bepiov is evidently a marginal correction of the 2nd Advyovcrov, inserted
in the wrong place with a «at to introduce it.

§ 109 (Some light may be derived) éx rod kara ras Ovoias vopov mepi re
‘Jovdaioy trav yxvdaiwy mepi re trav aipécewy puotixds dtaxptvopévar, as
dxaddprov, dro tis [rept xadapav xai dxabaprar (gov) Oeias éxxAnoias L.
The removal of the words in brackets from their present position shows
the construction of elas éxxAnoias: their insertion after vouov by Lowth
explains the reference to the law; while the repeated mepi makes it easy to
understand why they should have been lost from their true position.

(H) Conrustion or Worps orn INFLEXIONS.

(a) Abbreviations misunderstood. § 58 mveiparos L, rarpis H; § 61
mpaypa L, rveipa M; §$ 17 yoooredy L, yrdouw M; § 37 rq dppare L,
rivi dpp. H; § 65 xara rév atrov L, xara rairov M; § 79 oSovipevos L,
g@dBos S. I have noticed two examples of the termination -xos being
mistaken for xipios, Str. 111. § 89, P. 475 rG epdvre xuply ris aiypadorov
yeyovdrt ovk émerpére xapiterOa 77 4Sovyn, where we should read éparikd,
and Str. Iv. § 165, P. 639 ai dyadai mpdées ws dpetvous r@ xpelrrovt TO
mveipare Kuptw mpoodrrovra, ai dé pidndovor nal dpapryrixal TO Yrrove TO
dpaprnrixd meptridevrat, where we should read mvevparixg corresponding to
the following dyapryrixd.

(6) Terminations confused,

(1)! Cases. (Nom. and acc.) § 4 caradedovrAwpévor (to suit previous
ace.) L, -vos 8; §5 das warpéos (to suit following dros) L, warpgov 8;
§ 16 fin. dvacrpepdpevov (to suit previous acc.) L, dvaorpeddpevor H;
§ 57 dSroreraypyévn (to agree with subject of preceding ¢orw) L, bmoreray-
pévny (agreeing with subject of viveo@at) H; § 76 yevouevos L, yevdpevar 8;
§ 81 80 abré rd elvat yuworixdy adbrés epydtera L, read yyoorixds, a8 the
subject of the inf. is the same as the subject of the sentence,

(Nom. and gen.) §8 mparoupyis Kwvhoeos divas L, rpwrovpyod x. 6.
{as in Plato) H; § 10 xaé’ éxdorny éxdorns (to agree with preceding pera-
Bodjs) L, éedory H (in apposition to repirpomai); §19 ex rijs rév oupBdvrev
Kal émiywouevns curnbeias L, éx ris Tdv cupBioivreav éemeywopévn cvvyGeias
(to agree with the following dpern) M.

(Nom. and dat.) § 9 cvyxiveira: puxpordry o8npov poipa re ris ‘“HpakAeias
ABov mvedpare Sd toddSv...dcravopdyy SaxrvdAlov L, ,..ccrevoneve (agreeing

1 Compare above on Vowel and Consonant changes,

CH. V. THE TEXT OF THE STROMATEIS. Ixxv

with mvedpart) Lowth ; § 40 é Soa ph xpnopeves yevopevos éxei L, yevopivy H;
§ 41 5 péve 4 airnois Kara riv rot Beod Bovdnow drovevesnpévy yiverat L,
grovevennpevn Heins,

(Acc. and gen.) § 11 ésaiovras tas BapBdpovs pidocodias L, ex. ris 8.
@.H; § 13 (puxas) rauréryre ris bmepoxis dadons rertunucvas Stapévew L,
émacas H; § 48 rd wav ovartpetrar (cuvalperas H) pos ri redecdryta mv
curnplav L, rijs cwrnpias M; § 53 péxpe rijs cupmepipopas dud ry rev méAas
getnplay ovykaraBaiveyv fars L, Yury M; § 80 (Job) rpocarébero mdvra
Sia THs mpds Tov Kiptov dydays L, dia ryv...dydrnv Heins.; § 99 (rovs
aipertxods Kevods elvai dapev) muxplovras ds dAnOas card Thy dypiay duvy-
dddyv eEdpxovras Soypdrov L, mexpitovray M.

(Ace. and dat.) § 34 (ra mrnva rpépera) ooyyeved TO aépe rav uxny
cexrnpeva L, cvyyeva S; § 55 robs délous odas atrovs ris "§dacKadias mape-
xopévous ofoy mapaxaradiny eyxetpiceras L, rois agious...mapexopévots Herv. ;
§ 86 atrois L, adrovs M.

(Gen. and dat.) § 8 rot Suvapdvou (to suit preceding gen.) ...drodedoc ba
rv éxetvov dtoiknaw L, ro duvauevm S; § 10 wavrés rod Sdov éavrdv rob ris
yorews dyday érifeBAnkdros ti Oeapia L, ry ris yrooews aydry edd. ;
§ 32 éxxadumropévns dua ris Ovorlas xal ris dtavolas dardons tO bed L,
th Ovoia H; § 55 gorw 4 yvaors redeiwaois ris dvOpamrov os dvOpdrw L, os
avéparov P; § 64 wuyy redela dper7 Kexoopnpévn ex...picews doxnoews
Adyou cuvnvénpdvou L, curyvénuevn Lowth, ovvyyvénpevy M.

(2) Gender and Number. (M. and f.) § 29 rav éekAnolay iepdy dy
elroupev Oeod, rd moXAod Agtov.,.Bovrevoe b¢ rot Oeod eis vedy werrornpévyy L,
merrompevoy M; § 72 rais jysacpevas mapOevas L, yyacpéevas edd.; § 956
pev miords tH Kuptaxy hovy akidmioros, eixdras av,..rpbs rv avOpamev
elepyeciay tvepyoupéyy L, evepyoupévy P, evepyovpevos M; §:100 (as a soldier
must not leave his post) ovras ovdé bv fwxev 6 Adyos apxovra eiAnhapev
yaoeas re kat Siov Anwréov rag L, ...fv Moxev 6 Adyos, &v dpyorra eiAn-
gapev, Aemrréov rdéw Herv. (when the dv before dpyovra was lost, the jy»
before ¢Swxev was naturally changed to éyv),

(M. and n.) § 5 kpdriorov €v olpav@ ayyedos 73 mAnotairepoy Kata TéTov
kat #3n kabaparepor ths...Cons peradayydverv L (mistaking the adverbial use
of mAnavairepor); é mAnotairepov M; 3 22 (6 ywoorinds GeoreBijs) oepvdv,
Beyadompends, edzrointixdy, ...dmdvrev dpxnydv dyaddy...civar Tov pdvov Oedv
remeipévos L (taking the m, oepviy a8 N.), peyadom peri J; § 80 rd Se

botov ra mpods Tov Oedy Slkaia Kal ryy macay olkovopiay pyvier L, Barnard

teads dovos, z.e. ‘the word éovos,’ referring to the quotation just before:
Sixaa seems to have been altered from dixcaiay to suit rd, and «ai to have
been inserted for a construction. § 96 POdoavres 88 éfeveyxeiv...déypara
Vevd9 oyeddv dwrdoas rais ypapais paxspevor cat del...ddeyxdpevot,..dmope-
vouoe L, payspeva M.

(S. and pl. of nouns) § 12 peraBadAc wav rd evdperov eis duclve oixnoes L
(expecting the s, ofkyow after rd), dueivous D; § 13 (ras yuxas) barepBawovcas
éxdorns dyias rdfews Tiv modcreiav, kel? ds ai paxdptat...olxnoets...deaxexAH-
povra L (taking éxdorys rdéews as antecedent to ds); it seems better to

Ixxvi INTRODUCTION. ' Ov,

read jy referring to modireiav M. § 34 cuvaydpeva L, cuvaydpevor §;
§ 58 eva be eivar rév Gedy dia rev “yrovvrav rd rpédcamor Tod Geod “IaKka8”
pepnvurarL; this is a parallel case to § 80 ré datos, and H has restored roi,
referring to the use of the word (nrovvrwy in Ps. xxiv. quoted a little
before. § 84 duewov ofpat drepOécOa THv roradrny didoripiav...rois moveiy
€B€dovor kal mporexmovely ra Sdypara...<mirphpavres L, emerpéyravras 8 (to
agree with the subject of tarepOéoOar), émurpéas M. § 95 ef ris €£ dvOpdray
Onpiov yévorro L, €& dvOpomov (as shortly afterwards) M. § 108 ray 8
aipéceov ai pév drd dvdparos mpocayopevovra, as % ard Ovadevrivov kai
Mapxiwvos «ai Bacwdeidov L; as these were distinct sects, we should
probably read ai.

(S. and pl. verbs) § 23 % gyos L, § pace Herv.; § 28 adrol gdyoly L,
abroi gaow S. § 31 GAd’ otk dy oddapads dyol...rpéperda rdv Gedy L,
gaci S. § 104 vai, dyoly, 7 yvdors eipnra dvowiv L, daciv Arcer,
§ 69 gore pév obv a...mpds rivev KaropCoivrar L, xaropOoira edd. § 74
6 yvoortikds otros weipdferat bm’ oddevds mAjy...dia rHY TOV cuvdvToy
apéerecav, trippdvverar oor... dia ris dvSpixjs wapaKkadotpevos bropoviis L.
The subject is here of cuvdvres, not rorrnds, and the pl. must be
restored.

(3) Voices, Moods and Tenses. (Act. and pass.) § 67 atrixa pada
katayviourt Td dkapumes Tis éykpareias eis ras Hdovas L, xardyyuyra M.
§ 105 peyadompéreay rijs codias tis Kara ry pabnow budutevodons oi-
ddoxer L, eugurevdeions Lowth (but see Stahlin in Addenda).

(Ind. and Inf.) § 17 (rh avdpeig xaraxéxpnrat év ro dpyijs Kpareiv) kal
xaOddou mpds ray 7d....puxaywyodv nas dvtirdeoerat L, dvrirdccerOa P.
§ 25 (iambic line) ra mpdypara, as méhuxev, ovras ylyverOar L, rpaypad’...
yiyverat Theod. § 27 xaappots rivas mpoodyev rois pveicbar pédAdovow
dfvotcda: L (under the influence of preceding inf.); dgiotow S. § 38 76 dé
evyerOar Kai dpéyecOar Karaddnros ylverba. L (owing to preceding inf.),
yiverar P, § 105 (ywdoopa tiv Sivapw rdv reprorwpévor) ef peyadroppdves,
Bmp éorly dinOas,...ras ypapas cuviévar L (making ovviévas subject of éoriv),
ouviere S.

(Ind. and Part, § 66 of pev ddoppas Trapéxovres opiow avrots, émippit-
roivres éavrovs L, mapéyovow H. § 76 rov xiptov dpav vopiter ras dyfpets...
xeipayoyav> cay Brérew Box, d py Bréwev Ody, Kodrdfav rd dparixdr,
érav...cuvaicOnrat L, xoddtee M. § 109 tiv Bdow 80 viod mpos Tov
marépa waparéumroveay ok tyoveav L (to suit preceding participle),
éxovow edd.

(Inf. and Part.) § 5 qioms...rd xara pydéva Tpdtrov ddixa Spav, roir’
elvat mpéroy rhyetobar TH émvyvoce: Tov Oeod L, iyyoupevov M. § 19 pasely
dpa Sci moray elvar L, pabdv <ads> dpa xd. H. § 79 owetdav éni 76
edxaptornoa KaKet avy Xpior@ yevopevos a&ov éavrov mapacxav...exew vi
Suvapiy rov beod L, mapacyeiv Barn. § 83 ovd€ aicyvverat drobavetv edovvel-
dnros dv rais e€ovoias opOnva L, dwobavev (making aloyiverat govern
épO7nvat) Lowth.

(Ind, and Subj.) év 7 dpa émuyve L, éréyvo M.

CH. V. THE TEXT OF THE STROMATEIS. Ixxvii

(Part. and Subj.) § 29 Grav paxapia pev airy rvyxdvy dre mpoxexabappévy
paxdpia Oe Stamparropdvn épya L; here the subjunctive d:ampdrryra:, con-
trasted by pev...d€ with rvyydvy, seems to have been altered to suit the
preceding participle. § 80 dogadrss dé ev cupmepepopa 6 yroorexds pty AdOy
4 } oupmepipopd Siddects yévyrar L, dopadys b€ <torw> év...pi Adon 7
cupmeptpopa...yevonévy M. § 87 (xarapyjoe rods obra Buoivras) os dia rd
eablew yevopevous, pi) odxt b€ eo Giovras iva (dot pev xara rp dxddovOor, xara
8é 1d mponyotpevov Th yvare mporavéxovtas L, rporavéywow M.

(Ind. and Opt.) § 7 xaradeiret mor’ dv L, xaradelrot ror’ dv D. ib. was

’ dv dort L, mas 8 dy ef) D. § 95 apocéxouev L, mpooéxopev or mpocé-
xoev dy D.

(Opt. and Subj.) § 8 dp els dpynv kararraly L, xaraory M. § 69 érw dy
ris pddiora emiSG L, émidqn M. § 85 was 8 dv ris cai dyyédous xplvy L,
xpivat D.

(Pres. and Perf.) § 28 i8pvera: L, tpurac bis M. § 29 evidpupevov L,
évidpvopevov H. § 103 rapaddcpeva L, rapadedopéva M.

(Pres. and Aor.) § 14 yevopévous L, yivopévovs H. § 20 repryvdpuevos L,
mepryevopevos H. § 105 brocupévrav L, trocvpévrwy Herv.

- (Pres, and Impf.) § 30 dvépec@” L, véped’ KI.

(Fut. and Aor.) § 7. é£opordoynoecOar L, e€opodroynoacOa S. § 83 yeve-
wba L, yevnoecOac M. § 92 dpodroynoew L, duodroyjoa D. .

(4) Other terminations. § 35 vixra L, vixrop M. § 86 dvev L,
ava 8.

(c) Interchange of words,

(1) Prepositions, whether simple or in composition, and other short words.
§ 26 ev roiode L, eri roiode D; § 8 ebrdbecav L, éumdbeay H; § 61 evaywvi-
gaovba: L, éraywvicacba H; § 29 dvidpvrov L, evidpurov Lowth; § 104
_ dvareumopevos L, wapareurdpevos M; § 9 ehopavrav L, ddopavrey H;
§ 16 droypddovres L, brroypdpovres H; § 29 ed’ eavrod L, id’ éavrod Heins. ;
§ 71 éretyov L, drdyov 8S; § 77 dwoBddd\ov L, xaraBdddov M; § 78 repe-
orapevos L, eriamapevos M; § 102 mpd ris mpovoias Kodatéueba L, mpéds rt.
m. x. edd.; § 9 rpoojxovca L, mponxovoa S; § 54 mporpercpevos L, rpoc-
tperdpevos Morell; § 61 mpdcaow L, mpdeow Herv.; § 96 mpoierOa L,
mpooter Oat Heins.; § 101 mpoxpiréov L, wpooxpiréov M; § 107 inxovoer L,
éernxovoev Dodw.; § 1 cupareptAapBdvovres L, cvpmapadapBdvovres 8; § 35
kdy xa’ éavrdv povos dv ruyydvyn Kal Strov L, xdv drov M; § 61 dv vdcos
erin kat mL, xiv reM; § 17 cal ro L, dv 7G D; § 87 wai ré edradés L,
kara ro ebm. M; § 89 grou dirocodetv Kal “Iovdaifew L, i} M; § 101 xai
wept L, i) <rovrous> mepi Heins.; § 109 éSpaiirns rav L, édp. cai M;
§ 16 cal drys L, rv dAns M; § 37 duvdwes rH dppyrd L, 8. rwi dpp. H;
§ 31 Sofdtovres & pepabjxaper L, 3. dv p. H; § 107 fv dpyalay L, rip
dpy. S; § 21 xabdwep dv L, x. yap Herv., «. odv M; § 1 olds re L,
olds reg H.

(2) Interchange of longer words of similar sound, appearance or signifi-
cance, § 3 rds dtaxovias L, r. Oepameias M. Ib. riyv Bedriorixiy evderxvipevos
Sewplay L, perhaps Oepareiay (as in § 68 Oepamelay pr. m. corr. ex Oewpiav L) M,

Ixxviii INTRODUCTION. CH. V,
§ 8 dverrddOat L, eveordyOaS. § 9 ovyxiweirat cai puxpordry o8jpov poipa L,
paxpordrn M. § 11 émeropyy L, éwiropov M. § 15 xadeirar L, xndeiras
Lowth. §17 cada L, cana 8. § 33 xadds L, xaxds edd. § 19 cupBdvrov L,
oupBiovvrav M. § 20 erecirat L, édciras Byw. © § 21 dpiora L, dpeora §,
§ 24 AuepOcow L, Anxvdiov 8, GirAaxov Porson. § 25 weprecAnppévoy L,
meptecAnpévov S (cf. for similar interchange Paed. 11. § 81 evethnpevor,
where the Ms. has éeveAnppévev, and Str. Iv. § 72 eveAnppévos adrods,
where D reads atrois after Grabe, but I should prefer éveAnpuévos with
a middle sense), § 29 radév L, rdvrav M. Ib. dyiprov L, Tuplov J.
§ 33 adeos L, dGeros SS. § 34 detypa L, fpecopa M. Jb. dravra L, dravras
Cyril, drapyais Porson. § 35 adrév L, vidv M. 1b. evréyvas L, évOéws H.
§ 47 ob8€ ddarpopdvoy rivds obd€ evdeots yvopdvov L, ddatpovpévov. edd.
Cf. § 48 ré wav cvvaipetrar mpds tiv redetdryta L and § 103 76...rais Hdovais
cuvarpotpevoy exreydpevor L, where H reads ovvaiperac and cvvaipdpevor.
§ 48 rysnoas émicxory L, rnpnoas éx. M. Ib. diapovy L, dtavopy M. § 49
ouvevterat Trois Kawérepoy memirrevxdar L, xowvdrepov M. § 50 ev ro mabe
keirat Tov Svaxovoupdvov L, dtarovoupévov M. Jb. oterar L, duetras H. § 55
rovro L, rauty 8. § 59 Bavaicouvs L, Bacdvous P. § 66 xaxia L, xaxi M.
§ 69 edpoiper L, etromev J. § 74 rav abray L, rovovrev Heins. § 77 roreiv L,
mobeiv Lowth. § 84 Boxeiv L, dexviee M. § 85 xrijow L, xpiow M.
Ib. rots L, rotro M. § 86 dvridicav L, dvradicdv M. § 93 eOifovor L,
éOvifovor M. § 95 rév éavrod Biov émurtpdibas 17] ddnOeia L, émirpéyas Herv.
Ib. wepiBadrovres L, weprraBdvres M. § 98 exaropiCopevor L, ex rovotpevos M.
Ib, xddov L, kddov edd. § 101 advo L, dyvo Herv. § 99 évépyeay L,
évapyeav Hoesch. § 102 évepyys L, evapyys S. § 105 4 codia evehuoiocey
7a éautis téxva. ov djmov rihov éveroingey 6 Kiptos rats pepiKais Kata THY
Sidacxadiay L, Stihlin suggests rots peipaxiots. § 107 Mapxioy L, Mapkos
Gieseler. § 108 trodécewr L, troordcewy M. § 110 rpdmov L, rérov Herv.
Ib. irocyeow L, irebeow M. § 111 crotyeio L, croiye S.

(I) MisPLacEMENT oF SENTENCES.

In some cases it is possible to find a natural collocation for the intrusive
sentence, as in § 18, p. 30, 12—14 dixatoovyns—ovpave, which, as it stands,
breaks the connexion between the thought of the gnostic being in want of
nothing himself (r\ourév pev—rdyabov) and the thought of his generosity
towards others (rairy xai peradorixds). If, on the other hand, we place it
before wAovrdy, the words ovveivar rovrow ev re yh Kat odpave@ follow
naturally on the sentence cater re—mdynppeddy, in which the gnostic is
said to be a citizen, not of this world only, but of a higher order. In § 38,
p. 66. 18—22, the sentence didmep oddels emiOupet méparos—morcrever bat,
has nothing to do with what immediately precedes or follows, as to the
true object of prayer; but it carries on the thought of the last sentence
in § 38 ds pyxére Zyew ra dyabd...elvar dé dyadsv, except that the particle
Sidrep seems out of place. It is more difficult to find a place for the
sentence od yap ef 8° dppooivny—dro Kaxias pepopeva in § 66, p. 112. 29—
114. 6. This is a very obscure statement on the relation of action to

OH. V. THE TEXT OF THE STROMATEIS. Ixxix

habit, which comes’ in the middle of a straightforward passage, proving
that there can be no true courage apart from reason and knowledge;
and I must confess I have not been able to find any suitable place

for it.

(K) Loss or SENTENCE.

In § 47, p. 82. 15 it seems to me that something has been lost between
merreapévos @s Earw ExagTov Tay peAdACvroy Kal Kéxtyrat Tovro, and ré yap
dvevdees (MS. évdeds) at émideés mpds TO émtBaddov perpetra. The connect-

ing link would, I think, be something of this sort: dvOpdmrq d¢ avre dyamnrév

7rd otros xexrioba. So in § 72, p. 126. 7, I think something has been lost
after dméxrewev. The preceding sentence tells us. that ‘he who refuses to
eradicate the passions of his soul causes his own death.’ Then follows dA)’
ds fouxev arpopia peév 7 dyvaa ris uxis, rpopy 8é 7 yvaots. It would seem
that we want some such connecting link as od yap 6 Oeds dwéxrewev, which
might be easily lost owing to the recurrence of dréxresvev.

Dr Kenyon of the British Museum was kind enough to read the
foregoing paper, and allows me to print his remarks upon it.

‘The corruptions are so many and various that no single cause will ac-
count for them all. Some of them (e for n, o for w, « for 7 or et, 7 for et, ac for €)
are common vowel changes, due no doubt to modifications in pronunciation.
Others are easy errors of transcription, owing to similarity of letters, such
as w=ol, r=T, T=y, A=y, S=a, and in some hands e=o, p=v, O=o.
Others, namely the confusion of terminations, seem to point strongly to
an ancestor in which contractions were used, and probably one in which the
terminations were simply omitted (as often in papyri, the last written letter
being raised above the line as a sign of contraction, e.g. yweo® = ywerOa)
rather than one in which the terminations were represented by constant
symbols, like the later mediaeval minuscules. Others, and a great many,
are simple blunders, of which no palaeographical explanation can be given,
and which, if they only occur in moderate numbers, need only be ascribed
to the human frailty of the copyist ; but when they are very frequent they
rather ‘suggest a transcript from a damaged ancestor. Everything seems
to point to that being the case here; but there is the further question
whether we can determine what sort of a manuscript this damaged ancestor
was. The Stromateis ms. itself being of the 11th cent., it must have been
transcribed from an uncial copy, or else from an early minuscule, which
would probably be as clear as an uncial. It is difficult, however, to
imagine these corruptions as arising from an uncial Ms, (especially those
which appear to be due to transpositions and misplacings of words), the
lines in an uncial Ms. being large and clearly distinct; moreover it is
highly improbable that contracted terminations would be largely used in
an uncial or 10th century minuscule, The phenomena presented by the
text of the Stromates seem rather to suggest a papyrus archetype, written
with a considerable number of contracted terminations, and having suffered

Ixxx INTRODUCTION. CH. v.

some damage to its surface. Surface damage, by rents or rubbing, occurs
of course much more easily on papyrus than on vellum. Moreover the
lines would be closer together than in a vellum uncial Ms., and consequently
marginal adscripts would be more easily misplaced. The free use of
abbreviations implies a copy not of the highest class, and this again allows
_ more possibilities of obscure writing and inaccurate copying. Of course it
is not likely that a papyrus Ms. is the immediate ancestor of L, since such
a MS, would hardly be in circulation in the 11th century, and in the course
of transcription during the vellum uncial period efforts may have been
made to rectify the defects of the archetype.’

VARIOUS READINGS IN QUOTATIONS FROM CLEMENT.

As the text of the Stromateds is derived from a single corrupt Ms., it is
important to test this, as far as possible, by quotations from Clement
contained in other writers. Portions of the Seventh Book are quoted by
Eusebius, Theodoret, Photius, and Johannes Damascenus, as well as in
the various forms of the Sacra Parallela attributed to the last, and in other
Florilegia.

Taking these in order, we find in Eus. H. Z. m1. 30 a quotation from
§ 63, P. 869 (p. 108. 26—110. 4) havi yotv-—redela Sedbears with the follow-
ing variants :

1. 27. rhv abrov yuvaixa dyopévyy ray emi Odvarov L, r. €avrotd y. drayo-
pévyy tiv émt Oavdrm Eus, The Greek of the latter is certainly more
classical than that of the former, but (with the exception of the reflexive
pronoun) it may be doubted whether the text of L is not what Clement
wrote.

p. 110. 2. ris eis oikov dvaxopudis L, several mss. of Eus, have én’
olkoy.

1.3. mporpemtixads re kat mapaxdAnrixds L, om. re Bus,

L 4. peprncOo airy L, a plain corruption of péyynco & atry given
by Eus,

1 6. 4 péxpe trav idrdrav redela didbeors L, the idiomatic péxpt is
omitted by Eus. probably for brevity.

Theodoret Aff. Gr. 88 gives a paraphrase of §§ 24—26, P. 842 f. (p. 38
16—42. 5), changing the order of the quotations from Menander and
Philemon, and inserting remarks of his own, besides altering at will the
expressions, eg. reading @yyova for dedpdxca in p. 40. 1. The following
readings are worthy of note:

p. 38. 18—22. & woduriyyro: Geol and the other metrical blunders of L
are reproduced in Theod.

In 1. 20 however Theod. has cpixpddoyos, which is a metrical improve-
ment on L’s pexpédoyos.

)

CH. V. THE TEXT OF THE STROMATEIS, Ixxxi

p. 40. 3. obrw revaoa ra od otk Ipaye réxva L, revaoa ra od ob
xarépaye Téxva Theod, .

Ib.1. 4. rf 8é nad Oaupacrdy ef 6 pis rv Odrakov Siérpayev ody edpdy Gre
dyn; L, ri Oavpacriy ef wal é pis r. 8. 8. ob« Exwv ort Hayy Theod.

Ib.1. 5, rotro ydp Fv Gavpacrdy 4...rov piv 6 ObAag xarépayev L, rotro
$2 fv 6, et...7. piv 6 Obdaxos x. Theod. *

Ib.1.9. dre edpev rav Shy év r@ brépp weprrnpplvov L, shews irépp
éaurév tvadxrforavros Theod.

Jb.1, 11. xarewdippévov edow L, xarecAnppévoy reOéaco Theod.

Jb.1.18, Same unmetrical reading in both L and Theod.

Jb.1.19. mpodv L, rpootdsy Theod.

Jb. 1. 20. wwdA& L, darodd (contra metrum et sensum) Theod.

Ib. 1.28. mpdypara...yiverOa (contra metrum) L, mpdyyaé’...ylyverat
Theod.

p. 42. 3. 6 KadXivexos ‘Hpaxdijs L, 6 rod Avds mats xadAlvexos ‘Hpaxdijs
Theod. This reading and the one preceding would seem to show that
Theodoret’s ms. of Clem. was in some points superior to L.

Photius (Bzb/, c. 111) quotes § 110, P. 901 (p. 194. 7—12) rovrov jpiv—
eUpeow.

p. 194. 7,8. rod n@cxod rpdrov ds ev Kepadraty troypadévros L, +r. 76.
rimov as év Kepadaloig troypddovros Phot. male.

1b. 1. 8. omopadny L, cropadny re Phot.

Ib. I. 8—10. ra fdrvpa rdv ris dAnOods yudoews eyxatacrepdyTay
ddypara L. The true reading is, I think, ¢yxaraoreipavres Soypdrov, but
Phot. agrees with L, excepting that he omits ray and has padjpara for
déypara.

10,1. 12. rév dyiov mapaddceav L, om. rapaddceav Phot.

Damascenus (De Jmag. 1. p. 382) quotes §§ 62, 63, P. 868 jin. (p. 108. 3
—16) ofxkovv—Biov.

p. 108. 3. od pévov emawwel dAAd Kal abras Budferat elvar Kadds L, pdvos
om. xal, rod elyac Dam. male.

16. é« padnoews ris dAnovs L, om. ris Dam.

1.8. @s dy ody én” axpov yaoews rev Biafopevos, tr FOE Kexoopy-
Bévos L, Hey--.Kal xexoopnpévos Dam. (misunderstanding construction of
és dy and Bratépevos, as in 1. 8, where he inserts rov before the infin.).

1.13. smapaddous L, raumdddovs Dam.

1.14, dsreipous 8 Scous jyiv dpOu@ AoyLopevous dyyéAous L, AoyiCsuevos
Dama. (to agree with the subject, but it is not the business of the gnostic
to count the angels. H. is certainly right in reading Aoy:Copévois ‘angels
more than we can count’).

1.16. rdv xopudatoy éexeivoy xricacba Biov L, raév xopudaiav exeivov

Dam. male.

M. ©. S

Ixxxii INTRODUCTION, ORY,

Quotations in the Florilegia}.

Among the writings of Maximus Confessor (d. 655) is a Florilegium,
entitled Kepddata Ocodoyxd (Migne Patrologia vol. 91 pp. 719—1018)
consisting of extracts from authors both sacred and profane. From thig
_ the Melissa Antonii was compiled at a much later date. A similar work,
the ‘Iepa TapdddyAa (Migne Patr. vol. 95 pp. 1042-1587, vol. 96 pp. 1—468),
is attributed to Johannes Damascenus (d. about 760), The Melissa Mona-
censis is taken partly from Maximus and partly from Damascenus,
Quotations from Clement are found in all of these. Of the Parallela three
main recensions are known: (a) one in Vat. Gr. 1236, printed by Lequien
in his edition of Damascenus, Paris 1712, vol. 11. pp. 279—790, and a nearly
identical text in an Escurial ms. (© 111. 9) collated by Mr Barnard, to whom
I am indebted for the readings. He cites them by Lequien’s paging as
‘Parall. Vat. et Scor.’ (6) The 2nd in the Codex Rupefucaldinus (now
Berol, Phill. 1450). The Clementine fragments are printed by Harnack
(Gesch. d. alichr, Litteratur 1. pp. 317 ff.) and Zahn (F. m1. 17—41) as Par.
Rup. (c) The 3rd recension is found in Paris reg. 923. This has not been
printed. The quotations from Str. vit. are as follows: _

§ 4, P. 830 fin. (p. 6. 27—p. 8. 3) kai por xaradaiverar—émixexpuppéva.
p. 8. 1 é,rt—drayopedy L, om. Vat. Scor. 399, ixayopetaon Rup. 130
(Harn. p. 324, Zahn ui. 27), 1. 2 xal rpirov L, rpirov Rup. Vat. [Both
readings of Rup. seem to be improvements on L.]

§ 33, P. 850 (p. 56. 26) pyrpdzrodts kaxias Hdovn L, p. ray caxdv 4 Hdov7
Vat. Scor. 648, p. kaxév qdov7 Rup. 244 (Harn. p. 327, Zahn 27). [Rup.
may be right.]

§ 41, P. 855 (p. 70. 27—29) domep yap wav & BovAera: Sivarat 6 Oeds,
obras wav & dv airnon 6 yuworixds AapBdve. Vat. Scor. 399, Rup. 130°
(Harn. 324, Zahn 27). Om. yap omnes, odrw omnes, 8 dav Scor. AapSdver]
rvyxavet Scor.

§ 57, P. 865 fin. (p. 100. 3—11) 4 pév—mepasovpévn. Cited in Rup. 233°
(Harn. 320 f.), Melissa Ant. 5 (Zahn 27). 1.3 om. oy Rup. 1. 5 BeBaia
Ant. Mel. 1.7 xaradnrrév L, Aywrév Rup. (xaraAgmrixdv D). 1.9 os
apocirov om. Rup. 1. 10 4 dé L, #8y Rup.

§ 59, P. 867 (p. 102. 21—23) wéoa ody 4 did rod emorgpovos mpakis
ebmpayia, 4 dé did rod dverirripoves. xaxompayla. Cited in Vat. Scor. 649,
Rup. 245° and 263* (Harn. pp. 321 and 327, Zahn 27). 1,22 4% om. Rup.
245%. didom.omnes. mpafs L and Rup. 263%, cal éumrelpou mpagis Vat. Scor.
Rup. 245%. dca (sec.) om. omnes,

§ 62, P. 868 (p. 107. 22-25) od pynotxaxei—riy ayvorav avrod. Cited
in Vat. Scor. 399, Vat. 356 (hat Scor.), Rup. 130° (Harn, 324, Zahn 27);

1 See Barnard’s ed. of the Quis Dives Salvetur pp. xxiv and xxix, Loofs
Studien tiber die dem J. von Damaskus zugeschriebenen Parallelen 1892, Holl’s
Sacra Parallela 1896 (Texte w. Unters, vol. xvi. 1), Zahn Forschungen vol. U1;
Harnack Gesch. d. alichr. Litteratur 1. pp. 317 ff.

CH. V. . ‘THE TEXT OF THE STROMATEIS. Ixxxiii

Melissa Mon. 97° (Zahn lc.) 1. 22 pynockaxe? roré L,-pvnoccaxyoes 6,
yrooriKes more omnes. 1, 23 d&a omnes. 1. 24 xowwvexdy Vat. 399, not
Scor. 1. 25 om. adrod after dyvorav Vat. 356, not 399.

§ 73, P. 876 (p. 128. 8—11) drav odv—édever yévos. Cited in Rup. 210*
(Harn. p. 320). 1. 8 om. ofv Rup. 1.9 ddda Rup.

§ 80, P. 881 (p. 140. 15—18) xpi) yap—apaméurovra. Cited in Scor.
Vat. 506, Rup. 5> (Harn. 326 fin.). 115 xpy ydp pire, idv dyabda 7,
mpoorernkevat Tovros dvOpwmlvos ovor L, om. yap Scor. Vat. Rup. yyre
dyabd ra mpoorernxévar tovras dvOpemos ovor Scor. Vat. Rup. except
that Scor. has wrpoorerixévar, Vat. mpooredeckévat,

§ 82, P. 882 (p. 144. 18) érerac yap ra epya TH yore os TO oopatt 7
cxd. Cited in Vat. Scor. 399, Rup. 130°, Maximus 584, Melissa Ant. 56,
Melissa Mon. 105 (Harn. 324, Zahn 27). om. yap omnes. r7. yoo ra
épya omnes. .

§ 99, P. 893 (p. 174. 8—12) ds yap épOadpos—drorupdAoupévas. Cited
in Vat. Scor. 339, Rup. 2378 (Harn. 321). Il. 8—11 os yap—apopa
Rup. 109 (Harn. 318, Zahn 27), Melissa Ant. 5 (Zahn 1.c.). 1. 8as yap L,
Scmep Vat. Scor. Rup. 237%, domep 6 Rup. 109%. ovrw Vat. Scor. om.
7 Scor. 1. 10 dudévac Vat. Scor.

§ 100, P. 894 (p. 176. 16—18) as gounev—oepvy. Cited in Rup. 728
(Harn. p. 317). 1.16 goume Rup. frep L, } Rup. 1.17 dAnOeav- advornpa
yap L, ddnOeav kav abornpa Rup.

Clementine Anthologies.

Besides the extracts from Cl. included in these Florilegia, Dindorf
(vol. I. xvii. £.) refers to collections of Clementine extracts contained in -
certain Mss. One of these is the Codex Ottobonianus 94 collated for
Potter’s edition by Montfaucon, another a ms. at Augsburg collated by
Hoeschel for Sylburg’s edition. Dindorf mentions a third in the Library
of Naples (11. AA. 14), which is described as a paper codex of the 15th cen-
tury, containing the three books of the Paedagogus (ff. 1—101) and a
compendium of the seven books of the Stromateds (ff. 106—166). A fuller
account is given in Dr Otto Staehlin’s Obs. Crit. in Clem, Al. 1890 Erlangen.
He found Hoeschel’s own copy of Clement with various marginal readings
in the Augsburg Library, of which Hoeschel was librarian for many years.
Since then Staehlin! has discovered the actual ms. (Monac, 479) which
was collated by Hoeschel, and has most kindly sent me his own collation,
printed below. In p. 12 of the Bedtrdge he also describes another ms.
(Ottob. 98) closely resembling the above, and thus summarizes his con-
clusions (p. 15). The parent of the four mss. contained extracts from the
Paedagogus and Stromateis. The extracts were imperfect, and the order
Was so confused that we find extracts from Paed. in the middle of Strom. v.
and extracts from Strom. vi. at the beginning of the mss, In a letter dated
Jan. 7, 1902 he gives little hope of any light being thrown on the text of

1 See his Beitrige z. Kenntniss d. Handschriften d. Cl. Alex. 1895 Niirnberg.

f2

Ixxxiv INTRODUCTION. CH, Y,

Clement from these excerpts: ‘Es wird mir immer wahrscheinlicher dagg
der Archetypus ‘der vier Excerpthandschriften doch aus L stammt. Die
Varianten lassen sich fast durchweg leicht als Abschreibfehler erkliren,
Vebrigens werde ich in diesem Friihjahr noch einmal nach Italien reisen
und dann auch die drei iibrigen Excerpthandschriften genauer priifen.”

Excerpta e Clemente Alex. in Cod. Monac. gr. 479.

D. IIT. 252. 25 beparcia Geov—253. 2 didxovor.
30 éx] Kal.
258. 9 domep—253, 26 emixexpuppéva.
14 ywopévov, 15748 9. 16 wpérov rd in marg. man. sec.
17 eiSds. Wom. mpHrov. rd corr.ex. rov. 25 émenexp.] xexp,
257. 5 éorw—257. 10 redecovpevot
5 tore. 6 @s supra lin, ab Hoeschelio additum.
7 mavra] ravroy (sic etiam Ott. 94 ap. Pott.).
267. 7 dvmep—267. 12 ériBréret.
' 8 xéopov ddov. 11 wavre.
268. 5 ddiya—268. 7 dretxd¢ovras.
268. 10 xaddrrep—268. 11 éxmixpaivovrat,
11 éxmixpévovrat,
269. 12 rorodrov-—270, 8 gayp.
15 éuBddos in marg. ab Hoesch., in textu éB8opuados.
270. 1 cpexpéroyos.
270. 4 dcardpevos corr, man. sec. Edri]rovrm. epaye.
278. 2 gori.—278. 15 dépa.
8 repl roi Oeod; mdrepov om. 10 ayvdpa (in marg. ab Hoesch. évu8pa)
12 ddAXV’—13 6éov om.
278. 17 7—278. 18 xupios.
279. 3 ei—279. 5 ypHrat.
17 6—280. 4 xpéa.
17 Kai 6 Kwptkds. 18 dyer. 280. 3 exe.
280. 5 da—280. 10 A€yovar.
Brivés Sta ro. 6 é€odiovar 10 A€yovea.
280. 16 oivos—280. 18 vaxaderrépav.
18 vwxadeorépay corr. pr. man.
283. 12-—283. 13 Geov.
288. 15 ovdapy—283. 18 apocierat.
17 ra dé Aéyopeva.
283. 19 ov're—283. 24 yuyny.
20 ofov]}. ryvom. 23 ebddss.
284, 1 emet—284, 17 yuyqr.
7 ifpece. 12 aicOnrixijs. 14 reyes.
284, 24 ddos—284. 26 eds.

B ‘a
25 xpnonra rovras (a et B suprascr. & man. pr.).

CH. V. THE TEXT OF THE STROMATEIS, Ixxxv

293, 21 dOAnrijs—293. 26 enol.

21 dyevis. 23 Grvpre’ (1 corr. ex et).
339. 27 rprdv—340. 3 alpéves.

27 d:abécewy corr. man. pr. ex diabécews.
340, 14 &s—340, 22 de8acxddov.

16 kpo{iAm. 19 dpicroréAe. 22 redelws.

_ 341. 17 &—341. 21 peravonowow.

18 éraioev. 20 xaracyxuvbévres (as in litura pro ey 2).
342. 9 xai—342. 17 woyijs.

13 ponoece.

' 343, 12 6—343. 13 mrapaddcet.

$44, 16 yoords—344, 18 éppnveveras.

18 éppnvedvera:] Aéyerat.
344, 22 ov-—344, 25 ardry.

22 xaddmep xai of (sed xai a man. sec. del.). 24 xdvovva.
345. 2 dco:—345. 4 émerima.

. ga
3 eyypa (ha super lin. a man. sec.).

348, 19 ipeis—348. 21 dpsOpo

21 vo déxarot. hoc ordine !
348.17 dxdOapror-—348. 18 pnpuxiopdr.

Collation by Dr Otto Stahlin of Dindorf’s Tewt of Strom. VIL.
with the Laurentian MS. v. 3, supplementing Dindorf’s
Critical Notes.

pr. stands for 1st hand.

Dind. Vol. 1. p. 251, 21. drt] ¢ is added at the end of a line ap-
parently by prima.

252, 2. émetapyacua corrected by pr.
4, xopdqe.
8, ro before yzdvov erased by pr.
10. ¢ erased by pr. after rd.
18. atriov rv mpa rév dav.
19. ovd« ru,
29. -yovetior.
253, 4, dSiaxpovotpevos corrected by pr.
10. cuyxopitdyras (2.¢e. -Covrar) corrected by pr.
ll. mapexopévn.
14. ravrn.

15. 7] et corrected by the writer of the marginal scholia, who
also inserts a comma before éfts in 1. 16.

INTRODUCTION, OH, Vv,
bmayopevn.
pndapie.
dvadedexypévax corrected by pr.
dé] re.

avrod without breathing.

padupos without accent ; breathing added by schol.
rois corrected from rovs by pr.

éotip.

ode corrected by pr.
kar’ dAAnAov.
BeArio.

otdnpav.

de dddor.

eX Oevres.
ioOévra,

TN
érigwow (w corr. fr. 0), t.¢. éridocw changed to ériyvoow

éavrév Tod Tis yroorews.

ras BapBdpous corr. fr, rats B. by pr.
dunyérnu

paxapiae (thus accented).
éortwpévas.

Grroxrewvivras.

roud? Fv.

Tis.

ov xabeopdxact] ovK abeopdxact.
ivou.

tmép dv.

,P
dsfirroy corr. by pr.

v
yevnrep corr. by pr.
TO.

dv3petas (e. changed to « by pr.).
bmép avo. :

mwaons] dirdons.

0") én’.

4 apern] 7 erased by later hand.
Kad®.

loa.

ei ro corr, by pr.
cabooiwpévous.

Opdxes re mrupods.

dvOpomrev] dvev, v erased by pr.
9 pyor.

THE TEXT OF THE STROMATEIS. Ixxxvii

oxvna.

épelmia] épirea.

*rexov | réxov.

Scopvéne plainly (not diopi¢p as in V.).

mprao bat.

mepteAnupévoy (n in erasure by pr., probably taking the place

89] 8 (c corr. fr. 7).
Kopobdel dr ay.
Th.
xsvdpous] xpdvdous.
dadas.
7 ody éort.
copodel.
marép'| mpa.
év roiade Sacpias.
r’] re.
modvproiaBorot,
dyveia (D. dyveia).
xaOapos # ef corr. by pr.
matdias (thus accented).
eXeavrivov (without breathing).
éxredéons.
dvros] dyras.
Stop before gyros by.
wSptcba (without breathing).
olkeias.

<0

oporxnpoves corr. by pr.

Xaptevras avrois.

kaTapepopevos (without accent),
rois avats corr. fr, robs avous by pr.
copediie.

éveperO’.

ovx é€abic kduxelay.

xviooa.

xvioa (o appears to have been written above the 1, and erased.
diadaBetv.

avéet.

mepurveirat v corr. from p by pr.
reOpvAtKact.

vay corr. fr. vidv.

Aloomos] Erowros.

kakds] Kadds.

avrois.

q
xpnoipos or’ dv Edxwvrat mAzjy (i above the 1. by pr.).

)xxxviii

14,
20.
282, 23.
283. 15.
21.
284, 6.
23.
285. 15.
19.

Schol,
20.
24,
286. 4.
14,
20.
287. 10.
22,
26.
288. 26,
29.

289. 12.

21.
290, 20.
30.
291. 5.

10.
17.
292. 18.
28.
293. 6.
16.
23.
294, 21.
295. 6.

INTRODUCTION, ORY,

OvK ert.

dyveias.

mavrnt, as in 283, 1, 284, 22,
ovdapit.

yontevoura.

rove] rovd’ (thus accented).
ia

payers.

eiddat] eiddoe re.

p
mpoo| pov. Line ends with mpog, letters op written above by

riva (before ra) in margin by pr.
ovrps (2. ovros) corr, by pr.
WnOupicovres.

Brafapeda.

évdrny (not as D).

av 6.

emvywookerat,

ovde piav.

AdBn.

did xdpuev, did erased by pr.
déSoraz, e corr. fr. « by pr.

wv e
dvereuX (Sic) = dvéredev.

al ody, y above the |. by pr.

Xpopevnt. ,
interpunction: avornpis: otros nyiv avornpds.
f]

yevopeves corr. by pr.

avd’ érioiv] avOdr ody. |

dpa 6 yvoartkos.

adatpopévov.

xpyow corr. fr. eraow by pr. (not as D.).
byeiay bis.

dAvpre.

No stop before ov.

éudoat dpKos.

296. 2and 3. dépuvira..

7.

16.
298. 5.
299. 13.
19.

bpkov.

dei Sylb. 87 L.

mavrnt, and so in p. 301. 15.

motoint.

ha 8 > 5

7 pev—7 de.
Siddoxerat | rat (rat bis at the end of one line and the begin-

ning of the next).

CH. V.

300.

302. 5

304,

306.
307.
308.

309.

310.

311.

312,

314.

315.
316.

317.
318.

319.

322.

323,

324,

325.

326,

7.

16.
20.

THE TEXT OF THE STROMATEIS.

kara Trav Oedy.

kexAnrat corr. by pr.

owiln.

ravrn and so in 306, 12, 308. 25. _
aurov.

erin.

perapvOutCopévous.

23 and 24. pei (with two accents),

éAri8ey corr. fr. édmidos by pr.
def corr. by pr.

povos & Gappadéos corr. by pr.
avde ra] obre ra (not atre as D).
dyvoia,

KaTorexvouvrat.

# corr. by schol. into 4.
bropuévoyres, the 2nd o in rasura by pr.
ada.

aurny.

Geparreiav corr. fr. bewpiay by pr.
Th, a8 in 313, 5.

mrotoint.

TOTO.

& odrws corr. by pr.

pipnow corr. in marg. fr. pyyyny by pr.
xabarep Kat } xnpa.

Nytacpévots.

ruppépy.

edx) yap air@.

éemerpewn.

els pap meipav kat p. corr. by pr.
ravty as in p. 318. 7, 319. 20.
eridipifovrat.

Secxvdn.

paov.

Tyde.

derdn.

yev duevoy in marg. by pr.
epPreYnis.

aBpadp.

‘lépevos.

drroxexaOappévous.
ioréov.
ToApa.

a
dmeets. a above e by schol,

Ixxxix

xc

327.

328.

329.

330.

331.
332.

333.

334,
335.
336.

337.

338.

339.

340.

341.

342.

343,

INTRODUCTION.

KaddAnv.

ris.

Beod od.

ives.

To] Td.

ovd draws re ody (not res as D.),
povay.
yiver Oa] ylyver Oa.

av] ty.

mapaBaint.

byidvat.

yruxela.

rddnOes, corr, by pr.
pdvy...dpxaia.

rai rd corr. by pr.
ertyva.

dunyérn.

Baorreia,

T Pog @TEpwt,
rexvirat,
arodexvirres.
mdoas €or,
Sdypards éore,

mpos €rt,
drropabupnoavtes.
ernippévot répitovres.
abrois.

kdQop,

- modvOpuAnrov.

Before éavréy an erasure of three letters.
dpvySada (not as D, on 339. 4).

Anrréov.

ray bis, at the end and beginning of lines.
éort,

Ti.

mpdsoxnt, & late hand interpolates « before o.
tH d00cian.

dvvar’,

Tarpaas.

mpos] mpo.

bmexéro.

pabvupeiv.

Gpeyvdpevot...Bidlovrat.

émigrnon.

npav.

CH. Y,

OH. V. THE TEXT OF THE STROMATEIS. xci

344, 4, rigor.
7. mapaddopérn.
13. ris ypadis] ris ypadas, in margin a by pr.
18, éppnvevera in marg. by pr.

Cc
22. as éavrdév. o above the line by pr.
345.13. elvecpev.
23. ot.

24. péxpt rhs. ye above the 1, by pr.
346. 24. igor.
347. 4. éyxparnrar.
15. (dav.
17. lepelov. ec corr. fr. ¢ by pr.
348. 4. gyoucay.
27, ré&k in marg. ¢.
349. 8, pra (sic) ze. dpa corr. fr. Spia by pr.

CHAPTER VI. ’

ANALYSIS OF BOOK VII.

A, Defence of the gnostic Christian from the charges of atheism and
trreverence. What is the nature of his worship of God, what his idea of the
Son. Man’s nature is perfected by his free choice of good under the Divine
guidance (§§ 1—13).

B. More particular description of the worship (§§ 14, 15), the knowledge
(§ 17), and the virtue of the gnostic (§§ 18—21).

C. Heathen superstition is really atheism (§§ 22—28),

D. What constitutes true worship in regard to place, time, symbolism,
sacrifice, incense, fasting, festivals (§§ 29—37), prayer, praise, study, instruc-
tion, self-discipline (§§ 38—49).

E. The gnostic has no need of oaths (§§ 50, 51): hes word zs always in
accordance with his thoughts and with his life, unless reserve is needed
medicinally, for the good of others (§ 53). As a teacher, his aim 1s to mould
his scholars after the image of Christ (§ 52).

F. (§§ 55—88). Fuller description of the gnostic. Gnosis zs built on ,
faith, grows into love, and is consummated in the Beatific Vision. The
gnostic not only does right actions, but does them on right principles, Start-
ing with admiration, ‘he has his eye always fixed on heaven, and so rises’
above temptations of sense, and acquires the habit of virtue. Difference of the
particular virtues (courage, justice, temperance) as seen in the gnostic and in
others, His whole life is a.communion with God « he loves righteousness not
for its results but for its own sake. His sufferings, his meekness, his self-
mortification, his sympathy with others, his readiness to forgive, his readiness
to die. The perfection of the gnostic exhibited in 1 Cor. vi.

G. (§§ 89—110). The existence of sects and heresies is no ground for
denying the truth of Christianity, any more than for denying the use of
philosophy and medicine. Heresy proceeds from self-concett, rashness and
haste, but is over-ruled for good, as tt calls out more patient study and more
earnest effort on the part of the true gnostic. The word of God is the criterion
of truth. Heretics misapply Scripture, not caring to search out its true sense,
and being ashamed to own themselves in the wrong. True knowledge does
not puff up, but elevates and enlightens. Mystical meaning of the Jewish
law respecting unclean animals.

CH. VI. ANALYSIS OF BOOK VII. xcill

§ 1. The true gnostic is the truly religious man: he is wrongly accused
of atheism by philosophers; in addressing whom ratiocination should be
employed, rather than scriptural proof, for which place will be found in
a later treatise. To superficial judgment our Miscellanies may differ from
Scripture; but they are based upon it, and differ in language only, not
in meaning.

§ 2. The gnostic alone worships God rightly. True worship leads to
loving God and being loved by Him (cf. below, p. 6. 21 foll.). The reverence
of the gnostic is proportioned to the worthiness of its object. In the world
of sense he honours rulers; in teaching, the most ancient philosophy and
prophecy (below, p. 162. 5f, § 107); in the spiritual world, the Son, the
beginning of all things. The Father, the ultimate cause, is made known
through the Son to those elected for knowledge; is to be worshipped in
silence (Ps. 4. 4; Eccl. 5. 2; below, p. 72. 9, 10, § 48).

§ 3. Service of God consists in self-discipline and love which fosters
the divine.in a man’s self (below, § 13). Service of man is double, meliora-
tive (as medicine and philosophy), ministrative (as that paid by children and
subjects). In the Church the service of presbyters is meliorative, that of
deacons ministrative. Both are performed by angels (below, p. 8. 15,
10. 21, 16. 9) and by the gnostic. True devotion is shewn in doing good
to man for God’s sake and living as one who will hereafter become God
(pp. 5 and 7). °

§ 4. Three marks of the gnostic: to know, to do, to teach (below,
§ 52). He is far removed from atheism, and from the superstition by
which the rea] man is brought into bondage. ,The Son teaches us the
Divine Mysteries (p. 10. 10). .

§ 5. Faith in its first stage (i.e. the O.T.) imparts the knowledge of
God ; in its second (after the teaching of the Saviour) the conviction that
absolute sinlessness is involved in the knowledge of God (cf. 1 Joh. 3. 4—10).
Devotion is the best thing on earth. The angel who is nearest to the
Throne is best in heaven. But far beyond all, is the Son, who steers the
universe according to the Father’s will, never moving, never divided;
filling all space and all time, Himself all reason and all light. To Him
are subject the host of angels and gods, and all men, either as slaves, or
as faithful servants, or as friends.

§6. The Word is the teacher, training all in suitable ways, the gnostic by
mysteries (above, p. 8. 3), the believer by hope, the hard of heart by punish-
ment (below, p. 12. 29, § 12). That the Son is a Saviour, is asserted by
prophecy. He does not compel, but persuades, because man is able to
obtain salvation by free choice (below, p. 14. 8, 18). He gave to the
Greeks philosophy by the hand of angels assigned to different nations,
but the Lord Himself presides over believers. Proof that Christ is able
and willing to save all.

xciv INTRODUCTION. { OB, VI,

§ 7. Envy belongs to the devil, not to Christ, who is flee from all
passion, being the Power and Wisdom of God, the Saviour and Lord of
men, even of the disobedient, who will at last confess their sins and receive
grace from Him (above, p. 10. 12, 18).

§ 8. That Christ is not a foe to man is shewn by His taking man’s
flesh, and so extending salvation to all that choose (above, p. 10. 18). It
is the province of the superior to rule; and the highest rule is that of the
Word, who by the Father’s will is the invisible author of all movement.

§ 9. Nothing is neglected by His administration. All the members of
the great organism have their attention fixed on Him. As the magnet holds
a, long chain of rings by its attractive force, so the Son by His Holy Spirit
draws all creatures to Himself, constituting together one great hierarchy,
with first and second and third orders, and then the angels (pp. 6. 6, 8. 15,
§ 9) on the margin of the visible world. The virtuous among men are
raised to the highest mansion, but the weak being carried away by lusts
fall to the ground. For it is the primal law that virtue must be won
by choice (p. 10. 18).

§ 10. Hence the commandments, Mosaic and pre-Mosaic, appointed
life for him who chose it, and permitted him who rejoiced in evil to
consort with what he chose; while every improvement leads to a cor-
responding rise in the universal order (§ 12) ending in the transcendent
orbit which lies nearest to the Lord, ever occupied in the contemplation of
His loveliness.

§ 11. The Lord is the source both of the Mosaic and pre-Mosaic law:
He also provided Greek philosophy for those who were ignorant of the
Jewish philosophy, and thus limited unbelief to the period of His own
Presence on earth. Some however of the Greeks have omitted the inter-
mediate step of philosophy and passed on at once to salvation by faith.

§ 12. He made all things conduce to virtue, so far as might be
without destroying man’s free will (§§ 9, 10), exhibiting the goodness of
God in ordering each particular with a view to the perfection of the whole;
and thus each individual is treated according to the possibilities of his
character, the good being advanced continually to higher abodes (§ 10), the
more hardened chastened by angels or by judgments, preliminary or final
(§§ 6, 7), compelling them to repent (§ 7).

§ 13. Aposiopesis. Constant progress of the blessed, advanced to higher
and higher mansions (§§ 10, 12) till they arrive at the unchanging Beatific
Vision (contemplation). During his life here the gnostic approaches ever
more nearly to the Divine likeness by his service of God through serving
man (§ 3), thus freeing himself from the yoke of passion and becoming
truly draijs.

§ 14. Itis thus that the gnostic offers to God the only true sacrifice
(§ 1) by putting to death the old man. We consecrate ourselves to Him

OH. VI. ANALYSIS OF BOOK VII. xXcv

who consecrated Himeelf for us. On the other hand the smoke of material
sacrifice is an offering to demons.

§ 15. God needs no material offering. He is eternally the same and
cannot be propitiated by gifts and sacrifices, as some men believe, making
Him an accomplice in the wickedness of man; while others ascribe to Him
all the evil which flows from the abuse of man’s free-will.

§ 16. The cause of these evils is ignorant impulsiveness, to be com-
bated by reason, and by receiving into our hearts the stamp of the Divine
image. -

§ 17%. The function of gnostic science is the contemplation of the
Father and the Son, of the laws and constitution of the universe, and of
the moral nature of man.

§ 18. Manhood is shewn in resistance and endurance. Its various
forms. Raises the gnostic above the opinion of the world. His temperance
is shewn in his submission to a higher order than that of this world: his
justice in his communion with all that are like-minded in earth and
heaven. . Being filled with the fulness of God, he wants nothing, but is
endowed with all riches, and distributes freely to all.

§ 19. His virtue does not come from nature or from training, but
from knowledge, built upon the foundation of faith, for which building
philosophy is useful as clearing the ground (§ 1).

_§ 20. The good fight of the Christian in the amphitheatre of the
world, where angels are spectators and God is the president, and whoever
chooses wins the prize (Apoc. 22. 17).

§ 21. God accepts what is done for the good of man as done to
Himself, This is our best return for all His goodness to us.

§ 22.- The heathen make their gods human in feelings as in shape,
assimilating them to their own nature. Hence the wicked make to them-
selves a wicked god, while the gnostic worships absolute goodness in God.

§§ 23-27. The heathen are really atheists when they liken God to
the worst of men. Superstition naturally arises from the supposition of
the irritability and injustice of-the gods. Purity is not outward, but
inward. The mind must be cleansed from impious opinions, before it is
fit to receive our mysteries.

§ 28. The infinite God cannot be circumscribed in a given locality.
The heathen think that they make God by the process of enshrinement.
Absurdity of this shewn by the Academic reasoning.

§ 29. The true temple of God is the assembly of the elect, and His
true image the righteous soul, wherein He is continually enshrined.

§§ 30—32. God needs no sacrifice or incense to support Him, as the
heathen believe. The only sacrifice He demands is the prayers and praises

xevi INTRODUCTION. CH. VI. .

of His people, the only altar the righteous soul, the only incense the prayer
of holiness,

§ 33. On abstinence from certain kinds of food.

§ 34. The composite incense demanded by the Law is the joint worship
of many hearts and many nations. The sacrificial fire sanctifies, not flesh,
. but sinful souls.

§ 35. The gnostic honours the Father and the Son, not in a special
place or at a special time or by special rites, but everywhere, in every way
and at all times, rising above himself into the actual presence of God.

§ 36. He takes no part in public spectacles (§ 74), or in festivals; but
enjoys all things soberly, thanking God for all that he receives, and
assured that God’s eye is ever upon him, and that God’s ear is open to
every thought of his heart.

§ 37. Hence there is no need for anthropomorphism (§ 22), [Confused
and inconclusive argument, probably Academic.]

§ 38, In the gnostic, desire takes the form of prayer; and his desire
is only for real good, i.e. for goodness.

Ԥ 39. To pray rightly requires knowledge of what good is, and what
God is. It is the extreme of folly to pray for what is inexpedient, or to
pray to any but God. True prayer, spoken or unspoken, is communion
with God. The declaration of God’s threats to the wicked is a form of
prayer; but this must always be with the view of recalling them to
righteousness. [For an instance see below, § 102.]

§40. In prayer the soul rises upwards scorning the impediments of the
body. The gnostic does not confine himself to the three fixed hours of
prayer (§ 35), though these are associated in his mind with the triad
of the celestial mansions,

§ 41. The pseudo-gnostics deny the use of prayer. My answer to
them is reserved for another place. Here I am only concerned to prove
that the true gnostic knows how to pray, and that he always obtains his
petitions (§ 73), aye, and even receives good without petition made. Besides
petitions for himself, his communion with God includes thanksgiving and
prayer for others. Faith too is a kind of silent prayer (p. 4. 21).

§ 42. The holiness of the gnostic is the result of free choice on the
side both of God and of man,

§ 43. Wherever there is readiness, there God is worshipped, inde-
pendently of place and time. If we turn to the East in prayer, it is only
because the light comes from thence. ,

§ 44, To the bad man prayer is hurtful, as he knows not what is true
good: to the good it gives command over his passions, and union with the
Divine nature through contemplation. .

CH. VI. ANALYSIS OF BOOK VII. xcvii

§ 45. Such a man becomes impervious to temptation and perfectly
resigned to God’s will.

§ 46. Beginning with faith he goes on to knowledge and love and
contemplation, and thus virtue becomes his second nature.

§ 47. While rejoicing in present good, he already possesses in thought
the higher promised good (p. 130. 15), which will be gradually realized in
accordance with the Divine decree.

§ 48. He who cooperates with the Divine working finds the whole
world contributing to his perfection. Cf. § 12.

§ 49. Gnostic worship. His sacrifices are prayers and praises and
study of the Scriptures, and the free imparting of instruction and money
to others. This worship is continuous. His prayer goes up to heaven
whatever he does, In all his acts he aims at the honourable and the
expedient as distinguished from what is pleasant.

§§ 50,51. On perjury and falsehood, A good man’s life should be
. sufficient security without an oath. He is bound to truth by his duty to
God, to his neighbour and to himself.

§ 52. The highest office of the gnostic is the teaching of the Word
(§ 4), while he forms his scholars after the image of Christ.

§ 53. His word always corresponds with his thought and with his
life, unless reserve is required medicinally for the good of the weak
brother. ;

§ 54. Conclusion. The gnostic is the very opposite of atheist or
impious.

§ 55. Gnosis is the perfecting of man’s nature (§ 46), built on the—
foundation of faith, and itself naturally grows into love. Distinction
between yydors and sodia.

§§ 56,57. We are thus enabled to look forward to that supreme abode
of rest where the soul ever enjoys the Beatific Vision. Faith believes it,
gnosis has a fixed conviction of it. Distinction between the Sabbath and
the Ogdoad. oy

§ 58. Description of the gnostic in the 24th Psalm. |

§ 59. The actions of the gnostic are not merely good in themselves:
they alone are done on right principles and in the right way.

§ 60. The gnostic starts with admiration for the Creation, and is thus
prepared to accept the truth with regard to God and His Providence, and
to understand the commandments in their higher spiritual sense.

§§ 61, 62. Having his eye always fixed upon the Lord, and feeling
that every thought is open to Him, he is enabled to resist the temptations
of sense, and to accept sorrow and pain as a healing medicine for the
diseases of the soul.

M. C. 9

X¢CVili INTRODUCTION. CH. VI,

§ 63. Having thus trained himself to a habit of virtue (§ 46), he
despises both the persecutions and the flatteries of the world.

§ 64. Difficulty only serves to bring out his hidden strength, while his
soul is built up into a Temple of the Holy Spirit by the combined. action
of nature, discipline, and reason.

§§ 65—68. The gnostic’s courage and temperance distinguished from
the qualities commonly so called. They have their root in the love of
God (cf. § 73).

§ 69. Justice and liberality of the gnostic.

§ 70. Continence of the gnostic, shewn in marriage rather than in
a celibate life.

§§ 71,72. It is impossible for him whose aim is to please God, to be
a slave to pleasure. God alone is originally free from desire. It is the
gnostic’s aim to eradicate his passions by discipline. He is like the wise
virgins who waited for their Lord. |

§ 73. The whole life of the gnostic is prayer and communion with
God, and he receives whatever he asks for (§ 41). He loves righteousness
for itself, not for its results. Herein he differs from the philosophers whose
virtue flows from fear or from desire of applause (§ 67).

§§ 74—76. The gnostic is a labourer in the Lord’s vineyard, and
as such receives a double reward, though he may be tried, like the
Apostles, for the instruction and encouragement of the brethren. He
does not call down vengeance on his persecutors, but prays for their
conversion. The spectacles, in which the punishment of criminals is
turned into a public entertainment, have no warning and no attraction
for him (§ 36). His life is no mere outward worship of prayer and fast,
but a constant struggle against worldly desires, and mortification of the
love of money and of pleasure. He fulfils the O.T. by fasting from wrong
acts, the N.T. by fasting from wrong thoughts. He holds that to be
a Lord’s day on which he experiences the power of the Resurrection in
himself. When his eyes are opened to a new truth he believes that it is a
manifestation of the Lord. ;

§§ 77, 78. The gnostic is ashamed if he finds himself taking pleasure
in anything which is attractive to the flesh, He is united with his
brethren in a fellowship of holy and beautiful thoughts. Though in the
world, he is unaffected by its spirit, passing through it as a stranger and
pilgrim. He is a true successor of the Apostles, resembling them in know-
ledge and in charity : he looks for praise from God only: feels the sorrows
of others as if they were his own, and pities those whose repentance only
begins under stress of punishment after death: is ever listening for the
call of God, having no will but God’s will, and being always ready to be
united with saints and angels in prayer.

§ 79. Righteousness proceeds both from fear and from love, the one
prompting to abstain from evil, the other to do good. The latter is the

CH. VI. ANALYSIS OF BOOK VIL. xelx

case of the gnostic, whose prayer consists in thanksgiving for mercies, past,
present, and future, in petitions for his own continuance in well- doing, and
for the conversion of others, Being joined to Christ in his thanksgiving he
receives the power of God by inward union, hating the lusts of the flesh
and bringing into control the lower nature.

§ 80. He is eager to impart all goods to his brethren and even to take
on himself the burden of their sins; though he is ever on his guard lest,
in accommodating himself to their weakness, he should imbibe anything of
. their spirit. Like Job, he is patient under all affliction; nay, his life is

filled with joy, being occupied with prayers and praises and good words
and works,

§ 81. He bears a grudge against n none, knowing that all are God’s
handiwork. Thus he is entitled to use the petition ‘Forgive, as we
forgive.’ His help to others, even in his prayers, is in the most unosten-
tatious form.

§ 82.. In the Traditions of Matthias, it is written that ‘if the neighbour
of an elect person sins, it is the fault of the elect.’ The gnostic is the
living temple of God, carrying God within him and being carried by God ;
thus he is transported beyond the bounds of sense into the highest
heaven.

§ 83. Having a good conscience, he does not shrink from appearing
before the unseen Powers after death. In his use of the things of this
lower world, he has trained himself in the habit of thankfulness and
admiration, ever gathering new material for pious contemplation from
- every new advance in knowledge.

§§ 84—88. The teaching of Scripture as to the perfection of the gnostic
shown in an examination of 1 Cor. vi.

§§ 89, 90. Answer to the attack made against Christianity on the
ground of the variety of sects and heresies. (1) ad hom. The same
charge may be alleged against the Jews and the philosophers. (2) The
existence of such heresies was prophesied by Christ, and is in accordance
with the law that the beautiful is always shadowed by its caricature.

. (3) In other cases we do not allow the existence of diversity to prevent us
from coming to a decision... There are different schools of medicine, but
this does not prevent us from calling in a physician. So neither should
one who is diseased in soul refuse to be converted to God because of the
diversity of preachers. This diversity was intended to be the means of
training ‘skilled money-changers.’

§ 91. Heresies spring from the vanity of teachers, who are too
impatient to give the profound-study needed for the discovery of the truth.’
Their effect should be to stimulate inquiry, not to stop it; just as the
ready growth of weeds should increase the care and industry of the
gardener. There are sure marks by which we may distinguish the true
from the false.

g2

Cc INTRODUCTION. OB. VI,

§§ 92—94, If it is admitted that there is such a thing as demonstration,
it is the duty of those who are capable of thought and have learnt to
distinguish between true and false reasoning to try the doctrines of the
various sects by the words of Scripture: and the indispensable preliminary
is to get rid of self-conceit and keep an open mind. The Scriptures are:
pregnant to the gnostic, but barren to the heretic, who wrests them from
~ their true meaning to suit his own desires. He who is indeed a lover of -
truth needs energy of soul. - I

§ 95. The Lord is the great teacher, communicating the truth in
divers ways and divers portions, through the Prophets and the Gospel and»
the Apostles. His word is our criterion and needs no other proof. This is
our first principle, which we apprehend by faith; and from it we obtain
our proofs, being thus trained for the knowledge of the truth. - Mere
assertion is valueless. As compared with ordinary believers, the gnostic
is like the expert in his judgment of truth.

§§ 96—100. The heretics misuse Scripture by picking out isolated
expressions, not interpreting them according to the context or in accord-
ance with the general teaching of the Bible, or even with the natural force
of the words: whereas the true interpretation is that which is confirmed
by parallel passages and by our knowledge of what befits the Divine nature. _
They are ashamed to confess themselves in the wrong, and unwilling to
give up their lucrative positions and the presidency in their love-feasts.
When confuted by us they deny the authority of our sacred books, or
say that contradictory statements are both true, and that their mysteries
are beyond our comprehension. Their self-conceit leads to constant quarrel-
ling. They live at hap-hazard without any regular guidance, at one time
carried away by a sudden impression (which ought to be resisted by
reasonable impressions stored up in advance), at another time mastered
by the tyranny of habit.

§§ 101, 102. Ignorance and voluptuousness are the mark of the heathe
knowledge and joy of the Church, opinion and strife of the heretic. Th
Lord trains His disciples to be partakers of the Divine nature, just as other
teachers train their disciples to imitate them. Ignorance and weakness
are the causes of heresy, as of every error. These causes are to be
neutralized by instruction and discipline. If any fail to make use of these,
our prayer should be that they may undergo the Divine chastisement
which is sent not for vengeance, but for our good, and so be led to turn
from their evil ways.

§ 108. Let those who are still curable be wise in time and submit
themselves to the knife and cautery of the truth. Let them cease from
the slothfulness and the delight in novelty, which now deter them from
the patient study of the Word: and let them measure the value of a
Marcion or a Prodicus by the standard of the Apostles,

§§ 104,105. A further setting forth of the excellence of knowledge. We
may be told however that ‘knowledge pufis up.’ But this does not apply

CH. VI. ANALYSIS OF BOOK VII. . ci

to true, but only to seeming knowledge. Indeed, it is probable that the
word is wrongly translated ‘puffs up’: it means rather ‘elevates,’ implying
that knowledge makes a man disdain solicitations to evil. Such a man
will cling to the truth himself, and declare the truth fearlessly and honestly
to others.

§§ 106—108. On the other hand the heretics misinterpret the Scriptures,
neither entering into the kingdom of God themselves, nor permitting others
toenter. _ The founders of their sects did not arise till the time of Hadrian,
long after the preaching of our Lord and His apostles (cf. § 2). The Unity
of the Apostolic Church is broken up into fragments by their innovations
and divisions. The heresies are named, some from their founder, some —
from their place or nation, and others from other causes.

§§ 109, 110. The Jewish law about clean and unclean animals is
typical of the division between Jews and heretics and the true Church.
The division of the hoof denotes the faith in the Father and the Son: the
chewing ofthe cud denotes the careful study of the Word. Those who
fail in either are deficient; those who fail in both are like the chaff
scattered by the wind.

§ 111. The nature and use of the writings known as Erpopareis.

BIBLIOGRAPHICAL NOTE.

The following publications may be added to the list given in
Westcott’s article on Clement:

Von Arnim, De Octavo Stromateorum libro, 1894.

Barnard, Quis Dives Salvetur, Gr. Text, with Introduction, Notes
and Indices (greatly improved text), 1897.

Barnard, Quis Dives Salvetur, English Translation, S.P.C.K.,
1901, ;

Barnard, Clement’s Biblical Text (Gospels and Acts), 1899.

Bigg, Christian Platonists of Alexandria, 1886.

Bywater (Emendations), Journal of Philology, vol. 1v. pp.
204 foll.

Chase, Clement (in Lectures on Ecclesiastical History), 1896.

Clement, Eng. tr. (in Ante-Nicene Lib.), 1867.

Diels, Doxographt Graeci, 1879 (points out, pp. 129 foll., re-
semblance between the list of philosophers given in Cic, WV. D. 1.
and that in Protr. §§ 64 foll.).

Faye, E. de, Clement d’Alewandrie, 1898.

Harnack, Hist. of Dogma, vol. 11. pp. 319—380.*-

Hatch, Influence of Greek Ideas and Usages upon. the Christian
Church, 1890.

Hiller, Zur Quellenkritik des Clem. Al. in Hermes, vol. XX1.
pp. 126—133. ;

Hitchcock, Clement, in the 8.P.C.K. series of Fathers for English
Readers, 1899.

Hort, Sia Lectures on the Ante-Nicene Fathers, 1895.

Inge, Christian Mysticism, 1899.

Jackson, H. (Emendations), J. of Phil., vol. xxiv. 263—271,
vol. xxv. 136—144, vol. xxvim1, 131—135.,

* My references are sometimes to the 3rd German edition (Dogmen-
geschichte).

BIBLIOGRAPHICAL NOTE. Cill

Koster, Quis Dives Salvetur, 1893.

Kutter, Cl. Alex. und das Neue Testament, 1897.

Maass, De Biographis Graecis quaestiones selectae, in Philol. -
Unters., Berl., 1880 (on Clement’s indebtedness to Favorinus).

Mayor, J. B. (Emendations on Strom. 1.—vu1.), Class. Rev. vol.
VIII. pp. 233—238, 281—288, 385—391, vol. 1x. pp. 97-—105,
202—206, 297—302, 337—342. (On Protr.) Philologus, 1898.

_ Merk, Clem. Al. in seiner Abhéngighett von d. gr. Philosophie,
1879. .

Nicklin, Alexandrian Evidence for Chronology of Gospels, J. of
Phil., vol, xxvi1. 232—252., , .

Overbeck, Ueber die Anfange des Patristischen Literatur (Hist.
Zeitschrift, vol. xuviut. p. 417 foll., 1882).

Pascal, La Foi et la Raison dans Cl. Alea, 1901.

Ruben, Clementis Alewandri Excerpta ex Theodoto, 1892.

Stéhlin, Observationes Criticae, Erlangen, 1890; Betérdge x.
Kenntniss der Handschriften des Clem. Al., Niirnberg, 1895 ; Unter-
suchungen tiber die Scholien zu Clem. Al., Nirnberg, 1897; Clem.
Al. und die Septuaginta, Niirnberg, 1901; Zur handschriftlichen
Veberlieferung des.Clem. Al., Leipzig, 1900.

Wendland, Quaestiones Musonianeae, 1886. _

Winter, F. J., Die Hthik des Clem. von Alex., Leipzig, 1882.

Zahn, Forschungen, vol. 111. (Supplementum Clementinum), 1884.

Ziegert, Zwei Abhandlungen tiber Clem. Al., Heidelberg, 1894,

ADDENDA.

p. 15.1.9 up. Om. comma after ‘ nature.’

p. 21.1. 2. Om. ‘ even,’ and insert ‘also’ in 1. 8 after ‘things.’

p. 23 bottom. Add Ezek, xviii. 4 after ‘Deut. xiii.’

p. 24. In crit. note on 1, 18 add ‘xa om. Barn.’

p. 40. 11. crit. note ¢Gedow] reféaco Theod.

p. 48. 7. For dryyéAov read Tuplov. In crit. note om. ‘ dyyéAou M.’

p. 49.7. For ‘may, not—hand’ read ‘no, nor embellished by Tyrian work-
manship.’

p. 60.9. For dogiv read éopiv.

p. 52. 23. Comma after dvardumouer, 24 dele comma after Adyy.

p. 58. 22. For ‘to the most righteous Word’ read ‘ most rightly.’

p. 65.7 up. For ‘ personal’ read ‘ Christian.’

p. 57.9. For ‘are’ read ‘have been.’ 1.13. For ‘ well’ read ‘ good.’
60. 20. évrodjy in ordinary type.
61.7. For ‘flesh’ read ‘the flesh of sacrifice.’
64, not. crit. 24 add ‘rw dpp. Barn.’
71. 25. For ‘whether oral or mental’ read ‘ spoken or unspoken.’

p. 80. 4. For ev@erolvray read edGerdv and in not. crit. insert (after 4)
evderay M.

p. 81. 3,4. For ‘after any of the necessary conveniences’ read ‘ anything
further when he is once supplied with the necessaries.’

p. 84. 5, not. crit. 5. rots] rovs Jackson in J. of Phil. vol. 28. 134.

p. 87. 17, un. on ‘sacrifice’ Heb. 13. 16.

Pp. 100, not. crit. For 6 read 7, for 10 read 11, for 17 read 18, for 20 read 21,
for 29 read 30. Insert 23 4 L, cat LXX. 25 ovdé L, wat odx LXX. 28 rév
ktpiov L, adroy LXX,

p. 108. 31. For ‘religion’ read ‘ piety.’

p. 105. 3 up. For ‘. Hence’ read ‘, wherefore.’ In n. 3 for ‘xonr’ read
* xotv,’

p. 110. 1. not. crit. insert after 1, dyouévny L, drayopévny Hus, 21 not. crit.
read ev@apoys S for edd. L, and transfer bef. evdapods.

p. 116.4 and 6. Put dashes instead of brackets after yeyovdres and raldwv.

ADDENDA. cv

p. 119. 4.up. For ‘despise’ read ‘ neglect.’

p. 128. n. 1, add Ps. cxi. 10, Prov. i. 7.

-p. 198.15. For ‘as a natural consequence’ read ‘incidentally.’ 1.19. For
‘also of any movement of thought or’ read ‘and of any mental excitement and.’

p. 180. 26. For ol read al.

p. 135. 6, For ‘knowledge’ read ‘judgment.’ In n. 2 add ‘Mt. xvii. 20,
' xxi, 21, Lk. xvii. 6.’

p. 186. 1. not. crit. add povGy Stiihlin (Obs. Crit. 42).

p. 187, 8. For ‘ocean’ read ‘end of the ocean.’

' -p. 141, n. 2, read Isa. vi.

p- 152. 3. For df\ov droto: read Sydovére oloc and, in not. crit. insert
‘8. Sndovére olor Jackson, dfXov droto: L.’ 1.31. Insert <7d6> before rvevparcdy
and add in not. crit. ‘31. roiro ro M, roiro L.’

p. 162, There seems to be no reason for changing the MS, readings edpyxévac ©
and éfevpnpévas in 1]. 10 and 22,

p. 166, 1. 31, put the figure ‘322 8’ on the inner margin,

p. 182, 12. not, crit, add ‘apadidéuera éxdvres elvar L, mapadedopdva. éxdvres
eldévac Bywater (J. of Phil, rv. 216).’

p. 184.19. For rats pepixais read rois uerpaxtors, and insert in not. crit. 19
‘rots wetpaxtacs Stihlin, rats peptxats L.’ 24 not. crit. duvrevodons L, add
‘Stihlin.’. After dddoxer] add ‘ d:ddfec (dat. of didaées) Stahlin.’

p- 191. 5, 6. In italics ‘God foreordained.,..before the foundation of the
world’ and give reference to Eph. i. 4, 5,

p. 199. Note on 7—9. insert after ‘P. 341 jin.’ P. 656. On 11 add after
‘Christ,’ ef. Str. vi. 128, Justin Apol. 1. 30 (Prophecy) peylorn cat ddndecrdrn
drédecéis, 2 Pet. i. 19 Exoner BeBarérepov rov mpopytixoy A¢yov, Theophilus 1. 14,
Orig. in Joann. ii. 28 and xxxii. 9 fin., Cels. v1. 10, vii. 48 (cited by Bigg,
p. 264), D. of Chr. B. 111. 583 b, ‘Prophecy is to Justin the main form of
Christian evidence, and this for Gentile as much as for Jew.’ On 13 add Str. —
Iv. 1, where Cl. looks forward to giving 4 kar’ émcrouyy rev ypapdy exOects.
Cf. the exposition of 1 Cor. vi. contained in §§ 85 foll. below, of 1 Cor. x. below
§ 105, of unclean meats in §§ 109 foll.

p. 200. n. on mapiray (p. 4.1.2). ‘For loray in Plato Crat. read tordy with
Cobet. H. J.’ On rq Geomperet (1. 11) of. below § 38 ovdeulay owfer OeoréBerav
f ph wpéroves rept rol Geot brdAnyts.

p. 202. n. on mpecBdrepar. For the comparison between angels and the orders
of the ministry see Heb, i. 14 ody? wdvres elolv Accroupyixa mvedpara els dtaxovlay
drroorehAdueva With Welstein’s n. For the Egyptian episcopate cf. J. of Theol.
Stud. Jan. 1900, p. 25€f., July 1901, p. 6124., Bigg, p. 39 f., Harnack, H. of D.
Np. 71 n,

p. 204. n. on évoudvy Oep. Cf. Inge, Bampton Leet., App. C.

p. 205. On Faith see Str. 1. chapters 2—6.

p- 206.1.1. Cf. Orig. Cels. iv. 5 where he answers the objection of Celsus
that ‘if God comes down to men, he must abandon his throne.’ ob pepitduevos,
ef. Bigg, p. 177. n. on 10. 2, ‘see below p. 188. 10.’

p. 207. Insert n. on 1. 10 ‘ ratdevwv puoryplos, see above p. 8. 5.’

p. 208. tr. § 7 before 1, 5. n. on 13; ‘of. Wisdom ii. 24 POdvy diaBdrov
Odvaros elotjGev.’

p- 210. n. on 4, ‘ef. Str, rv. P. 636 on the seven planetary spheres and the

cvl ADDENDA.

eighth sphere of the fixed stars.’ Dele reference below to an Appendix on
Angelology.

p. 212. Addn. on 1. 10 é& évos xat d:’ dvds. ‘Cf. Rom. xi. 36.’

p. 213. n. on 1, 22 dtxaly vduos ob xetrar. Add Arist. Pol. m1. 13. p. 12844 3
(where one citizen far excels others in virtue, so that he seems like a God in
comparison with them) ry rotovrwy obx tore véuos, adrol yap elow viuos.

p. 215. on 1. 11 BapBdpov girocoglas. Cf. Tatian c. 26, Porph. de Abst. 1. 26
(the Jews) dre pirdcodor 7 yévos dvres, Celsus ap. Orig. 1. 2 ‘The Greeks perfect
the doctrines received from barbarians.’

p. 216. on 1, 27. Transpose the two notes.

p. 217. add n. on 1. 3. 70d xpelrrovos, i.e. the whole, previously mentioned,
dvadéyws is explained by the variety of training and discipline described in what
follows.

p. 217. n. on 1. 7 ratdetdoes. Add Orig. Princ. 1.6.3 Tam in his temporalibus
saeculis, quam in illis quae aeterna sunt, omnes isti pro ordine, pro ratione...
dispensantur,.ut alii in primis, alii in secundis, nonnulli etiam in ultimis
temporibus et per maiora ac graviora supplicia...asperioribus emendationibus
reparati...ad superiora provecti, usque ad ea quae sunt invisibilia et aeterna -
perveniant; ib. m1. 13 Deus dispensat animos non ad istum solum vitae nostrae
breve tempus.,..sed ad perpetuum ef acternum tempus, tanquam aeternus ipse
et immortalis...et ideo non excluditur brevitate temporis huius vitae nostrae a
curis et remediis divinis anima, quae immortalis est.

p. 218.1. 14, n. on direpBatvoicas. See above 18.17, below p. 112. 11. Cf,
Lightfoot on Clem. Rom. 7, nu. on cxdppare.

Add n. on 1.19f. Cf. Str. vi. 75 redewwbévra 80 dydans Kal ray amrdfpwrov
Tijs Oewplas ebppocivny didlws xal dxopéorws éarimpevor.

p. 219. n. on ri Aetrovpylay. Cf. Deissmann, Bibl. Stud. p. 140 ‘The papyri
show that Aecroupyéw and cognate words were commonly used in Egypt in the
ceremonial sense,’ of which he gives exx.

p. 220. n. on dAokdprwua. Deissmann (p, 137) says that in the LXX the word
xapréw is used in the sense of ‘burn’ both in a ceremonial and non-ceremonial
sense. He cites Lev. ii. 11, Deut. xxvi. 14, Sir. xlv. 14 Ouclac airg@ droxaprw6}-
covrat, 4 Mace. xviii. 11, Sibyll. Or. m1. 565.

ib. n. on évwors ll. 13, 14. Harnack (H. of D. 1. 74) says the phrase évweis
éxkAnolas is first found in Hegesippus ap, Eus, H. HE. 1v. 22. 5.

p. 222. n. on 1. 19 dBovdAjros, For «dv read xdy in 3rd line.

p. 224. n. on 7d Sedrepov atriov. See above, p. 4. 19.

p. 225. n.0n 1,5. For the logical use cf. Hus. H. E. v. 28 nay aporelvy res
pyrov ypadijs Oecxhs, ekerdfover wérepoy curnupévov 7 dtefevypdvoy Sivarat rotjoat
oX pa cvdAdKOyioMOD.

p. 226. n.on 1.15, Add Paed. P. 287 xexphoOw 8¢ ) yuv) rij Arg oTOAT.

p. 228. n. on drepxécpuos, Add Eus. H. E. x. 4 fin. brepxbousos modus Tod
Gyros Oeod.

p. 229. on éyxd«dios watdela. Cf. Str. P. 429, Philo x. 620 dperfs mpbxerrat Ta
eyKikria* radra yap 656s dorw ém’ éxelynv pépovea, Greg. Th. in Orig. L. vol. xxv.
p. 339.

p. 280. on 1. 8. Read éavrods for davrois, for ‘Col, m1.’ read ‘Col. 1.’

p. 233. on 1, 9. Add ‘But in Str. m. 74 this cvyyévei is denied, 6 deds
obdeulay exer mpos huads puoi axéow, ws of Trav alpécewy xriorat Oédovery, and in

ADDENDA, evii

vy, 88 of dust rov IlvOaryopay Oelg polpg rov voby els dvOpdrous jxew pact...adn’
fuels wév TO wemiorevxérs mpocemimveicOar Td drytov mveDud pauev, ol dé dul Tov
TlAdrwva voip udev év yuyx7 Oelas wolpas dwréppoay drdpxyovra K.7.d.

p. 235. add n. on ddexrpudy 1.14. Cf. Plin. H. N. x. 21 habent ostenta et
praeposteri gallorum vespertinique cautus.

p. 287, Add to n. on repixadapbévrwr, Didache m1. 4 4) ylvou éracdds unde
pabnparcKos unde wreptkabalpwy.

p. 238. n. on 1. 9 oiveots, cf, Tobit iii. 8 ob cunets dmomvl-yovea rovs dvdpas ;

ib. 1. 17, for ‘Appendix’ read ‘Introduction.’ ib. Bavateov (1. 23), cf. Lue.
Somn. § 9.
- -p, 846. n. onl. 14 éxxadurropevns. Of. Prayer of Serapion in J. of Theol. Studies,
1. p. 98 éxrelvouev ras xeipas kal ras Stavolas dvarerdyyuper mpbs ce xipte. ib. 1. 20,
ef. Robertson Smith, Rel. of Sem. p. 280 (quoted by Keating, p. 22) ‘In old
Israel all slaughter was sacrifice, and a man could never eat beef or mutton
except as a religious act.’

p. 247. On Il, 9—11, add ‘cf, Paed. 11, 14 ef yap 7a pddora evexev roy ay.
Opwrav éyévero Ta wdvTa, GAN ob waar xphoOae Kaddv, AAD’ ovde del.’

p. 248. n. on puyrpérodts. Read ‘Philo’ for ‘Phil.’ in 1, 2, and add Paed.
11, 38 wAodros dxpbrodts Kaklas.

p. 249. end of n. on ovyyerf. Cf. Porph. Abst. 1.19 ef ye duoovoror at ray
Lgwv puxal rats querépacs.

p. 260. end of 1st n. (1.6). After ‘Col.’ insert ‘1, 18 cuvéornxer.’

p. 252. On 1.13 add ‘yewpyoduev alvobvres,’ of. Epict. Diss. 1. 16. 15 foll. ovx
&dee kal oxdwrovras Kal dpodyras xal écOlovras ddew tov tuvov rov els Tov Gedy;
KA. '

‘p. 264. Onl. 3, add Justin Apol, 1. 9 Ouelas kal wroxals dvOdv rinav.

ib. On 1, 16, add ‘ris duaxpirexfs, cf. Plato, Crat. 388 B dvoua SdacKadcxdy
tl éorw épyavov Kal Stakperexoy Tis ovolas.

p. 267. n. on ll, 7, 8, rijs Suvdyews, The expression dis is found in the LXX,
Adxvos in the other versions. ib. Add on 1. 13 4 uh rpérovea brddnyis, see
above p. 6. 20 4 Ocompéreca kis dort 7d mpérov TO Oe@ odfovea, and below p. 170. 7
(truth is discovered) év rg dtacxévaoOat rl r@ Kuply...mpérov, Str. v1. 124 peborat
T@ dyre...ob wy Kar’ dklav rod Oeod Kal rod xuplov Tas ypapas Aéyovrés Te Kal Tapa-
ddévres. It was the principle on which Plato rejected the stories told about
the gods by Homer and Hesiod (Rep. 1. 377—383).

p. 259. n. on pykére éxew. Cf. Str. rv. 40 8rav rolvur évdtarplyy TH Cewplig, Te
bel xabapis duthOv, 6 yowortkds peréxwy Tis dylas woubryros, mpocexéorepov év
te. ylverat ravréryros dmradods, ws unkére émiorjunv exew cal yrGouw KexrijcPat,
éemioriuny dé elvat xal yedou.,

p. 260. n. on 19, Add ‘see below n. on p. 70.27.’ Dele ‘24’ before rovs
wodas,

p. 262. Add in top line ‘of. Stengel, Gr. Kultusaltertiimer, p. 163 n.’

p. 264. Add in Ist n. after radwdpomoica (1. 3), ‘cf, Str. 1. 25 Womep ody 7d
opatplyew odk éx Tod Kara réxvnv wéwrovros Thy ogaipay hornrar udvov, GANG Kal
rob edpvOuws drodexouevou wpocdet arp, va 59 Kara vduous Tols opatpiorixols 7d
yuuvdovov éxredfrat, obrw Kal ray didackandlay déidmiroy elvat cuuBéBnxer, Srav 4
wists Tay dkpowpuevew, Téexvy Tis Ws elreivy UrdpxYovea puotky}, wpos UdOnow ovrap-
Bdvy (MS. -ver).’

ib. Add n. on 1, 19 dy rpbmrop Td wip Gepuayrixdy, ‘cf. below p. 80, 26, and

CViil ADDENDA,

Plut. Mor. 1102 & (eds) dyadds doriv, dyad 6é wepl oddev eyylverat POdv0s...o87re
yap Oepuod ro yurxew adda 7d Oepualvew, which Bigg (p. 79 n.) thinks Cl. may
have had in his mind here.’

p. 269. Add n. on I. 19 els 7d dwelpacrov, ‘cf. below p. 122. 29.’ ib, Add
at the end of n. on evderotvrwy, ‘cf. 1 Tim. vi. 8 &xovres 5¢ Starpopas Kal oxerd-
chara, Tovros dpkecOnodueda, Str. vi. 75 obxérs ovyxpihrae | odpart, povov be

_abry émirpémet xpiicdat rots dvaryxalos, Wa wy riy alrlay ris Siadvcews mapdoxy.

p. 272. Add to n. on 14, ‘of. Paed. 1. 26 fin. 7d yap péddov Tod xpdvou r7
Suvduet rod OeAjparos mpohauBdverat,”

p. 274 Add at the bottom after airg, ‘ib. vit. 34. 4 rirds mera Karnyou-
pévou unde kar’ olkoy rpocevxéoOw: ob yap Slxacoy Tov Menunudvoy pera TOD dpuhrov
Cuppordtver Gat.’

p. 278. Addn. 1. 21 &apvos, ‘Tortures cannot make him deny his faith.’

p- 279. n. on 21, Add ‘for é»y pépe of. Lightfoot on Col. ii. 16 év péper
éopris.’

p. 280. n.on11. Add ‘see below n, on 96, 15, and Str. P. 646 there quoted.’

p. 282. Add to n. on 15 mpopopixod Aéyou, ‘Cl. (P. 685) quotes 1 Cor. ii. 6
coplay Aadoduev év rots redelots...deod coplay ev uvornply rhy dmoxexpuypéevny with
a reference to Plato Epist. 1. p. 312 peylorn pudaxh 7d wy ypddew GAN’ éxpav-
Odvew.’

p. 284. Add on 1.17 r7 Gewplg, ‘cf. Exc. Theod. 63 4 wey oby rv mvevparixdy
dvdravots [év kuptaxg] év dydodde 4 kuptaxy dvoudgeras.’

p. 288. Add on 9, ‘cf. P. 801 fyretv rhyv yrdow els evpecw, also Str. Iv. 1
_ ~ where {jryots is mentioned as a subject for future discussion, and v. 11, 12.
It is more fully treated in Str. vii1. 1 f.’

p. 289. n. on 1. 2 outovres riv dxodovOlay, The phrase is used by Alex, Aphr.
quoted in Steph. Thes. p. 1700 c.

p. 291. n, on 25. Add ‘see Lightfoot on the repetition of judas in Phil. i. 7.
ib, n. on ddppaxov, add Paed. 1. 100 dvridoros owrnptas, Serapion in J. of Theol.
Stud. 1. 106. 15 ¢. fwijs.

p. 292. Inn. on]. 29 read ‘below p, 186. 1’ for ‘below 134. 31.’

p. 299. n. on ddelgovea. The custom of anointing at baptism had grown up
before the end of the 2nd century, see D. of Chr. Ant. under ‘Chrism’ and
‘Unction.’ Tertullian (De Bapt. 7) regards it as a sign of the universal priest-
hood of Christians. For the figure in the text, cf. Chrys. ad Col. x1. 342 (quoted
by Hatch, p. 348) ddelgerat Womep of dOAnral els orddvoy EuBnodpevor. .

p- 300. Add on 1, 8, ‘for the word ovyxardects see Cic. Acad, 1. 37 and
the definition of riots in Str. 11. 9 ddavods mpdyuaros évwrikh cvyxardbeats.’

p. 801. n. on 1.14. For ‘p. 220’ (in the third line) read ‘p, 228.’

p. 305. Addn. on 11 foll. wap@évo. Cf. Str. v. 655 ravry cal al roy ppovluwy
Tmapbévew apmrddes, al vixrwp dvnupévat ev roAAG TY THs ayvolas oKébret...ppbvtpoe
Yuxal xadapal ds mapbevor, cuvvetoas opis airas év dyvola Kabecrdoas KoouiKy, 70
pos avdmrovet kal rov vodv éyelpovor.

p. 310. Add to n. on 6, Cf. Str. 1. 117 ovdey heya 7 70 dmréxerOae Hdov7s
ph wemeipapévor.

ib. Add ton. on 8, 9, ‘ef. Orig. Cels. virt. 22 6 pyév rédetos, del év Tots Adyots
dy xat rots epyots kal rois Stavohuact rod ry piaer Kuplov Néyou Geod, del dorw
avrod év rats hucpats Kal del dryer kuptaxas quépas, Apoc. i. 10 with Alford’s n.

Deissmann (p. 218) compares the use of 7 DeSaory for the lst day of the month.

ADDENDA, cix

p. $11. Add n. on p. 134, 6 ray dwrocrodtKhy drovelay dvravardnpoi, cf. Str,
v1. 106 quoted in Intr. ch. m1, p. xlvi.

p. 312. n. on 14. Read in the 5th 1. éxowdvyce for éxolvnce.

p. 818. n. on p. 136, 1 (last line but two). After uvovdy insert ‘(so Stihlin,
Obs. Crit. p. 42).’

p. 315. n. on. 9. Cf. Orig. Cels. v1. 64 6 cwrdp hudy od peréxet bev Sixacocdyns,
Sikaiootvyn b¢ dv peréxera rd Trav Sixalwy.

p. $17. n. on 28, Add 1 Joh. iii. 9 was 6 yeyerynpévos éx rod Geod auapriay ob
rowel 8rt omépua atrod dv airg@ péve. ib. on 29, 30. Add Str. v1. 102 rd pév
mpira ddecw dpapridy alrioerat, wera. d¢ 7d pnnére dpaprdvew, Erera ef mroceiy
dévacOat and 1 Joh. iii. 9 just cited.

p-. 318. n. on 1. 26 rédecov. Cf. Paed. 1. 52 dol dé cat Oauydfew &recew rus
opas redelous rwes ToAMGoL Kadelv, beep Tov darborodov Ppovodyres (who) réXetoy udv
cauroy ‘pyctra: ore dwh\Xaxrat Too mporépov Blov, Exerat 5é rol Kpelrrovos, oly ws
év yuo TéAetos, ANN’ ws roo redelou épiéuevos x.7r.X. ib, on 1. 2 dxotoare,
substitute for present note ‘In Protr. § 88 init. we have the LXX reading,
dxovoaré ov, PbBov kuplou diddéw dpas.’

p. 319. n. on 1. 28. Add (after P. 552), Str. rv. P. 568 fin. rats duaprlacs
wempapévous Tors Pidnddvous xal ditorwudrovs oldev 4 ypagi.

p. 320. In 1st note (3rd line) insert ‘Rom. vii. 14,’

p-. 321. n. on 1. 10 (last sentence but two), For ‘This would agree with’
read ‘This agrees with p, 130, 14 wepl 52 dy &yrw rov meNNivrow kai dopdrwy .
metreignévos, and also with.’

ib, n. on Il. 21, 22. Add in second line (after 138. y ‘ Str. rv. 616 objiBodov
drytov Tov Xapaxrijpa Tis Stxatoovvns Tov pwrewov émSecxvijuevos Trois épecracw
rH dvbdy dyyédos, To xpioua Tis ebaperrfoews Aéyw...rovs mev ewaryouevous Twa
Tay KoopikGv karéxovow ol 7d rédos dmratroivres rots cperépors Bapouuévous wadect,
Tov dé yupvor ev Tov vrorurrévrey TO TédEt, TARON Se ywdoews Kal ris €& Epyww
Stxatocdvns, cuvevydpevot mapaméumovot Tov dvdpa, oly cal TP Epyw paxaploayres,
where see Potter.’

ib. same note (8th line). Insert, after droxplyecOat, Iren. 1. 21. 5.

p- 323. in 1st note (3rd line). After wiorw insert ‘Orig. ap. Eus. H. E. vi.
36. 4 wepl rijs kar’ adrov édp0odoflas.’ ib. on 1.16. Add Str. rv. 614 wjre ddtxodca
bere dvradtxoded more, d-yaSorotoied 5é.

p. 326. n. on Il, 24, 25 (middle). Insert after Paed, 1. ‘P. 120, ib.’ and line
below (before Q. D. S.) ‘Paed. 11. P. 195 odx oly ré dare yedolous mpoéabat Abyous,
By ody dard yerolou HOous pepouévous. ,

p. 328. n. on ll, 26, 27. Insert (before ‘ Str, v1.’) Sir. m. P. 471 ovdé éyxparés
kuplws (70 Oetor), ob yap brorlrre wade Wa Kal kparhjoy Tobde.

p. 329. add n. on 1. 9 "IovSalwy. We find a reference to controversy with the
Jews in Str. Iv. 14 re wpos robs "EAAnvas Kal 7 mpos "Iovdatous Kar’ émcrouny rdv
ypapaiv ExPeots rapadoPjcerat.

p. 380. n. onl. 8. Add ‘See Harnack, Hist. of D.u. p. 86n.’ 7d. on 1. 20.
Add ‘See Harn. mu. 35 n.’

p-. 333. n. on 29. Add ‘Str. 1. 12 duerarrdéry xpirnply ty mlore érava-
maveipeda.’

ib. Add n. on 164. 1. 2 rd dtd vod rexvixd. Cf. Aristotle’s distinction of
evrexvat and drexvot miores in Rhet. 1. 9 with Cope’s n,

cx ADDENDA.

p. 334. add at end of first n. Plato, Symp. 204 A, rives ol gtdocogodyres ef
pore of copol pijre of duadets; of uerath rovrwr dugorépwv,

p. 386. n. on 26, Add Paed, 1. P. 123 ula povy yiverar pirnp mapdévos:
éxxAnolay éuol diddy airiy kadeiv> ydda obk Eaxer 4 pirnp abryn pévy, bre pdvy why
yéyovev yur).

p. 337. n. on ll. 27, 28. Add ‘cf. Str. 1. 18 ef 58 Tes Aé-you THY emcorhuny
arodecxrixhy elvat wera Adyou, dxovedrw Sri kal al dpxal dvarddexror, and for the

‘term dpx} used of Christ, Str. v. 38, v1. 58.’

p. 339. end of first note, Add ‘Mart. Petri et Pauli 4 rdv davrod medgewy rd
Udos daripyyedev.’

p. 346. n. on. p. 180, Il. 4, 5. Add (after érgdévrwr) ‘quoted literally in P. 83
except that gwvijs is read for dwvijy.’

p. 850. end of first note. After ypdde: add ‘ Str. 11. 454 P. 4 pev ray olnotoigwr..,
yrinors puotoi,’ .

p. 858, n. on ll. 8, 4. Add ‘Of. Iren. u1. 11. 8 réooapes ed50noay xaBodKal
SunOjxae ry dvOpwrdryre K.T.d.’

p. 854. n. on Il, 14, 15 pla 4 mdvrwv rdv droord\wy rapdéocts, cf. Harn,
Dogmeng. 1.5 p. 154 n.

ib. n. on 18, Add (after Proph. 999) ‘with whom he joins Cassianus in
P, 552.’

p. 359. n, on. 1. 11, 12, Add ‘also Harn. H. of D. 1. p. 35 n.’

ib.n. onl, 12. Add ‘Zahn (Forsch. m1. p. 111) thinks the scheme laid down
in Str. 1v. 1 may be regarded as a promise,’

p. 366 (Appendix). On da add ‘For exx. from papyri cf. Deissmann, p. 201.

p. 874. n, 1. Add ‘Cf. also Bigg, p. 102 foll., p. 219 foll., Harn. Dogmeng. 1.8
p- 200 foll.’

p. 375.n. 1. Add (on rdfw) ‘See Herwerden, Lex. Gr. 8.v. dumdgovrai,’

p. 379. Add at the end of the Ist paragraph, ‘Hac, Theod. 18 (6 vids) éorw
dpros émoupdvios kai mvevpartky Tpopy...7o Pas TOv dvOpmrav, ris éxxdyolas
Snrovért. of ev ody Tov ovpdvioy prov daydvres dwébavov, & 5é roy dAnOwwov
dprov roO mvetuaros éoOlwy ob reOvijkerat...6 d¢ dpros by éyw Swow, dnolv, h odpt
prod dori, Fro @ rpéperar 4% capt dia rijs edxaptorias H, Sep kal padrov, 7 cape 7d
cipa abrod éorly } éxxdynola.,.cuvaryuryy nudoynpery.’ ,

p- 881. On the mystical meaning of the Passover, cf. Philo 1. 450 yd’ dre 4
eopri obpBodov Puxcntis eUppootyns earl kal ris mpos edyaptorias, drorakipeba Tats
Kara Tas éryolous Wpas ravnyipect.

p. 383. 11. Add the reference Paed. 11. 7 for ravijuou rpopis.

p. 387. Add on dydary, ‘Deissmann, p. 198 f.’

p. 388. Addon déavacia, ‘Deissmann, p. 293.’

p. 391. Insert ‘dvddoyos: 867, see dva Abyor 8.v. Abyos.”

p. 392. Add on dvaréurw ‘Deissmann, p. 229,’ after dvacrpédouat ‘ Deiss-
mann, p. 194.’

p. 394. After délwois add ‘ see exx. of délwua in Deissmann, p. 92.’

p. 396. On dardcrodos add ‘ Harn. H. of D. 1. p. 58.’

p. 398. On ddexréos (before ‘ Themist.’) add ‘170 bis.’

p. 400. On ywucekw, add (at end) ‘658’: on ypady (last 1. after ‘ind.’) Harn.
H. of D. us. 57 £. ;

p- 405. On éxxAyola add ‘Harn. m1. p. 80 foll.’

p. 407. On éudvotdw, after réxva insert ‘bis.’

ADDENDA. - CXxi

p- 415. On Gavydiw, 883 should be ordinary type.

p. 416. On Oedpnua, add Hatch Gr. Ideas, p. 118 n.

p. 417. On xadodixés, add ‘Harn. 1. p. 75 n.’

p. 418. On xavdy, add ‘Harn, 1. p. 35 n.’

p- 421. On xvpiaxés (2nd 1.), for ib. read 865 and 887, and dele 887 after
backaNla.

p- 425. On puorjpioy add ‘Hatch, Bibl. Gr. p. 57 f

p- 426. On duoroyla, om. (1. 1) ‘ray wepl—ib.’ Add at the end ‘Harn. m.
p. 36 n.’

" p. 429. On raperldquos add ‘Deissmann, p. 149.’

p. 440. On rapcetov add ‘On the form raetoy see tyeia, and Deissmann,

p. 182.’

KAHMENTOS

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MISCELLANIES, BOOK VII.

CHAPTER I.

§ 1. It is now time for us to prove to ‘the Greeks that the
gnostic alone is truly devout, so that the philosophers, learning
what sort of person the true Christian is, may condemn their
own folly for their careless and indiscriminate persecution of
the naine of Christian, while they irrationally abuse as atheists
those who have the knowledge of the true God. And in
addressing philosophers I think one should employ ratio- |
cination as more convincing, since they are better trained to
understand it from their previous course of instruction, even if
they have not yet shown themselves worthy to participate in
the power to believe. Of the sayings of the prophets we will
make no mention at present, intending hereafter to avail
ourselves of the Scriptures on the fitting occasions. For the .
present we will only give a summary indication of what is
declared by them, in the form of a sketch of the Christian
religion, in order that we may not break the thread of the
discourse by constant references to the Scriptures, especially

when, addressing those who do not yet understand their
phraseology. When we have shown their general purport,
the exhibition of the testimonies shall be superadded after-
s on. their believing. And if our words seem to some

‘ares, let them know that it is from the Scriptures that
1—2

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consideration of that which is of pressing ee 7 ;
blessed indeed are they who search out the testimonies of ”
Lord: with their whole heart they will seek him.” “Now ‘they
which testify of the Lord are the law and the prophets. -:
§2. Itis our business then to prove that the gnostic alone :
is holy and pious, worshipping the true God as beseems Him’: "
and the worship which beseems God includes both loving ¢ God :
and being loved by Him. To the gnostic every kind. of:
eminence seens honourable ‘i ‘in ‘proportion to its: worth! ©
nono of 8 sense e Tulers and behing ‘and elders oa ar

existing ie Himself timeless and without ee > froni :
“whom the ‘giostic beliéves ‘that he receives the knowledge of ”
the ultimate cause, the Father of the universe, the éarliest aiid |
most beneficent of all existences, no longer reported by word;
of mouth, but worshipped and adored, as is His due, with
silent worship and holy awe; who was manifested indeed by
the Lord so far as it was possible for the learners to under-
stand, but apprehended by those whom the Lord has elected
for knowledge, those, says the apostle, who have their senses
exercised’. .

§3. The ‘gnostic therefore pays service to God by. his « con- |
_, Stant self-discipline and. by: ‘cherishing that whi is: divine,”
:. in himself in the way of unremitting charity, *.. For:as're
' the service ‘of: nién,, part, may be classed as, cia treat:
‘ment and part’ ds’ ministrative service. Thus the’ medicinal

1 Psalm exix. 2, 1 Pet. i. 10. 4 Jo. vy, 39, Rom. iii. Ql (of. ‘Act, x. 43).
3 Heb. v. 14,

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12. ‘yeloBar] fort. qyovpevor M. 15. 6M.7d L. / 17. Tedeorarn]
redewrarn L, “6¢ M. 6) L. 24, ( a’rod M. adérod L.

ce. 1. § 4—c. 0, §5] MISCELLANIES, BOOK VII. 9

accomplishment of whatever the Word enjoins, (3) in the
capacity to impart to others after a godly manner the hidden
things of truth. How then can he who is convinced that God
is Almighty, and who has learnt the divine mysteries from His
only-begotten Son,—how can such an one be an atheist? An
atheist is one who does not believe in the existence of God,
while we call by the name of superstitious him who fears the
demons and who deities everything down to stocks and stones,
having brought into slavery the spirit and the <inner> man
whieh lives in accordance with reason.

CHAPTER II.

§ 5. The effect. of faith then in its early stage is the
knowledge of God, and then (after a'man has learnt to
‘trust the Saviour’s teaching) the conviction that the entire
‘abstinence from wrong actions—this and this alone befits the
knowledge of God. Thus the most excellent thing on earth
is the most devout of men, and the most excellent in heaven
is the angel, who is nearer in place <to the Deity> and
already more purely participant of the eternal and blessed
life. But most perfect and most holy of all, most sovereign,
most lordly, most royal, and most beneficent, is the nature of
the Son, which approaches most closely to the One Almighty
Being. The Son is the highest Pre-eminence, which sets .
in order all things according to the Father's will', and steers
the universe aright, performing all things with unweary-
ing energy, beholding the Father's secret thoughts through
His working. For the Son of God never moves from His
_ watch-tower ®, being never divided, never dissevered, never
passing from place to place, but existing everywhere at all

1 Mt, vii, 21, xii, 50, Joh. vi. 40. 2 Plato Polit..272 x.

10 ZTPQMATEQN Z — [P.831, 5.298

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ce. In. § 5, 6] _ MISCELLANIES, BOOK VII. 11

times and free from. all. limitations, He is all reason, all eye,
all light from the Father, seeing all things, hearing all things’,
knowing all things, with power searching the powers. To Him
is subjected the whole army of angels and of gods,—to Him,
the Word of the Father, who has received the holy administra-
tion by reason of Him who subjected it to Him?; through whom
also all men belong to Him, but some by way of knowledge,
while others have not yet attained to this; some as friends’,
some as faithful servants‘, others as servants merely.

§6. This is the Teacher who educates the gnostic by
means of mysteries, and the believer by means of good hopes,
and him who is hard of heart with corrective discipline acting
on the senses. He is the source of Providence both for the
individual and the community and for the universe at large.
And that there is.a Son of God, and that this Son is the Saviour
and Lord that we assert Him to be, is directly declared by the
divine prophecies. Thus the Lord of all, whether Greek or
barbarian, uses persuasion to those who are willing; for it is not
His way to compel one who is able of himeelf to obtain salvation
by the ewercise,of free choice and by fulfilling all that is required
on his part®.so as to lay hold on the hope. This is He who.
bestows on the Greeks also their philosophy through the inferior
_ angels. For.by an ancient and divine ordinance angels are
assigned to the different nations: but to be the Lord’s portion’ is
the glory of the believers. Here we have the following alter-
natives: either the Lord cares not for all men,—which might arise
from incapacity (but this it is forbidden to say, for incapacity is
‘a mark of weakness), or from want of will on the part of one
possessed with power (but such an affection is incompatible
with goodness; in any case He who for our sake took upon
Him our flesh with its capacity for suffering is not rendered
indifferent to others’ sorrow by self-indulgence)—or He has
regard for us all; which also beseems Him who was made

1 Xenophanes ap. Sext. Emp. rx. 144. 2. Rom. viii, 20. 3 Joh. xv. 14, 15.
4 Heb. iii. 5. 5 Plat. Rep. x. 620z.° © Heb. vi. 18, 7 Deut, xxxii. 8, 9,

12 STPQMATEQN.-2’ [p. 882, s. 298

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ce. 11.§§ 6,7] | MISCELLANIES, BOOK VIL. 13

' the Lord of all. For He is the: Saviour not of one here and ‘
another there, but; to the extent of each man’s fitness, He
distributed His own bounty both to Greeks and to barbarians,
and to the faithful and elect', who were foreordained out of '
them and were called? in their own season. § 7. Neither’
again could envy be the impelling principle with Him, who
has called all alike, though He has assigned special honours
to those who have shown special faith; nor could the Lord
of all be hindered by opposition from without, especially
when He is carrying out the will of the good and almighty
Father®. No, as the Lord Himself is absolutely inaccessible
to envy, being eternally free from passion, so neither is
man’s state such as to be envied by the Lord. It is another
who envies, who is also acquainted with passion. Nor yet can
it be said that the Lord from ignorance did not will to save
mankind, because He knew not how to take care of each. For
ignorance touches not <the Son of> God,'who was the Father's
counsellor* before the foundation of the world®, the Wisdom in
which the Almighty God rejoiced’. For the Son is the power of
God’, as being the original Word of the Father, prior to all
created things: and He might justly be styled the Wisdom
of God’ and the Teacher of those who were made by Him.
Neither indeed could He ever abandon His care for mankind
through the distractions of any pleasure, seeing that, after He
had taken upon Him our flesh, which is by nature subject to |
passion, He trained it to a habit of impassibility. And howcould
He be Saviour and Lord, if He were not Saviour and Lord of all,
—Saviour of those who have believed, because they have deter-
mined to know, Lord of those who have been disobedient, until
they have been enabled to confess their sins, and have received
the grace which comes through Him, in the way adapted and

1 Rev. xvii. 14. 2 Rom. viii. 80, 8 ‘Mt. vii, 21, xii. 50, Joh. vi. 40.
4 Job xv. 8, Isai. xl. 18, Rom, xi. 34. 5 Biph, i. 4.
8 Prov. viii. 22—30. 71 Cor. i. 24.

14 STPQMATEQN Z’ —[P. 838, 5, 298

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ce. 11. §§ 7—9] MISCELLANIES, BOOK VII. 15

corresponding to their state? But all the activity of the Lord
is referred to the Almighty, the Son being, so to speak, a
certain activity of the Father.

gs. The Saviour then could never be a hater of men,
seeing that it was owing to His abounding love for man that He
_ scorned not the weakness of human flesh, but having clothed
Himself with it, has come into the world for the common
salvation of men. For faith is common to all who choose it,
No, nor could He ever neglect man, His peculiar work, seeing |
that into man alone of all animals has an idea of God. been
instilled at his creation.’ Neither could there be any better
government of men, or one more: consonant to the divine
nature, than that which has been ordained. At any rate it
always belongs to him who is naturally superior to direct the
inferior, and to him who is able to manage anything well, that
he should have received the government of it as his due. But
the true Ruler and Director is the Word of God and His
Providence, superintending all things and neglecting the charge
of none of her household. And such would be they who have
chosen to attach themselves to the Word, viz. those who are
being perfected through faith. Thus, by the will of the
Almighty Father’, the Son, who is the imperceptible power
of primaeval motion, is made the cause of all good things.
For He. was not seen in His true nature, by those who could
not apprehend it owing to the infirmity of the flesh, but
having taken upon Him a body which could be seen and

' handled, Hé came into the world to reveal what was possible

to man in the way of obedience to God's commandments.

-§9. Being then the power of the Father, He easily pre-
vails over whomsoever He will, not leaving even the smallest
atom of His government uncared for: else the universe of
His creation would have been no longer good. And methinks

1 Mt. vii. 21, xii. 50, Joh. vi. 40. 3 Plato Leg. x. 8974.

16 ZTPQMATEQN Z’ [P. 833, 8,299

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c. IL § 9, 10]. MISCELLANIES, BOOK VII. 17

- the greatest power is shown where there is an inspection
of all the parts, proceeding with minute accuracy even to the
smallest, while all gaze on* the supreme Administrator of the
universe, as He pilots all in safety according to the Father's
will, rank being subordinated to rank under different leaders,
till in the end the great High Priest® is reached. For on one
original principle, which works in accordance with the Father’s
will’, depend the first and second and third gradations*; and
then at the extreme end of the visible world there is the
blessed ordinance of angels; and so, even down to ourselves,
ranks below ranks are appointed, all saving and being saved
by the initiation and through the instrumentality of One. As
. then the remotest particle of iron is drawn by the influence
of the magnet extending through a long series of tron rings’,
so also through the attraction of the Holy Spirit the virtuous
‘are adapted to the highest mansion’, and the others in their
order even to the last mansion: but they that are wicked from
weakness, having fallen into an evil habit owing to unrighteous
greed, neither keep hold themselves nor are held by another,
but collapse and fall to the ground, being entangled in their
passions. For this is the law from the beginning, that he ;
who would have virtue must choose it.

§ 10. Wherefore also both the commandments according
to thelaw and the commandments previous to the law,
given to those who, weregnot yet under law’,—for law is not
enacted for a just“man®,—ordained that he who chose should
obtain eternal life and a blessed reward, and on the other
hand permitted him who delighted in wickedness to consort
with what he chose. Again they ordained that the soul that
at any time improved as, regards the knowledge of virtue and
increase in righteousness, should obtain an improved position
in the universe, pressing onwards’ at every step to a passion-
-less state, until it comes to a perfect man™, a preeminence at _
once of knowledge and of inheritance. These saving revolu-

1 Heb. xii, 2, 2 See above p.9. % Heb. iv.14. 4 Plato Epist. 11. 312 5.
5 Plato Ion 5883p, B, 5358, 536 a. 8 Joh, xiv. 2. 7 1 Cor, ix. 21,
$1 Tim. i. 9. 9 Phil. iii. 14. 10 Eph. iv, 13.
M. C. \ 2

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8. évrodds H. évrodds ds L. 9. dpurdmevos] dpurréuevos L, 10. ai
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Barnard. 20. émlrouov M. émerounv L. 21, - éddmevos] dAduevos 8.

© IL §§ 10—12] MISCELLANIES, BOOK VII. 19

tions are each severally portioned off, according to the order
of change, by variety of time and place and honour and
knowledge and inheritance and service, up to the transcendent _
orbit which is next to the Lord, occupied in eternal contempla-
tion. And that which is lovely has power to draw to’ the
contemplation of itself every one who through love of know-
ledge has applied himself wholly to contemplation.

§11. Therefore the commandments given by the Lord,
both the former and the latter, all flow from one source, for
neither did He: negligently suffer those who lived before the
law to be altogether without law*, nor on the other hand
did He permit those who were ignorant of the barbarian
(i.e. Jewish) philosophy to run wild. For, by giving. to the |
Jews.commandments and to the Greeks philosophy, He con-
fined unbelief® to the period of His own presence on earth, in
which every one who believed not is without excuse’. For He
- leads <different> men by a different progress, whether Greek |
or barbarian, to the perfection which is through faith. But
if any of the Greeks dispenses with the preliminary guidance
of the Greek philosophy and hastens straight to the true
teaching, he, even though he be unlearned, at once distances
all competition, having chosen the short-cut to perfection, viz.
that of salvation through. faith’. . |

§ 12. Accordingly He made all things to be helpful for
virtue, in so far as might be without hindering the freedom of
man’s choice, and showed them to be so, in order that He who is
indeed the One Alone Almighty might, even to those who can
only see darkly, be in some way revealed as a good God, a Saviour
from. age to age through the instrumentality of His Son, and
in all ways absolutely. guiltless of evil®. For by the Lord of the
universe all things are ordered both generally and particularly
with a view to the safety of the whole. It is the work then of

1 Plat. Rep. vir, 525, Symp. 204 0. 2 1 Cor, ix. 21.

3 Rom, xi. 32. Gal. iii, 19—24. 4 Rom. i. 20.
5 Eph. ii. 8. 8 Plato Rep. 6172, Tim, 42n.

2—2

20 ZTPQMATEQN Z’ [p. 835, 8. 299°

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e, 11. § 12—c. 111. § 13] MISCELLANIES, BOOK VII. 21

saving righteousness always to promote the improvement of
each according to the possibilities of the case. For even the
lesser things are managed with a view to the safety and
continuance of the superior in accordance with their own
characters. For instance, whatever is possessed of virtue
changes to better habitations, the cause of the change being
that independent choice of knowledge with which the’ soul
was gifted to begin with; but those who are more hurdened'
are constrained to repent by necessary chastisements, inflicted
various preliminary judgments or through the great and final
judgment, by the goodness of the great Judge whose eye is
ever upon us, |

CHAPTER III.

§13. As to the rest I keep silent’, giving glory to God:
only I say that those gnostic souls are so carried away by the
magnificence of the vision that they cannot confine themselves
within the lines of the constitution by which each holy degree
is assigned and in accordance with which the blessed abodes
of the gods have been marked out and allotted; but being
counted as holy among the holy, and translated absolutely
and entirely to another sphere, they keep on always moving
to higher and yet higher regions, until they no longer greet‘
the divine vision in or by means of mirrors*, but with loving
hearts feast for ever on the uncloying, never-ending sight,
radiant in its transparent clearness, while throughout the
endléss ages they taste a never-wearying delight, and thus
continue,-all alike honoured with an identity of preeminence.
This is the apprehensive vision of the pure in heart’. This,
therefore, is the life-work of the perfected gnostic, viz. to hold.
communion with God through the great High Priest’, being
made like the Lord, as far as may be, by means of all his

1 Eph. iv. 19. ? Aesch. Agam. 86. Isa, vii, 15, 4 Heb. xi, 13.
5 1 Cor, xiii, 12. 6 Matt. v. 8. 7 Heb. iv. 14.

22 ZTPQMATEQN Z’ ‘Lp. 835, s. 300

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ce, 111. §§ 13, 14] MISCELLANIES, BOOK VII. 23

service towards God, a service which extends to the salvation
of men by his solicitous goodness towards us and also by
public worship and by teaching and active kindness. Aye,
and in being thus assimilated to God', the gnostic is making
and fashioning himself and also forming those who hear him,
while, so far as may be, he assimilates to that which is by
nature free from passion that which has been subdued by
training to a passionless state: and this he effects by undis- |
turbed intercourse and communion with the Lord’. Of this
gnostic assimilation the canons,.as it appears to me, are gentle-
ness, kindness and a noble devoutness.

§14. These virtues I affirm to be an acceptable sacrifice
with God’, as the Scripture declares that the wnboastful heart:
joined with a right understanding is a perfect offering to God*,
since every man who is won over for holiness is enlightened into
an indissoluble unity. For both the Gospel and the Apostle.
command. us to bring ourselves into captivity’ and put our-
selves to death®, slaying the old man which is being corrupted
_ according to its lusts’ and raising up the new man® from the
death of our old perversion, laying asidé our passions and
becoming free from sin. This it was which was signified
also by the law when it commanded that the sinner should
be put to death’, viz. the change from death to life, that is,
the ‘apathy’ which conies from faith. But the expounders
of the law, not understanding this, took the law to be jealous, —
and have thus given a handle to those who without ground
endeavour to discredit it.

It is for this reason, <because we are ourselves the sacrifice>,

who has provided all things for all, being Himself in need of
nothing; but we glorify Him who was consecrated for us, by
_ consecrating ourselves also to ever higher degrees of freedom

1 Plat. Rep. x. 6133. - 2 1 Cor. vii. 35. 8 Phil. iv. 18.
4 Pg, li. 16, 17. 5 2 Cor. x. 5. 6 Matt. xvi, 25.
7 Eph. iv. 22. 8 Eph. iv, 24. ® Deut, xiii. 8, 9.

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35

c. 11. § 14—16] | MISCELLANIES, BOOK VII. | 25

from want and from passion. For God takes pleasure only in
our salvation. Fitly therefore do we abstain from offering
sacrifice to Him who cannot be swayed by pleasures, bearing
in mind also that the smoke of the sacrifice reaches those
whom it does reach <i.e. the demons> in some low region far
beneath the densest clouds.

§15. The Divine Nature then is neither wanting in any-
thing nor is it fond of pleasure or gain or money, being of
itself full and affording all things to every creature which
is in need. Nor again is the Divine Nature propitiated
by sacrifices or offerings or by glory and honour, nor is
it allured by such things: it shows itself to the virtuous
alone, who would never betray justice either on account of
threatened terrors or from a promise of greater gifts. Those
however ‘who have not observed the freedom of man’s spirit _
and its unfettered action in respect to choice of life, chafe
at what is done by unchastened injustice, and disbelieve in
the existence of God. Like to them in opinion are they who,
from their incontinence in pleasure, being involved both in cross
accidents and pains out of the common course, and losing heart
at their calamities, say that there is no God, or that, if He
exists, He is not the overseer of all. Another class consists
of those who are persuaded that the gods of common belief
are to be propitiated with sacrifices and gifts, being accomplices,
so to speak, in men’s own wickednesses, and who are even
_unwilling to believe that He alone is the true God who is
unchangeably the same in His just beneficence.

§ 16. We are justified therefore in ascribing piety to the
gnostic, whose care is first for himself and then for his
neighbours with ‘a view to our attaining the highest standard
of excellence. For ‘so the son tries to please a good father
- by showing himself virtuous and like his father, and likewise

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ce. 111. § 16, 17] MISCELLANIES, BOOK VII. 27

the subject to please a good ruler; since belief and obedience
are in our own power. But the cause of evils one might
find in the weakness of matter, and the random impulses of
ignorance and the irrational forces to which we fall victims
| from our incapacity to learn; whereas the gnostic gets the
better of these wild elements by his learning, and benefits
all who are willing, to the best of his power, in imitation of
the divine purpose for men. Should he be ever placed in
authority, he will rule, like Moses, with a view to the salvation
of his subjects, and will quell what is savage and _ faithless
by showing honour to the best, and by punishing the bad,
punishment that is rightly classed under the head of educa-
tion. For above all things, the soul of the just man is an
Image divine, made like to God Himself’, seeing that in it is
enshrined and consecrated, by means of obedience to His
commands, the Ruler of all mortals and immortals, the King
and Parent of all that is noble, who is indeed Law and
Ordinance and Eternal Word, the one Saviour both for each
individually and for all in common. He is in truth the Only-
begotten’, the express image of the glory® of the universal
King and almighty Father, stamping on the mind of the
gnostic the perfect vision after His own image; so that the
divine image is now beheld in a third embodiment, assimilated
as far as possible to the Second Cause, to Him, namely, who
is the Life indeed‘, owing to whom we live the true life,
copying the example of Him who is made to us knowledge’,
while we converse with the things which are stable and
altogether unchangeable. .

§17. Being ruler therefore of himself and of all that belongs
to him the gnostic. makes a genuine approach to truth, having
a firm hold of divine science. For the name science would fitly

1 Nauck Fragm. Trag. 688. 2 Joh. i. 18. % Heb. i. 3.
41 Tim. vi. 19. 5 1 Cor. i, 30; Col, ii. 2, 3.

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5. rwa pev...rwa 66M, rive peév...riva 66 L, 7. év 6é Reinkens in
Dissert. de yvdoet Clementis p. 353. ev re L, 15, xaraxéxpyrat L.
karaxphirat H. krfjow 8. xrlow L, 16. xkév7rge DH. xalrg L,
17. épyijs eparetv P. dpyfs L. 19. dvriragcecOar P. dvrirdocerat Li,
20. xaxaS. xara L. arn’ drrobécba: M, GAN drwGetoba Jackson.
GAN’ ériOéoOa H. ddA relPerOar L. 21. ov L. pevoty H. yotv M.

27. Oe av BH. Kal de ao L.

¢, III. §§ 17,18] § MISCELLANIES, BOOK VII. | 29

be given to the knowledge and firm hold? of intellectual objects.
Its function in regard to divine things is to investigate what is
the First Cause and what that through which, all things were
made and without which nothing has been madeé?; what are the
- things <that hold the universe together> partly as pervading
it and partly as encompassing it, some in combination and
some apart, and what is the position of each of these, and the
capacity and the service contributed by each: and again in :
things concerning man, to investigate what he himself is, and
what is in accordance with, or is opposed to his nature; how it .
becomes him to act and be acted on, and what are his virtues
_and vices, and about things good and evil and the intermediates,
and all that has to do with manhood and prudence and temper-
ance, and the supreme all-perfect virtue, justice. Prudence
and justice he employs for the acquisition of wisdom, and
manhood not only in enduring misfortunes, but also in <con-

trolling> pleasure and desire and pain and anger, and generally

in withstanding all that sways the soul either by force or guile.
For we must not endure vices and things that are evil, but
must cast them off, and reserve endurance for things that cause
fear. At any rate even suffering is found to be useful alike
in medicine and in education and in punishment, and by means
of it characters are improved for the benefit of mankind.

§ 18. Forms of manhood are fortitude, high-spirit, magna-
nimity, generosity, magnificence. It is owing to this that the
gnostic takes no notice either of blame or of ill-repute from

the world, nor is he in subjection to good opinions or flatteries of

1 Sext. Emp. Adv. Math. vii. 151. . . &Johi, 3.

30 — STPQMATEQN Z’ [P. 838, s, 301

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érvywondrns L. rév cupBdavrwv Kal ris érvywoudvns Barnard, 27. 4
dper} Li, dpery L?.

J ©. It. §§ 18,19] MISCELLANIES, BOOK VIL 31

others. In the endurance of labours he shows himself amongst
other men as a man irideed, being always occupied in some
good work at the same time that he is manfully surmounting
difficulties of every kind. Again he is temperate owing to his
abiding good sense! combined with tranquillity of soul; his
readiness to take to himsel? jhe promises as his own being
in proportion to his shrinking f%§m base things as alien. He
is a citizen of the world, and not of this world only, but of a
higher order, doing <all things> in order and degree, and never
misbehaving in any respect. [For the first effect of his justice
is that he loves to be with those of kindred spirit, and to
commune with them, both on earth and in heaven? -] Rich he
is in the highest degree because he covets nothing, having few -
wants and enjoying a superabundance of every good, owing to
his knowledge of the absolute Good.

§ 19. For this reason also he is ready to impart to others
of all that he possesses: and being a lover of men he has a
profound hatred of the wicked through his abhorrence of
every kind of evil doing, having learnt that one should be
faithful both to oneself and to one’s neighbours, as well
as obedient to the commandments. For he who is willingly
led on by the commandments may be called God’s servant;
but he who is already pure in heart‘, not because of the com-
mandments, but for the sake of knowledge by itself,—that man
as a friend of God®. For neither are we born virtuous, nor is
virtue a natural after-growth, as are some parts of the body
(for then it would have been no longer voluntary or praise-
worthy); nor yet is it acquired and perfected, as speech is,
from the intercourse of those who live with us (for it is rather
vice which originates in this way). Nor again is knowledge
derived from any art connected with the supplies of life or the

1 Ar, Eth. N. vi. 6. 2 This sentence seems to be misplaced in the Greek.
8 Heb. iii. 5. 4 Matt. v. 8. 5 Ja, ii, 23.

32 ZTPQMATEQN Z’ [p. 839, s, 301

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40

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c. 111. § 19, 20] MISCELLANIES, BOOK VII. 33

service of the body, nor yet from the ordinary course of instruc-
tion: for we might be well satisfied if this could but prepare
and sharpen the soul. The laws of the state, it is true, might
perhaps be able to restrain evil practices. § 20. Again, mere
persuasive arguments are too superficial in their nature to
establish the truth on scientific grounds, but Greek philosophy
_does, as it were, provide for the soul the preliminary cleansing :
and training required for the reception of the faith, on which |
foundation the truth builds up the edifice of knowledge. .
Here, here it is we find the true wrestler, who in the
amphitheatre of this fair universe is crowned for the true
victory over all his passions. For the president is God:
Almighty, and the umpire is the only-begotten Son of God, .
and. the spectators are angels and gods, and our great con-
test of all arms is not waged against flesh and blood, but against

the spiritual powers’ of passionate affections working in the flesh, . - |

When he has come safe out of these mighty conflicts, and over-
thrown the tempter in the combats to which he has challenged
us, the Christian soldier wins immortality. For the decision
of God is unerring in regard to His most righteous award.
The spectators then have been summoned to view the contest :
the wrestlers are contending in the arena, and now the prize
is won by him amongst them, who has been obedient to the
orders of the trainer. For the conditions laid down by God
are equal for all, and no blame can attach to Him; but he who
as able will choose?,. and he who wills prevails. It is on this
account also that we have received the gift of reason, in order
that we may know what we do. And the maxim Know thysel/*
means in this case, to know for what purpose we are made.
Now we are made to be obedient to the commandments, if
our choice be such as to will salvation. This, methinks,
_ is the real Adrasteia, owing to which we cannot escape from
God.

1 Eph. vi.12. 2? Plato Rep. 6175. & Chilon, ap. Stob. Anth. mr. 79.
M. ©, 3

34 EZTPQMATEQN Z _[p.840, 8.301

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c, 111. § 21—e. Iv. § 22] MISCELLANIES, BOOK VIL. 35

_ §21. Man’s work then is submission to God, who has made
known a manifold salvation by means of commandments,
and man’s acknowledgment thereof is God’s good-pleasure.
For the benefactor is the first to begin the kindness,.and he
who accepts it heartily, keeping due reckoning, and observes
the commandments—such an one is faithful; but he who goes
on to return the kindness to the best of his power by means
of love, rises to the dignity of friend’. And the one most
appropriate return from man is to do those things which are
pleasing to God. Accordingly the Master and Saviour accepts
as a favour and honour to Himself all that is done for the
help and improvement of men, as being His own creation and
in a certain respect an effect akin to its Cause; just as He |
accepts the wrongs done to those who have believed upon Him,
regarding such wrongs as instances of ingratitude and dishonour
to Himself. For what other dishonour ,could affect. God?
Wherefore it is impossible for so great a gift to make a return
in full, corresponding to the benefit received from God, as
measured by the worth of salvation. But, as they who injure
the cattle put a slight on the owners, and those who injure the
soldiers put a slight on their captain, so it shows disrespect for
the Lord, when injury is done to those who are devoted to Him.
For as the sun not only lights up the heaven and the whole
world, shining on land and sea alike, but also darts his rays
through windows and every little cranny into the innermost
chambers; so the Word being shed abroad in all directions
observes even the minutest details of our actions. |

CHAPTER IV.

§ 29. But the Greeks assume their gods to be human in
passions as they are human in shape; and, as each nation

1 See above, § 5.

3—2

36. SZTPQMATEQN -Z’ [p. 841, 8. 302

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‘ce. Iv. § 22,23] § MISCELLANIES, BOOK VII. 87

paints their shape after its own likeness (according to the saying
of Xenophanes, the Ethiopians black with turned up nose, the
Thracians with red hair and blue eyes'),so each represents them
as like itself in soul. For instance, the barbarians make them
brutal and savage, the Greeks milder, but subject to passion.
Hence the conceptions which the wicked form about God must
naturally be bad, and those of the good must be excellent.
And on this account he who is a gnostic and truly royal in soul?
is both devout and free from superstition, persuaded that. the

only God is alone meet to be honoured and reverenced, alone
glorious and beneficent, abounding in well-doing, the author of
ali good and of nothing that ts evil®. As for the superstitions
of the Greeks I think sufficient evidence has been adduced in
my discourse entitled Protrepticus, where the necessary investi-
gation is given at great length.

§ 23. What need is there then the tale once clearly told to
tell again‘? But as we are on this topic it will be enough just
to give a small sample for proof, with a view to show that those
are atheists who liken the Divinity to the worst of men. For
either they make the | gods injured by men, which would show
them to be inferior to man as being capable of receiving injury
from him; or, if this is not so, how is it that they are embittered
at what is no injury, like an old shrew losing her temper, as
they say Artemis was wroth with the Aetolians on account of
Oeneus? Being a goddess, how did she fail to reflect that
it was not from contempt for her, but either from forgetfulness’,
or because he had’ previously sacrificed, that he neglected her
worship? Again, Augé, in pleading against Athena, because she

-} Karsten, p, 40. 2 Plato Phileb. 3830p. 3 Plato Rep. 379 8.
4 Odyss. x11. 453. 5 Tl. 1x. 533,

842 P.
6

10

15

20

38 STPQMATEQN Z _[p. 841, 8. 302

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Theodoretus Aff. Gr. 6, p. 88. 18. dya0év—Oeol] Sic ap. Theod.
quoque, ubi Gaisf. yévar’, @ modvriwot. S. yévowro, woAvrimot, cui accedunt
Mein. Kock (vol. m1. p. 33). 19. yap post iudvra addit Meinekius

- Com, vol. 1v. p. 101. dt rodotuevos yap euBddos ris Sekas Tov iudvra S. Gaisf.

20. dcéppné’ (deppnta L)] daréppné’ Meinekius. 21. campos] oaOpds Cobet.
fixpordyos] oputxpoAdyos Theod. odk €0é\wy Katvas] od OéAwy Kawwdy Grotius.
dp’ ob Oédwv xawvas Meinekius.

ia ~ ° eee

— av. § 23, 24] MISCELLANIES, BOOK VII. . 39
‘was wroth with her for having given birth. to a child in her
| temple, well says: |

Spoils of dead mortals thou delight’st to see
And corpses strewn: these thou dost not abhor:

But this new birth thou deem’st a sacrilege!,

And yet no fault is found with other animals when they bring
forth in the temples.

§ 24. In their dealings therefore with beings who are so
quick to wrath men naturally become superstitious, and think
that whatever happens is a sign and cause of evil. I. [f? @ mouse
digs through an altar of clay or gnaws through a sack for want
of something better, or if a cock that ts being fattened begins to
crow in the evening, they take wt as a portent of something.
Menander ridicules a fellow of this stamp in his play entitled
‘The Superstitious Man*’: Heaven send me good luck! In
putting on my right shoe I broke the thong. Of course you did,
you noodle, because tt was worn out, and you were too miserly to
buy a new pair. That was a pleasant saying of Antiphon’s,

when one made an omen of a sow’s devouring her young:

1 Hur. Fr. 268 Nauck. 2 Kock, Com. Att. Fr. vol. ut. p. 471.

3 Kock, Com. Att. Fr. vol. 1. p. 33,

40 . STPQMATEQN Z —— [P. 842, 8.302 |

‘ \
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5

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6. & 8. 7. OGdae] OUAcE L. = OvAaKos ap. Theod, 8.
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etpev L. pw H. dpw & L. meptecAnuévoy 8, meprethn-
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karecrtypéevoy L. Kxarechnpuévov Theod. 12. éoflew M. @Geiy L.
13, 6) LL &’ L?. 18. érav—ylyvera:] ap. Theod. p. 87. 50.
19. mpoitiv] mpocwv ap. Theod. 20. mw\SS8. wordy L. darodd ap.
Theod. 21. avrg Theod. daurg L. 23. mpdypyal’—ylyverat Theod,
mpdypara—ylverGarL. olrws] orw Theod, 24, vycday L. byleay D.

|

c. IV. §§ 24,25) MISCELLANIES, BOOK VII. 41
seeing that the sow was a mere skeleton from her owner's
niggardliness, Well for you, said he, that the omen did not take
the form of her devouring your own children in her hunger. And,
What wonder is it, says Bion, if the mouse, finding nothing to eat,
gnawed through the sack? The wonder would have been if, as
Arcesilaus jestingly retorted, the sack had eaten the mouse.

§ 25. Excellent too was the reply of Diogenes to him who
marvelled because he found the snake coiled round the pestle.
Marvel not, said he, for it would have been far more surprising
if you had seen the snake erect and the pestle coiled up round it.
For the irrational animals too have to run and eat and fight
and breed and die; and these things being according to nature |
for them can never be portentous in relation to us. Moreover
many birds beneath the sunlight range’ <from which omens may
be derived>. Follies of this sort are caricatured by the comic poet
Philemon’, When I behold, says he, a slave on the watch to see
who sneezes, or who speaks, or who comes out of his house, I offer
him at once to the first bidder. It is to himself that each of us
walks and speaks and sneezes, and not to all the city. Things
happen as ’tis their nature to. And then we find them praying
for health when sober, but bringing on diseases by cramming
and drinking themselves drunk at the festivals. Many too have

a superstitious fear of the mottoes that are written up.

1 Od. 11. 181. 2 Kock, Com. Att. Fr. vol. 11. p. 510.

42 ZTPQMATEQN 2’ [P. 348, 8. 302

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25. Pedla, gyretwy Grotius Exc. p. 751. gidtdtew L. 26. rodrov
o” ée Grotius. rovrovs ce det (cede? conjunctim V) L.

c. Iv. § 26, 27] MISCELLANIES, BOOK VII. - 43.

§ 26. It was a witty remark of Diogenes, when he found
the house of a man of bad character bearing the inscription
Here dwells the victorious Heracles: let no wickedness enter :
How then, said he, is the master of the house to enter? And the
same people worship every stock and every shining stone, as the
phrase is, and are in awe of red wool and grains of salt and torches
and squills and brimstone, being bewitched by the sorcerers
according to certain impure purifications. But the true God
regards nothing as holy but the character of the just man,
nothing as polluted but what is unjust and wicked. At any
rate you may see the eggs, which have been removed from the
body of those who have undergone purification, hatched by
warmth, and this could not have happened, if they had contracted
the ills of the person purified.. And so the comic poet Diphilus’
pleasantly satirizes the sorcerers in these words: He purifies the
daughters of Proetus with their father, the son of Abas, and an
old crone besides to make up five—so many mortals unth a single
torch, a single squill, and brimstone and asphalius of the
boisterous surge, gathered from the deep pools of the soft-flowing
ocean*. But, O blessed Air, send Anticyra from heaven that
I may: change this bug to a stingless drone. |

§ 27. Menander® too says well, If you were suffering from

any real evil, Pheidias, you ought to have sought a real remedy

1 Kock, 7b. vol. mu. p. 577.
2 Hom. Il, vit. 422;
3 Kook, 7b. vol. 111. p. 152 seq.

44 ZTPQMATEQN Z [p. 844, .s, 303°

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édv L. kadapds yt ef (pr.:m. corr.) L. 18, azofow 8. déoicba L.

. Well therefore says Epicharmus, Jf your mind is pure your

oe .
ne —c. V.§ 28] MISCELLANIES, BOOK VII. 45.

ie ‘iY: But as that ie not so, I have devised a remedy as

ry as the evil: simply imagine that 1 at does you some

wrinkle yourself with water from three springs, throwing
im sal and beans. Every one is pure whose conscience is free

- from guilt. So in the tragedy’ we read

Orestes, say, what canker saps thy life?
Conscience, which tells me of a dark deed wrought.

For itood purity is no other than the abstaining from sin.

whole ody is pure too’. Certainly it is our rule to begin b;
cleansi ng our souls from bad and wicked opinions by meang ‘of 7
right reason, and then, after that, to turn to the mention of ‘the
more seal principles; for so too, in the case of thos: who |
are about to be initiated, it is thought right to apply certain
purifications before the communication of the mysteries, on the
ground that the godless opinion must be got rid of before they |

are réady to have the truth communicated to them.

a.

CHAPTER V.

§ 28. Surely it cannot be denied that we are following
right and truth when we refuse to circumscribe in a given place
Him who is incomprehensible, and to confine in temples made
with hands that which contains all things. And what work of
builders and masons and of mechanic art could be called holy ?
Were not they more in the right who held /that the air and the
circumambient ether, or rather the whole world and the universe
itself, were worthy of the divine dignity ¢ It would indeed be

1 Kur. Orest. 395. 2p, 256 Loreng. 8 Acts xvii, 24,

!

f
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46 ZTPQMATEQN Z —[P.845, 8. §

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28,29] §_ MISCELLANIES, BOOK VII. 47

ridiculous, as the philosophers themselves say, that man being
but a'toy of God? should make God, and that God should come
into being through the play! of human art. For that which is
produced resembles, and is indeed the same as, that from which
it is produced: thus, what is made of ivory is ivory, and what
is made of gold is golden; and in like manner statues and
temples executed by the hands of mechanics, being composed
of lifeless matter, must themselves also be lifeless and
material and profane; and even though: you should carry your
art to perfection, they still retain something of the mechanical. —
This being so, we cannot regard works of art as sacred and divine. .
<Again, among the heathen enshrinement is supposed to
be essential to deity.> But what is it which could be localized
in a shrine, if there is nothing unlocalized to start with (on the
assumption that all things are in space)? And further, that which -
is enshrined has received enshrinement from something else, |
being itself previously unenshrined. If then God has received
enshrinement from men, He was previously unenshrined and
therefore non-existent. For <by the hypothesis> it is only the
non-existent which was unenshrined, seeing that it is always
the non-existent which undergoes the process of localization by
enshrinement. And that which exists could not be localized by
"that which is non-existent, nor yet by anything else that exists :
for it is itself also in-existence <and therefore already. localized
in common with all other existing things>. § 29. It remains
therefore that it must be enshrined by itself. But how is a
thing to beget itself? Or how is the self-existent to localize
itself in a shrine? Was it formerly unlocalized and did it after-

wards localize itself? No, in that case it could not. even have. . a

existed, since it is the non-existent which is unlocalized. And
how could that which is supposed to have been localized make
itself subsequently what it already was? Or that to which all
existing things belong, <the self-existent Deity>, be itself in
need of anything ?
Again, if the Deity is in human shape, He will need the same
things as man needs, food and covering and a house and all
things belonging to them. For beings of like form and like

2 Plato Leg. vir. 803 o.

48 <" “STPOMATEON Z —{P.846, 8.808.

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c. V. § 29—c. vr. § 80] MISCELLANIES, BOOK VII.
passions will require the same kind ‘of life. And if the word: .
holy’ is taken in two senses, as applied to God Himself and :-
also to the building raised in His honour, surely we should be —

right in giving to the Church, which was instituted to the

honour of God in accordance with sanctified wisdom, the name 7
of a holy temple of God, that precious temple built by no"

mechanic art, nay, not embellished even by an angel’s hand, but
made into a shrine by the will of God Himself. I use the name
Church now not of the place, but of the congregation of saints.
This is the shrine which is best fitted for the reception of the
greatness of the dignity of God. For to Him who is all-worthy,
or rather in comparison with whom all else is worthless, there
is consecrated that creature which is of great worth owing to
its preeminent holiness. And such would be the gnostic, who
" is of great worth and precious in the sight of God, he in whom
God is enshrined, ie. in whom the knowledge of God is
consecrated. Here too we should find the likeness, the divine
“and sanctified image,—here i ‘in the righteous soul, after it has
been itself blessed, as having been already purified and now
performing blessed deeds. Here we find both that which is
enshrined and that which is in process of enshrinement, the
former in the case of those who are already gnostics, the latter
in those who are capable of becoming so, though they may not
yet be worthy to receive the knowledge of God. For all that is
destined to believe is already faithful in the eye of God and
consecrated to honour, an image of virtue dedicated to God.

CHAPTER VI.

§ 30. As then God is not circumscribed in place, nor made
like to the form of any creature, so neither is. He of like
passions, nor lacks He anything after the manner of created

M. C. 4

5
S47 P.

10

15

20

50 ZTPAMATEON Z’ [p. 846, 8, 808

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7’ GBpwra rots Oeots | éxPdvres adrol rddda karamlvove’ del. 28. 1a ABpwra
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804 8.

5

ce. vi. § 30, 31] MISCELLANIES, BOOK VII.

things, so as from hunger to desire sacrifices for food. Things « -

that are capable of suffering are all mortal; and it is useless a

to offer meat to that which is in no need of sustenance. The a

famous comic poet Pherecrates in his Deserters’ witty repre-. -

‘sents the gods themselves as finding fault with men for their 7 :
offerings. When you sacrifice to the gods, first of all you. set .
| apart whatis customary for the priests first among you, and then .
- -——shame to say—do you not pick the thigh-bones clean to the
groin and leave the hip-joint absolutely bare, assigning to us gods

nothing but the dogs’ portion, a back-bone polished as. with a file, _

oes “which | you then’ cover with thick layers of sacrificial. rveal to save
} "WE vances? ‘And another: comic poet, Eubulus, writes as follows

bout the sacrifices: To the gods themselves you offer nothing but
tail and the thigh, as though they were enamoured of these’.

““" “Aind;where he brings on Dionysus in his Semele’, he represents

him as distinguishing: First of all, when any sacrifice to me,
they sacrifice blood and bladder—don't mention heart or caul—the
| gall and thigh-bones are no food for me. §31. And Menander‘
has written of the scrag end of the rump, the gall and dry bones,
<which>, says he, they set before the gods, while they consume the

1 Cf. Kock Com. Att. 1. p. 151, ' % Kock Com. Att. 11. p. 210.

$Ibp.197% 4 Ib, m. p. 89. .
4—-2

52 STPQMATEQN Z’ [p. 847, 8. 304

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6. mpocexecrépav éoxdpay M. tpocexerrépav Li. 9. Ala raBeiv 8. dia

AaBety L. diadraBetv V. 10. dpyért ex Hesiodo. dpyéra L. 18. gaol
8. dyot L. 25. robrov d& doédfov'res 8v H. rovrov Sogdiovres d L.

= NX

¢. VL § 31] MISCELLANIES, BOOK VII. 53

rest themselves. Why, the smoke of burnt sacrifices is intolerable
even to the beasts. If however this smoke is really the meed
of the gods of Greece, no time should be lost in deifying the
cooks also (since they are deemed worthy of the same happiness)
and in worshipping the stove itself, when it becomes an altar
closely connected with the precious smoke. Hesiod! somewhere
says that Zeus, being outwitted in some division of the flesh of the
sacrifice by Prometheus, chose the white bones of the ox craftily
concealed in the glistening lard: and from that time the tribes of
men on earth burn to the immortals white bones on fragrant
altars. Still they altogether deny that God’s partaking of
nourishment: could be explained by the craving which grows
out of want. Accordingly they must suppose Him nourished
without appetite like plants or hibernating bears. At all
events they say that these are not impeded in their growth,
whether it be that they are nourished from'the density of the
air, or even from the exhalation arising from their own body.
And yet, if they hold that the Deity is nourished without need-
ing it, what is the use of nourishment to one who needs it not ?

‘But if the Deity, being by nature exempt from all need, rejoices °

to be honoured, we have good reason for honouring..God by
prayer, and for sending up to the most righteous Word this
sacrifice, the best and holiest of sacrifices when. joined with
righteousness?, venerating? Him through whom we receive our
knowledge, <and> through Him glorifying Him (ze, the Father)
whom we have learnt to know. At any rate our altar here
on earth is the congregation of those who are devoted to the
prayers, having, as it were, one common voice and one mind.
‘As to the kinds of nutrition received through the sense of
smell, though they may be less unworthy of the deity than

1 Theog. 556. 2 Ps, iv. 5. 3 Plat. Leg. 799 a.

a oe a

54 ZTPQMATEQN Z _[p, 848, 8. 304

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ce. VI. § 31, 32] MISCELLANIES, BOOK VII. 55

those received through the mouth, still they witness to respira-
tion. § 32. What then is <the worshippers’> idea as to the

breathing of God? Is it by means of transpiration as in the .

demons? or by inspiration only, as in fishes through the dilata-
tion of their gills? or by circumspiration, as in insects through
the pressure of the membranes on the waist? No, they would

not liken God to any of these, if they were in their senses. But _

as for creatures that live by respiration, they draw in the air
by rhythmic beats corresponding to the counter-dilatation of
the lungs against the chest. Then if they assign viscera and
arteries and veins and sinews and members to God, they will
exhibit Him as in no respect differing from man. The word

‘conspiration’ is that which is properly used of the Church.: -

For the Church’s sacrifice is indeed speech rising, like incense,
from holy souls, while every thought of the heart is laid open
to God along with the sacrifice. They are fond of talking about
the purity of the most ancient altar at Delos, that altar which,
we are told, was the only one approached by Pythagoras, because
it was unpolluted by slaughter and death: will they then refuse

credence to us when we say that the truly hallowed altar is the 1e/ |

righteous soul, and the incense which ascends from . it, the

prayer of holiness? Sacrifices, I believe, are an invention of-—

mankind to excuse the eating of flesh, though, gyen apatt from
such idolatry, it was always possible for one who wished it to
partake of fesh. The Mosaic sacrifices symbolize personal piety:

for instance the dove and the pigeon offered for sins show that
the purging away of the irrational part of the soul is acceptable
to God. But if any of the righteous refuses to weigh down his
soul by the eating of flesh, he does this on some reasonable
ground, not as Pythagoras and his school from some dream as

to the transmigration of souls. Xenocrates in a special treatise

/

y,
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56 STPQMATEQN Z _— [P, 849, 8. 304

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c. VI. §§ 82,38] MISCELLANIES, BOOK VII. 57
‘on animal food and Polemon in his book on Life according
‘to Nature, seem to lay it down clearly that a flesh diet is
inexpedient, as it has already passed through a process of
digestion and been thus assimilated to the souls of irrational
creatures, .

§ 33. On this ground especially the Jews abstain from
swine’s flesh, considering that this animal is unclean because it
roots up and destroys the fruits more than any other. But if
it is argued that the animals are given to men, we too agree in
this, only we say that they are not given entirely, nor indeed
all, for the purpose of eating, but only those that do no work,
Wherefore the comic poet Plato in his play of The Feasts’ well
says Hereafter twere well to kill no beast but swine, for they are
excellent eating, and we get nothing out of them but. bristles and
mire and squealing. Hence it was well said by Aesop that the
reason why pigs make such an outery when they are being dragged
away is because they are conscious that they are good for ; c
nothing but to be sacrijiced. And so Cleanthes says that in .
them the soul takes the place of salt to prevent the flesh from
putrefying. Some then eat it because it is useless, and others
because it injures the fruits; while others again abstain from
eating it because of its immoderate salacity. _For the same
reason the law never requires the sacrifice of a goat except
with a view to banishing evils, since pleasure is the fountain-

head of vice. Further, they tell us that the eating of goats’

1 Kock, Com. Fr. 1. p. 607,

\

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5

ce. VI. §§ 33, 34] MISCELLANIES, BOOK VII. 59

flesh conduces to epilepsy. And they say that the largest
amount of nutriment is supplied from pork, for which reason
it is of use to those who practise bodily training, but, owing to
the sluggishness produced by eating flesh, it is of no use to
those who try to encourage the growth of the soul. A gnostic
might therefore abstain from flesh, both for the sake of disci-
pline and to weaken the sexual appetite. For, as Androcydes
says, wine and fleshly gorging make the body strong, but the soul
more sluggish. Such a diet does not tend to precision of ~~
thought. Wherefore also the Egyptians in their purifications
forbid their priests to eat flesh, and they themselves live on
fowl as the lightest diet and abstain from fish for various
fanciful reasons and especially from the idea that such food
makes the flesh flabby. § 34. Besides this, the life of beasts
and birds is supported by breathing the game air ag our souls,
their soul being akin to the air; but we are told that fishes do
not even breathe our air, but that air which: was infused into
water, as into the other elements, on its first creation, which
infusion is also the binding principle of the permanence ‘of
matter. a
It is not then expensive sacrifices that we should offer to G od,
but such sacrifices as are dear to Him', viz. that composite
incense of which the Law speaks’, an incense compounded _ of
many tongues and voices in the way of prayer, or rather which
is being wrought into the unity of the ‘faith? out of divers nations
and dispositions by the divine bounty shown. in the Covenants,
and which is brought together in our. songs. of praise by purity
of heart and righteous and upright living grounded in holy
actions and righteous prayer. For (to add the charm of poetry)

1 Theophr. ap. Porph. Abst. 11. 19. 2 Hxod. xxx. 25. 3 Eph. iv. 13.

a

/

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v.

¢. VI.§ 34—c. vi. § 35] MISCELLANIES, BOOK VII. | 61
what man is there so unwise and beyond measure credulous as to
expect that, at the burning of bare bones and gall, which even
hungry dogs would refuse, the gods would all rejoice, and accept
this as their due meed? ; aye, and would show their gratitude to
‘the celebrants, though they might be pirates or robbers or
tyrants? The Christian teaching is that the fire sanctifies, not
flesh, but sinful souls, understanding by fire not the all-devour-
ing. flame of common life, but the discerning flame* which

pierces through*® the soul that walks through fire‘.

CHAPTER VII.

§ 35. Further, we are bidden to worship and honour the
Son and Word, being persuaded that He is both Saviour and
Ruler, and to honour the Father through Him, doing this not. Jf “
on special days, as some others do, but continuously all_our life’ :
through, and in all possible ways ; (though it is true the chosen
race’, being justified by obedience to the precept, say Seven
times a day did I praise Thee*). Wherefore it is neither in a
definite place or special shrine, nor yet on cértain feasts and
days set apart, that the gnostic honours God, returning thanks.

1 Kock, Fragm. i. p. 606.

2 Clem. P. 995; Isa. iv. 4; 1 Cur. iii. 18.

3 Heb. iv. 12. 7 44g, xiii, 2.

5 1 Pet, ii. 9. 8 Ps. cxix. 164.

62 ZTPQMATEQN Z [p. 851, 8. 805

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yévos eis Baoiteiay tpooaydvTwy. ovros ovv ovdapy 45

c. VII. §§ 35,36] | MISCELLANIES, BOOK VII. 63

to Him for knowledge bestowed and the gift of the <heavenly>
citizenship’; but he will do this all his life in every place,
whether he be alone by himself or have with him some who
share his belief. And if the presence of some good man always
moulds for the better one who converses with him, owing to the
respect and reverence which he inspires, with much more
reason must he, who is always in the uninterrupted presence of
God by means of his knowledge and his life and his thankful
spirit, be raised above himself on every occasion, both in regard
to his actions and his words and his temper. Such is he who
believes that God is everywhere present, and does not suppose
Him to be shut up in certain definite places, so as to be
tempted to incontinence by the imagination, forsooth, that he
could ever be apart from God whether by day or night. Ac-
cordingly all our life is a festival: being persuaded that God is
everywhere present on all sides, we praise Him as we till the
ground, we sing hymns as we sail the sea, we feel His inspiration
in all that wedo. And the gnostic enjoys a still closer intimacy
with God, being at once serious and cheerful in everything,
serious owing to his thoughts being turned towards heaven, and
cheerful, as he reckons up the blessings with which God has
enriched our human life. .

§ 36. But the pre-eminence of knowledge is plainly set
forth by the prophet in the words Teach me goodness and
instruction and knowledge’, where he presents in an ascending |
scale the guiding principle of perfection. Here then we truly.”
have the royal man, the holy priest of God,—a combination
which is still retained even at the present time among the most
enlightened of the barbarians, who employ the priestly caste
for government. Such an one is far from surrendering himself
to the mob-government which tyrannizes over the theatres ;
and as for the things which are there said and done and seen
with a view to the allurements of pleasure, he repudiates
them even in a dream. He repudiates therefore both these
spectacular pleasures and the other refinements of luxury,
such as costly perfumes flattering the sense of smell, or

1 Phil. iii. 20.
2 Ps. oxix. 66 (LXX.).

64 ZTPQMATEQN Z — [P, 852, 8. 305

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ce. Vil. § 36,37] | MISCELLANIES, BOOK VII. 65

combinations of meats and the attractions of various wines
enticing the palate, or fragrant wreaths of a variety of flowers
which enfeeble the soul through the sense, Enjoying all
things soberly, he refers his enjoyment in every case to God
as its author, whether it be of food or drink or ointment, and
offers to the Giver firstfruits of the whole, using the speech
which He has bestowed, to thank Him both for the gift and for
the use of it. But he seldom appears at convivial entertain-
ments unless the banquet invites his attendance by promise
of friendly intercourse with those of like mind. For he is.
persuaded that God knows all things, and hears not only the
voice but the thought, since even in our own case the hearing,
though set in action by means of the passages of the body,
causes apprehension, not by the power of the body, but by
a certain mental impression and by the intelligence which
distinguishes between significant sounds.

§ 37. There is consequently no need for God to be ‘in
human shape in order that He may hear, nor does He need
senses, as <the Epicureans> held, especially hearing and
sight, dependent <as the Stoics held> on the sensitiveness
of the air (as though He would otherwise be incapable’ of
apprehension): but indeed the instantaneous perception of the
angels, and the power of conscience touching the soul—
these recognize all things with the quickness of thought
by means of some indescribable faculty apart from sensible
hearing. Even if one should say that it was impossible for
the voice, rolling in this lower air, to reach to God, still the
thoughts of the saints cleave, not the air alone, but the-whole

universe as well. And the divine power instantly penetrates
M. C. 5

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c. VIL §§ 387, 38] MISCELLANIES, BOOK VII. 67

the whole soul, like light. Again do not our resolves also find
their way to God, uttering a voice of theirown? And are not some
things also wafted heaven-ward by the conscience? Moreover can
we conceive that He Who has known His elect according to His
eternal purpose’, and known before its birth? that which was to
be, as already existing, must wait for the sound of a voice? Is
it not true that the light, of power shines forth in all directions
even to the very bottom of the soul, since the candle of power,
as the Scripture says, searches the secret chambers*? God is all
ear and all eye’, if one may make use of these expressions.

§ 38. Where then there is an unworthy conception of God,
passing into base and unseemly thoughts and significations, it is
impossible to preserve any sort of devoutness either in hymns
or discourses or even in writings or doctrines. For which
reason what most men call reverence is indistinguishable from
irreverence, owing to their ignorance of the truth. Now the
objects of the appetites and desires and of impulses generally
are also the objects of our prayers. We pray therefore for the
same things that we request, and we request the same things
that we desire: and praying and longing are on the same
footing as regards the possession of good things and the benefits
attached to their acquisition. Accordingly the gnostic makes —
his prayer and request for the things that are really..good, 2.
those pertaining to the soul, and he prays, and joins his own
efforts as well, that he may attain to a habit of goodness ; so
that he may no longer have his good things attached to him
like ornaments, but may be himself good. [Wherefore no one
desires drink in the abstract but to drink, por an inheritance,
but to inherit; and in like manner no one desires knowledge,

1 Rom. viii. 28, 29, ix. 11. 2 Sus. 42. 3 Prov. xx. 27,
4 See above, § 5. -

bo

5

68 STPOMATEQN Z _ [P. 853, s. 306

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1. dvadypara habijsara Le 4. wpbopopov] Litteras op supra
versum habet L. 5. rlva ante ra in marg. pr. m. I. bvros ex dbvrws
corr. pr. m. L. 1%. rots D. rots’ 8S. rots & L.

c, VIL. §§ 388—40] MISCELLANIES, BOOK VIL. 69

but to know; no, nor a right constitution, but to live under
such a constitution’.]

§ 39. Hence too prayer ?« most fitting for those who have
a right knowledge of the Divinity and that excellence of
character which is agreeable to Him, ie. for those who
know what are the things which are truly good, and what
should be asked for, and when, and how, in each case. But
it is the height’ of folly to ask of those who are not Gods
as if they were Gods, or to ask what is inexpedient (ze.
what is evil for oneself), under the impression that it is
good. Since then the good God 1s One’, we and the angels are
right in praying that we may receive from Him alone either the
bestowal or continuance of good things. But we do not ask
alike, for it is not the same thing to ask that the gift may be
continued, and to strive to obtain it in the first instance.
The warning of the bad is also a kind of prayer. But we must
never employ a prayer of this kind for the injury of men, except
where the gnostic might adapt his request so as to contrive for
those who were hardened their return to righteousness. Prayer,
then, to speak somewhat boldly, is converse with God. Even
if we address Him in a whisper, without opening our lips, or
uttering a sound, still we cry to Him in our heart. Kor God.
never ceases to listen to the inward converse of the heart.

§ 40. For this reason also we raise the head and lift the
hands towards heaven, and stand on tiptoe as we join in the
closing outburst of prayer, following the eager flight of the spirit
into the intelligible world: and while we thus endeavour to
detach the body from the earth by lifting it, upwards along with
the uttered words, we spurn the fetters of the flesh and constrain
the soul, winged‘ with desire of better things, to ascend into the
holy place’. For we are well assured that of his own will the

1 This sentence appears to be misplaced in the Greek.
2 Matt. xix. 17. 3 See p. 21. 4 Plato, Phaedr. 246. 5 Heb. ix. 25.

70 ZTPQMATEQN Z _ [p.854, 8. 306

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32, doly dé] Soly 5é Bv cat wh alrjoacw Barnard.

ce, vit. § 40, 41] MISCELLANIES, BOOK VIL. 71

gnostic leaves this world behind him, just as the Jews did Egypt,
‘showing in the plainest way that he was destined to be as near
as possible to-God. And if there are any who assign fixed hours
to prayer’, such as the third and the sixth and the ninth, yet the
gnostic at all events prays all his life through, striving to be
united with God in prayer, and, in a word, to have done with
everything that is useless for that higher life, as one who has
already attained here below the perfection of loving action.
However, the triple distribution of the hours and their obser-
vance by corresponding prayers is also familiar to those who are
acquainted with the blessed triad of the holy manstons’.

- $41. At this point I am reminded of the opinions which
are being secretly propagated by certain heterodox persons,
belonging to the heresy of Prodicus, against the use of prayer.
In order that they may not pride themselves on this their
godless wisdom as though it were something novel, let these men
learn that they are only following in the steps of the so-called
Cyrenaic school. The refutation however of the impious know-
ledge of these falsely called gnostics* I reserve to its proper
season, in order that the censure, which: must be somewhat
protracted, may not steal into my notes at this point and so
interrupt the subject we have in hand; which is a demonstration
that only he who is a gnostic according to the rule of the Church“
is really pious and devout, and that he alone has his petitions,
whether oral or mental‘, granted according to the will of God.
For as God is able to do every thing that He wills, SO
the gnostic receives every thing that he may ash®,/” For God
knows generally those that are worthy to receive good things and
those that are not; whence He gives to each what belongs to
him. For this reason if request were niade by’ unworthy persons
He would often refuse to give it, but would give <unasked>

1 See above, § 435. ? Seen. on §9 and P. 797 on the Parable of the Sower.
3 1 Tim. vi. 20. 4 See below on § 73. 5 Mt. xxi, 22,

\

-

| 72 _ STPQMATEQN Z [?. 855, 8, 807

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érlyrwow L. 8. Sod fyrat Kat post vio M. post eds (1.7) L. 9. éweyud-
oxyrat. H, dwvywiouyrat, D. éxeywaoxerarL. 11. dgdopuy] popgr} Barnard.
24. abrod H. avdrof L. 25. of M. av L. 27. abréy P. atrav L.

©. VIL § 41, 42] MIscRLLANIES, BOOK VIL. _
provided they were worthy. . Yet the petition is not-sup
fluous, even though good things. be granted without .petitio
made. For instance, both thanksgiving and prayer..‘for . th
conversion of his neighbours are the duty of the gnostic. Thus.
the Lord also prayed, returning thanks for the accomplishment’
of his ministry' and praying that as many as possible might sha
in knowledge?, in order that God, who alone is good, alone a
Saviour, may be glorified through His Son’, in those who are y
being saved through the salvation which is according to know: £
ledge‘, and that the knowledge of Him may grow from age ‘to
_ age. Howbeit the mere faith that one will receive is itself also: "
a kind of prayer stored up in a gnostic spirit. *
§ 42. But if prayer is thus an occasion for converse with
. God’, no occasion for our approach to God must be neglected:
Certainly the holiness of the gnostic, being bound up with.
the Divine Providence through a voluntary acknowledgmaéiit "
‘on his part, shows the beneficence of God in perfection:: For.”
the holiness of the gnostic is, as it were, a return back:
“on itself of Providence -and a responsive feeling of loyalty:
‘on the part of the friend of God. ‘For neither is the good-’
‘ ness of God involuntary like the warmth of fire (but His..
imparting of good things is voluntary, even though He should
wait to be asked);-nor on the other hand will the man who is
being saved be saved without his will, for he is no lifeless machine,
but will most assuredly hasten to salvation with eager ‘alacrity.
.It is on this account that the commandments were given to man —
as to a being who would be spontaneously impelled to which-
ever he might choose, whether of things eligible or ineligible.
God therefore does not do good of necessity, but of His own
free will He befriends those who turn to Him of their own
accord. For the providence that comes to us from God is not
ministrative’, as though it proceeded from inferiors to superiors;
but it is from pity of our weakness that the nearer dispensations

1 Joh. xvii. 4. * Joh. xvii. 20, 28. 8 Matt. xix. 17, Joh. xvii. 1.
4 Joh. xvii, 8. 5 See above, § 39. 8 See above, § 8.

7} ZTPQOMATEQN Z [p. 855, s. 307

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c. VIL. &§ 42, 43] MISGELLANIES, BOOK VII. | 18°:
of Providence are set in motion, like the care of shepherds for *
their sheep and that of a king towards his subjects; while we .., :

ourselves also are submissive to our superiors, who govern usin -’

an orderly manner according to the commission with. which
they were entrusted by God. They therefore are ministers and
worshippers of the Divinity who offer the freest and most royal
worship, viz. that which is rendered by devoutness both of
purpose and of knowledge.

§ 43. Every place then and every time at which we enter-
tain the thought of God is truly hallowed; but when he who is
. at once right-minded and thankful makes his request in prayer,
he in a way contributes to the granting of his petition, receiving
with joy the desired object through the instrumentality of his
' prayers. For when the Giver of all good meets with readiness on
our part, all good things follow at once on the mere conception
_ in the mind. Certainly prayer is a test of the attitude of the
, Character towards what is fitting. And if voice and speech are
" given to us with a view to understanding, how can God help
hearing the soul and the mind by itself, seeing that soul
already apprehends soul, and mind apprehends mind? Where-
fore God has no need to learn various tongues, as human
interpreters have, but understands at once the minds of all
men; and what the voice signifies to us, that our thought
utters to God, since even before the Creation He knew that it
would come into our mind. It is permitted to man therefore to
speed his prayer even without a voice, if he only concentrates
all his spiritual energy upon the inner voice of the mind by bis
undistracted turning to God.

And since the east symbolizes the day of birth, and it is from
thence that the light spreads, after it has first shone forth out of
darkness’, aye, and from thence that the day of the knowledge
of the truth dawned like the sun upon those who were lying un

1 2 Cor. iv. 6.

76 ZTPQMATEQN Z [P. 856, 8. 307

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4
tgnorance', therefore our prayers are directed towards the risé
"of dawn. It was for this reason that the most ancient temples:
looked toward the west’ in order that they who stood facing the
images might be taught to turn eastwards. Let my prayer
ascend up as incense before Thee, the lifting up my hands be an.
evening sacrijice® is the language of the Psalms.

§ 44. In the case of the wicked then prayer is most hurtful,
not only to others, but even to themselves. At any rate, if in’
answer to prayer they were to receive what they call pieces of
good fortune, they are injured by receiving them, because they -
know not how to use them. For they pray to obtain what
they have not got, and they ask for apparent, not real good.
The gnostic, on the other hand, will ask for a continuance of
the things he possesses and fitness for what is about to happen,
and indifference as to what shall be denied: but as for the things 3
that are really good, .¢. those pertaining to the soul, his prayer
is that they may both be granted to him and may continue.
Thus he does not even desire anything which he has not, being
contented with his present lot. For he is not lacking in the
good things that are proper to him, being already sufficient to
himself through the Divine grace and knowledge. But, having
his resources in himself and being independent of others, and
- having learnt to know the Omnipotent Will,so that he no sooner |
prays than he receives, he is brought close to the Almighty
Power and, by his earnest striving after spirituality, is united
to the Spirit through the love that knows no bounds, This is
the man of lofty mind, who by the way of science has acquired
the most precious and best of all possessions, being on the one
hand quick to apply the faculty of contemplation, while on the
other hand he retains permanently in his soul the power over

the objects of contemplation, 2.¢. the keen clearness of science.

c. VIL § 48, 44]. MISCELLANI#s, BOOK VIL.

1 Matt. iv. 16. 2 Pz, oxli. 2.

78 ZTPQMATEQN Z' [P. 858, 8. 308

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7
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IN

c. VIL §§ 44,45] MISCELLANIES, BOOK VIL. 79.

This power he strives to the utmost to acquire by gaining the
mastery over all that wars against the reason! and persisting in ~
uninterrupted contemplation, while he exercises himself in the
discipline which teaches the curbing of pleasures and the right
direction of action. Besides this, from his wide experience,
gathered both from study and from life, he has acquired freedom

of speech, not the power of a mere random fluency, but the power

of straightforward utterance, keeping back nothing that may be
spoken in fitting time before a right audience, either from
favour or fear of influential persons.

. §45. At any rate he who has received a clear conception
of the things concerning God from the mystical chorus of the —
truth itself, makes use of the word of exhortation, exhibiting
the greatness of virtue according to its worth, both in itself and
in its effects, being united as intimately as possible with things
intellectual and spiritual in the way of knowledge along with
an inspired exaltation of prayer. Hence he is always meek and ~
gentle, affable, easy of access, forbearing, considerate, con-
scientious. In him we have a severity of virtue, such as is not_
only proof against corruption, but proof against temptation also. -
He presents a soul altogether unyielding and impregnable
whether to the assaults of pleasure or of pain. If reason calls a
him to it, he is an unswerving judge, in no respect indulging
his passions, but keeping inflexibly to the path in which it is the
nature of justice to walk, being fully persuaded that all things
are admirably ordered, and that, for the souls which have made
choice of virtue, progress is always in the direction of what is
better, until they arrive at the Absolute Goodness, being
brought close to the great High Priest”, in the vestibule®, so to. |
speak, of the Father. This is the faithful gnostic who is fully

1 Rom, vii. 23. 2 Heb, iv. 14: above, pp. 17 and 21. ? Plato, Phileb. 64¢.

PO

80 STPQMATEQN Z _— [P. 858, 8, 308

‘ l4 3 a A > A “A
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A, edOerolvrwy H. ebfereiy Jackson. ovOér’ ofy L. 086’ drioty 8S. odd"
érioby P. 8. yrworikds addidit 8. 20. mpd 6608'S. mrpoddov L.
23. yovla L. fort. drovia M. dyvwola Jackson. 27. rode] fort. r@de M.
dvar6Bdyros Ki, H. dvardBhyros' D post Heinsium. dxovolws LH. dx. yap
D post Heinsium.

ce. Vil. § 45, 46] § MISCELLANIES, BOOK VII. 81

_ persuaded that all things in the world are ordered for the best.
Certainly he is well pleased with all that happens.

§ 46. He is right therefore in not seeking after any of the
necessary conveniences of life, being persuaded that God, who
knows all things, supplies whatever is expedient to the good,
even without their asking. For as the artificer, I suppose,
has each request granted to him in the way of his art, qua
- artificer, and the heathen qua heathen, so the gnostic has his
<in the way of knowledge> qua gnostic. And he that turns to
God from among the heathen will ask for faith, but he that -
aspires to knowledge will ask for the perfection of love. And
when he has now reached the summit, the gnostic prays that,
<the power of> contemplation may grow and abide with him,
just as the common man prays for a continuance of health.
Aye, and. he will pray too that he may never fall away from
virtue, cooperating to the best of his power that he may end his
life without a fall. For he knows that even of the angels some,
having slipped back to the ground from carelessness, have never
‘ yet succeeded in extricating themselves completely out of their
tendency to duplicity into the former singleness <of heart>. But,
to him who has been trained here below to the highest point of
knowledge, and the supreme elevation of a perfect man, all
incidents of time and space are favourable; for he is fixed to
one unchanging course of life both by choice and practice,
owing to his uniform stability of purpose. But in those who
have still some remnant of depressing languor that weighs,
them down*, the soaring impulse of faith also flags. In him,
then, who has rendered his virtue indefectible by discipline
based upon knowledge, habit is changed into nature; and in
such an one his knowledge becomes an inseparable possession,
like weight in a stone, not involuntarily, but of his own
free will, by the power of reason and knowledge and fore-
thought.

11 Joh.iv. 17. © 2 Plato, Phaedr. 247.

82 ZTPQMATEQN Z [P. 859, s. 308

47. “Emel S€ 7d pr droBdyPe 8 evd\aBelas
> id , Lal A 3 4 Y A \
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A 3 A 3 , e A Se ¥ AY t)
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THY Tapapoviy THS aperns Suvdweva. péyorov <8'>
, A a A
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, 4 4 X93 4 3 4
codias perddoois Kwovvrav Kal ioxdvtTwv adddyjhous
Ts Te évepyeias Kal Tov petioyorTos yiverat, ovde

20 datpoupevou Tuvds ode EvdeoUs ywwopevou: dpeiwros
860 P. your 4 evepyeia Ov adrns TAS peraddcews SeixvuTau.
\ oUTwS OY TaVTA Exel TA ayaIa 6 yyrwoTLKOS Nu Kara
- as Svv Oem de \ NON 2 A , > a
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‘ 9 , > \ 8. 3 s 2 ye ,

derdberos Hv Kara Tas dderopevas éevOdous mpoKkoTds
25 TE KGL OLOLKHOELS.
48.. Todt ovddapBave kai 6 Oeds tpoceyerrépa
A > fal ~ A

Tymoas érioKoTH. 7 yap ovxl Trav ayabav avdpav 50
xdpw kai eis THY ToUTwWY xpHow Kal apédevav, waddov
1. érel...droBvnGev H. éat...daroBdnOfvac L. Se evhaBelas] fort. omissum
est Kal edroyiorlas M. 6. S dpa M. dpa L, 9. dyeworkds L. casu
om. 6D. 12. rapodow—ob yap...ér.—é&:’ oy M. rapodow. ob yap.,.ér 0
ay L, 14. kal post ueAddvrwy M. post remeopévos L. 15. Post
rofro fort. omissum est dyOpwrw 5¢ dvre dyamnroy 76 otrws KexrfaOas vel tale
aliquid M. évdees] dvevdees M. 19. erloxovros] fort. ex weréxovros propter
vicinum fcxévrw corruptum M, 20. ddatpoupevov] ddatpouévou LV,

21. yodv M. 9’ of L. 27. ripyjoas] fort. rnpjoas M. 28. xpiow
ex xrjow factum m, pr. L.

ne iat

c. Vir. § 47, 48] MISCELLANIES, BOOK VIL. 83

§ 47. And since that which has not been lost may be
‘raised to a state of indefectibility by carefulness <and con-
sideration>, the gnostic will hold fast to carefulness with a view
to avoid sin, and to consideration with a view to the indefecti-
bility of virtue. Now knowledge seems to be the parent of
consideration, because it teaches us to discern the things which
can help to the permanence of virtue. But it will be granted
that the knowledge of God is the most’ important of all things.
Wherefore in this way also the indefectibility of virtue is
assured. And he who knows God is holy and pious. We have
proved therefore that the gnostic alone is pious. He rejoices
in his present blessings and delights himself in those that are
promised, as though they were already present—for he has not.
lost sight of them as if they were still absent—because he already
knows of what nature they are. Being therefore convinced
by his knowledge that each of the things that shall be, really
is, he <virtually> possesses each. <And this is enough for
man>: for sufficient and insufficient are measured by that
which is normal in each case, At any rate, if the gnostic is
possessed of wisdom, and wisdom is divine, he who partakes of
what has no defect must himself be without defect. For the
communication of wisdom is not the resultant of energy on
the part of the giver and inertia on the part of the recipient, _
nor is any abstraction or deficiency caused by it; at any rate “—
the energy is shown to be undiminished by the very fact of the
communication, Thus then our gnostic has all good in potenti-
ality, though not yet in full tale; since he would otlierwise
have been incapable of change in reference to the inspired
progresses and orderings which are still due to him by God’s

/
decree. ‘

§ 48. God also assists him, honouring him with a closer *
oversight. For is it not the case that ail things have been

created for the sake of good men and | for their use and benefit

/

a

f

ry an ~

} a al sm neem -

84, -ZTPQMATEQN 2’ [p. 860, 8.308

Se , \ , . ¥ se a
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a ‘ 5 > ld PS) > a A) 4 . 8 al BS
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5 pévous ioxdv mpos THY Novariy cwrnpiay carve, TOUS
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atre érictac0at Kal mpdooew emorTnpoveas ExaoTor.
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vyeiav, ovTws Kai 6 Oeds THY adidvoyv Garypiay Tois 5
cuvepyovo. mpos yuaotv Te Kal evrpayiav: ody dé rH
~ aA A 343 en a 4 e 3 ,
mow &v tov éf Hulv, a& Tpoordrrovaw ai évrodai,
‘ e > , Le) / a > la)
kat 7 érayyedia teNevovTar. Kai pow Sokel KaKelvo
15 Ka@S Tapa Tots "EANynor. \éyer Oar: aOANTHS Tis OvK
adyevvns év Tots Taal, TOAA@ TO Ypovya TO TwpdTLOV
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eis Tov Ilicatov Aws To dyahpa amoBddbas, ei TdNTA
ky a 3
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Lal

20 drdAoc épwn Aikalweo THN NIKHN éMof. OE yap Kat TO ts)
yvoortuge, averudyrtws Kal evouveddyTws Ta Tap
€avTov wdvra exmeTAnpwKore els Te THY pdOnow Eis
Te THY GvvdoKnoW Els TE THY evTOLiay Kal eis THY

\ ebapéornow 7H Oeg, TO av ovvaipetrar mpos THY

25 nehevdrayra THS ournpias. Tair ovv dmaitetrat Tap
ipo Ta ep pir, Kal TOV mpos npas aryxdvrany,
rrapdiqew Te Kat amdvrav, aiperis te Kai mé0os Kal
KTHoW Kal ypnos Kal Suavoyy. |

49. Aw kal dxpavrov tiv Wuynv éxew xp7) Kal

\
1. dy addidit D. 4. ripdv qv bs ye Jackson, ripdpevds re Li.
7. émvyevynparixdy D, post Routh ap. Steph. m1. p. 1557. émeyevquaridy L,
10,11. dyelay L. vylewy D, 13: & rt réy vel driofy rv H. quem secutus
év ray Jackson. évrwyL.. 17. "OAdumre’ L. ’OAvuriay D. 18, TWoalov]
moocatov L, 22. éavroh S..davrdy L, 24. cuvatpetrat] fort. cwalpera H.
25. rijs cwrnpias M. rip owrnpeay L. 28. Stavour M. dtapov L.

c. VII. § 48, 49] MISCELLANIES, BOOK VII. 85

_or, rather we should say, salvation? He would not therefore ”
deprive of the rewards of virtue those for whom all things exist.
For it is plain that He valued highly their good disposition
and their holy choice, seeing that He breathes into those
that have taken on themselves a good profession, strength for
the completion of .their salvation, in some cases by simple
exhortation, but also by actual help in the case of those who
have proved themselves worthy by their own efforts, For
to the gnostic every kind of good comes as an accessory, -
seeing that his chief end is in each case knowledge and
action in accordance with knowledge. And as the physician
provides health for those who cooperate with him for health, so
also God provides eternal salvation for those who cooperate
with Him for knowledge and right action: and the moment
that we do any one of the things in our power, which are .
enjoined by the commandments, the promise also receives its
fulfilment. I like that story which is told among the Greeks of
a famous athlete of former days, who had trained himself for .
feats of manhood by a long course of discipline. Having gone
up to the Olympian games he turned to the image of Pisaean
Zeus and uttered these words ‘If I, O Zeus, have now done all
that was fitting on my part in preparation for the contest,do _
thou make haste to bestow the victory I deserve. For just 80
does the gnostic, when he has thoroughly and conscientiously
performed his part with a view to learning and discipline and
with a view to doing good and pleasing God, find the whole
world contributing to perfect his salvation. The things then
that are required of us are those which are in our own power,
viz. choice and desire and acquisition and use and distribution
of the things which concern us, according as they are present
or absent. | |

§ 49. Wherefore also he who holds intercourse with God —

86 ZTPQMATEQN Z _ [P.860, 5.309.

3 , s “~ 4 ; lel Led 6 “A aN
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reely H, 28. dia 7d 950 rots roy H. bia rdv Sbcowroy L, dda rdv &. PD,

e. VII. § 49] MISCELLANIES, BOOK VIL. 87

- must have his soul undefiled and absolutely pure, having raised

himself to a state of perfect goodness if possible, but at any rate

both making progress towards knowledge and longing for it, and_
being entirely withdrawn from the works of wickedness. More-

over it is fitting that he should offer all: his prayers in a good -
spirit and in concert with good men, for it_is.a.dangerous thing

to countenance the. errors of others. The gnostic will therefore

share the prayers of ordinary believers in those cases in which

it is right for him to share their activity also. But_all his life is

a holy festival. For instance, his sacrifices consist of prayers

ahd praises and the reading of the Scriptures before dining;

and psalms and hymns during dinner and before going to bed,

aye and of prayers again during the night. By these things he

unites himself with the heavenly quire, being enlisted in it for

ever-mindful contemplation in consequence of his uninterrupted

thought <of heaven while on earth>. Again, is he not acquainted

with that other sacrifice which consists in the free gift both of
instruction and of money among those who are in need?

Certainly he is. On the other hand he is not wordy in his

uttered prayers’, since he has been also taught by the Lord

what to ask for. Accordingly he will pray in every place, not

however publicly or for all to see; but in every-sort of way his

‘prayer ascends, whether he is walking or in company or at rest

or reading or engaged in good works; and though 2 be only a

thought” in the secret chamber® of the heart, while he calls on the

Father‘ in groanings which cannot be uttered’, yet the Father ts —
nigh at hand®, even before he has done speaking’. Of the three ,
ends of action, the honourable, the expedient and the pleasant,
he makes the two former his rule, and leaves it to those who
follow the common life to be guided in any action by the third
motive of pleasure.

1 Matt, vi. 7. 2 See the quotation in § 73 below, and Str. v1. p. 778.
3 Matt. vi. 6. 4 1 Pet, i. 17. 5 Rom. viii. 26.
8 Ps. exlv. 18. , 7 Isai. Ixv. 24, Dan. ix. 21,

88 TTPQMATEQN Z [p. 861, s. 309

KE®, H.

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10. dtarovoupévov M, Staxovovpévov L. adtxovsévov Lowth. Susokouévov P,

11. odx ws M. as L. 17. duetrae H. oferas L. 8uvurae P.
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ouvévras 8. ebyrupoctvny LP, eyvwuwotvny Kl. D.

c. VIL. §§ 50, 51] MISCELLANIES, BOOK VII. 89

CHAPTER VIII.

§ 50. He whose life is characterized by piety of this kind
has little temptation to lying and swearing. For an oath is a
definitive compact in which God is called to witness. And how
could one who has once for all proved himself faithful, make
himself unfaithful so as to stand in need of an oath, instead of
allowing his life to carry with it the security and definiteness
of an oath? Both in his life and in his intercourse with others
he shows the faithfulness of his promise by unfailing stead-
fastness both of life and speech. And, if injustice consists
in the determination of the doer and speaker, and not in .
the suffering of the aggrieved person, he will refrain both
from lying and forswearing himself, <not> with an idea
that he is doing injury to God (since he knows that God is
naturally incapable of receiving injury); but also for his.
neighbour's sake he will refuse to lie or break any agreement,
seeing that he has learnt to love him}, even though he may not
be @ personal friend: and still m>re for his own sake he will
refrain both from lying and from perjury, seeing that he would
never, if he could help it, be found guilty of wronging himself.
Nay, he will noé even swear at all, preferring simply to use the:
particle ‘yes’ in case of affirmation, and ‘no?’ in case of denial.
For to swear is to use an oath or its equivalent with intent to -
inspire confidence. § 51. It is enough for him therefore to
add the words ‘I speak the truth’ either to his assent or denidh,
in order to give confidence to those who are too obtuse {6 see
that his answer may be depended on. For, as regards those who
are without, methinks his life should be worthy of trust, so that
they should not even ask for an oath; but as regards his own
family and those who have a right understanding® there should be
confidence in his fairness,.i.e. in his unforced desire to do right.
In any case the gnostic is true to his oath, but. slow to swear,

1 Matt. xix. 19. 2 Matt. v. 37. | 3 Prov, viii. 9.
; =< ( 4

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cc. VIII. 1x. § 51, 52] MISCELLANIES, BOOK VII. 91

since he rarely comes forward to take an oath, and that only as
we have stated. Still to be true to one’s oath is a part of the
harmony of truth ; so that the observance of an oath follows the
rule for the performance of ordinary duties, Where then is there
any further need for the oath to one who lives according to the
highest standard of truth? He who does not even swear will
be far indeed from perjuring himself, and he who observes every
clause of his contracts would never swear at all, seeing that it
is actions that decide whether contracts are broken or fulfilled ;
just as the question of falsehood and perjury is decided by
speaking and swearing contrary to right. But he that lives

justly, without violating any duty, is proved by his actions, ©

wherein the judgment of the truth is sifted, to be true to his oath.
The evidence of the tongue is therefore superfluous in his case.
Being then persuaded that God is always present everywhere,
and being ashamed not to tell the truth, and knowing that
<not to speak of perjury> even a lie is unworthy of himself,
he is satisfied with the witness of God and of his own conscience
only. So, while on the one hand he neither lies nor does
anything contrary to his agreements, on the other hand he

neither takes an oath when it is demanded of him, nor denies’

< what he has done >, being resolute to be clear of lying, even

though he should die under torture. _ VA

f

: CHAPTER IX. 7

§ 52. But the dignity of the gnostic is carried even to
a further pitch by him who has undertaken the direction of
the teaching of others, assuming the managément in word and
deed of that which is the greatest blessing on earth, by virtue
of which he becomes a mediator to bring about a close union

4

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ce. 1x. § 52, 53] = MISCELLANIES, BOOK VII. 93

and fellowship with God. And as they that worship earthly
things pray to the images as though they heard them, con-
firming their covenants before them; so the true majesty of the
word is received from the trustworthy teacher in the presence
of men, the living images <of God>, and the benefit done to
them is referred to the Lord Himself, after whose likeness the
true man creates and moulds the character of the man under
instruction, renewing him to salvation. For, as the Greeks call
iron by the name of Ares and wine by that of Dionysus (according
to the figure which carries back the effect to the cause), so
the gnostic who regards good done to his neighbours as his own
salvation, might well be called. a living image of the Lord, not
according to the particular outward form, but in so far as he sym- —
bolizes His power and resembles Him in preaching the Gospel.
§ 53. Whatever then he has in his mind, that he has also
on his tongue, when addressing those who are worthy to hear
it from their agreement with him, since both his word and his
life are in harmony with his thought. For he not only thinks
what is true, but he also speaks the truth, except it be medicinally,
patients, will practise deception or use deceptive language to the
sick, according to the sophists. For instance the great Apostle
circumcised Timothy, though he proclaimed aloud and in
writing that circumcision made with hands profiteth not. But
fearing that, if he were all at once to withdraw from the law to
the circumcision of the heart which is by faith’, he might drive
the Hebrew disciples who were still restive to break off from
the congregation; accommodating himself to the Jews, he
became a Jew that he might gain all‘. He then who stoops to
accommodation merely for the salvation of his neighbours, ie.
for the salvation of those for whose sake he practises accommo-

1 Acts xvi. 3. 2 Rom. ii, 25, Eph. ii. 11.
8 Rom, ii, 29, iii. 30. 41 Cor, ix. 19 f.

94 SZTPQMATEQN Z’ — [p. 863, 8, 310

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ce. IX. §§ 53, 54] = MISCELLANIES, BOOK VIL. 95

dation, not dissembling under stress of the danger which
threatens the righteous from those who are jealous of them,—
such an one can by no means be said to act under compulsion ;
though, solely for the good of his neighbours, he will do some
things, which would not be done by him in the first instance,
were it not forthem. He offers himself in behalf of the Church,
in behalf of the disciples whom he has himself begotten’ in the
faith, for a pattern to those that are capable of succeeding to
the exalted office of a teacher filled with love to God and love
to man, for confirmation of the truth of his words, for the
manifestation of his love to the Lord. He is not enslaved in *”
fear, he is patient in toil, true in word, shrinking from false- .
hood even in the outward utterance, and herein always attaining
strict accuracy, since a lie in his eyes is no idle word, but is
active for wickedness, as being the expression of a kind of
treachery, § 54. So then it is the gnostic alone that witnesses
to the truth? in every way both by word and deed: for he is
altogether right in all things, in word and act and even in -
thought itself. |

Such then is a brief account of Christian devoutness, If now
the Christian does these things fittingly and in accordance with -
right reason, he is acting piously and justly. And if this is so,
the gnostic alone would be really pious and just and devout.
The Christian therefore is no atheist—for this is what’ we
proposed to prove to the philosophers—so that nothing bad or
mean, ie. nothing unjust, will ever be done by him in any wise.
It follows from this that neither is he impious; rather it is he
alone that is truly pious, fitly and piously worshipping after the
rule of a true devotion Him who is in very deed the All-ruling
God and Almighty King. : |

1 1 Cor. iv. 15. 2 Joh. v. 18, xviii. 37.

96 ZTPQMATEQN 2’ [p. 864, s, 310

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ce. X. § 55, 56] MISCELLANIES, BOOK VII. 97

CHAPTER X.

§ 55. For the knowledge of insight (yvdars) is, so to speak,
a kind of perfection of man as man, harmonious and consistent
with itself and with the divine word, being completed, both as
to the disposition and the manner of life and of speech, by the
science of divine things. For it is by insight that faith is
made perfect’, seeing that the man of faith only becomes
perfect in this way. Now faith is a certain inward good:
without making search for God, it both confesses His ex-
istence, and glorifies Him as existent. Hence a man must
start with this faith, and having waxed strong in it by the grace
of God, must thus attain to insight concerning Him, so far as is
possible. We distinguish however between insight and the
wisdom which is implanted by teaching. For in so far as
anything deserves to be called insight, so far it is certainly
wisdom also; but in so far as a thing is wisdom, it is not
certainly insight. For the meaning of the term wisdom is
shown in the continuance of the uttered word: while the
foundation of insight, on the other hand, lies in having no doubt
about God, but trusting Him implicitly: and Christ is both
the foundation and the superstructure—Christ, through Whom
are both the beginning and the ends. Now the extremes,
Le. the beginning and the end, I mean faith and love, are not
matters of teaching; but knowledge (yvacus), being handed
down by tradition according to the grace of God, is entrusted
as a deposit to those who show themselves worthy of the
teaching; and from this teaching the worth of love shines
forth in ever-increasing light. For it is said, to him that hath,
shall be added, knowledge added to faith, and love to know-~
ledge, and to love, the heavenly inheritance.

§56. This takes place whenever any one hangs upon the

1 James ii, 22. 2 Luke xix. 26.

7

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ce. xX. § 56, 57] MISCELLANIES, BOOK VIL. 99

. Lord by means of faith and knowledge and love, and ascends
up with Him to the presence of the God and Guardian of our
faith and love; who is the ultimate source from which know-
ledge is imparted to those who are fitted and approved for it,
because they need further preparation and training both for the
hearing of the words spoken, and with a view to soberness of
life and to their careful advance to a point beyond the righteous-
ness of the law’. This knowledge leads us on to-that perfect

end which knows no end, teaching us here the nature of the

life we shall hereafter live with gods according to the will of
God, when we have been delivered from all chastisement.and
punishment, which we have to endure as salutary chastening? in
consequence of our sins, After this deliverance rank and

honours are assigned to those who are perfected, who have done —

now with purification and all other ritual, though it be holy
among the holy; until at last, when they have been made
pure in heart® by their closeness to the Lord, the final restora-

tion attends on their everlasting contemplation of God. And —

the name of gods is given to those that shall hereafter be
enthroned with the other gods, who first had their station
assigned to them beneath the Saviour. Knowledge therefore
is swift. to. purify, and suitable for the welcome change to

the higher state. § 57. Hence, too, it easily transplants a /

man to that divine and holy state which is akin to the soul,
and by a light of its own carries him through the mystic

stages, till it restores him to the crowning abode of rest, having ~

taught the pure in heart to look upon God face to facet with
understanding and absolute certainty. For herein lies the
perfection of the gnostic soul, that having transcended all

1 Mt. v. 20, Rom. x. 5. 2 Heb. xii. 7.
3 Mi. v. 8. 41 Cor. xiii. 12.

7—2

4
a,

100 ZTPQMATEQN Z’ [p. 865, 8. 311

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1, broreraypévyy H. drrorerarypévy L, 6. émoriuns 8. émirhuns
cat Li. karadnrrov LH. xaradqarixdy PD. 10. epatounévy H. repat-
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papruplwy 8. paprupidy L. 29. kara] fort. kat kara M.

30

|

e. X. § 57, 58] MISCELLANIES, BOOK VII. 101

‘purifications.and modes of ritual, it should be with the Lord},

where He is, in immediateisubordination to Him.

| Faith then is a compendious knowledge of the essentials,
but knowledge is a sveef and firm demonstration of the things =
received through fathl, being itself built up by the Lord’s
teaching on the foundhtion of the faith, and carrying us.on to
unshaken convictic and scientific certainty. As I mentioned
before, there seemsto me to be a first kind of saving change from
heathenism to faith, a second from faith to knowledge; and this
latter, as it passes on into love, begins at once to establish a
mutual friendship between that which knows and that which is —
known. And: perhaps he who has arrived at this stage has

Already attained equality with the angels, At any rate, after

he has reached the final ascent in the flesh, he still continues
to advance, as is fit, and presses on through the holy Hebdomad
into the Father’s house, to. that which ‘is indeed the Lord’s
abode’, being destined there to be, as it were, a light standing
and abiding for ever, absolutely secure from all vicissitude.

§ 58. The first mode of the Lord’s working gives evidence —
of the above-mentioned reward following on devoutness. Out
of many testimonies I will adduce one, thus summarily stated
by the prophet David: Who shall ascend into the hall of the
Lord? or who shall stand in his holy place? He that hath
clean hands and a pure heart; who hath not lifted up his soul 4
unto vanity nor sworn decettfully to his neighbour. He shall

. receive a blessing from the Lord and mercy from Cod, his

Saviour. This is the generation of them that seek the- Lord,
that seek the face of the God of Jacob‘. The prophet is here

briefly describing the gnostic, and in passing, as it seems, he

shows that the Saviour is God, calling Him the face of the God
of Jacob, i.e. one who preached and taught concerning the

.1 1] Thes, iv. 17. 2 Luke xx, 36.
- 5 Joh. xiv. 2. 4 Ps, xxiv. 3—6.

102 ZTPQMATEQN Z’ f [p. 866, s. 811

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31. raviv] ra viv L.

ce. x. § 58, 59] MISCELLANIES, BOOK Vil. 103:

Father. Wherefore also the Apostle used the phrase, impress
of the Father's glory’ in reference to the Son, who taught
the truth concerning God and gave this mark, that One alone
as God and Father’, viz. the Almighty, whom no one knew but
the Son, and he to whom the Son shall have revealed Him’.
That God ts one is also declared by the phrase seeking the face
of the God of Jacob, whom alone, being God the Father, our
Saviour and God characterizes as good*.. But the generation of
them that seek Him is the chosen race® which seeks with a view
to knowledge. |
§ 59. For this reason also the Apostle says eI shall profit
you nothing unless I speak unto you either in the way of revela-
tion or of knowledge or of prophesying or of teaching’. And
‘yet some things are done rightly, though not on rational
grounds, even by those who are not gnostics, as in the case of
courage. For some men, being by nature full of spirit and
having fostered this quality without the use of reason, act
for the most part by irrational impulse and do the same sort of
things as brave men, so as at times to exhibit the same height.
of virtue, as for instance to endure tortures calmly; but this is
neither from the same cause nor even with the same purpose
as the gnostic, even though they should give up their whole
body"; for, as the Apostle says, they have not the love which —
proceeds from knowledge. All the action then of a man of
understanding is of the nature of well-doing and all the action
of him who is without understanding 1 is ill-doing, even though
he should be maintaining a principle, since his courage does not ~
proceed from reason, nor does he direct his action for any useful ~,
purpose, such as has its end in virtue. The same thing-may be
said of the other virtues and therefore by analogy in the case 6f
religion. Accordingly we shall find the gnostic to be sach_
not in holiness only; but, in regard to the rest of his gonduct.
also, his. professions _ are in accordance with his. _exflightoned
piety. ‘For it is the life of the gnostic which it is’ our purpose
now to describe, and not to give a systematic vigw of his beliefs

1 Heb. i. 8. 2 Eph. iv. 6. 3 Mt. xi. wt 4 Mt. xix. 17.
5 1 Pet, ii. 9. _ © 1 Cor. xiv. / 7 1 Cor, xiii, 3.
4

(

104 ZTPQMATEQN Z’ [p. 867, 8.312

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od

eX, § 59—c. x1. §61] MISCELLANIES, BOOK VIL. 105

_ which we shall afterwards set forth at the fitting season, pre-

serving the sequence of thought.

CHAPTER XI.

§ 60. The gnostic then has a true and noble conception
of the universe, as might be expected from one who has
comprehended the divine teaching. Starting with that ad-
‘mtration’ for the Creation which he brings with. him as
an evidence of his capacity to receive knowledge, he becomes an
eager disciple of the Lord, and the moment he hears of God
and Providence, his admiration prompts him to believe. Pro-
ceeding from this point he does his best to learn in every way,
employing every means to obtain the knowledge of those things
which he longs for (and longing joined with seeking arises
as faith increases), that is, to be made worthy of such high and
glorious contemplation. Thus the gnostic will taste of the will
of God. For he lends, not his ears, but his soul, to the facts
indicated by the spoken words. Since then what he receives
through the words are realities and the facts themselves, he
naturally brings his soul to his duties, understanding the com-
mands Do not commit adultery, do not kill? in a special sense, as
they are addressed to the gnostic and not as they are appre-: |
hended by the rest of the world.

§ 61. Training himself in scientific contemplation, he goes
on to contend on the strength of these higher and more uni-
versal truths, being fully assured that He who (ac agprding to
the prophet) teaches man knowledge is the Lordé the Lord
using man’s mouth as His organ. Hence also’ He has taken
human flesh. With good reason therefore fe never prefers
what is pleasant to what is expedient, not even though he

1 Pl Theaet.155p. ‘Exod, xx. 13, 15, Mt. y21, 97. - 8 Ps. xoiii, 10, 11,

106 SZTPOQMATEQN Z fp. 868, 8. 812

avrov Kard Twa. Tepioraow mpoxarahngberra é eraupuKeis :
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yew THS evotdcews toxvoey Tod Seamdrou yury,
> 4 A t ed \ , , \ a
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20 Adyos, eis Goov aipel, Kara THY émi Tov KTicavTa
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Abyos...alpe? D, aipe? r...ralpe? Lowth. épet ....épe? L, 25. abroi.
H, adroé, KI. D. ; . ‘ Do .

c. XI. § 61, 62] MISCELLANIES, BOOK VII. 107

should be taken at a disadvantage and vehemently urged
_ by the harlot arts of some fair wanton: for neither could
Joseph be seduced from his firm purpose by his master’s wife,
but when she kept hold of his garment, he left it in her hands,
being thus denuded of sin, but clothing himself in modesty.
For, though the eyes of his master, I mean the Egyptian, did .
‘not see Joseph, yet the eyes of the Almighty were watching
him. For we men hear the voice and see the bodily form,
but the Lord searcheth the spirit}, from which both speech and
sight proceed. In like manner whether disease or accident
befall the gnostic, aye, or even death the most terrible of all
things, he continues unchanged in soul, knowing that all such
things are a necessary result of creation, but that, even so, they
are made “by the power of God a medicine of salvation?,
_ benefiting by discipline those who are disposed to rebel against —
amendment, being distributed according to desert by a truly
merciful Providence. |

§62. The gnostic then uses God’s creatures, when, and so
far as, it is reasonable, in a spirit of thankfulness to the Creator,
and so gains the mastery over his enjoyment of them. He
never bears a grudge, is never angry with anyone, even though
he should deserve hatred for his conduct: for he worships _
the Creator and loves his fellow man, pitying him and praying
for him on account of his ignorance. Moreover, though he
shares in the affections. of the body, naturally sensitive as it is
in which he is imprisoned, yet he is not. primarily affected | by
passion. At any rate, in the accidents which befall him against
his will, he raises himself from his troubles to his’ native
element, and is not carried away by things which have nothing
_ to do with the true self, but accommodates himself to the
necessities of the case, so far as it dor s not interfere with the
welfare of the soul. For he does not wish to be faithful only in

11 Sam. xvi. 7, Jer. xvii. 10, do. "2 Bur. Phoen. 898,

108 ZTTPQMATEQN Z [p. 868, 8. 312

a >
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,
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4. ddd kal] kal om. Joann, elvat] rod elvar Joann, 6. .rHs dAnOois]
rjsom.Joann. 8. jew] yxy Joann. 9, Kexoopnuévos] kal Kexoo unpévos
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m. corr.) L, om. éArldwy D. 27. abroi}atro? L. éavrod ap. Eusebium
H. E, 8, 30.

\

" ¢, XI §§ 62, 63] | MISCELLANIES, BOOK VII. 109

reputation or indeed in outward seeming, but in knowledge
and in truth, that is to say, in consistent action and effectual -
speech. Wherefore he not only praises what is noble, but
himself strives to be noble, passing from the condition of a good
and futthful servant’ to that of a friend’ by means of love,
owing to the perfection of the virtuous habit which he acquired
in its purity by true instruction and long training.

§ 63. As one then who would force his way to the ‘pinnacle
of knowledge, orderly in character, sober in bearing, he possesses
all the advantages which mark the true gnostic, fixing his eyes
on noble images, on the many patriarchs who have fought their’
fight before him, on a still greater multitude of prophets, on
angels beyond our power to number, on the Lord who is over all,
who taught him, and made it possible for him to attain that
crowning life. For this reason he loves none of the fair things
that the world holds out to him, fearing lest they should tie
him to the ground; but he loves the things which are hoped
for, or rather are already known, but whose possession is hoped

for. Thus he endures his labours and tortures and afflictions,

not, like the brave men whom the philosophers talk of, from
hope that the present evils will cease, and that he will agair:
have a share of pleasures; no, knowledge has begotten in Aum
a persuasion, surer than any hope, of the reaping of rewards to
come. Wherefore he despises not only the persecutions, but
also all the pleasures of this world. So we are 4old that the

‘blessed Peter, when he beheld his wife on her way to execution,

1 Mt. xxv. 23. 2 Joh, xv. 15.

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rd

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ev0apoys L. 22, drexvds] dréxvws L, 25. ocuvnuinuévy M.
cuvnuénuévyn Lowth. ovvyvéquévov L,

c. XI. §§ 63—65] MISCELLANIES, BOOK VIL. ill

rejoiced on account of her.call and her homeward journey; and
addressed her by name with words of exhortation and good
cheer, bidding her ‘ remember the Lord.’

-§64. Such was the marriage of those blessed ones and

‘such their perfect control over their feelings even in the
dearest relations of life. So too the Apostle says Let him that

marrieth be as though he married not',. requiring that marriage .
g q ig th 4

should not be enslaved to passion nor distracted from the love

to the Lord*; to which love the wife, when departing from this _

life to the Lord, was exhorted to cling by him who showed
himself a husband indeed. Was not the faith in the hope after

death clearly manifested by those who, even.in the very height.

of persecution, could return thanks to God? The reason, I
suppose, was the steadfastness of their faith, which was accom-
panied. by acts of corresponding faithfulness. So in every
difficulty the soul of the gnostic proves, its strength, being in
first-rate condition and vigour, like the body of the athlete. For
it is well-advised in the affairs of men, measuring what has to
be done by the rule of justice, <having received> its principles
from God in the first instance, and having attained to modera-
tion in the. pleasures and pains of the body, in accordance with
the divine likeness: thus he rises up against his fears with good

courage, putting his trust in God.. Accordingly the gnostic..’

soul is just an earthly image of the divine Power, adorned with

perfect virtue, built up by the combined action of “nature, -

discipline, and reason. The soul thus beautified becomes a
temple of the Holy Spirit?, when it has acquired a temper
of mind corresponding to the Gospel in every relation of life.
§ 65. Such an one rises up against every fear-and all that
is terrible, not death alone, but poverty and disease and dis-
1 1 Cor. vii. 29. 2 1 Cor. vii. 35. 3 1 Cor. vi.-19.

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ce. XI. §§ 65, 66] MISCELLANIES, BOOK VII. 113

grace and whatever is akin to these, being invincible by
- pleasure and master of the irrational appetites. For he knows
well what ought and what ought not to be done, having a
thorough understanding of what is really formidable and what
is not. Hence he undertakes with intelligence what reason
dictates as right and fitting for him to do, distinguishing
intelligently things that are really encouraging, i.e. good things?,
from those which only seem to be so, and that which is formid-
able from that which appears formidable, such as death and
disease and poverty, which pertain rather to seeming than to
truth. This is the truly good man who stands outside the
‘passions, having risen above the whole life of passion by the
habit or disposition of the virtuous soul. For him, all depends
upon himself for the attainment of the end. For the so-called
dangers of fortune are not formidable to the good man, because
they are not really evil; but real dangers are foreign to the
gnostic Christian, since, as evil, they are directly opposed to
what is good; and it is impossible that opposites can happen
simultaneously to the same thing in the same respect and at the
same time?. Thus, playing irreproachably whatever part in life
God may have assigned to him to act, he perceives both what
he ought to do and what he ought to endure.

§ 66. Does cowardice then arise in any other way except
through ignorance of what is, and what is not, to be feared ?
If not, the gnostic alone is of good courage, because he perceives .
what is good both in the present and in the future, and combines
with this, as I said, the knowledge of the things which are not
really to be feared. For, being convinced that vice-alone is
hostile and destructive to those who are on the road to know-
ledge, he wars against it, as such, being fortified with the
armour of the Lord. [For it does not follow that, if an action
has its rise in folly and the operation, or rather co-operation, of
the devil, it is to be at once identified with folly or the devil; So

1 Plato, Laches 198 o. 2 Plato, Rep. iv. 436 B. vA
M. C. &

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c. XI. § 66, 67] " MISCELLANTES, BOOK'VIL 0° HB.

(because no operation is. prudence; for prudence. is’ a habit;
and no operation is a. habit) :, .§0 neither ‘is the action that. -
originates in ignorance to:be forthwith styled i ignorance: ‘it isa
bad action caused by i ignorance, not ignorance pure... For not
even passions or sins are vices, though. they: proceed from vice’.] —

No one, therefore, who is irrationally brave is a gnostic. Else we...

might be told that children are brave when they face dangers

.from ignorance of the grounds. of fear—for instance ‘they will |
even play with fire—and we ‘thay be told that wild beasts’ are
virtuous when they rush upon the spears, being irrationally
brave. -On the same principle they will perhaps tell us that -
jugglers are brave when they have learnt the trick of tumbling
among the swords, practising a base art for a miserable pittance.
But he who is truly brave, though the peril arising from
_popular fury is plain before his eyes, awaits with confidence
whatever comes. Herein is he distinguished from other so-.
called martyrs, in that they provide occasions for themselves by
exposing themselves to dangers for whatever reason (for we
must avoid harsh language); but the others, taking precau-
tions in accordance with the dictates of reason, and then cheer-
fully offering themselves, when God really calls them, both make
their calling sure, from the consciousness’ that they have not
been guilty of any rash act, and give opportunity for testing
their manhood by their truly rational courage.

§ 67. It is therefore neither through enduring lesser terrors
from fear of greater* (as other people do), nor again through
apprehension of fault-finding from people of their own station
and way of thinking, that they abide by the confession of their
calling: no, they willingly obey the divine call owing to their love
to God, not for the sake of the prizes of the contests, since they
prefer no other aim to the doing of that which is well-pleasing
to God. For those that endure from love of glory, or from fear of

1 This sentence seems to be out of place here.
2 2 Pet. i. 10.
3 Plato, Phaedo 68 v.

116 ZTPQMATEQN Z' [p. 871, 8.313

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©. XL § 67] MISCELLANIES, BOOK VII. 117"
Some severer punishment, or with a view to any joys or. pleasures
after death, these are mere children in faith, blessed indeed,
but not yet having attained to manhood, like the gnostic, in in
their love to God,—for the Chih too has its crowns both for
men and for boys, just as the gymnasiam has—but love 1 is to"
be chosen for its own sake, not for any other reason. | It may be
said therefore that the gnostic’s. perfection of ‘courage grows with
the growth of knowledge out of the discipline of life, because he
has always studied how to control his passions. Love then, by”
her anointing and training, makes her own champion fearless
and intrepid and full of trust in the Lord, just as righteousness
_ Wins for him the power of life-long truthfulness, For in the
* phrase Your yea shall be yea and your nay nay}, there was .
given an abstract of righteousness. And the same may be said
of temperance also. For a man is not made really temperate
through ambition, as in the case of the athlete, for the sake of
crowns and glory; nor again through covetousness, as some
feign, pursuing a good end by means of fatal passion; no, nor
yet through the desire of bodily health, nor from boorish insensi-
bility enabling him to abstain from pleasures for which he has
no taste. Certainly those who live a life of toil, when they get
a taste of pleasure, presently break down the rigour of their self-
restraint in regard to pleasure. Such too are those who are kept
in check only by law and by fear ; for when they get a chance they
evade the law, deserting the side of honour. But temperance
that is chosen for her own sake, being perfected according to
knowledge and taking up her abode in the heart, gives a man
authority and makes him independent; so that the gnostic is

1 James v. 12.

118 ZTPQMATEQN Z [p. 872, 8. 314

Tats Povais Te Kal \vaaus areyKTor, domep pact Tov
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68. Tovrwv obdv airia » dywrdrn Kal Kupiwrarn
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KE®. IB.

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rovs L. 27. mapopujcert) fort. cad rap. M.

Pe TEMAS

a

c. XL § 67—~¢. x1 §69] MISCELLANIES, BOOK VIL.
temperate and, passionless, -proof against. pleasures and pata:
as, they say;,the adamant is against fire. a

§ 68. The cause of these things is: love, love surpassing .
all knowledge in holiness and sovereignty. For by it the
gnostic, owing to his worship of the Best. and Highest, the «:
stamp of which is unity, is made friend and son* at once, -
a perfect man indeed, grown to the full measure of stature’. :
Aye, and concord also is defined to be agreement about the -
same thing, and by ‘the same thing’ we mean unity; and =:
friendship is brought about by similarity, because fellowship «::”
lies in unity. The gnostic therefore, being naturally disposed _
to love God who is truly One, is himself a truly perfect man
and a friend of God, being ranked and reckoned -as a son.
These are names expressive of nobility and knowledge and per-
fection in accordance with that vision of God, which is the —
crowning height attainable by the gnostic soul, when it has
been perfectly purified, being now deemed worthy to behold for
ever the Almighty, face to face’ For having been made
entirely spiritual it departs to its kindred sphere and there, in
the spiritual Church, abides in the rest of God.

CHAPTER XII.

§ 69. So much then for these things. But the gnostic,
being such as we have described him in body and soul, is
found to be fair alike towards all his neighbours, whatever
their legal position, whether servant or foeman or whatever it
be. For he does not despise him who, according to the divine
law, stands to him in the relation of brother by the same
parents: certainly, when he is in distress, he relieves him by
consolations and encouragements and by making provision for

1 Joh. xv. 15. 2 Joh. i. 12. 3 Eph. iv. 18.
4 1 Cor. xiii, 12.

120 _ ETPQMATEQN Z —_[p. 878, 8.814

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Ss
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30 errayyedtay 7% dua PoBov Geov éykparevovrat Tes.

4. aire) airy H. - 6. dpusnovrdynpot Louth. pucordrypa L.
(Cf. P. 475, ubi pvyourovnpe? pro picomovnpe? legendum monuit 8.)
9. émign M. émig L. 16. rods dcexOpedovras}] om. robs M.

18. etpoer] efroqev Jackson. 21. Aéyyrat] Aéyeraa L. 25. xarrop-
GoGrat] karopOobvra: LL. 27. epg 8. dpe iL. 29. ofrws corr. pr. m. ex ds L.

c. XII. § 69] . miscuttaeras BOOK: Vu

_ the needs of. daily life. ., While, he; gives to all | who are in need;
he does not:do it to the’ ‘aine: extent, ‘but in accordance with:

justice and proportionately :: “moreover he gives even to one who: a
persecutes and hates hini,if he: stands in heed of it; caring little:

for those who insinuate that’ fear'was his Motive, provided that*.: |
he was doing it not from fear, but o ly ft a wish’ to help. For: o
if a man is liberal and forgiving i in ‘dealing with ‘ ‘enemies, how
much more will he be loving to his friends? | “Such an one will
proceed from this point to an exact understanding as regards the |
person, the amount, the time and the manner in which liberality |
would be best dispensed. And who could reasonably be the
enemy of a man who affords no possible excuse for enmity?
‘Perhaps, as, in speaking of God, we say that. God is opposed to
jone- and the enemy of none (for He is Créator of all things :::
“and there is no existing thing that He does not love, but we call
those His enemies who are disobedient and do not walk accord:
ing to His laws, as for instance those who hate His covenant) ;
so we might find the same disposition in the case of the gnostic.
For he himself could never be in any way hostile to any one,

. but they who take the contrary course might be thought
hostile to him. Besides, even if our habit of freely sharing
with others is called justice, still the habit which makes pro-
portionate distinction of less or more in cases where distribution
should be scientific, is a form of highest justice. There are
"indeed cases in which right is done, as in abstaining from
pleasures, from vulgar motives. For, as among the heathen
some practise abstinence from present pleasures, both through
inability to obtain what they desire, and through fear of man; —
while there are others who abstain for the sake of greater
pleasures; so also in the faith some are continent either on
account of the promise or through fear of God.

122 STPQMATEQN Z ‘[p. 874, 8. 314

e 4
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‘25 TOU OLKOU eqdepovias dduatatos THs TOU Oeou yeve-
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Sid réxvav Kat yuvarxds oikerov Te Kal KTnpdTwv
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7. pluyow pr. m. corr. ex priuny L. 19. alpg 8S. eon L.
réxvuw)] maliwy praemittit L, sed punctis notatum.

" him as regards his own salvation, but who has the advantage in

c. X1.§70] © MISCELLANIES, BOOK VII. 123

§ 70. Still even such continence. as this serves as a founda-
tion of knowledge and an introduction to what is better anda
movement towards perfection. For the fear of the Lord is said
to be the beginning of wisdom. But he that is perfect beareth
all things and endureth all things* for love's sake, not as pleasing
man, but God*. Yet praise too attends him by way of natural con-
sequence, not for his own benefit, but for the imitation and use of
those who bestow the praise. The word (éypar7s) is used in
another sense also, not of him who only conquers his passions,
but of him also who has become possessed of good and has a
firm hold of the treasures of understanding, from which spring
the fruits of virtuous activity. Thus the gnostic never departs
from his own set habit in any emergency. For the scientific
possession of good is fixed and unchangeable, being the science
of ‘things divine and human‘. Knowledge therefore never

-becomes ignorance, nor does good change to evil. Hence with

him eating and drinking and marrying are not the main
objects of life, though they are its necessary conditions. I
speak of marriage sanctioned by reason and in accordance with
right: for being made perfect he has the’ Apostles as his
patterns. And true manhood is shown not in the choice of a
celibate life: on the contrary the prize in the contest of men

" is won by. him who has trained himself by the discharge of the

duties of husband and father and by the supervision of a house-
hold, regardless of pleasure and pain,—by him, I say, who in

the midst of his solicitude for his family shows himself in-
separable from the love of God and rises superior to every

temptation which assails him through children and wife and

~ gervants and possessions. On the other hand he who has no.

‘family is in most respects untried. In any case, as he takes
thought only for himself, he is inferior to one who falls short of

1 Prov.ix.10. 2 1Cor. xiii.7. %1Thes.ii.4. 4 Stoic definition of wisdom

124 ZTPQMATEQN Z’ [p. 874, 8, 815

. , | 3 el ry sy / “~ Aa > ,
vopia, eikdva atexvas odLlovros Odiyny THs TH aAnOeig
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, \ , 9 9 ps id BN ‘ a
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adnGelas rpovolg L. 9. amdywv 8. érelywv L. 22. ro yap M. rel.
31. Kaddrep kat LL. xaddmep edd. post V. ,

ce. x1. §§ 70—72] MISCELLANIES, BOOK VII. 125
the conduct of life, in as much as he actually preserves a faint
image of the true Providence.

§ 71. In any case it is our duty to provide the most varied
training for the soul so as to make it impressible for the
reception of knowledge. Do you not see how wax is softened
and copper refined that it may receive the stamp impressed
upon it? Further as death is a separation of soul from body,
so knowledge is, as it were, a rational death, leading off the
soul from its passions and separating it from them, and leading
it on to the life of virtuous activity, in order that it may then —
say with boldness to God, ‘I live as thou wouldst have me.’
For he who makes it his aim ¢o please men', cannot please
God*, since the mass of men choose not the things that are
expedient, but the things that are pleasant: but if one pleases
the good among men. How then could such an one any
longer take delight in eating and drinking and sexual pleasure,
when he is suspicious even of discourse that is productive of
pleasure, and also of any movement of thought or exercise of
will that causes delight? For no man can serve two masters,

: God and mammon’. This he says, not meaning money simply,
but the provision that money supplies for the various kinds
of pleasure. For indeed it is impossible for him who has a
high and true knowledge of God to be a slave to the pleasures -
that are contrary to Him.
§ 72. There is then One alone who is free from desire to .
begin with, viz. the Lord, who is the lover of men, who for our. .
sakes became man: but all that are eager to be assimilated to |
the stamp given by Him, strive to become free from desire by 4.
| . training. For he who has felt desire and has gained the

mastery over himself, like the widow also, becomes virgin

again through chastity. This is the reward of knowledge‘ to the
1 Gal. i. 10. 2 Rom, viii. 8. 3 Luke xvi. 13.
4 Joh. iv. 36, 1 Cor. ix. 18, of. Is. lili. 11, Joh. xvii. 8, 15, 17.
4
—_ a

126 STPQMATEQN Z — [P. 875, 8.815

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cunpépy L. 25. yap L. per V.

c. XL §§ 72,73] | MISCELLANIES, BOOK VII. 127

Saviour and Teacher, which He Himself asked <for His own>,
viz. abstinence from all evil and activity in well-doing, by which
_ means salvation is procured. As, then, they that have learnt
_ the arts get their livelihood by the training they underwent,
so the. gnostic_gets spiritual life by his knowledge and is
- saved. For he who refuses to eradicate the passion of his soul
starvation of the soul and knowledge its sustenance. And the ©
_ gnostic souls are those which the Gospel likened to the
" ganetified virgins who wait for their Lord*. For they are virgins
as having abstained from evil and awaiting their Lord through
love, and they are wise souls, since they kindle their own light
' to see the real facts, saying, ‘We long to receive Thee, O Lord,
at last: we have lived according to Thy commandments, we
have transgressed none of Thy precepts : wherefore also we claim
Thy promises; and we pray for what is expedient for us, feeling
~ that it is unfitting for us to ask of Thee the highest rewards :
even though they may seem to be evil, we will receive as
expedient all the trials that meet us, whatever they may be,
which Thy ordering employs for our training in steadfastness.’

§ 73. The gnostic indeed has risen to such a pitch of
holiness that he is ready rather to pray and fail than to succeed
without prayer. For all his life is prayer and communion with
God, and if he is free from sins he will assuredly receive what he
desires. For God says to the righteous Ask and I will give to
thee; think and I will do w*% If then what. he asks is
expedient, he will receive it at once; but ‘things_inexpedient

he will never ask for, and therefore will never receive: so he

1 Matt. xxv. 1 ff. 2 The same quotation occurs P. 778, 790, cf. 855, 861,

on

stem ees ec ene |

128 ZTPQMATEQN Z’ [p. 876, 8. 315

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c. XII. & 73, 74] | MISCELLANIES, BOOK VII. 129 .

will always have what he desires. And if we should be told
that sinners sometimes succeed in their prayers, on the one
hand this occurs but rarely, because God’s goodness is always
just, and on the other hand it is to those who are able to
benefit others that-this favour is shown. Hence the gift is
not bestowed for the sake of the petitioner, but the divine
ordering has a foresight of the person who will be saved
by his means, and thus reasserts the character of justice in the
benefit imparted. But to such as are worthy, the things that
are truly good are granted even without the asking. When then
@.man is righteous, not from compulsion or fear or hope, but of
choice, this is called the King’s high-way? traversed by the

. King’s seed; but the others are all by-ways, slippery and

precipitous. At any rate, if the motives of fear and honour
were removed, I know not whether our brave outspoken
philosophers would still be able to hold out against their
troubles.

§ 74. Now lusts and other sins have been called briars and
thorns*. The gnostic therefore toils in the Lord's vineyard’,
planting *, pruning, watering, being indeed a divine husband-
man for those who have been planted in the faith. They
then who have not done evil expect to receive a reward for
doing nothing, but he who has done good from choice alone
claims the reward as a good labourer. Doubtless he will
receive also a double reward, partly for what he has not done
and partly in return for his good actions. Such a gnostic is

tempted by none, except it be through divine permission, and

that for the benefit of his associates. At any rate they are

‘encouraged to believe, being cheered by his manly endurance.

Doubtless it was for this cause also that the blessed Apostles
were brought to give proof and witness of perfection with a view

to establishing and confirming the churches. Since the gnostic

then has ringing in his ears the voice which says Do thou
show pity to him whom I shall smite, he prays for the repent-

1 Num. xx. 17. 2 Jer, iv. 3, Matt, xiii, 7, Heb, vi. 8.
3 Is. v. 7, Matt. xxi, 33, 4 1 Cor. iii. 6.

M. C. 9

130 — ZTPQMATEQN 2’ [p. 876, 8. 316

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3. rowtvrwy Heinsius. dv atrav L. 23. émipnulfovrar] émipipl-
govrac LV. 27. rpeis ras] ras tpets 8S.

c. XL. & 74-76] MISCELLANIES, BOOK VII. 131

ance even of those that hate him. For the punishment of
criminals, which is carried out in the amphitheatre, is a
spectacle unsuited even for children. As for the gnostic it
is impossible that he should be instructed or delighted with
such shows, since he has trained himself of set purpose to
be noble and good, and has thus become insensible to pleasure.
As he never falls under the power of sins, he is not corrected
by examples of other men’s evils. Much less can he be satisfied
with the pleasures and spectacles of earth, who thinks little
even of the promises, divine though they be, of worldly bless-
ings. Not everyone therefore that saith Lord, Lord, shall enter
into the kingdom of God, but he that doeth the will of God’.
And such would be the gnostic labourer, who has the mastery
over his worldly desires? even while he is still in the flesh, and
is so fully persuaded with regard to the unseen future which
he knows, that he holds it to be more immediately present than
the things which are actually before him.

§ 75. This is the capable labourer, who rejoices in his
knowledge, but humbles himself for his entanglements in the
“necessities of life, being not yet held worthy of the active
participation in those things which he knows. Thus he uses
‘this life as something foreign to him, merely as an unavoidable
necessity. He understands too the hidden meanings of the fast-
ing of these days, I mean of Wednesday and Friday: for the one
is dedicated to Hermes, the other to Aphrodite. At any rate
he makes his life a fast both from love of money and love of
pleasure, which are the springs of all the vices: for I have
often ere now pointed out * that, according to the Apostle, the
generic varieties of fornication are three, viz. love of pleasure,
love of money and idolatry.

§ 76. Accordingly he fasts both from evil deeds according
to the law and from wicked thoughts according. to the per-

1 Matt, vii. 21. 2 Tit. ii. 12. 3 Cf. p. 552, 816, Col. iii. 5,
9—2

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c. X11. § 76,77] | MISCELLANIES, BOOK VIL. 133

fection of the Gospel. He is also subjected to trials, not for his
<own> purification, but, as we said, for the benefit of his
neighbours, if, after experience of labours and troubles, he
is seen to despise and disregard them. The same is to
be said about pleasure: the great thing is to abstain from
pleasure after having had experience of it. For what credit is
it to practise self-control, where pleasure is unknown? The
gnostic carries out the evangelical ‘command and makes that
the Lord’s day on which he puts away an evil thought and
assumes one suited for the gnostic, doing honour to the Lord’s
resurrection in himself. Moreover when he gets hold of a
scientific principle, he believes that he sees the Lord, while he
directs his eyes to the unseen: and if he fancies that he sees what
he is unwilling to see, he chides the faculty of vision whenever
he is conscious of a feeling of pleasure at the visual impression;
since he desires to see and hear nothing but what beseems him.
For instance, while contemplating the souls of his brethren, he
sees also the beauty of the flesh with the soul itself, which has
been trained to look on beauty alone apart from fleshly pleasure.

§ 77. And brethren indeed they are according to the elect
creation and the similarity of disposition and the character of
their actions, where thought and word and deed manifest that
same holiness and beauty which the Lord willed them, as
elect, to have in mind. For faith is shown in the choice of
the same things, and knowledge in having learnt the same
and keeping them in mind, and hope in desiring the same.
And if, owing to the necessities of life, some slight portion
of his care is occupied about food, he thinks he is defrauded
by such distraction. Thus he never sees even a dream which

is unsuited to an elect soul. For verily a stranger and

134 SZTPQMATEQN Z _[p.878, 8. 316

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ce, x11. § 77, 78] MISCELLANIES, BOOK VII. - 135

pilgrim? all his life through is every one who, dwelling in a city,
despises the things that others admire in it, and lives in it as
though it were in a desert, that he may not be constrained by
locality, but that his own free will may show him to be just. To
sum up, such a gnostic fills the vacant place of the apostles by his
upright life, his exact knowledge, his assistance of the deserving,
by removing mountains? from the hearts of his neighbours and
casting down the inequalities of their souls; though indeed
each one of us is his own vineyard and his own labourer. He
however even in his best actions desires to escape the eyes of
men, as long as he persuades the Lord and himself that he lives
according to the commandments, preferring those things on
which he believes that his life depends. For where a man’s
heart is, says one, there is his treasure also®. Through the
perfection of his love he impoverishes himself that. he may
never overlook a brother in affliction, especially if he knows that
he could himself bear want better than his brother.

§ 78. At any rate he esteems the other's grief as his own
pain: and if he suffers any inconvenience through his kindness
in making provision out of his own deficiency, he is not vexed
at this, but only increases his bounty still further. For he
has a faith unmixed with doubt, faith concerning the realities,
while he commends the Gospel both in his actions and in
his thoughts. And verily the praise he reaps is not from men
but from God‘, as he fulfils the Lord’s instructions. Being
attracted by the eternal hope, he tastes not the fair things of
this world, but disdains all that belongs to this life. He pities
those who undergo discipline after death and are brought to
repentance against their will by means of punishment, while
he is himself of good conscience as regards his departure

and is ever ready for it as being a pilgrim and a stranger?
' 1 Heb. xi. 13. 2 1 Cor. xiii, 2.
3 Matt. vi. 21, quoted with same variation in P. 944.
4 Rom. ii. 29, Joh. v. 41—44.

136 ZTPQMATEQN Z [p. 879, 8. 317

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ec, xr. § 78,79] MISCELLANIES, BOOK VII. 137

to this present world, remembering only his own inheritance
and regarding all things here as alien. And, as he not only
admires the commandments of the Lord, but is made, so to
speak, a partner of the Divine Will by actual knowledge, he is
a true intimate of the Lord and of His commandments, elect as
righteous, fitted as gnostic for rule and sovereignty, despising
all the gold that is upon the earth and under the earth, and the
sovereignty which extends from one ocean to the other, so as to
hold fast to the one service of God. Wherefore also both in eating
and drinking and in marrying, if reason so ‘dictates, and even
in his dreams, his actions and his thoughts are holy, so that he
is always purified for prayer. He prays also with angels, as
| being already equal to angels’, and never passes out of the
holy keeping: even if he prays alone he has the chorus of
saints banded with him. Such a man is aware of a twofold
energy, the one that of him who believes, the other the ”
deserved preeminence of him who knows, since righteousness
also is twofold, the one caused by love, the other by fear.
§.79. Certainly we are told that the fear of the Lord is
pure, enduring for ever®. For they who turn to faith and
righteousness from fear endure for ever. For instance fear ,
brings about abstinence from evil, while love prompts us to do
good, building us up to a willing mind, in order that one may
hear from the Lord the words, No longer do I call you servants,
but friends®, and may thenceforward join with confidence in the
prayers. And the form of his prayer is thanksgiving for what
__ is past and what is present and what is future, as being already
' present through his faith: and this is preceded by the acqui-
sition of knowledge. Moreover he prays that he may so live
his appointed time in the flesh as a gnostic and as one free
from the flesh, and that he may obtain the best things and

1 Luke xx. 36. . 2 Ps, xix. 9. 3 Joh. xv. 15.

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35

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ce. xin. § 79, 80] MISCELLANIES, BOOK VII. 139

escape the worse: aye, and he prays for us, that we may be
comforted about our sins and may be converted to knowledge.
No sooner does he hear the Master's call to depart, than he
follows it; nay, owing to his good conscience even leads the
way so to speak, hastening to offer his sacrifice of thanksgiving,
and being joined with Christ there, to make himself worthy
from his purity to receive by inward union the power of God
which is supplied through Christ. For he does not desire to
be warm through borrowed warmth or luminous through bor-
rowed fire, but to be altogether light himself. Such an one
knows accurately the word that is spoken, Unless ye hate your

_ father and mother, aye, and your own life also, and unless ye

bear the sign*. For he both hates the lusts of the flesh with
their potent spell of pleasure, and disdains all that belongs to
handicraft and the support of the flesh; nay he rises up against
the corporeal soul, putting a bit in the mouth of the irrational

spirit when it breaks loose, because the flesh lusteth against the

spirit’, But to bear the sign® is to carry about death* whilst
still alive, having renounced all*, since higher love is due to
Him who created the soul for knowledge than to him who
begot the body.

§ 80. When he has once formed the habit of doing good,
the gnostic loses no time in benefiting others also, praying that
he may be reckoned as sharing in the sins of his brethren ® with
a view to the repentance and conversion of his kinsfolk, and
eager to-impart his own good things to those whom he holds
dearest. And his friends for their part feel the same for him.
Thus he helps the growth of the seeds deposited with him
according to the husbandry enjoined by the Lord, and continues
without sin and acquires self-control and lives in the spirit
with those who are like him in the choirs of the saints, even
though he be still detained on earth. Throughout the day

2 Luke xiv. 26, 27. 2 Gal. v. 17. 3 Luke xiv. 27.
4 2 Cor. iv. 10. 5 Luke xiv. 33, 8 Cf, Exod. xxxii. 32, Rom. ix. 3.

140 ZTPQMATEQN Z’ [P. 880, 8.317

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C. XII. § 80-c. X11. § 81] MISCELLANIES, BOOK VII. 141

and night he is filled with joy uttering and doing the precepts
of the Lord, not only at dawn on rising, and at midday, but
also when walking and lying down, dressing and undressing ;
_ and he teaches his son, if his child be of that sex, never losing
hold of the commandment and the hope, giving thanks always to
God, like the creatures which give glory to God in Isaiah’s alle-
gory*, Patient under every trial he says The Lord gave, the Lord
hath taken away®. For such also was Job, he who <despising>
the loss of his outward prosperity, surrendered everything else
along with his bodily soundness, owing to his love to the Lord.
For it says he was upright and holy and eschewed all evil *
But the word ‘holy’ implies that his whole management of
life was just in things pertaining to God; and his knowledge
of these things made him a gnostic. For neither, if good
things come, should a man be engrossed by them, seeing they
are merely human, nor again should he quarrel with them,
if evil, but should be superior to both, treading the one under
his feet, and passing on the other to those who are in need,
But let the gnostic be guarded in accommodating himself to
others, lest accommodation should imperceptibly change into
inclination.

we

CHAPTER XIII.

§ 81. He never remembers those who have sinned against
him, but forgives them: wherefore also he has a right to pray
Forgive us, for we forgive’. For this too is one of the things
which God desires, that we should covet nothing and hate
none, for all mankind are the work of one Will. And perhaps
our Saviour, in desiring that the gnostic should be perfect

1 Deut. vi. 7, xi. 19. 2 Tsai. ii, 3. 3 Job i. 21.
4 Jobi. 1. 5 Matt. vi. 12.

(142 ZTPQMATEQN Z’ [p. 881, 8. 317

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c, X11. §§ 81, 82] MISCELLANIES, BOOK VII. 1438

as the Father in heaven’, that is, as Himself,—our Saviour,
who says Come ye children and I will teach you the fear of the
Lord *,—desires that the gnostic should no longer need the help
given through the angels*, but being made worthy should receive
it from himself, and have his protection from himself by means—
of his obedience. The prayer of such an one is the claiming
of a promise from the Lord. And in the case of his brethren
who are in need the gnostic will not ask a superfluity of wealth
for himself to distribute, but will pray that there may be to
them a supply of what they need. For so he not only gives
his prayer to the needy, but he provides that which comes
‘through prayer in a secret and unostentatious manner. Poverty
indeed and disease and: such-like trials are often used for admo-
nition, with a view to produce both amendment of the past and
care for the future. In virtue of the prerogative of knowledge,
such an one becomes an instrument of the Divine Goodness
by asking for relief for the sufferers, and himself does the kind
action, not from vainglory, but simply because he is a gnostic.
§ 82. We are told in the Traditions that the Apostle
‘Matthias was wont to say on occasion ‘If the neighbour of an
elect person sins, it is the fault of the elect; for if he had
conducted himself as reason dictates, his neighbour's reverence
for such a life would have prevented him from sinning.’ What
shall we say then abeut the gnostic himself? Know ye not,
says the Apostle, that ye are the temple of God‘? The gnostic
therefore is already holy and divine, carrying God within him
and being carried by God. Certainly the Scripture represents
sin as something alien, where it sells to the strangers those that
fall away’, And by the words Look not with desire on another

t
1 Matt. v. 48. . 2 Ps, xxxiv. 11. — 3 Ps. xci. 11.
41 Cor, iii, 16. 5 Of. Jud. ii. 11—14 &e.

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c, X11 §§ 82, 83] MISCELLANIES, BOOK VII. 145

man’s wife}, it tells us in plain terms that sin is alien and
contrary to the nature of the temple of God. Now the temple
is either large like the Church or small like the individual who
keeps safe the seed ‘of Abraham’. He then who has God
enthroned within him will not desire anything else. At any
rate, leaving behind all hindrances and scorning all the distrac-
tions of matter, he cleaves the heaven by his wisdom, and
having passed through the spiritual entities and every rule and
authority’, he lays hold of the throne on high, speeding to that
alone, which alone he knows. So blending the serpent with the
dove‘ he lives perfectly and with a good conscience, faith being
mixed with hope as regards the expectation of that which is to
come. For he feels that he has been made worthy to obtain the
gift which he received, and that he has been translated from
servitude to sonship® in accordance with his understanding, being
on the one hand not without a knowledge of God (or rather
being known by Him‘), and on the other hand showing in the
end the effects thereof in a manner worthy of the grace re-
ceived. For works follow knowledge, as the shadow the body.
§ 83. Being then fully assured that it will be better for.
him after his decease, he has good reason for not being troubled
at anything that happens, nor is*he suspicious <of any> of
those things which come to pass for good according to the
divine order; and: since his conscience is void of offence, he
does not shrink from appearing before the unseen powers after
his death, having been purged, so to speak, from every stain of
the. soul. Hence he never prefers the pleasant or the expedient
tothe divine order, but trains himself by means of the com-
mandments that he may be both well-pleasing to the Lord in all
things and praiseworthy as regards the world, since all things
rest upon the one Almighty God. It was to His own, we read,
the Son of God came and His own children received Him not".

1 Of, Matt. v. 28, Prov. vi. 24, 25.
2 Joh. viii. 33 f., Gal, iii. 29 &e., 1 Joh. iii, 9.
3 Eph. i. 21, vi, 12. 4 Matt. x. 16. 5 Rom. viii. 15,
, 6 Gal. iv. 9. 7 Joh. i. 11,

M. C, 10

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c. XIII. § 88-<. XIV. $84] MISCELLANIES, BOOK VIL 147

Wherefore also in his use of the things of the world he is not
only full of thankfulness and of admiration for the creation, but
he also receives praise himself for using it as he ought, since it
is through intelligent action in obedience to the commands
that the gnostic arrives at the goal of contemplation. From
this point he advances, ever gathering from science new food
for contemplation, and having embraced with enthusiasm the
great idea of knowledge, till at last he receives the holy reward
of his translation’ hence. For he has heard the psalm which
says Walk about Sion and encompass it, declare in the towers
thereof*; the meaning of which is, I suppose, that those who
receive the word in a lofty spirit will be lofty as towers, and
will stand securely both in faith and in knowledge. _

CHAPTER XIV.

§ 84, Let thus much be said in the briefest possible terms
about the gnostic to the Greeks as seed for further thought.
Though the simple believer may succeed in one or other of the
points mentioned, yet it must be remembered that he cannot
do so in all, nor with perfect science like the gnostic. And
further, of our gnostic’s apathy, if I may use the term, according
to which the perfecting of the believer advances through love,
till it arrives at the perfect man, at the measure of the stature’,
being made like to God and having become truly equal to the
angels ‘—of this apathy many other evidences from Scripture
occur to me, which I might adduce, but I think it better to
defer so ambitious an attempt owing to the length of the dis-
cussion, leaving the task to those who are willing to take pains
in elaborating the doctrines by extracts from Scripture. One
Scripture however I will briefly refer to, so as not to leave the
_ topic altogether unnoticed. The divine Apostle says, in his

1 Heb. xi. 5. 2 Ps, xlviii. 12.
3 Eph. vi. 3. 4 Luke xx. 36.

10—2

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ec. XIV. § 84, 85] MISCELLANIES, BOOK VII. 149

earlier epistle to the Corinthians, Dare any of you, having a
. matter against another, go to law before the unjust, and not
before the saints? Know ye not that the saints shall judge the
world &c.? As the paragraph is very long, I will set forth
the meaning of the Apostle’s utterance by making use of such |
of the apostolic expressions as are most to the point, giving in
the most concise language a rapid paraphrase of the passage
where he describes the perfection of the gnostic. For he not
only defines the gnostic’s position as consisting in submitting to
wrong rather than in inflicting wrong on another, but he also
teaches him to forget injuries, not even allowing him to pray
against him who has done the wrong: for he knows that the
Lord also gave a plain command that we should pray for our
enemies, The assertion then that the injured party goes to
law before the unjust®, shows nothing else than a desire to
retaliate and a willingness to commit a second wrong, that is,
to be himself equally in fault. But the statement that some
wish to go to law before the saints indicates those who ask in
prayer that their oppressors may be requited for their extor-
tion: it shows too that though the latter are better than the
former,. still they are not yet free from passion, unless they
entirely forget their wrongs and pray even for their enemies,
according to the teaching of the Lord.

§ 85. It is well then that they should also come to a better
mind by repentance to faith. For if the truth seems to have
enemies in those who provoke her to jealousy’, still she is in no
wise hostile to any herself. For as God causes His sun to shine
upon the just and the unjust®, aye, and sent the Lord Himself to
just and unjust, so he who strives to be made like to God through
the absence of all malice forgives seventy times seven times® (ze.
as one might say, throughout his whole life and the entire

11 Cor. vi. 1, 2. 2 Matt. v. 44. 3 1 Cor. vi. 6.
4 Deut. xxxii, 21, 1 Cor. x. 22. 5 Matt. v. 45. 6 Matt. xviii, 22,

150 - - STPQMATEQN 2 [p. 884, 8. 319

éEBdopdow apiOpoupevats auvopevny) ‘mavrl ro
ye pOpovpevas, onpavopery
> , 4 4, ~ . \
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10 poovres, WY OVdEY OikEtoY TOU yuworiKOU. Tas So dv
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exelvns THS Kata TO evayyéhioy ayvnoikakias ‘yevd-
peevos; Aid Th o¥yl MAAAON ddikeicOe ; gyot, Aid Th oyyt MAaAAON
Atroctepeic@e; AAAA Ymeic AAIKETTE (evydpevor KATA TOUTWY
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» lal , € 3 4 , SN ‘N
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Tov Deod zpookvvel.
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9 A 9 e 9 a ¥9 BS ¥» ¥ s , ¥
aduxet ouv 6 avTioucav etr’ obv Epyw etre Kal oye Eire.
3. xplow M. xrfowL. 11. xplvae(vel xplva) D. xply Ll. 14. dé-
ketreM. ddtxetre xal droorepetre Li, 15. drocrepeire P. drrocrepetabe L.
17, xalrofroM. xalrotsL. xal raira P, 21. iypiv ye L. fort. jqyiy
dé vel dN Hyiv ye M. airods Soxeiy Setv M. avrots doxety L. 27. wpoc-

xuvel. P. mpooxuvet, D. 28. ov post Geof casu om. D. 29. dvre
dixdy] fort. dvradicdv M. ,

c. XIV. §§ 85, 86] MISCELLANIES, BOOK VII. 151

cosmical revolution signified by the reckoning of sevens) and
shows kindness to every one, even though some continue to ill-
_ treat the gnostic all the time of their life here in the flesh. For
it is not only the judgment of those who have wronged him that
the Apostle requires the virtuous man to leave to others: he
even desires that the just man should ask from those judges
the forgiveness of their sins for those who have offended
against him; and with good reason, seeing that they who
attempt injustice damage only what is external and concerned
with the body, even though it should go to the extent of death;
but none of such things properly belongs to the gnostic. And
how could one judge the apostate angels’ if he is himself an
apostate from the Gospel rule that we are to forget injuries ?
Why do ye not rather take wrong? he continues, why do ye not
rather suffer yourselves to be defrauded? Nay, ye do wrong
(namely, by praying against those who offend in ignorance)
and, so far as in you lies, ye defraud? of the goodness and ~
kindness of God those against whom ye pray, and that your
brethren’ (referring hereby, not only to those who are brethren
by faith, but to those also who are strangers among you).
§ 86. For we know not yet whether even he who is at present
hostile may not hereafter believe. From which we clearly
gather, if not that all are brethren, yet that to us they should
seem such. And further, that all men are the work of one
God, invested with one likeness upon one nature (though in
some the likeness may be more confused than in others),—the
recognition of this is reserved for the man of understanding,
who through the creation adores the Divine energy, through
which again he adores the Divine Will.

Or know ye not that wrong-doers shall not inherit the
kingdom of God?? He then is a wrong-doer who retaliates

11 Cor, vi. 3. 2 1 Cor. vi. 7, 8. 3 1 Cor. vi. 9.

152 -- STPQMATEQN Z’ __[p. 885, 8. 319

‘ a “A B aN 6 9 ld a AY . /
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ld 3 A A , AY , ‘ \ 3 ld

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3. NN \ 2 ld y “ \ ‘ \ > ,

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35

40

TO A€ COMA TOVTO TLEUPLATLKOY, TOUTETTW ayia éxkhyoia, 4s

13. rg] 7rd L. 16. dyw 8. dvev L. 26. mpocavéxovras L.
fort. mporavéxwow M, 28, dAAnyopetrar] praecedit in L cadctrat, sed

punctis notatum. D.

c. XIV. §§ 86, 87] MISCELLANIES, BOOK VIL 153

either by deed or word or by the wish in the heart, which
: js excluded by the Gospels after the schooling of the law’.
And such were some of you—such, manifestly, as those still —
are whom you refuse to pardon—but ye washed yourselves*, not
simply like the rest, but with knowledge you cast off the
passions of the soul, so as to become assimilated to the goodness
of the Divine Providence, to the best of your power, both by
long-suffermg and by forgiveness, causing the gentleness of
your word and deeds to shine like the sun upon just and unjust®
alike. The gnostic will attain this result either by his own
greatness of mind, or by imitation of one who is better than
himself; and there is a third cause denoted by the words
Forgive and tt shall be forgiven you’, where the command
seems to compel to salvation through its exceeding goodness,
But ye were sanctified’. For he who has attained such a habit
as this, must necessarily be holy, never falling into any passion
in any way, but being, as it were, already freed from the flesh
and having reached a holiness above this world.

§ 87. Wherefore, he says, ye were justified by the name of the
Lord* ; ye were, so to speak, made by Him to be just, as He is
just, and ye were intimately joined with the Holy Spirit, so far as
it is possible for man. For does he not say All things are lawful
. for me, but I will not be brought under the power of any*, so as
to do or think or speak anything contrary to the Gospel? And
meats are for the belly and the belly for meats, but the Lord
shall destroy them®, that is, all who so reason and live as if they
were born for eating, instead of eating to live as a subordinate ©
aim, but devoting themselves to knowledge as their principal
aim. And perhaps he means that these are, as it were, the
fleshy parts of the Holy Body, the Lord’s Church being figura-
tively described as a body’, viz., that spiritual and holy quire,
of whom those who are only called by the Name and do not
live accordingly constitute the flesh. But this spiritual body,

1 Gal. iii. 24. 21 Cor. vi. 11. 3 Matt. v. 45.

4 Matt. vi. 14, Polyc. Phil. 2, Clem. R. 1. 13.
5 1 Cor. vi. 12, 8 1 Cor. vi. 13. 7 Eph. i. 23.

154 ZTPQMATEQN Z’ [p. 885, 8. 319

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1. drorrdce mpds M. droordce, & mpds Li. 2. érworoiy sic L, |
drrws tes of V. 4. abroi M. adrof edd. 6. évvolg. P. évvolg, Kl. D.
8. exe post Blov addidit Heinsius. 9. ddAdd cua ylverat, avy ayov hic M.
post évepyelg 1. 8 L. 10. rd dedpopov ris cuvddov yévos hic M. ante vids L,
14, poviy L. pdvnv D. 28. ylvecOa] yiverde L.

c. XIV. § 87, 88] MISCELLANIES, BOOK VII. 155

ae. the holy Church, is not for fornication nor must it be con-
nected in any possible sort or way with the apostasy from the
Gospel to the life of the heathen.

§ 88. For he who behaves like a heathen in the Church,
whether in act or word or even merely in thought, commits
fornication against the Church and against his own body’. He
that 1s joined to this harlot? (viz. the activity which is contrary
to the covenant), for one flesh? and for a heathenish life and
another hope, becomes another body which is not holy: but he
that is joined to the Lord after a different kind of union, in spirit,
is a spiritual body. He is wholly a son, a holy man, passionless,
gnostic, perfect, being formed by the Lord’s teaching, in order
that he may be brought close to Him in deed and word and in
his very spirit, and may receive that mansion‘ which is due to
one who has thus approved his manhood.

This may serve as a sample for those that have ears. For
we must not divulge the mystery, but only indicate it so far
as to recall it to those who have been partakers in knowledge,
who will also understand what is the meaning of the Lord’s
saying Be ye perfect as your Father 1s perfect’, perfectly
forgiving sins and forgetting injuries, and being habitually
free from passion. For as we speak of a perfect physician and
a perfect philosopher, so, I suppose, we may speak of a perfect
gnostic: but none of these perfections, to whatever height it
may attain, is regarded as coming into comparison with God.
For we do not agree in the impious opinion of the Stoics as to
the identity of human and divine virtue. Perhaps then we
ought to be as perfect as the Father wishes us to be: for it is
impracticable and impossible that any one should be as perfect

11 Cor. vi. 18. 2», 16. 3.17,
4 Joh. xiv. 2. 5 Matt, v. 48.

a“

156 ZTPQMATEQN Z [p. 886,85. 820

yevérOas twa téd\evov- Bovrerar Sé 6 rarnp COvras
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3. qv) ww L. 14. éurodiv 8. éuroddv L. 18. sapareiver]

mwapagdOlve. Hoeschelius (non rapadalves ut D.). 22. 7 lovdattey M,
cal Tovd. Le 24, aipécewy. M. alpécewy, D.

0, XIV. § 88—c. xv. § 89] MISCELLANIES, BOOK VII. | 157

as God is; but our Father wishes that we should arrive at an
unimpeachable perfection by living according to the obedience
of the Gospel. If then, since the saying is incomplete, we
supply what is wanting for the completion. of the passage, the
explanation of which has been left to those who are capable of
understanding, we shall both recognise the will of God and
shall live a life of piety and aspiration, in @ manner worthy

of the commandment.

CHAPTER XV.
§ 89. The next thing is to reply to the charges brought

against us by Greeks and Jews. And since the different |
schools in other departments of learning take their part in
some of the difficulties raised, similarly to the above mentioned,
it may be well to begin by clearing away obstacles and then to
proceed to the next Miscellany fully prepared for the solution
of the difficulties. The first charge they allege is this very
point, that the diversity of sects shows belief to be wrong, for
the voice of truth is drowned amid the din of: conflicting asser-
tions. To whom we reply that, both among you Jews and
among the most approved of the Greek philosophers, there have
been multitudes of sects, yet of course you do not say that one
should hesitate to be a philosopher or a follower of the Jews on
account of the internal discord of your sects. In the next
place it was prophesied by the Lord that the seed of heresy |
would be sown upon the truth like tares upon wheat’ (and
what was prophesied cannot but come to pass), the cause of this
being that the beautiful is always shadowed by its caricature.

1 Matt. xiii, 25.

158 ZTPQMATEQN Z _— [p. 887, 8. 320

90. My te ovr, ei kat wapaBain tis ovvOyjKas Kai

Ve a , ‘ Le a Soy ,

THY Gporoyiay wapéhOor Tv mpos Huds, Sud Tov Wevord-
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15

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25

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17. dy wore D. ore L, 21. KlBindrov] dxiBdnrov Resch, Agr. p.
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25, wdelovos] mddovos L.

35

a
Py

ce. XV. § 90,91] MISCELLANIES, BOOK VIL. 159

§ 90. What then? If some one is guilty of breaking his
engagements and neglecting his agreement with us, shall we
‘let go the truth ourselves on account of him who has’ been
false to his agreement? No, the good man must be true'to his
word and not belie any promise, however much others may
break their engagements. And just so, we ought in no way to
transgress the rule of the Church. Above all the confession
which deals with the essential articles of the faith is observed
by us, but disregarded by the heretics. Those then are to be
believed who hold firmly to the truth. Using this defence
broadly we are now entitled to reply to them, that physicians
also, though holding different opinions in accordance with their
particular schools, are still equally engaged in the practice of
healing. Does then any one who is suffering in body and needs
medical treatment refuse to call in a physician owing to the
diversity of medical schools? So neither should he who is
diseased in soul and full of idols plead the heresies as his excuse
in regard to the recovery of health and conversion to God.
Aye, and we are told that heresies are for the sake of those who
are approved’; and by ‘approved’ is meant either those who
are coming to the faith, if they show unusual discrimination
in approaching the teaching of the Lord (like the approved
money-changers* who distinguish the spurious from the legal
coin by the false stamp), or those who are in the faith itself,
and have already approved themselves therein, both by their
life and their knowledge.

§ 91. It is for this reason therefore that we need more
attention and consideration to determine how we should live
with strictness, and what is true piety. For it is evident that
the trouble and difficulty of ascertaining the truth have given
rise to questionings, from whence spring vain and self-willed
heresies, when men have not learnt or really received know-
ledge, but have merely got a conceit of it. We must therefore

1 1 Cor, xi. 19, 2 Resch, Agrapha, pp. 116—127.

160 ZTPQMATEQN Z [p. 887, s. 320

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5. drocraréoy. M. drocraréov, D.
25. rddnOods M. rer’ adnées (es in os pr. m. correcto) L.

c. XV. § 91,92] MISCELLANIES, BOOK VII. 161

spend more thought in searching for the very truth, which
alone has for its subject the very God. And sweet are the dis-
covery and the remembrance which attend on toil. The effect
of the heresies should therefore be to make one buckle to the
toil of discovery and not to abandon it altogether. So too, if we
‘have set before us on the one hand ripe natural fruit, and on
the other fruit of wax made to resemble it as closely as possible,
we ought not to abstain from both on account of their similarity,
but to distinguish the real from the apparent both intuitively

and by strict process of reasoning. And just as, if there |

were only one royal road, but many by-roads, some leading to
a precipice, some to a rushing torrent, or deep sea, a man would
- not hesitate to travel because of this diversity, but would make
use of the king’s safe high-way; so we must not give up our
search because there are different views as to the truth, but
must hunt all the more earnestly for the most exact knowledge
concerning it. For even among the herbs of the garden weeds
spring up, but the husbandmen do not therefore desist from
gardening. Since then nature supplies us with many helps
for testing the things we are told, we ought also to discover
the harmony of the truth. Hence we are rightly condemned
if we withhold our assent to the things which we ought to
believe, because we fail to distinguish what is incongruous and
unseemly and unnatural and false from what is true and
consistent and seemly and natural: and these helps we should
make full use of in order to gain a knowledge of the real
truth.

§ 92. This is therefore an idle excuse on the part of the
Greeks: for those who desire it will be able also to discover
the truth, while those who put forward irrational grounds have
no excuse for their judgment’. For what is their view of

1 Rom. ii. 1.

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5

ce, XV. § 92-c. XVI.§ 93] MISCELLANIES, BOOK VII. 163

demonstration? Do they deny that there is such a thing or do
they admit it? I suppose all would admit it except those who
deny the evidence of the senses. But if there is such a thing
as demonstration they must descend to investigation and be
taught demonstratively from the Scriptures themselves how the
- heretical schools went astray, and how it is only in the true
and the ancient Church that there is the most exact knowledge -
and the really best school of thought. But of those who turn
aside from the truth some. try to deceive themselves only;
others to deceive their neighbours as well. They then who are.
termed ‘wise in their own conceit,’ those, I mean, who think they
have discovered the truth without any true demonstration ;
these men deceive themselves, thinking to have attained rest:
and of such persons there is no small number, men that avoid
inquiry for fear of being refuted and also flee from instruction
because it condemns themselves. But those who try to impose
on their followers are utterly unscrupulous, who, being well
aware that they are absolutely without knowledge, nevertheless
darken the truth with plausible sophisms. But, in my opinion,
the nature of such sophisms is entirely distinct from that of
true. arguments. Further we know that it is necessary to give
the terminology of the heresies in order that the truth may be
clearly distinguished from them. For the sophists steal certain
fragments of the truth for the injury of mankind and bury
them in the human systems they have themselves devised, and
then glory in presiding over what is rather a school than a
Church, |

CHAPTER XVI.

§ 93. But they who are willing to work for the noblest
prizes will not relinquish their search for truth, until they
obtain the proof from the Scriptures themselves. Now there

are certain criteria common to all men, such as the senses;
11—2

164 ZTPQMATEON Z — [P. 889, 8. 321

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c. XVI. § 93, 94] MISCELLANIES, BOOK VII. 165

while the other technical criteria acquired by thought and
reasoning, to distinguish between true and false arguments,
are confined to those who have made truth their aim and
practice. But the chief thing is to get rid of self-conceit,
taking a position midway between exact science and rash
opinionativeness, and to recognize that he who hopes for the

eternal rest knows also that the entrance to it is toilsome and —
strait!, But let not him who has once received the Gospel and,
as it says, <embraced salvation with joy*> in the hour when he:
became acquainted with it,—let not him, I say, turn back like
Lot’s wife®, nor recur to his former life which was devoted to

the things of sense, nor yet to the heresies, for they in a sort

imitate the heathen, not knowing the true God. For he that

- loveth father or mother more than Me‘, ze. than the true Father

and Teacher of the truth, who regenerates and re-creates and
nourishes the elect soul—he, saith He, is not worthy of Me,
worthy, that is, to be a son of God and at once a disciple and
friend and kin to God. For no man who looks backward and
puts his hand to the plough is fit for the kingdom of God*.
But, just as most people even now believe, as it seems, that
Mary ceased to be a virgin through the birth of her child, though
this was not really the case—for some say that she was found
by the midwife to be a virgin after her delivery*;—(§ 94) so we
find it to be with the Lord’s Scriptures, which bring forth the
truth and yet remain virgins, hiding within them the mysteries

of the truth. She has brought forth and has not brought forth’,

says the Scripture, speaking as of one who had conceived of
herself and not from another. Wherefore the Scriptures are
pregnant to the gnostics, but the heresies, not having examined

1 Matt. vii. 14. 2 Matt. xiii. 20. 3 Luke xvii, 31, 32.

4 Matt. x. 37. 5 Luke ix. 62. § Cf. Thilo, Cod. Apocr. p. 379.

7 Cf. Tert. De Carne Christi 23 legimus apud Ezechielem de vacca illa quae
Peperit et non peperit.

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c. XVI. §§ 94,95] MISCELLANIES, BOOK VII. 167

them, dismiss them as barren. And though all men have the
same faculty of judgment, some find their grounds for belief in
following the dictates of reason, while others surrender them- -
selves to pleasures and wrest the Scripture to suit their desires.
But, methinks, the lover of truth needs energy of soul; for they
who set themselves to the greatest tasks must meet the great-
est disasters, unless they have received the canon of the truth
from the truth itself. And such persons, having fallen away
from the right path, generally go wrong in particulars also,
as might be expected, because they have no criterion of truth - -
and falsehood accurately trained to make the right choice.
Otherwise they would have believed the divine Scriptures.

§ 95. As if, then, one were to become a beast instead of

a man, like those who were changed by Circe’s drugs’, so is it
with him who has spurned the tradition of the Church and has
suddenly taken up with the fancies of human sects: he has lost
the character of a man of God, and of enduring trust in the
Lord. But he who has returned from this deceit, after hearing
the Scriptures, and has turned his life to the truth, such a one
becomes in the end as it were a god instead of a man. For in
the Lord we have the first principle of instruction, guiding us
to knowledge from first to last an divers ways and divers por-
tions? through the Prophets and the Gospel and the blessed
Apostles. And, if any one were to suppose that the first prin-
ciple stood in need of something else, it could no longer be
really maintained as a first principle. He then who of himself

believes the Lord’s Scripture and His actual voice is worthy of

belief, being one who would be naturally moved by the Lord |
to act for the benefit of men. Certainly we use it as a

1 Hom. Od. x. 235 f. ' 2 Heb. i. 1.

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c, XVI. §§ 95,96] MISCELLANIES, BOOK VII. 169

criterion for the discovery of the real. facts. But whatever
‘comes into judgment is not to be believed before it is judged,
so that what is in need of judgment cannot be’a first principle.
With good reason therefore having apprehended our first prin-
ciple by faith without proof, we get our proofs about the first
principle ex abundant from the principle itself, and are thus
trained by the voice of the Lord for the knowledge of the
truth. For we pay no attention to the mere assertions of men, -
which may be met by equally valid assertions on the other
side. If, however, it is not enough just simply to state one’s
opinion, but we are bound to prove what is said, then we do
not wait for the witness of men, but we prove the point in
question by the voice of the Lord, which is more to be relied on
than any demonstration, or rather which is the only real demon-
stration. From this science it comes that, while they who have
but tasted of the Scriptures are believers, the gnostics, who
have made further progress, are accurate judges of the truth;
since even in the ordinary concerns of life craftsmen have an
advantage over laymen, and give shape to finer models far
surpassing common ideas.

§ 96. So too we, obtaining from the Scriptures themselves
a perfect demonstration concerning the Scriptures, derive from
faith a conviction which has the force of demonstration. And
though it be true that the heretics also have the audacity
to make use of the prophetic Scriptures, yet in the first
place they do not use them all, and in the second place
they do not use them in their entirety, nor as the general
frame and tissue of the prophecy suggest; but picking out
ambiguous phrases, they turn them to their own opinions,
plucking’a few scattered utterances, without considering what
is intended by them, but perverting the bare letter as it stands.
For in almost all the passages they employ, you will find how

170 —ZTPQMATEQN Z ——[p. 891, 8, 322

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émdvras abray Tas poyOnpias tov Soypdrav. émewSdv 30
25 yap avatpémmvrar mpos Huav Sekvivtwy adtovs cadas
évavtioupeévous Tats ypadats, Svoty Odrepov bro Tay
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13. wh Bragomevo. M. Braféuevor L. ypapdas. M. ypagds, Kl. D.
15. paxopeva M, paxspevor L. 17. wpoclecOar Heinsius. mpotecdar L.
19. guvetvac] probabilius cuvdévar D. 22. bddoxovres M. didacxovres

otrws (per derrodoylav) L.

c, XVI. §§ 96,97] | MISCELLANIES, BOOK VII. 171

they attend to the words alone, while they change the meaning,
neither understanding them as they are spoken, nor even
using in their natural sense such extracts as they adduce.

But the truth is discovered not by altering the meanings of

words (for by so doing they will subvert all true teaching), but
by considering what is perfectly fitting and appropriate to the
Lord and the Almighty God, and by confirming each thing that
is proved according to the Scriptures from similar passages of
the Scriptures themselves. Hence they are neither ready to
turn to the truth, being ashamed to derogate from their own
importance, nor have they any way of setting forth their own
opinions but by doing violence to the Scriptures. Having
hastily published to the world their false doctrines, which are
palpably at variance with almost all the Scriptures, and being
always confuted by our opposing arguments, they still even
now persist in their refusal to accept some of the prophetic
writings ; while on the other hand they accuse us of inability
to understand what is peculiar to them, as though we were
quite of another nature; and at other times they are driven
‘to deny even their own doctrines, being ashamed to confess
‘openly what in private they boast of teaching.

§ 97. For so we shall find it to be in all the heresies, when
we examine the iniquities of their doctrines. When they are
refuted by plain proof on our part that they are opposed to the
Scriptures, you may see the upholders of the doctrine in ques-
tion taking one or other of two courses: they either make light
of the consistency of their own doctrines, or they make light
of prophecy itself, in other words, of that which constitutes
their own hope; preferring on each occasion that which seems

to them to be more perspicuous, rather than that which was

172 STPQMATEQN Z _[p. 899, 8. 822

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wa

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suptrorikny 6a L. 25. mpwroxdolay 8S. mpwroxAnclav L. 27. otrw
Herv, otrw Li.

c. XVI. §§ 97,98] | MISCELLANIES, BOOK VII. 173

spoken by the Lord through the Prophets and is attested and
confirmed by the Gospel as well as by the Apostles, Perceiving,
then, that it was not merely a single doctrine which was at
stake, but the keeping up of their heresies, and having no
desire to discover the truth—for after reading the books we
commonly use in public, they despised them as worthless—
and aiming simply to exceed the common rule of the faith, they
abandoned the truth. For being ignorant of the mysteries of
the knowledge of the Church, and incapable of apprehending
the grandeur of the truth, they were too sluggish to penetrate
to the bottom of the matter, and so laid aside the Scriptures
after a superficial reading.

§ 98. Being elated therefore by a conceit of wisdom they
are constantly quarrelling, showing that they care more to be.
thought philosophers than to be’ so in reality. For instance,
though they lay no foundation of necessary principles, but are
moved simply by the opinions of men, yet afterwards they
labour to make the conclusion follow necessarily on their
premises, and, for fear of being confuted, keep sparring with
those who pursue the true philosophy: and their vanity impels
them to endure everything, and stir every stone, as the phrase
is, even going to the length of impiety through disbelieving
the Scriptures, rather than surrender their heresy and the -
much-talked-of precedence in their assemblies, for the sake of
which they so eagerly affect the first couch® in the drinking-
bout of their mis-named Agapé. But the knowledge of truth,
which is found among us Christians, supplies, from what is al-
ready believed, faith for what is not yet believed,—faith which

is, so to speak, the substance of demonstration. On the other

1 Aesch, S.c. Th. 577, cf. Plat. Rep, u. p. 361 3B. 2 Mé. xxiii. 6.

174 ZTPQMATEQN Z’ [p. 892, s, 322

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dv tSwxev L. dv dpxovra Herv, dy om. L. 29, Aeurréov) Anrréov L,

c. XVI. § 98-100] MISCELLANIES, BOOK VII. 175°

hand it seems that heresy of every kind has absolutely no ear
for what is expedient, but listens only to what is pleasurable ;
otherwise a heretic might have been healed, if he had only
been willing to obey the truth. Now conceit, like every other |
ailment, requires a three-fold treatment: there must be a
knowledge of the cause, and of the way in which this may
be removed, and thirdly there must be discipline of the soul
and the training which enables us to follow what is judged to
be right. | . .

§ 99. For, as a clouded eye, so too the soul that is con-
fused by unnatural opinions is unable to discern accurately
the. light of truth, but sees amiss even what lies before it.
Certainly we are told that eels also lose their sight and are.
easily caught in turbid water. And just as naughty children
lock out their tutor, so the heretics shut out the prophecies
from their church, holding them in suspicion because they
convict and admonish them. I grant they patch up many
lying inventions to give a sort of decent excuse for their
neglect of the Scriptures: and herein they show their want of
piety, quarrelling as they do with the divine commands, that is,
with the Holy Spirit. And as we call almonds empty, not
only when they have nothing in them, but when what is in
them is worthless, so we say that the heretics are empty of
the divine purposes and of the traditions of Christ, because
they are the authors of dogmas which are in truth as bitter
as the wild almond, except in so far as the clearness of the
truth made it impossible for them to set aside or conceal it.

§ 100. As then in war the soldier must not leave the post
assigned to him by the general, so neither must we. leave the
post to which we are appointed by the Word, whom we have
received as our captain both of knowledge and of life. But the

176 | STPQMATEQN Z __[P, 898, 8. 323

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ce. XVI. §§ 100, 101] MISCELLANIES, BOOK VII. 177

greater part of men have not even inquired whether they ought
to follow any guide, and, if so, whom, and how he should be
" followed. For as is the word, such too should the life’ of the
believer be, so as to be able to follow God, as He holds His
unswerving path? in all things from the beginning. But when
a man breaks his word and so sins against God, if his weak-
ness was due to a sudden impression, he must take care to have
reasonable impressions in readiness; but if he is mastered by a
habit that has gained dominion over him, and has so become
what the Scripture calls gross’, he must put an absolute stop to
the habit and train his soul to resist it. And if there are some
who seem to be attracted by contradictory opinions, they must
gradually get rid of them, and resort to those who can intro-
duce harmony‘ of opinions, those who can charm the timid and
inexperienced with the spell of the divine Scriptures, making
the truth plain by means of the agreement of the Testaments.
But, as it seems, we incline rather to the common opinion,
though it may involve contradiction, than to the truth with
its sternness and severity. .

Again of the three different mental conditions, ignorance,
conceit, knowledge, ignorance is the characteristic of the
heathen, knowledge of the true Church, conceit of the heretics.
§ 101. Certainly one does not find scientific men making more
positive and definite assertions about the objects of their know-
ledge, than these men about their opinions, so far as depends
on unproved assertion. At any rate they despise and laugh at
one another; and it sometimes happens that the same inter-
pretation is held in the highest honour by one set and re-
garded as insane by another. And further we have learnt that
there is a difference between voluptuousness, which must be
assigned to the heathen, and strife which we must adjudge to
the heresies, and on the other hand between joy which one

1 Stoic maxim. 2 Plato, Legg. 1v. 716. 3 Exod. i. 7. 4 Matt. v. 9.
M. C. 12

178 = —SSTPQMATEQN 2 ___[p. 894, 8, 328

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c. XVI. § 101, 102] MISCELLANIES, BOOK VII. 179

must appropriate to the Church, and gladness which must be
imputed to the true gnostic. And just as Ischomachus will
make those who attend to his instructions husbandmen, and
Lampis sea-captains, and Charidemus commanders, and Simon
horsemen, and Perdix hucksters, and Crobylus cooks, and
Archelaus dancers, and Homer poets, and Pyrrho wranglers,
and Demosthenes orators, and Chrysippus logicians, and Aris-
totle men of science, and Plato philosophers, so he who obeys
the Lord and follows the prophecy given through Him, is fully
perfected after the likeness of his Teacher, and thus becomes a
god while still moving about in the flesh.

It is from such a height then that they fall who do not
follow God wherever He may lead them, and He leads them by
way of the inspired writings. Certainly, though the number
of human actions is infinite, it may be said that there are only
two causes of all failure, both of which are in our own power,
viz. ignorance and weakness on the part of those who are
neither willing to learn nor to gain the mastery over their
desires. The former makes men judge wrongly, the latter
prevents them from following out right judgments; for neither
could any one act rightly if he were deceived in his judgment,
even though he were perfectly able to carry out his deter-
minations; nor on the other hand would he show himself
blameless if he were a weakling in act, whatever might be
his capacity to discern what was right.

§ 102. Corresponding to these there are also two kinds of
discipline provided, suitable for either class of failings; for
the one, knowledge and the plain proof derived from the
witness of the Scriptures; for the other, training according to ~-
reason controlled by faith and fear: and both of these grow
up into perfect love. For the end of the gnostic on earth is
in my opinion twofold, in some cases scientific contemplation, —
in others action.

12 Tim. iii. 16.
12—2

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¢ XVI. § 102, 103] MISCELLANIES, BOOK VII. 181

Would that even these heretics would take a lesson from
these suggestions and be reformed and turn to the Almighty
God! But if, like deaf adders, they refuse to listen to the
charm’, new in form, but most ancient in substance, may
they at any. rate undergo the divine discipline, submitting —
to the corrections of their heavenly Father before the Judg-
ment, until they become ashamed and repent, instead of rush-
ing headlong into utter condemnation through their stubborn
disobedience! For there are also partial forms of discipline,
which are called chastisements, into which most of us, who have
trespassed from among the Lord’s people, slip and fall. But as
children are chastened by their teacher or their father, so are
we by Providence. For God does not take vengeance (for
vengeance is a retaliation of evil), but he chastens with a
view to the good, both public and private, of those who are
chastened. These things I have set forth, desiring to turn
aside from their proclivity to heresy those who are eager to
learn: but as for others, I have used these arguments out of a
longing desire to make them cease from the prevailing ignor-
ance or stupidity or ill condition or whatever it is to be called,
and endeavouring to persuade and bring over to the truth
those who are not yet altogether incurable.

§ 103. For there are some who absolutely refuse to give
ear to those who urge them to seek the truth: aye, and they
aim at smartness, pouring out blasphemous words against the
truth, while they credit themselves with the possession of the
highest knowledge, though they have not learnt or sought or
laboured or discovered the harmony of truth,—men who excite

our pity rather than our hate for such perverseness, But if

1 Pg, Iviii. 4, 5.

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tendum kal, aut pro maparay legendum rapardéuroy dav, vel tale quid. M.
9. guwatpodpevov) cwvarpduevov H. supra p. 84, 24. 12, wapadedopudeva
M. apadidépuera L. 26. ds Lowth. as L. 27. dvamepmo-
uevos] fort. rapawepurcpevos M. bd] awd 8.

c. XVI. § 108, 104] MISCELLANIES, BOOK VIL. 183

any one is still curable, able to endure the plain-speaking of the

truth, when it burns and cuts away their false opinions, like the
cautery or the knife, let him lend an attentive ear. And this
will be so unless, in their slothfulness, they thrust away
the truth, or through ambition press after novelties. For
those are slothful who, having it in their power to provide the
fitting proofs for the Divine Scriptures from the Scriptures
themselves, nevertheless select what is exclusively favourable
to their own pleasures; and those are ambitious who, of set
purpose, explain away by other spurious arguments the beliefs
which attach to the inspired words, beliefs handed down
by the blessed Apostles and teachers, and thus oppose divine
tradition with human doctrines in order to establish their
heresy. For indeed what place was left among the great men
of old—I mean, according to the judgment of the Church—for
Marcion, say, or Prodicus or the like, who walked not along the
straight road? For they could not have surpassed in wisdom
the men that went before, so as to discover something beyond
what had been truly spoken by them; but might have been
well content if they had been able to understand what had
been already handed down.

§ 104. We find then that the gnostic alone, having grown
old in the study of the actual Scriptures, guards the orthodox
doctrine of the Apostles and the Church and lives a life of
perfect rectitude in accordance with the Gospel, being aided by
the Lord to discover the proofs he is in search of both from the
law and the prophets. For the life of the gnostic, as it seems
to me, is nothing else than deeds and words agreeable to the
tradition of the Lord. But knowledge belongeth not to all’,

1 1 Cor, viii. 7.

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c. XVI. §§ 104, 105] MISCELLANIES, BOOK VII. 185

For I would not have you ignorant, says the Apostle, that all
were under the cloud and partook of spiritual meat and drink,
evidently arguing that not all who hear the word have been
capable of understanding the greatness of knowledge, both in
deed and word. Wherefore also he added, But He was not well
pleased with all, Who is meant by ‘He’? It is He who
said, Why call ye me ‘Lord,’ and do not the will of my Father*?
the teaching, that is, of the Saviour, which is our spiritual
food* and a drink that knows no thirst’, the water. of gnostical
life’. ‘Aye,’ say they, ‘we are told that Knowledge puffeth up’.
- To whom we reply, perhaps seeming knowledge is said to puff
up, if it is supposed that the interpretation of the word is self-
conceit. But if, as is rather the case, the Apostle’s language
means to have lofty and true thoughts, then the objection
vanishes, Let us however confirm what has been said by
following the Scriptures. |

§ 105. Wisdom, says Solomon, inspirited her own children’.
Assuredly the Lord did not infuse conceit by means of the
particular courses of instruction; but faith in truth and con-
fidence in the knowledge handed down through the Scriptures,
make a man disdain the seductions to sin; and it is this
disdain that is signified by the term ‘inspirited’: it teaches
the sublimity of the wisdom implanted in children by learning.
At any rate the Apostle says, And J will know not the
speech of them that are “inspirited, but the power®, whether
ye have a lofty, that is, a true understanding of the Scriptures”
(for nothing is higher than truth); for herein lies the power of

the ‘inspirited’ children of wisdom ; meaning something of this

1 1 Cor. x. 1—4, 2 Tb. x. 5.
3 Luke vi. 46, Mt. vii. 21. . £1 Cor. x. 3. 5 Joh. iv. 14,
6 Rev. xxii. 17. 7 1 Cor. viii. 1.

8 Sir. iv. 11. 9 1 Cor. iv. 19. 10 Lu. xxiv. 45.

-”

186 STPQMATEQN Z’ __ [p. 897, 8. 324

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e. XVI. § 105—c. XVI. §106] MISCELLANIES, BOOK VII. 187

sort, ‘I shall know whether ye take a just pride in knowledge.’
For, as David says, In Judah ts God known’, i.e. to those who
are Israelites according to knowledge. For Judah is by inter-
pretation ‘Confession.’ With reason therefore has it been said
by the Apostle This, thou shalt not commit adultery, thow shalt
not steal, thou shalt not covet, and of there be any other command,
at is briefly comprehended in this saying, Thou shalt love thy
neighbour as thyself? For we must never adulterate the truth,
nor steal the rule of the Church, as those who follow the
heresies, gratifying our own desires and ambitions with a view
to the deception of our neighbours, whom we ought to love
above every thing and teach to cling to the truth itself. At
any rate it has been expressly said, Tell among the heathen His
doings’, in order that those who have been thus forewarned
may not be judged, but may be converted. But as many as
flatter with their tongues‘ have their punishments prescribed.

CHAPTER XVII. ~~

§ 106. They then who engage in impious words and intro-
duce them to others, and make no good use, but an utterly
wrong use, of the divine words, such men neither enter them-
selves into the kingdom of God, nor permit® those whom they
have deceived to attain to the truth. Nay, they have not even
got the key* of the door themselves, but only a false or, as it
is commonly called, a skeleton key, which does not enable
them to throw open the main door’, and enter, as we do,
through the tradition of the Lord; but they cut a side door
and break secretly through the wall of the Church; and so
overstepping the bounds of truth, they initiate the soul of the
impious into their mysteries. For it needs no long discourse to
prove that the merely human assemblies which they have

1 Ps, Ixxvi. 1, 2 Rom. xiii. 9. 3 Ps. ix. 11, 4 Ps. v. 9.
5 Mt, xxiii. 14, 6 Mt. xvi. 19, Lu. xi. 52, 7 Joh. x. 1 fi.

188 ZTPQMATEQN Z’ [p. 898, 8. 325

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5

ce. XVII § 106, 107] MISCELLANIES, BOOK VIL. 189
instituted were later in time than the Catholic Church. For
the teaching of our Lord, during His life upon earth, begins
with Augustus, and ‘is completed in the middle of the reign of
Tiberius, and the preaching of His Apostles, at least up to the
end of Paul’s ministry, ‘is completed under Nero; whilé~the
heresiarchs begin quite late’ about the time of the emperor
Hadrian ‘and lasted to the age of Antoninus the elder, as was
the case with Basilides, in spite of his claiming to have: been »
taught by Glaucias, whom they themselves boast to have
been the interpreter of Peter. So too they report that
Valentinus heard Theodas, who was a disciple of Paul. § 107.
For Marcus, who lived about the same time, associated with
them as an elder with his juniors, and after him Simon was
for a short time a hearer of Peter. . |

Such being the case, it is evident that these later heresies
and those which are still more recent are ‘spurious innovations
on the oldest and truest Church. From what has been said
I think it has been made plain that unity is a characteristic of
the true, the really ancient Church, into which those that are
righteous according to the divine purpose are enrolled. For
God being one and the Lord being one, that also which is
supremely honoured is the object of praise, because it stands
alone, being a copy of the one First Principle: at any rate the
one Church, which they strive to break up into many sects, is
bound up with the principle of Unity. We say then that the

ancient and Catholic Church stands alone in essence and idea

190 STPQMATEQN Z’ _ [p. 899, 8. 325

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td lal > , 3 A ‘\ \ id
25 puoedpoot THS ExkAnoias ék TOU Kara Tas Ovoias
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1. tiv Soo L. 4, évds rod Geo 8. ey ols rot Oeov L.
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rov i. Aoxnrav PD. 20. dmroddcewy] fort. brocrdcewy M. wy M.

kal ov L. 23. ’Evruxiral L. ’Evruxyrat ex Theodoreto D. 25. mepl—
$gwv hic Louth, post dd ris (p. 192. 1) LPD. 26, 27. sept re—repl re]
ws—xai Louth.

c. XVII. §107—c. XVIII § 109] MISCELLANIES, BOOK VII. 191

and principle and preeminence, gathering together, by the
‘will of one God through the one Lord, into the unity of the
one faith, built upon the fitting covenants (or rather the one
covenant given at different times) all those who are already
enlisted in it, whom God foreordained, having known before
the foundation of the world that they would be righteous.
And further the preeminence of the Church, like the principle
of its constitution, is in accordance with the Monad, surpassing
all other things and having nothing like or equal to itself.

§ 108. Of this we shall speak on a future occasion. But
of the heresies some are called after the name of the founder,
as that which is called after Valentinus and Marcion and
Basilides ; though they profess to cite the opinion of Matthias.
I say ‘ profess,’ for, as the teaching, so also the tradition of all
the Apostles has been one and the same. Other heresies are
called from the place where they arose, as the Peratici; others
from their nationality, as the Phrygian heresy; others from
their practice, like the Encratites; others from peculiar
opinions, as the Docetae and Haematitae; others from the
personages they admire, as the Cainites and those who are
styled Ophites; others from their unblushing immoralities, as

the so-called Entychitae among the Simonians.

CHAPTER XVIII.

§ 109. Before closing my discourse I should like, for the
benefit of the more speculative members of the Church, to
throw a little light from the sacrificial law, concerning clean

and unclean beasts, in reference to the ordinary Jews and the

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pyar ody rd M. 16. éyovew] Exovoay L.

c. XVIII. §§ 109, 110] MISCELLANIES, BOOK VII. 193.

heresies which are mystically distinguished, as unclean, from
‘the Church of God. We are taught by the Scriptures that the
victims which divide the hoof and chew the cud are clean‘ and
acceptable to God, implying that the righteous make their
approach to the Father and the Son through their faith,—for
in this consists the stability of those that divide the hoof,—and
that they study and ruminate the oracles of God? by night and
day* in the mental receptacle of knowledge, which being also
a kind of gnostic discipline, is figuratively described in the
law as the chewing of the cud by a clean animal. But those
who are wanting in both or even in one of these qualifications
are rejected. For instance, those which chew the cud without
dividing the hoof signify the Jews generally, who have the
oracles of God? in their mouth, but have not the firm footing
of faith stayed upon truth, which cafries them to the Father
through the Son. Whence this class of creatures is liable to
slip, as is natural where the foot is not parted and they are not

stayed upon the doubleness of faith. For we read No one.

knows the Father but the Son, and he to whom the Son may
reveal Him’. On the other hand, those too are unclean which
divide the hoof without chewing the cud. For this phrase
denotes the heretics who take their stand on the name of the
Father and of the Son, but have no power to bring out the
exact perspicuity of the oracles by subtle distinctions and by
smoothing away. of difficulties, while their prosecution of the
works of righteousness, if they prosecute them at all, is rough
and careless rather than exact.

§ 110. It is to some such persons that the Lord says Why
call ye me Lord, Lord, and do not the things which I say”?
But those who do not divide the hoof nor chew the ‘cud are

1 Lev, xi. 3f, 2 Rom. iii. 2; Num. xxiv. 14. - 38 Pg i, 2,
4 Lu. x. 22, 5 Tb. vi. 46.

M. C, 13

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7—12 ap. Phot. Bibl. cx. 7. 7. rérov Hervet. rpérov L. rémov
Phot. 8. xedadraly droypapevros] kepadalots broypdgovros Phot, oamopadyy]
orop. réws Phot. om. re ws Barnard. 9. rav Ll. ré L*, om. Phot.
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para Phot, 12, wapaddcewy om. Phot. btrdcxeow) fort. irdbeow M.
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¢, XVIII. §§ 110, 111] MISCELLANIEs, BOOK VIL, 195
utterly unclean. As Theognis says, You Megarians are neither
in the third class, nor the fourth, nor even the twelfth, nor in
any number or account whatever; but are like the chaff which the
wind scattereth from the face of the earth’, and as a drop of a
bucket?.

. Having completed this introduction, and given a summary
outline of ethical philosophy, wherein we have scattered the
sparks of the doctrines of the true knowledge dispersedly
here and there, as we promised, so that it should not be easy
for the uninitiated who came across them to discover the
holy traditions; let us pass on to our general argument.
§ 111. Now it seems that what are known as Miscellanies
are not.to be compared to ornamental parks with rows of
ordered plantations to please the eye, but rather to some thickly
wooded hill, overgrown with cypresses and planes and bay-tree
and ivy, and at the same time planted with appletrees and
olives and figs, the cultivation of fruit-bearing and of woodland
trees being intentionally mingled together, since the Scripture
desires to withdraw from observation on account of those who
venture secretly to steal its fruits. It is by transplanting the
suckers and trees from these preserves that the gardener will
furnish a beautiful park and pleasure-ground. Our Miscel-
lanies therefore make no pretence of order or of choice diction,
Seeing that in this kind of composition the Greeks purposely

object to over-sweetness of style, and sow their doctrines secretly

1 Pg, i. 4. 2 Tg, xl. 15.
13—-2

196 ZTPQMATEQN Z [P. 902, s. 326

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'

ec. Xvilt.§ 111] § MISCELLANIES, BOOK VII. 197

and not in a plain, unmistakeable manner, seeking to exercise
‘the ‘diligence and ingenuity of the readers, if there should be
such. For we must provide a large variety of baits owing to
the varieties of fish.

And now, having concluded our seventh Miscellany, we will
make a new start in our discussion of what is to follow.

NOTES.

§1. p. 2, line 2 foll. Christians were reputed to be atheists, partly
from their rejection of the popular gods, partly from the absence of out-
ward signs associated with worship. H. At the beginning of the previous
book Clement declares it to be his intention in Books vI. and VII. to
describe the character of the gnostic, and to show to the philosophers
that he is od8apéds dOeov, ds iredjnhaow, pdvov d€ rq dvre OeoreBR. So
Polycarp retorted on the heathen the cry aipe roids dOéous raised against
the Christians (Mart. Polyc. 9). Cf. Lightfoot’s note on Ignat. 7’rall. 3,
where he cites Justin Ayol. 1. 6, 18, Athenag. 3, 4, 30, Tert. Aol. 10.

és in sense of dare. H. Cf. below P. 837 ad jin., 846, 877, 879 and
passim, also W. Schmid Atticismus Iv. 87.

3. otos rls for MS. olds ré: ré seems to have nothing answering
to it. H.

5. Sudkovras rotvoua. Cf. James ii. 7; 1 Pet. iv. 14, 16; 3 Jo. 7;
Acts iv. 17 foll., v. 28, 40, 41, ix. 21, xxvi. 9, &. H. Justin Apol. 4 颒
yay rd Syopa eis EXeyxov AayPdvere, Tert. Apol. 2 oditur itaque in homi-
nibus innocuis etiam nomen innoxium, — Proinde Plinius ad Trajanum
haesitare se refert, nomen ipsum, etiamsi flagitiis careat, an flagitia
cohaerentia nomini puniantur, also P. 885 rd dvopa émxexAnpévar pdvoy,
and P. 511 nit.

7—9. évapyeorépois...rots Adyors. Clement often speaks of the use of
philosophical training as a preparation for Christianity, as in Str. 1. P. 331
xpyripn mpds OeoveBeiav (7) pirooodia) yiverat, rpomaideia tis ova Tois THY
wiorw Ot’ drodeiEews xaproupévas, P. 341 fin., P. 785 7, cf. Faye, Pt 1.
ch. 6. Here rois Adyors seems to mean ‘reasoning,’ as opposed to the
‘witness of prophecy,’ cf. P. 378 rais rév Adywv dvdyxats.. Unfavourable
examples of such reasoning may be found below in P. 845, and 852.

8. ératev: a favourite word with Plato and Clement, from dia,
a Homeric term for any sense-perception (chiefly hearing, but also sight
and feeling): used especially of acquaintance with any art or science,
=peritus esse. HH.

10. tis rod moretorar Swdpens. Of. Plato Rep. 1. 328 ef ere ev Suvdper
iv rad mopever Oat pos ro dorv, and for meaning Joh. v. 44 és divacde
muorevety, vi, 65 oddeis Stvarar eAOeiv mpos pe, cay py 7 SeBonévo aur@ ex
tov warpés, Heb. xii. 2, &e.

ll. rév wpodyruxdv. Why should the prophets alone be mentioned
to the exclusion of all other testimony to Christ ?

13. orepov rats ypadats ovyxpyodpevor. See below on ra papripia
1. 19.

200 NOTES, [p. 829, § 1—

15. xpioravepév. The word is used more than once by Ignatius.
See Lightfoot’s x. on Magn. 10.

16, cuprapadrapBdvovres. H. prefers the ms. reading ouvpmepidapBd-
vovres. The two are often confounded in mss., and Sylburg’s emendation
seems to me more appropriate here. Cf. Arist. de Anima 1. 2 intt..ras
trav mporépav ddéas cvpmapadapBdvew, Rhet. 1. 3. 5 with Cope’s x.

17. dégeas, ‘modes of language’: just below Aéé:s is opposed to vois. H.
But it is also used simply for ‘saying’ or ‘speech,’ as Aéd£ewv mpoytixav
above, and in P, 856 4 Aéés ris vonwews ydpw Sédorat jpiv, and P. 883 rais
emtkaipots TOY arooToAKay cuvyxpapevot Etec.

18, ke weprovolas, ex abundanti, a flexible phrase arising from the
general sense of easy superfiuity. Aristotle, Top. 118 a. 6—15, contrasts
ra éx mepiovoias With ra dvayxaia, eg. rd ed Cav with rd civ, To pirocopety
with rd ypnyarifecOa. H. See Index, sv. meptovoia.

19, rd papripia, ‘the actual testimonies,’ ie. passages of Scripture.
Probably a reference to the Eclogae Propheticae in the Hypotyposes,
a book intended for advanced Christians. H. See below p. 4. 6, 100, 20,
146. 23, and (for the reference) the Introduction.

21, rév xvpiakév ypaddv. The same phrase occurs below P. 890.

p. 4, line 1. dvatvet. Cf. P. 625 ef cai 6 TaidAos trois xpovos vedfet...
GAN’ ody 4 ypady aire éx THs maXaas Fpryrat Siabyxns, éxeiOev avarvéovaa
kat Nadotad.

2. waprav. The form ioray occurs in Plat. Cratyl. 437 B, cumorav
in Eus. Pr. Zv. v1. 8.3. Winer (p. 94, Moulton) cites droxaéiora Mk ix. 12,
aguora Test. Jud. p. 610, cvveerav Chariton, p. 140, where Dorville refers to
Artemid. 11. 42 for dvieraéy. Other exx. will be found in Graevius’
m. on Lucian, Soloec. 7, where the form is condemned. See Paed. 1.
P. 131 of Bacireis Meprav madaywyovs trois opav atrév epicray maoiv,
W. Schmid Attic. Iv. 605, Veitch Gr. V. icrdo.

3. erefepyacta, ‘working out,’ either in investigation or in exposition ;
usually with a sense of special minuteness. H.

5, 7d xaremetyov, ‘what is specially pressing, urgent.’ So the phrase
ov xareretyet, Usage common from the orators onward. H.

§ 2. 9. mpéxera. See Lightfoot Zgn. vol. 11. p. 272 x.

10—12. Gcomperds...Beodirés...ptAd0eov. See below p. 6, ll. 20—27. H.
Verbal adjectives in -ns have coramonly a passive or neuter force, as
Beopions, Oeopavns, but also an active force as in deooeBns. Those in -os
sometimes combine both meanings, distinguished by the accent, as
Oeoddpos, ‘bearing God,’ edopos, ‘borne’ or ‘sent by God.’ For the
combination of deopiacyns and diAddeos cf. Philo’s description of Moses as
Prdbeds re kal Geoidys (M. 2, p. 145), Eus. Pr. Hv. vit. 4, p. 303 b otra
57 prdbeor épot Kal Oeodudreis dvahavévres, Oeparevrai tives dvrws Kat lepeis
rod iwicrov Oeod drepdvOnaav.

11. + Ocomperet, See Index, and Lightfoot on Ign. vol. 11. P. 108.

— pp, 829, § 2] NOTES, 201

12, dmrav vd Smeptyoy, ‘every class of pre-eminence.” For the art.
‘ with distributive was in the singular cf. Orig. Joh. tom. 1. 12 (p. 14 RB.)
mas 6 ray padnr&yv Tov "Incov mpoddrns eivat AeAdyiorat rod “Incot mpoddrns.
So just below we have wdvra rév mpeoBurepov. Cf. Plato Leg. v. 7310 was
6 ddixos ody Exdy Gixos, Arist. Pol. 1. 4,1 domep dpyavov wpb épydvev mas
5 tanpérns. H. I suppose this is intended to meet the charge of
irreverence. ‘It is true the Christians do not honour the gods of the
heathen, nor worship the emperor, nor bow down before popular opinion :
still we do pay honour where it is due.’

13, 14, rypnréov...rdvra rdv mpecBérepov. Cf. the address of Pythagoras
in Jambl. V. Pyth. viii. 37 &y re rd xdopo cai to Big kal rais wédeot Kai TH
ices padrov ripapevov rd mponyovpevoy f rb xpdve@ Emdpevov k.T-d.

15. 8&8axrois, a Socratic and Platonic word as applied to Virtue.
Here contrasted with voyrds, another Platonic word, to express what
is directly perceived by the highest powers of the mind. H. See below
on p. 68, 26.

miv dpxavordrny ditocod{ay. By this Cl. means the revelation given to
Israel, which he often calls 7 BdpBapos ditocopia. Compare his proof
of the priority of Moses to the teachers of Greece, who stole from him
their wisdom, Str. 1. P. 350 f. Plato is said to have confessed as much
in the words "EAAnves det raidés dore...cddepiav Exyere d0 dpxaiav axon
marady Sdc€av ob8€ padnpa ypdvw modidy (Tim. 22), cf. Str. P. 355—7, 426.
Hence Tertullian (de Praeser. Haer. 31) contrasts principalitatem veritatis
and posteritatem mendacti, and Cl. speaks (below, P. 888) of the one true
and ancient Church. See, on the claim to antiquity, Kaye p. 22.

17. &xpovov <uxal> dvapxov. The word dypovos is used with airia,
Str. P. 931. It also occurs in Ignat. Polyc. 3 (where see Lightfoot) and is —
common in Plotinus; but perhaps H. J. is right in suggesting that it may
be a marginal explanation of dvapyos. If we omit it, the play of words
(avapyov dpxnv re cai drapxnv) is brought out more distinctly. Cf. P. 638
6 Oeds dvapxos apy} Tav dd\ov, and P. 733. ,

19, éxpavOdvew. If we keep the inf. we must suppose it to depend on
the orat. obl. implied in jyetra: (1. 12), but the ind. is a far more natural
construction, _

7d dréxeva airioy, ‘the ulterior cause” The Son is called a devrepov
airtov below, §16. H. There is a reminiscence here of Plato Rep. vi. 509 B,
where it is said that ré dyafdv is not the same as odgia, but éméxewa ris
ovcias rpeoBeia cai Suvdpet, and of Tim, 28¢ rév mowriy nal warépa rodde
tot mavrés. H. J. Cl. speaks of the Son as és. rod vonrod P. 669, and of
God as ém. rod évds P. 140,

20. iepyerixdrarov. See below, p. 8, 1. 18.

21. ovkére hovi rapaSiSdpevoy. At first the gnostic received his Imow-
ledge of God by hearing from others, but now he knows by intimate union.
Cf. Joh, iv. 42.

oy. Cf. Rom. viii. 26 crevaypois dhahjrocs, Plotin. nn. v. 1. 6, p. 906,
and C.’s favourite quotation evyondyri cai roma, P. 876, &c. This seems to

202 NOTES. [P. 829, § 2—.

contradict Bigg’s assertion (quoted with approval by Harnack? Dogmengesch.
p. 559 x.) that ‘the Silent Prayer of the Quietist’ is not to be found
in Cl.

26. cvyyeyopvacpévev. The original has yeyupvacpéva éxdvrav.

§ 3. 27-8. The érpécaa rijs puxijs is illustrated by p. 16. 25;
26. 26. Of. Sir. Iv. P. 633 Gedy 6 Oepareviov éavrdv Oeparedter: ev odv Ta
Oewpyrixg Bip éavrod ris émipedetra, Opnokevov tov Oedv. H.

28, This diligence applied to the divine part of the soul implies a
contradiction unless there is an unceasing love of men. Cf. St. 11. 488 med.
elxdby rod Beod dvOpwros evepyerav ev Gd kal abros evepyeretra. H. On the
divine part of the soul cf. Hac. ex Th. P. 981, Str. 1. P. 708, Protr. P. 59.
In this doctrine, as in so much besides, Cl. follows the guidance both
of the Bible (Gen. ii. 7) and of Greek philosophy, esp. the Stoics.

p. 6, line 2, yoveto. 8 H. J.’s emendation pny for the Ms. pév is
supported by Str. 11. P. 441 4 pév copia ppdvyors, ob piv maca hpovnots
copia, Pl. Phaedrus 268 E, Hist. Vil. 326 E twos pév xara riyny, gore
pay «rAd. Orig. Cels. 111. 9 viv pév ody rdya...ov py Kara THY dpynv, where
pny is opposed to pév. Cf. Klotz Devar. 1. 132, 11. 659.

5, mperBtrepor...Sidcovor. Cf. Str. vi. P. 793 passim, H. (where, as in
Str. 1. P, 318, comparison is made between the orders of the ministry and
the angels, a comparison probably suggested by Apoc. i. 20, &.); also Str.
Iv. P. 593 eixdy ris odpaviov éxxdnoias 9 émiyeos. The comparison is
elaborated in the treatises on the Heavenly and on the Ecclesiastical
Hierarchy by Dionysius Areop., on which see below, p. 16.4”. Lightfoot
in his essay on the Christian Ministry (Philipp. pp. 98, 229) quotes this
passage as showing that at the end of the second century the bishop of
Alexandria was still not clearly distinguished from the presbytery. In
fact we are told that till the middle of the third century both the election
and the consecration of the bishop of Alexandria were in the hand of the
presbyters. Before the episcopate of Demetrius (4.D. 190—233) there was
only one bishop for the whole of Egypt (7b. pp. 231, 2). Elsewhere, how-
ever, Cl. recognizes the three orders, as in Paed. 111. P. 309, Str. 111. P. 552,
Str. vi. P..793. The last passage begins with the mention of presbyters and
deacons only: ‘the true gnostic is enrolled’ eis riv éxdoyqy Trav dmoorddov.
ovros mpecBirepds €ort tO Byre THs exxAnolas, kal Stdxovos GAnOjs rhs Tod
Geod Bovdnoews...ody in” avOpdmrav yxeporovovpevos, odd’, dr. mpearBvrepos,
dixatos voptdpevos, Gd’, Gre Sixacos, €v mpeoBurepip xaradeydpevos, kav
évraida émi ris yas mpwroxabedpia py rynO7, ev rois eikoot Kal réocapor
xabedeira: Opdvas, but just below he speaks of ai évravOa xara ri éxxAnoiav
mpokxorai, émicxdrav, mpeoBurépor, Staxdvev x.r.A. In Q. D. S. he uses
the titles éricxomos and mpeoBirepos of the same person (P. 959).

6. Swaxovlas. As two kinds of Oepameia (not. of diaxovia) have been
spoken of, and the words didcovor and Siaxovotmevos are used, in the
preceding and following sentences, distinctively of one kind of depdmea,
I think the scribe carelessly wrote dtaxovias for Ocpamelas.

~ p, 880, § 3] NOTES, 208

7. ‘tanperotvrar, The middle is only found in late Greek. Just below
we find the active of the compound éguanperd, but the middle in P. 562.

aepryelwv: contrasted with oipdvos in Plut. Mor. 7453, 8873. Cf.
P. 755 yuxas (previously called dyyédous) eEovalav AaBovoas bia xabapdryra
rod Biov rj Oeia mpovoia eis tiv dvOpsmav Aeroupyiay rév mepiyeov mept-
wodeiv Témov, 822 ai rev evapérwy dvOporav érivota Kara émimvoay Oeiav
ylvovra, dtariepévyns mos ris puyis al diadidopevou Tov Geiov OeAnparos eis
ras dvOpwrivas Wuyds, rav év péper Oelov Aecrovpy@v ovdAAapBavopévar eis
ras Trotavras Staxovias, K.T.A.

9. BeArwriK1 Cewpla. So philosophy is said just above to be 8. yuyijs.
Of. Paed. 1. P. 98 init. rd rédos rod radaywyod Bedridoa thy puxny, ob didaza,
sddppovds re, ox emiornpovixod, Kabnynoacba Biov. The word Bedridw and
its derivatives are found in Plutarch and are very common in Philo, see
Wytt. on Plut. Mor. p. 75 a ryy abrod Bedrioupévoy mpos dperyy aovvaiaOnor.

12. éumnperav occurs again below, p. 12. 9.

13. Gcparela purdv. See P. 319 and below p. 138. 28.

21. @eopidrjs; As Cl. here ascribes this quality to the gnostic, so
Hierocles to the Wise Man, in Carm. Aur. 1. povos iepeds 6 codds, pdvos
Oeogrrns, pdvos eidas evEarGat.

23, eropévp eG. Cf. P. 865, also Protr. P. 88, where Potter gives
many illustrations from Clement. See esp. Paed. ur. P. 250 foll. H.
- Nothing in Clement is more startling to the reader of the present day than

his repeated assertion of the deification of the gnostic, not merely i in the
future (as here), but in this present life, as in P. 894 6 rG@ kupl meOé-
pevos kat 17 Sobeicy d2 airod xaraxodovOnoas mpodyreia redéas exredeirar
kar’ eixdva tov SidarKddov, év capkl mepirod@v Oeds, 890 e& dvOpwmmov
Oeds daroreXcirat, 632 robr@ duvardv rG Tpdr@ Tov yvaotixdy #dn yevécOa
6cév. In proof of this doctrine he cites passages both from the Bible
and from secular authors, eg. Ps. lxxxii. 6 (quoted in P. 94, 113, 494,
632), Heraclitus avOpamot Geol, beot dvOpwma (P. 251), Plato Soph. p. 216
(P. 634), Empedocles (P. 632). He might also have referred to 2 Pet. i. 4
Ocias xowewvol pucews, and to the Stoic claim of equality with God (cf. Cic.
Somn. Sc. 24 deum te igitur scito esse, siquidem est deus qui viget, qui
sentit,...qui tam regit et moderatur id corpus cui praepositus est, quam
hunc mundum ille princeps deus, J. D, 11. 154). Vet strangely enough
Cl. denies the identity of divine and human virtue (see P. 886). The
deification of man was also maintained by Theophilus Aus. 11. 27 ovre ody
a@dvarov airov émoinovey GAA Sexrixdv (dbavacias) iva,..piobdv Kopionrar
THY dBavaciay Kai yévyrat Oeds, tb. 24 Sas rédeos yevdpevos, ert dé kal Beds
dvadetyOcis, cis. rov otpavdy dvaBi: by Irenaeus Iv. 38. 4 nos autem impu-
tamus ei quoniam non ab initio di facti sumus, sed primo quidem homines,
tune demum di: by Hippolytus Philos. x. 33 (p. 540. 2) ef yap Gedy oe
nO&dnoe mothoa, édvvaro...dvOpwrov Bétov, avOpwrdv ce éroincev: el de
Béders Kai Oeds yevérOar imdxove rH memouxdri, ib, 34 (p. 544. 37) gon
Opidnrys Oeod kal ovyxAnpovduos Xprorod...yéyovas yap Oeds: by Athanas. de
Incarn. 54 airés évnvOparycev iva jpeis OcomomOapev. See also quotations

204 NOTES. [p. 830, § 3—

in Suicer 8.v. Georrotéw, Oedw, Géwors, Harnack Dogmengesch,, who goes so
far as to say that the idea of deification is to be found ‘in all the Fathers
of the ancient Church after Origen’ (vol. 111. 164 2. tr.), cf. his Excursus on
the use of the word Geds (vol. 1. 119) and the references in the Index under
the heading ‘Deification.’ Aquinas explains the appellation as follows:
(Summa 1. gu. 108) sancti homines participative dicuntur dei.

&Eoporouzév. The idea of man’s assimilation to God is connected
by Cl., as by Philo (M. 1. 16, 106), with the statement in Gen. i. 26 xai etre
6 Oeds, romjowpev AvOpwrov kar’ eixdva nperépav kat Kad’ duoiwow (quoted
in P. 156, 576, 642, 662, 703), and also with the famous passage in the
Theaetetus, p. 176 retpacbat ypy évdévde exeioe hedyew 6,rt réxvora. guy)
dé dpoiwgis Ge Kata Td Suvardv: spoiwors d€ Sixacov Kal dorov pera ppov7-
vews yevérOat (quoted P, 482, 499, 500, 502, 792). Cf. Faye, p. 263 foll.

Oe. The dative here has a double use; in its first use, as understood
after écopéve, it is governed by Bioréoy, in its second use by éfoporoupéve.

§ 4. 27. 7. The reference seems to be to lines 14—20 in the preceding
paragraph.

28. drroréNeopa, a favourite word with Polybius.and later writers. For
the three gnostic dworeAéopara cf. P. 453 rprdv rovrev dvréxerat 6 jyedaros
Pirdaoos, mpdrov pév ris Gewplas, Sevrepov Se ris rSv evrodGv émirehecews,
tpirov avdpav ayadav xarackevas: & Of avveAOdvra Tov yowotiKdy émurendel.

wparov. The omission of mp. in the Ms, is probably due to its being
written as a’, which would easily disappear after the preceding a.

p. 8, line 1, mpdéypara. One would hardly expect to find this word
used as equivalent to Gewpia in P. 453 (quoted on dzorékeopa just above),
but it occurs elsewhere in Cl. with a pregnant force=‘reality.’ Cf. P. 875
ppovipot Wuyat Td oixeiov dvarrovca as eis thy tv mpaypdrov Oewpiay,
867 jin. ovcias roivuy cai ra mpdypara aira mapadaBov dia trav Adywr,
elkéras Kal ray Woxyv éml ra déovra aye, Iren. Iv. 18. 5 awd yas apros,
mpocAapBavdpevos Thy érixAnow Tov Oeod, ovKére Kowds adpros éeotiv, GAN’
ebyapioria, éx S00 mpaypdtrav ovverrykvia, émvyeiou Te Kal odpaviov.

3. td wapd ry GAnOelg ericexpunpéva. Cf. above, p. 2, 1. 8 ris wap’
avrois matdetas.

5. puorjipia. See Introduction.

6. aOeos. See above, § 1. 5.

7. Seordatpov. Cf. P. 450 7 devordapovia rados, pdBos Saypdvev ova.
éxmwadav re kai éumabav. By 8. are meant the heathen gods. Cf. 1 Cor.
x. 20. In Protr. P. 21 Cl. speaks of atheism and superstition as the two
extremes of duadia. See Plutarch’s interesting treatise De Superstitione.

8. avpwrov. For the pregnant sense cf. Protr. P. 89 ris yvaceus ai
axrives dvareiAdTaoav rov eyRexpuppevov evdov exdaivovoa dvoparoy,
Theoph. At. 1. 2 dav gis Aciédv por rov Gedy cov, ndy cot elon av Acéey
pot roy &vOpamdv cov (internum hominem).

§ 5. 10. On rudimentary and other faith see P. 644 foll. H. The
reference to wists is probably suggested by dedv mwemeicpévos eivar above

p, 881, § 5]. NOTES. _ 205

(1. 4). Faith in the existence of God comes first, then the acceptance
of Christ’s teaching. The text presents many difficulties. How can it be
said that a rudimentary faith 7s knowledge, and how does the rest of the
sentence bear on this proposition? .We may escape the first difficulty by
inserting évepyei, which might easily be lost after eiSéva:, and thus we
also gain a construction for jyeirda, if we connect the two sentences by
inserting dé after perd, as in Str. vi. P. 791 ra pev mpdra adherw dpapridy
airnoerat, pera dé rd pnxére dpaprdvew, émevra (MB. emt rd) ebroeiv Sivacda.
I should prefer however to make 16 Spay dependent on évepyei, changing
gyetaOa into jyyotpevov. The two stages of faith correspond to the Ist
and 2nd stage of knowledge (1. 1). For mrioris see Introduction.

11. mewolOnow. Cf. Str. v. P. 697 wéroibev addy OF civar rv SidacKkadiav
rod Yiov. ds dé 4 pabnors ras ppévas afer, otras 4 els rov Oedv wemolOnos
avéer rav miorw, P. 444, where mem. is defined as didAnyis BeBaia srepi
twos: Sid miorevopev & dv memobdres dpev els cornpiav. memoibapev
-b€ rG povo Oeg, Sext. Emp. P. H. 1. p. 238 4 memoibnow rov rade pév
elvar pice: dyadd, rade Sé xaxd. See Wetst. on 2 Cor. i. 15. H. J., putting
a colon after 8dacxadias, and substituting rod for ré after wezoi@yoww,
would translate ‘Faith in its first form is the knowledge of God and of the
Saviour’s injunction to regard the resolution to do no injustice in any way
as proper to the knowledge of Him.’

15. &yyedos 6 mAnotalrepov...peradayxdvev. In the Ms. .é is changed
into ré owing to a misunderstanding of the adverbial use of the neuter
comparative. Probably the reference is to the archangel Michael.

17. On the Divinity of the Son, cf. Bull, vol. vi. p. 239 foll. H.

20. peylorn trepoxyj. Cf. above p. 4. 12 riusov drav rd brepéxov
hyeira xara ri agiav, and below p. 136. 16 riv Kar’ agiav tmepoxny.

kard rd OéXqpa «rr. Cf. below, p. 12. 8 foll. &. H.

21. . otax(te. Cf. Diod. xvirt. 59 6 xowvds Bios dowep twd Oedv Tivos
olaxi(épevos, Heracl. Byw. 28 wdvra olaxite: xepavyds, Philo M. 1, 419 6 xuBep-
yarns eds Trav Sov, oixovopadyv cal mndadtovydv corypios ra obpravra,
1b. 437, below, p. 16. 4 cuBepydvra riv mdvrov owrnpiar.

22. 8v dv evepye?. So Numenius (ap. Eus. Pr. Hv. x1. 18) compares
the pilot steering by the stars with the dSnyoupyds riv DAny rais idéas
olaxi{av, BAérev dvr rot obpavod eis tév ave Gedv, which Eus, illustrates by
quoting Joh. v. 19 obdev Suvarat é vids moueiy dq’ éavrod day pn te BA€wy Tov
warépa moovvra: cf. also Joh. viii. 28, 38, Philo M. 1. 414 6 yevyndeis,
ptpovpevos Tas rod marpés ddovs, mpos mapadelypara dpxéruma éxeivou Bdérrav
€udpdov ra etd, Strom. P. 685 ofov dyyedos fon yevduevos olv Xpiore Eorar,
dei rd BovAnpa tod bend cxomdy, P. 323 6 aarip dei épydterar as Brére
tov tarépa.

23. émBdérouca, ‘ watching,’ i.e. while acting ; quoted in Theodoret Af.
Gr, p. 63. H.

24, mepvwrijs, ‘look-out place,’ apparently a reference to Plato, Politicus,
272 & rére 89 Tou mavrés 6 pév KuBepvyTns olov mydadloy olakos abépevos eis
THY abrov mepiwmyy dréatn, where the pilot of the universe leaves the helm

206 NOTES. [p. 831, § 5—

and retires into the mepiorn. The true Divine pilot, he means to say, is
at the mepiwmy and at the helm all at once. Clement's application may
have been suggested by Numenius, who, as quoted by Euseb. Prep, Hv.
XI, 18, speaks (539 c, d) of the Sevrepos Geds as guiding the world &c.
Brérov eis rév dvw Gedy (cf. below, p. 16. 2—4) and of what ensues when
he peraorpépe: eis rHv eavrod meprwmny (587 d, cf. 588 b). Contrasted with
these is the language of Greg. Naz. Or. 37. 3 ef él rijs i8ias guewe mepiomis,
el py ovyxaréBy 17 doOeveig,...ddiyou dv nxodovbnoay ruyov. H. Cf. Protr.
59 (even the heathen acknowledge) rév Gedy dvw mov mepi ra vOra Tod
ovpavod ev ry idia kai oixeig mweptomy 6vrws dyra dei, Orig. Jo. 22. 18 6
matnp ev TH EavTod wepiamy emi rH €avTov Gewpia evppaivera.

ob pepitopevos. Cf. 1 Cor. i. 13 pepépeoras 6 Xpiords; Aug. Hpist. 187.
19 Deus totus adesse rebus omnibus potest et singulis totus. Cl. may
have in mind the contrary doctrine of some gnostics and of Numenius
(Eus. Pr. Hv. x1. 15) 6 pev mpGros beds éoriv dardovs dia TO Eauvre cvyywo-
pevos StoAov prmwore eivar Staiperos, 6 Oeds pévros 6 Sevrepos...cuppepopevos
th OAy duads ovary, évot pév adrnv, oxiferar dé bm’ airs. Protr. P. 87 6
Xptords ov pepifera, Str. 11. P. 431 ob dv pépe: xarayiverai wore (6 eds)
ore mepiexwr ove mEpiexopevos 7} KaTad Optopov Tiva 7) Kara droropny, 10. III.
P, 542 pel?” dv 7 mavewioxoros rod Geod Sivapis dpepas peptorn, 16. Iv. P. 635
6 Adyos ovSapod Sidcracw dAaBav, Hue, Theod. P. 967 odd dtexéxomro 7
avabev peréarn Sevpo, rdmov ék rémov auetBov, os Tov pev émidaBeiv, rov de
drrodumeiv’ GAN’ fy rd wdvrn by Kat mapa TO warpi KavradOa, P. 969 init.
ovdérore Tod pelvavros 6 KaraBas pepiferar...duépioros els Oeds, tb. P. 978
émel be Hpeis Huey of pepepiopevot, dia Todro éBarrioaro (? €Biacaro) 6 "Incots
rd dpépiorov pepicOava, Philo M. 1, p. 209 réuvera: ovdev tod Oeiov xar’
dmdprnow, adda pdvov éxreiverat, Justin M. Dial. c, 128 rov Adyov ye-
yevvncba amd rot marpos Suvdue: kat BovdAg adrod ddd’ od Kar’ droropny,
Gs dropepifopevns rijs Tov marpds ovoias, éroia Ta GAda peptfopeva od ra
ara €orw & kal mplv rpndqva, Orig. Princip. 1. 2.6. Dr Gifford supplies
the following reff.: Athanas. de Sent. Dionys. § 16 pepite: rév vidv, Euseb.
Caes. ap. Athan. Hpist. de Decretis, §§ 4, 7.

p. 10, line 2. dos vots, taken from Xenophanes (Karsten, p. 35) odAos
6pG, obdos O€ voel, odAos BE 7’ dxovet. In his note, K. cites Plin. H. WV. 11. 5
Deus totus est sensus, totus visus, totus auditus, totus animae, totus
animi, totus sui; Iren. ap. Epiphan. Haer. 33 édos eyvaa dy, ddos OéAnpa,
ddos vods, dAos dbOadpds, GAos dxon, ddos wHyN wavrwv ayabav. See below
§ 37 and § 79, and Psellus (Boiss. p. 34) rd Sarpdviov, rvedpa de dAov by
kara piow aicOnrixhy, kata wav éavtov pépos apuéows 6pa re Kal dover, also
Seneca WV. Q. 1. prob. 14.

4, rds Suvdpes épevvav. Cf. Apoc. ii. 23 eyo eius 6 épevvdv vedpodts x.
kapdias, 1 Cor. ii. 10 rd wvedpa mavra epevva Kat rd Bdbn rod Geod, Rom. viii.
38 ote Suvdpets, ...odre tywpa, otre BdOos, ob're Tis kriotws érépa Suvnoerat
Hpas xwpioa dro rijs ayamys tov Oeov, Apoc. ii. 24 ra Baby rod Sarava,
1 Joh. iv. 1 doxiudtere ra mvedpara, Luke iv. 36 év efovoia cal duvdpet

Pp, 832, § 6] NOTES, 207

émirdoce. trois dxaddpras mvevpacw. Iren. 11. 28. 7 spiritus Salvatoris qui
in eo est scrutatur omnia et altitudines Dei. Strom. P. 425 9 adnOns
diadexrixy ras Suvvdpes kal ras éfovaias Soxtudfovea treEavaBaives wepl riv
gwavrev Kpariorny ovotay...émiotnuny Tov Oeiwv cal odpaviey émayyeANopern,
foll, P. 635 xixdos 6 vids macdv rdv Suvdpewv els ev eiAoupévwv. Strom.
P. 431 rdpeoriv det rh re émomrixy TH Te evepyeriKy TH Te wadeuTEK] dmropévy
jpav Suvdpe Sdvapyss rod Oeod, Exc. Theod. P. 988 6 dpros xai rd fdauov
dyaterat ry Suvduet rod dvdparos...duvdpe eis Sivapi mvevparicyy peraBe-
BAynra, Strom. P. 366 Evcoe duvdpets revas baroPeBnxvias eumrvedoa. tiv
gitocohiay breAnpacw. This power was shown by our Lord in the
Temptation, and in His Passion, see Lightfoot on Col. ii. 15.

mace trorérakrat orpared. For a similar anarthrous use of orpared Bee
Plato, Phaedr. 246 r@ & érerat orparia Gedy re nai 8ayzdver, Lk. ii, 13
mhjOos orpatiis ovpaviov. The absolute supremacy ofthe Son, as opposed
to the gnostic worship of angels, is asserted by St Paul in Col. i, 15—19,
ii, 18, 19. See below n. on p. 16. 4.

kal Gedy. Of. p. 20. 15 ai paxdpioe Oedv oixnoes, 32. 14 Gearal &yyedou
cat Oeoi, In Ephr. Syr. (quoted by Lightfoot on Col. i. 15) the first rank of
the hierarchy consists of Oeoi, Opdvot, cuptdrnres.

6. Sid rov trordgavra, 1 Cor. xv. 27 wavra tmérakev bd rods rédas
airod. H,

8,9. ds lror...cs olxérar, Cf P. 423 cLeors dé ju) elvar dreBelas vidv,
dAda...dodAov prev ta mp@ra, Srera b€ miardv yevérOa Oepdrovra, hoBov-
pevoy Kuptov Tov Oedv: ef d€ Tis emavaBain, Tots viois éyxaradéyerat, below
p. 34, 5, 109. 5, 136, 23.

§6. 12, waSelg. Cf. below, p. 20. 7.

8¢ aloOnriciis évepyelas. Cf. Hive. Theod. P. 972 was dé cai ai xokatépevar
poyal cuvacePdvovra py) oopara obwat.

vov ckAnpoKdpdiov. See below n. on p. 20. 7 f.

13. 18lq kal Sqpoo lg. See my n. on Cic. WV. D. 11. 164 singulis provideri.

18. rdv & aitod riy cwrnplav AaPetv...S5vvdpevoy. Cf. Paed. P. 118
memiorevkapev Exovoio mpoarpécer ca Copnevor, Str. P. 788 yuas e& quay abrayv
Botrerae colerOa, Q. D. 8.940 P. di8war Bovropevas iva obras idtov airav 7
gernpia yévnrar od yap dvayxate 6 Oeds, Bia yap éxOpov Ged, P. 947. See
below n. on p. 16.19. Orig. de Orat. 29 fin. od yap Bovdera 6 Beds Tie rd
ayaddv as kar’ dvdykny yevérOa, GX’ Exovolws, Hom. xix. in Jer, 6 beds od
Tupavvel, d\Aad Bacirevet, Kat Barirevav ov BidCerat, GAAG meibet.

19, daromdnpdcm. Plat. Rep. x. 620 B ryv Adyeow éxdor@ dv etdero
Saivova rotrov piAaka fupmréprewy rod Biov cal awomdnporiy rév aipe-
Oévrwov. H.

21, ‘roSeerrépwv (has no positive), ‘inferior’ generally, as here ; esp.
poorer, or feebler, or more insignificant. Similarly applied to angels by
Origen (én Mi. tom. 14, 21) 3. 644 RB. ( puyy) pera Tyrepias tr6 Twa
brodeéorepov yiverat sapa rov Mixana, bmodedorepos yap €xeivou 6 ris pera-
voias, H. Cf. P. 366, quoted on 1. 4 ras duvdyes, and see Potter's note
there,

208 NOTES, [P. 882, § 6—

23. dyyehor kard, tov, Strom. P. 822 xara ra vy nad mddets vevéwnvras
Toy dyyéhov ai mpooragiat, Deut. xxxii. 8 dre Brepepifer 6 6 tyuoros fun...
gornoev dpa éOvay xara piper dyyéhov Geod, 1b. iv. 19; Daniel x. 13, 20,
21; cf. Sir. xvii. 14 éxdoro ever xaréornoev i-youpevor, kal pepis kupiou
*Iopand dor.

24-—29, trou ydp od dpovrite «7.A. Cf. Plato Leg. x. 901 D, where it is
shown that God’s Providence extends to individuals (1) because He is
Omnipotent, (2) because He is perfect in goodness, whence it follows that
He cannot be actuated by pabupig cai rpudy (obkouv tnd tpudiis pgOupos
1, 28) in any of His dealings.

27. Cf. below p. 14, 4 foll. H., also Paed. 1. P. 135.

p. 12, line 4, Kard rv olxetoy kaipév. Tit. i. 2,3 Conv...emnyyeldaro mpd
xpovav aiwviov, éhavépace S€ xatpois iiors rév Adyov abrod.

5, 6, ovr’ otv pOovoln. Cf. Theoph. Aut. 11. 25 ody as Pbovdy 6 Beds,
as olovrai ries, éxédevoev py eoblew dd tis yvooews, in allusion to the
Just and Jealous God of Marcion. See below p. 22.24. In the translation
the word ‘envy’ is employed both here and in Il.11—13, Perhaps however
the meaning Here is rather that of ‘bearing a grudge.’ The case of Ishmael
and of Esau may have been adduced as proving such @6ovos on the part
of the Demiurge.

9. é€vurnperav. Potter cites Bull 11. 6,7. H.

§ 7. 11. dvdpxws means that in the Lord dwdOea was not the result
of a struggle and process, as in man; see below, Il. 24—26. H.

13, 0 $0ovdy. Str. P. 569, Iren. Iv. 40. 3 é« rére droordrns 6 dyyedos
ad’ dre e(ndooe Td dopa Tod Oeod, tb. V. 24. 4 invidens homini apostata
a divina factus est lege: invidia enim aliena est a Deo; Theodoret, Gr. Af.
p. 54, 19 foll. Cf. Plato, Phaedr. 247 pOdvos é£w Oeiov xopod iorara, Tim.
29 E dyabds jv (6 Geds), dyabG Se ovdeis wept odSevds odd€rore yiyverat POdvos.

ov kal wdQos Hparo, e.g. the passion of hate, see Joh. viii. 44. Of the
demons Clement says dyyeAoi trwes dxpareis yevopevor émiOvpia dddvres
ovpavdbey Sedpo xararerraxacw P. 538,

18. cupBotdov...copia. Cf. Strom. P. 769 (the Creator) copia efpnrat
mpos drdvrav tév mpodytav. otrés eorwv...6 obpBovdos Tod Oeod rod ra
mavra mpoeyvaxdros, P. 101 init.

19—21. The verse Xpiorév Oeot Sivaptv cai beod copiay is also referred
to in St. 1. P. 377, 421 and 424.

20. Gre...dpxikdraros. dpyixds, being explained by mpd mdvrav rav
yevopever, seems here to mean ‘original.’ We find it joined with Adyos in
Str. 821 init. 7 ghpdvnois dvev Oewpias mapade~apevn rov dpxexdyv Adyov
...wtotis Aéyerat, where Lowth’s n. is ‘ Filium Dei’; also P. 604 dpyixos 6
Adyos, ‘the subject is of primary importance, and 927 (of the causes of
scepticism) rovrey airév réy dpyikardrev tis émoyns To pev aBéBaov Tis
Stavoias yevuntixoy dott Siahovias. For examples of dre not followed by a
participle see Plato, Rep. vit. 551 £, 568 B adrovs...ob mapadeEdpeba dre
tupavvidos dpyyrds, 1b. 619 D dre movav dyupvdortous.

p. 833, § 9] NOTES, 209

26. dadelas. See below, P. 834, 836 and Introduction.

p. 14, line 3, marpuci ms évépyaa. So, at the beginning of § 9, the Son
is called divayis rarpixy.

§ 8. 7,8. Koww: ydp justifies kowsjv. H. Besides this universal good-
ness the Saviour has a special inducement in His special relation to man
(t8lou ¥pyou): cf. P. 80 7d oikeiov abrod nal déaiperoy nal iioparixoy mapa ra
dra (Ga. For é&opévov cf. below, 1. 18, also pp. 10. 19, 12. 28, and esp.
p. 16. 19. | | |

9, wepévy. The former dat. is causal, the latter governed by éveord-
x9a:. It would have been easy to avoid confusion by using da rd, but Cl.
is careless in such matters; see below, p. 24. 18, and 18. 6,7. For éverrdy Oar
cf. Protr. P. 59 waow évéoraxrat drdppoa Oeixn, Herodian 1. 4, 5 wd6ov rijs
atr&v xpynorornros rais Trav dpxopevev ypuyais évérragav.

° 11, dppowwrépa goes with r@ eG. Cf. P. 447 rois éx mepimdrov...
dppovios de 7 dEa:°=cl. dppodios. H.

‘12, mpoorjxe ro kpelrrove yyetoOar. Cf. Plat. Leg. 111. 690 B ré péyiorov
afiopa,..érecOa pev Tov daverirtipova, Tov O€ hpovodyra jyeicOa, Rep. 1x.
590 p (it is right that the worse should be subject to the better) odx émi
BAGBy TH TOD SovAov oidpevor Seiv GpxecOat abrov, GAN’ os apevov by ravri
td Oetov kai dpovipov dpxerbat, padiora peév oixetoy éxovros (2 xovre) év
atr@, ef dé pn, eabdev épeordros, Arist. Pol. 1. ¢. 5, 6.

17. ‘rév olxelwv. Gal. vi. 10 rods oixeious ris miorews, Eph. ii. 19
cuprorira trav dyiov Kal oikeiot Tov Oeod, Heb. iii. 6.

19, Sid wlorews rederwotpevor. Cf. below p. 18. 16 rv dia ricreas
redelwor.

21, mpwrovpyod kivijoews. Plato (Leg. x. 897 a, a passage which is also
cited in Str. v. P. 701) speaks of the soul moving all things in heaven and
earth with her own movements, such as wishing, thinking, loving, &c.
These and such-like mpwrovpyot xwyoeas make use of ras devrepovpyovs
kwnoes of bodies, and cause physical change. H., Plato goes on to
describe how the soul votv pev wrpocAaBotoa det Ociov dpOds, Geds as, dpGa
kal eddaipova maidayeyei mavra, which may have led Cl. to identify the
dvvauis mpwr. xv. with the Son.. The term mpwrovpyds is also used by
Proclus and Julian, and frequently by Dion. Areop.

$9. 26. Stvapis. See Strom. v. P. 647 init.

28, S:orKroews. Often used by the Stoics of the divine government
of the world.

29 f. ‘It belongs to (it requires) the greatest Power (to make) the
fitting’ &c. (cf. 27 foll.). mpojxovoa might do if wéxpe stood earlier, but
it can hardly go with cai péxpt rod puxpordrov alone ; nor is there reason to
disturb rpoojxovca. H. I have kept Sylburg’s rponxovea because (1) I
think poojxovea superfluous with the following 4: dxpiBeias, and (2) péxpe
seems to call for a word implying progress, to which it sets a limit. The
order does not seem to me harsh for Clement. Perhaps it might be made
clearer by putting the clause xal—mpojxovea in brackets.

M, C. 14

210 ; NOTES, [P. 883, § 9—

p. 16, line 2 foll. refers back to p. 8. 20 foll., where see the reference to
Numenius. H,

3. KvuBepvavra rihv mdvrov cwrnplav, an unusual expression for xuBep-
vavra mdyra eis cornpiav. For the metaphor, cf. Lightfoot on Ign. Polye.
2 (vol. 1 p. 339), Q. D. S. 950 P, ei Prérorev mpds rv xipsov drevel rh
Bhéppart, xaGdmep els dya0od KuBepynrov veipa Sedopxdres...ti onpaiver, ri
Sidwar Tots abrod vatras 7d civOnya, above p. 8, 21.

4, érlpov id’ erépous. Cf. the answer of the centurion, Mt. viii. 9.
The conception of the Celestial Hierarchy was elaborated by Dionysius
(pseudo-Areopagita), probably in the fifth century, from whom it passed to
Scotus Erigena, Aquinas, and Dante, and so to Spenser and Milton.
According to this, three orders (d:axoopyoes, or lepapyiat in the narrower
sense) are divided into nine choirs. The first order consists of Seraphim
(Isa. vi. 2, 3), Cherubim (Ps. Ixxx. 1, Heb. ix. 5, &.), and Thrones (Col. i.
16), receiving their glory immediately from God, and transmitting it to the
second order; which consists of Dominations (xupidrnres), Virtues (Suvdpes),
Powers (éfovciar), all mentioned by St Paul in Col. i. 16, Eph. i. 21, cf.
Rom. viii. 38, Again, the second triad pass on their light to the third,
which consists of Principalities (dpyai) mentioned both in Col. i. 16 and
Eph. i. 21, and of archangels (1 Th. iv. 16, Jude 9) and angels. Bp Light-
_ foot in his excellent note on Col. i. 16 traces the gradual development of
_ this theory in its earlier stages, citing the description of the seven heavens
in Test. Levi 3, where the highest or seventh heaven is occupied by @pdvat
and éfovoia (the account of the other heavens seems to me confused);
Orig. Princ. 1. 5. 3 where the different dignities of principatus, potestates,
thront, dominationes, virtutes are said to have been attained by desert, just
as other angels were degraded by their own fault (of which an instance is
found in Ezek. xxviii. 13, Isa. xiv. 12 f.). Ignatius seems to refer to some
generally recognized hierarchy in Trall. 5, py od Sivapae tpiv ra érovpdavia
ypdvrat;...d0vapat voety ta eroupdvia kat tds romobeoias rds dyyeduxas Kat
ras ovoTdcets Tas Gpyovrikds, where Lightfoot cites Smyrn. 6, Papias (Routh
Rel, Sacr. 1. 14) éviows 8€ adrav, dyhady trav mada Oeiov ayyédov, Kal ris
sept THy yay Siaxocpnoeas Swxev Gpxev. See Appendix on Cl.’s Angelology,
Lupton’s art. on Dionysius Diet. of Chr. Biog. 1. 841, ib, Plumptre s.v.
‘Angels’ p. 118, Mrs Jameson Sacred and Legendary Art vol. 1. p. 41 foll.

5, péyav dpxiepéa. The phrase, taken from Heb. iv. 14, occurs fre-
quently in Clem., see P, 93, 835 (with n.), 858.

7. ipryra. rd mpdra Kal Sedrepa kal tplra, an allusion to the Platonic
Epistle 11. p. 312 B wept rév mavrav Baoiéa mdvr’ dori, kal éxeivou evexa
madvra, Kat éexewvd airiov dwrdvrav trav kadov: Sevrepov dé mepi ra Sevrepa,
kai tpirov wepi ra rpiral, Cf. Plot. I. 82 mpdra cai Sevrepa rayaGa Kat rpira:
mepi Tov mavrav Baoidéa mavra éoti, Kat éxelvo airiov mdvtwy Kaddy, kal
wdvra éorw éxeivov’ kal Sevrepov wept ra Sevrepa xat rpirov wepl ra tpira:

1 This is the reading in all the editions, but, as I have stated below, I should
prefer to read devrepov dé mépt, kal rplrov wépt.

p, 883,§9] NOTES, 211

u. 9, 13, &. H, The doctrine of the Platonic Trinity is built on the
very enigmatic sentence in the pseudo-Platonic epistle. It formed an
important part of the Neo-Platonic system and is discussed at length by
Plotinus in his Fifth Ennead. His triad is made up of (1) rd & or
rdyabdr, (2) voids, and (3) weyn, the latter being subdivided into the
creative and the animating spirit of the world. The relation between the
Christian Trinity and the Platonic in its various forms is fully treated of
by Euseb. Pr. Ev, Bk x1. chapters 12 to 24, by Cudworth and Mosheim
in the former’s Intellectual System, vol. 11. pp. 312—486; see too
W. H. Thompson in A. Butler’s Lectures, vol. II, p. 38, Caesar Morgan on
the Trinity of Plato, ed. Holden.

The same quotation is referred to in Protr. P. 60, where 6 BaatAevs
is explained by Oeds ris rév dvrav dAnOeias T6 pérpov, also in Str. v. P. 710,
where Cl. adds ot« GAdws tywye ekaxova } rv dylay rpidda pyvierOa-
rpiroyv péev yap evar rds dyov mveipa, tov vidv dé Sedrepov, d of madvra
éyévero xara BovAnow rod marpes. Here however it seems impossible
that there should be any allusion either to the Christian or Platonic
Trinity, as Cl. makes his three degrees depend on the Son (dpyjjs ris
kara 76 OéAnpa évepyovons). ‘Though the expression is taken from
Plato, the thought is probably taken from St Paul’s words in 2 Cor.
xii, 2 foll. ofda dvOpwmov dv Xpiore...dprayévta...€as tpirov otpavod: Kal
oida rap rotoirov tivOpwrov...drt iprdyyn eis rév mapddervov, which Cl. para-
phrases in Strom. v. P. 693 dpmwayévra &ws rpirov oipavot xaxeidev eis tov
mapddecov; see the whole passage 690—694, Huc. Theod. P. 981 & ro
mapadciog, TG Terdpre ovpava, Snpoupyetrat (4 wuxn), and compare Papias
ap. Iren. v. 36 eivat 8¢ riv Seagrodjy rabryy ris olxnoews TSv ra éxardv Kap-
moopovyrey Kai Tov ra éfnkovra Kal ray Tra TpidkovTa: dv of pev els rovs
oipavots dvadnPyrovra, of d€¢ év re wapadeiow Starpixpovow, of b€ THy
wort KkatoKjoovow): kal did Todro eipnxévar Tov KUptov, év Tots Tov marpés
pou povas elvar woNAds* Ta mavra yap Tov Oecd, So in 1. 5.2 Paradise is said
to be dep rpirov atpaverv. Cf. below § 40 riv paxapiay rév dylwy rpidda
Hovey. Since the angelic orders are replenished from among the saints, as
they pass from this world (see P. 1004), we may perhaps understand the
three heavens, the three mansions and the three degrees of fruitfulness, in
reference to the three Orders of the Hierarchy, mentioned in the n. on 1. 4
above. We may then take gprnra: x.r.d. a8 answering to mpardroxos dons
ktioews in Col. i. 15. The Platonic quotation is explained of the Christian
Trinity in Justin, Apol. 1. 60, p. 93 BC Sevrépav ydpav rh mapa Geod Ady...
Bid@or (Adrov), ry dé rpirny rp dexOévrs enupéper Oat TG dare mvevpare,
cirav “rd b€ rpira mepi rov rpirov” (which suggests that we should read
tpirov wépt in the Platonic Epistle, as indeed it is given in Eus. Pr, Hv.
XIII. 13. 29), and Celsus declared that the Christians had stolen their
doctrine from Plato (Orig. ¢. Cels. p. 287, Spencer), so Cyr. ¢. Jul. p. 34.

1 Just before, the highest class are described as those who riv Naumpéryra
Ths Torews xabésover.

14—2

212 NOTES, [p. 833, § 9—

8. elra imi rAa rod daivondvov. If we are right in interpreting rpira
of the Third Hierarchy, consisting of dpyai, dpxydyyeAo, and dyyeAo, the
eira is used a little carelessly, as the dyyeAobeoia is included in the rpira,
and does not come afterwards as a separate order. Though unseen, the
angels have their place on the verge of the visible world, cara ryv ray
mepryeiov oikovopiay as we read above p. 6. 7: see too Papias cited on 1. 4.
There may also be a reference to the stars, which were identified with
angels by the Jews, and the worship of which Cl. considers excusable
among the heathen P. 795, cf. P. 817 rad dorpa, rouvréorw ai Suvdpes
ai Stouxntixai, mpooeraynoay éxredeiv ra eis oixovopiay éemirndeca Kal a’rd Te
meiOerat dyerai re wpds Tov émereraypévev abrois, f dv Hynrat TO Sjpa Kupiou,
668, 1003.

9. dyyedcberla, Used again Hel. Pr. 57, sf. P. 1004, and apparently
nowhere else. Cf. dorpobecia Exc, Theod. 74, P. 986. H. See Lightfoot
on rorofecia: dyyeAckai, Ign. Trall. 5 (vol. 11. p. 164).

11 foll. Founded on Plat. Jon, 533 DE, where the power of the Muse
(Geta Sivas) communicating itself from one to another is compared to
that of the Magnet or Heraclean stone, communicated to a éppuabds of
rings (rao S€ rovrots €£ exetvyns tis Aidov 4 Svvapes dvnprnra)'. Cf. Lucr,
Vi. 906—916 (usque adeo permananter vis pervolat eius); Philo, M. 1. 34,
&c, for the rings. H.

paxpordarn. As Cl. is here insisting on the far-reaching influence of the
magnet, it seems necessary to change pixpordrn (naturally suggested by
pexpdraroy in p. 14, 27) to paxpordrn, esp. as the original has dépyadds
paxpos mdvvu adnpav SaxrvAiwv é& ddAndrov fZprnra. For the meaning
‘remote,’ cf. Herod. 11. 32 ef rc rdéov orev rdv Ta paxporara Wopévav.

12, vebpar. Strom, 1. P. 443 7 Aidos 7 Opvdovpevy EAker Tov oidnpov
dia. cuyyévecav...elGerat S€ ra EAxcpeva dppyro EAxopeva mvedpart. The
word was used by the Stoics to denote the element of aether which holds
together all the parts of the world by its attractive force, shown particularly
in the magnet, cf. Philo, M. 1. 277 Ai@wy Kai EvAwy Seopov xparadraroy céw
cipydtero: 7 S€ dore mveipa dvacrpépov ep éavrd, Alex. Aphr. de Mizt.
142 (ap. Zeller, tv. 119) jvdoOat droridera: Xpvowrmos tiv cipracav ovaiav
mvetparés Tivos dia mdons airis Sijkovros. Celaus (Orig. vi. 71) charged
the Christians with borrowing from the Stoics their doctrine of an all-
pervading Spirit, ef. Cic. VW. D. 11. 19, Plut. Mor. 1085 p.

15. povg. Cf Str. v. P. 667, where, in his explanation of the mystical
meaning of the Tabernacle, he says, after speaking of the showbread,
ciev 8’ dy povat tives eis év oGpa Kai cvvodor pilav cvprveovody éexkAnoiov,
vi. P. 794 &c. where after quoting John x. 16, he continues @AAns adaAjjs cal
povis avaddyes tis miorews xarn&uopéva, and shortly after, drodéoda ra
waOn dvadyky Tov mordy, as els THY povY THY oikelay ywopioa SuynOyvat...
dmexOvodpevos ra wabn pérecow émi riv Bedriova ris mporépas pony, Hel.
Pr. 56 jin. (P. 1003) where he has éravaByospevor kara mpoxomny adigovrat

1 See the notes in the Variorum edition

p, 834, § 10] NOTES. : 213

émit thy mparny povny, see the whole passage. H, See also n. on p. 70.
12, 13, below.

16, td doOevelas kaxol, Cf. P. 894 jin. cxeddv duo eiaiv dpyal wdons
duaprias dyvowa xal doOévesa.

Kaxefla, weptremrwoxéres. Both medical terms, as well as arAyoria. H.

17. weptxarapplovew. So mepixarappely ri pOopa, Protr. P. 89:
‘collapse,’ as of buildings (Lys. p. 185. 20). The simple verb is used in
the same sense. H, ;

18. dtorlrrovor, Esp. of any ‘falling away’ from a normal attach-
ment, as of leaves from a tree, a soldier from the army, a wife from her
husband. H.,

19. aipetrOa. rav Bovdépevov dpenjv. The fact of man’s free-will is
much insisted on by Cl. in opposition to the doctrine of Basilides and
other gnostics, who held that men were naturally predestined to belief or
unbelief (Str. 11. P. 433 Qvoixyy pyodvrat ray wioriv, Iv. p. 600 f., V. p. 645),
cf. above, p. 10, 18 f., below pp. 18, 22, 24, 14, and P. 434 6 deyédos ris
gwrnpias éxovotos rioris...tyv aipeow Kal puyiy Seddcba rois dvopamras
airoxparopixyy mapa Tov Kupiov dia Tov ypahay mapeAndapev. The same
doctrine was strongly held by the Stoics, see Seneca Zp. 80. 4 Quid tibi
opus est ut sis bonus? velle. [It forms the subject of the Sixth Book of
Eus. Pr, Hv. Gifford.]

§ 10. 22. ovx évvépors seems to belong to xpd rod vépov only. H.
Compare for the contrast between the state under the law and that prior
to the law, Rom. v. 13, 14, and for the unwritten law of the prior state
Rom. ii. 14, 15, 26, 27, also § 11 below, and P. 532 (Christ fulfilled the law)
T@ Tas KaTa vopov mpodnreias émcredeis yevér Oat Kara THv avrov mapovciay,
emet ra ris GpOns modtrelas kal rois Sicaiws BeBioxdat mpd Tov vdpov dia Tod
Adyou exnpvocero, and P. 568 wit. In P. 809 Clement speaks of the two
. tables of the law as embodying ras mpé rod vopov mapadedopévas évroAds.
Instances of special évroAai in the prior state are those to Adam and to
Noah, see P. 1001, and Euseb. Pr. Hv. vit. 6 and 8.

Sical@ vépos od Keira. It is difficult to see the appropriateness of the
quotation. The pre-Mosaic generations with few exceptions are described
as the opposite of righteous. Is it a reference to Abraham, to whom the
promise was made, and whose faith was counted for righteousness long
before the law was given (Gal. iii. 17 foll.)? Compare Str. 11, P. 452 init.
6 woumny Stxaiovs oi8€ twas ev eOvect Kai ev "lovdaiors, oF pdvov mpd Tis TOU
kupiou mapoucias, GAAG Kal apd vopou, as "ABEA, Os Nae.

23, dv EAdpevov—cvvexdpnoav. Deut. xxx. 19 ‘I have set before you
life and death, blessing and cursing : therefore choose life,’

24, cuvetvar ols etdero. Cf. Str. vi. P. 789 6 péev xaxds hice, dpapryri-
kos did Kaxiav yevopevos, paidos xabéaornxev, Exov fv éxav etdero, Ps. evi, 15
‘He gave them their request, but sent leanness into their soul.’ Hos. iv. 17
‘Ephraim is joined to idols, let him alone.’

25. PeArioupévnv. See above n. on p. 6. 9.

26. The corruption of ériyywors into émidoors is as natural as the

214 NOTES. [p. 884, § 10—

reverse would be unnatural. We have also a reference to yvdurs in 1. 29,
For the expression cf. Rom. iii. 20 é¢meyv. duaprias, Philemon 6 émuy.
mavros dyabod, Plut. Mor. 1145 a emuyy. povrskijs.

27. Pedrrlova...riv rdfiv. Cf. duetvous olknoes below, p. 20, 5.

28. mpoxoryv. A term employed by the Stoics to denote a relaxation
of their original uncompromising division of mankind into wise and
fools, the former possessed of all perfection, the latter all alike vicious
and miserable, The more reasonable Stoics allowed that among those
who had not attained to wisdom there were some who were making
advances towards it, mpoxdmrovres, proficientes. Cf. Upton’s Index to.
Epictetus.

80. -yvdorews Kal KAnpovowlas derepoxi{v. Cf. the semi-personal imepoyy
of p. 8.20 above. H. See below, p. 96. 25, where we have the steps riotis,
yvaots, dydrn, KAnpovopia.

mepitporrat, first ‘revolutions, then all ‘turns,’ vices. H. I think Cl.
still has the original meaning in view. The salutary influence of the
heavenly revolutions (governed, as we have seen on p. 16. 8, according to
Cl. by the presiding angels) is often referred to by the Stoics, cf. Cleomedes
de Motu Cire. Corp. Caelest. 1. 3 6 ovpavds Kixd@ eidotpevos Kal ravtyy THY
Kivnow mpovontikyy ovaay émi cwrnpia Tov dAwv rovovpevos, Cic, VY. D. 11. 60
(of the stars) ita feruntur ut ad omnia conservanda et tuenda consensisse
videantur, 2b. 56 caelestium admirabilis ordo ex quo conservatio et salus
omnium omnis oritur; also Plat. Rep. vit. 546 érav wepirpomat éxdoros
KUKA@Y mepibopas Evvdrreot, Phaedr. 246 foll. where the soul is represented
as carried round with the gods in their circuit, from which the gnostic
Carpocrates borrowed his description of the pre-existence of Jesus (Hippol.
Philos, Vit. 32 rnv S€ Wuxnv adrod edrovoy yeyovviay Stapzvnpovetoa ra dpara
pev airy év Th pera Tod dyevynrouv Oeod wepipopa). Even in Dionysius,
the account of the Heavenly Hierarchy contains allusions to the move-
ments of the spheres; and Clement’s idea of it is coloured by reminiscences
of the procession of the gods in Plato’s Phaedrus (P. 732) and of the
Platonic vision of Er (P. 713); see also P. 636, and P. 986 da roiro
dvéredev Eévos dorip kai kawds Karadvov Thy madady dotpodeciav, Kawa
dort ob Koopikd Aaumdpevos, 6 Katvas ddovs Kal owrnpiovs Tpemrdpevos, abrds
6 Kuptos. Pachimeres on Dion. Cael, Hier. vit. says éort cai dri trav Oeiwov
Kat obpavioy powv Sppy kat kivyots, 7 mpos TO Geiov epeors Kai 7 wept atro
ws mepl xévrpov KuxAcKy xopeia. Clem. speaks below (P. 866) of three
peraBorat owrnpioc (1) from heathenism to faith, @) from faith to
knowledge, (3) from knowledge to love. .

p. 18, line 3. Kad’ éxdorny, feminine to suit meperporai, as in Plato
Tim. 83 D moppodiyan Evoracav xa’ éxdorny pév dopdrav dia opixpérnra,
éuvarracoy be Tov b-yKov mapexopevav éparor.

éxdorn. Potter explains the genitive of the Ms. as referring to peraBodis
(Lowth having proposed éxdoros): but it is more likely a corruption of
éxdorn, SC. mepirpowy. H.

p, 834, § 11] NOTES. 215

4, travaBeByxvlas, ‘supreme,’ so used of yévos, xpernptov, Tpdrot, povds
‘in Sext. Empir. (P. H. 160). Stephanus cites ‘Diosc. 7’ érava8eS8nxvia nal
xadodtxy atria, Orig. Mt. tom. x. § 14 (11. 458 R.) éravaBeBynxdros vonbév.
Also Clem. Str. 1v. P. 626 med. % émavaBeBnxvia Tis miorens idcérns. H.
Below p. 80. 19.

5. Gewplas. ‘Contemplation of the Lord.’ porexots put where it is
because it means closeness to the Lord, though expressed absolutely.
Otherwise we should have r@ xvpig, as in the kindred passage 886 iit. H.
L. and S. quote exx. of the genitive from Dion. H. and Pausan., and.
another is given in the note on p. 20. 9 below. I prefer therefore to take
Gewpias after didiéryre and understand mrepirpomijs with mpoceyois. [Cf. Bus.
Pr. Hv. WV. 1 pr. 16 loropixdy, 6 87 pvOexdv droxadovor, xal rb éravaBeBnxds
rovs pvOovs, 6 87 gvorkdv i} Oewpyrixdv. Gifford.]

dywyév may possibly come from Plat. Rep. vit. 5258 radra 8¢ ye halvera
dywya mpds addnOeav; and rd épaorsy more probably from Symp. 204 c «at
yap ort rd épaorév 1b rq Bvrt Kaddv Kal d8pdv Kal réXeov kal paxapiorov. H.
Cf. Arist. Met. xt. 1 p- 1072 b. 3 xevet (rd bv Kadédv) ds epdpevov, Strom.
P. 630 dydry rod svras (Li dvros) epacrod eXxopevos Bcove nei, Faye,
p. 282,

6, 7. @ewpia here (unlike p. 6. 9) seems used not in its Aristotelian sense,
but as ‘contemplation, already with something of the Neo-Platonic tinge
(cf. Creuzer on Plot. 1. 8 dit.) In Plato himself there is no distinct
trace of this use of the word, though his use of OeGua: paves the way for
it. But two places in the Republic seem to have given rise to the later
use: vi. 486 a, speaking of a soul peAAovoy rot GAov Kal mavrds det éropé-
Eeoba Oeiov te kai dvOpwrivov, he refers to its peyadompérea nai Ocwpia
mavrés pév xpdvov, mdons dé odcias: and in the same vein vir. 517 D to
one coming dé belay Oewptav émi ra advOpmmrea. Very possibly there is
a secondary reference to the beholding of solemn religious rites, this use
of Ge@pia being common in Plato. H. For the combination of different
datives, rj} dydr7...77 Oewpia, see above on p. 14. 9.

§ 11. 8, évrodds. It seems necessary to omit the following ds of the
Ms. and to take rds re mporépas...anyis as the predicate, what follows being
epexegetic. H. In the translation rds re mporépas, rds re Sevrépas are
taken. attributively. They are the two classes of évroAai distinguished at
the beginning of § 10, where see notes. The one source of both is the
divine love,

10, dmepiSdy does not seem to be used with the infin. elsewhere, as
weptopaw often is,

11, rijs BapBdpov pireroplas, often used of the Christian religion as
contained in the Jewish Scriptures; cf. P. 376 cyedév of mavres avev rijs
eyxuxdiou matelas Kal pidocodias ris ‘EAAqvixijs, of 8é Kal avev ypappdray
th Ocia nat BapBdpw xwydévres Grdrocogia, rov mepi Oeot Sia ricrews mrapet-
Andapev Adyov, adrovpyd cohia mematdevuevor, and the references in the
Index s,v., also Plato Tim. 22 cited on p. 4, I. 15.

dodyvideo. Seen. on p. 92. 27 below, and Index s.v.

216 NOTES, [p. 884, § 11—

13, cvvécdacey tiv dmorlay els rv wapovrlay. C. has in his mind
Rom. xi. 32 cuvéxdecev 6 Oeds ros mdvras els dreiBeav iva rods mavras
éXenon, and Gal. iii, 22 (cited in Strom. P. 421) cuvéwAecev 4 ypady ra
mavra Orb duapriay, but how can it be said that unbelief is shut up to the
time of our Lord’s earthly life? The passage from Galatians continues
iva 9 emayyeXla éx miotews “Incot Xptorod d067 rots misrevovet. mpd rod
8¢ eAbeiv tiv wicrw, bird vopov éppovpotpefa, cvyxexAarpévor els THY
péAXoveay miorw droxadvPbjva. C. appears to have argued that, if faith
was impossible before the coming of Christ, unbelief also must have been
impossible, the Jew being saved by obedience to the law, the Greek by his
philosophy. We may compare Str, vi. P, 823 elxdras “Iovdaiors pév vdpos,
"Eddyot S€ hirovodia péxpe Ths mapovoias, evredbev Fé 1) KAHots } KabodiKh
(the call to believe only came with the founding of the Church), 762 rois
kara vopoy Stkaiots frderrev 4 wiotis, rois 8€ xara hitocopiay Sixaiows oby 7
mioris povov 4 els Tov KUptoy, GANG kat Td arroorivas THs edwAoAarpetas Edet,

14, Sre dvarodéynros. Acts xvii. 30, 31 rods pev ov ypdvous Tijs dyvoias
breptdoy 6 Oeds ra viv wapayyéd\XNe Tois avOpwrots mdvras ravrayod peravoeiy,
now that life and immortality have been brought to light through the
Gospel (2 Tim. i. 10).

15. & érépas <érépovs> mpoxomijs. P. 338 fin. ai pév els Sexacorvvny
680i, zroAuTpdras calovros Tov Beod, rroAdai Te Kal qotKiAat.

16, riv 81d wlorews redelwoiv. See above, p. 14, 19 did miorews reherod-
pevot.

17. mponyotpevov: usually ‘primary’ in the sense of importance or
independence, but here simply as antecedent in time: so Str. 1. P. 434 med.
where it is partly in its special sense of a prior cause. H. Cf. P. 331
7 procodia mponyoupévas trois "EAAnow €d66n mpiv i} Tov KUpiov Kadéoat,
540 yéveow cai POopayv mponyoupévas yiverOat dvdyxy péypt...dmoxaragrd-
reas. ,

19, drepedioxevoey, a very rare word, elsewhere with accus., but here
absolute. H. The form brepdioxéw occurs in the same metaphorical
sense Bekker’s Anecd. 62. 27 madvras movnpig im. L. and S. compare
brepaxovtiCa,

20. rijv érropsjv must be governed by éAcuevos and mean ‘compendious
substance.’ His simple faith has enabled him to dispense with the
preparation of Greek philosophy. H. For the reading ém(ropey given in
the text, compare Luc. Mort. Dial. vit. 2, p. 357 od8€ o¢ rv émiropov éxphy
tparéoOa: je yap adv oot bia ris Aewpspov dodadécrepoy ei Kal dArjLy@
Bpadvrepov and other exx. in Index. cvvropuos is similarly used in P. 66
cuvropot gernpias ddoi ai ypadai, 103, 865 9 wiorts civTopds dors TOY KaTeE-

mevydvTov yoots. For the thought see P. 376 quoted above on ], 11.

§ 12. 25. pévos els: so Dion. Hal. Ant. 111. 64 pdvos els 6 dyav.

27, mpds riv Tov sdov cwryplav. The scope of Divine Providence was
much discussed by the Stoics; see Epict. Diss. 1. 12 and my note on
Cic. NV. D. 1. 164,

p, 835, § 12] NOTES, — 217

, Geds dvatrios, a saying of Plato’s, to which constant allusion is made by
’ the Christian Fathers and esp. by Cl. See P. 188 (with Potter's n.), 318,
368, 468, 632, 731 (with P.’s n.), 841. .

p. 20, lines 2,3, Cf. Epict. Diss, 11. 10. 5 ef mpogder 6 kadds kal dyads
ra éodpeva, cvvypye: dy Kal rG vooeiv Kai ro drobvycKey Kal TO mypovada,
aioBavopevos ye Ort dd tis Tév Edov Siard£ews rotro droveuerat, Kupt@repov
dé rd Gov rod pépous kal 7 modus Tov sroNirov.

5. dpelvous olurjoes, above, p. 16, 25 f.

7. atvroxparopiyy. P. 434, quoted on p. 16.19 above. H.

marseiorers...dyadérnr. rov...npirod. See above p. 10, 12, 12. 29 f, below
p. 134, 28, 180. 5, also P. 422, 423, 580 rod peravoodvros rpdmot duo, 6 pev
kovdrepos PoBos éri rois mpayOeiowy, 6 S€ lBairepos 4 Svowria 4 mpds Eauriy
ras puyis ék cuvednoews, ctr’ ody évraida etre Kat dddaxi, eet pndels réros
dpyos evrotias Oeot, Eel. Proph. P. 996 wip jAOov Badeiv eri riv vir,
Sndovere Sdvapw trav pev dylov KaBaprinyy, rdv be Hdixdy, ds pev. éxeivol
gaow, dgavcorcxyy, as Sé felis dv ainuev, madevrixyy, and compare the
remarkable words of the prayer quoted from Chrysostom (7 Col. 10. 3) by
Neander (Memorials of Chr. Life, p. 259) ebyapiorotpev trép wacdv tev
edepyeotdv cov...imép rév havepav, trép trav ddavav...cdv éxovri, tov
dkoyri...tmép Odixvewv, trép avéceav, twép ris yeévyns, trép ris
ckoddcews, trép Baowelas rév obpavdr.

9, mpooexav might mean ‘heedful,’ ‘watchful’ (as in Hippol. Prov.
p. 616 B, Migne, it is used of ‘attentive’ hearers, though mpocexrixds is
more commonly found in this sense), But in Eel. Proph, 51 (P. 1001) it is
used of the angels next to the rperdkrioro:, and of the next rank generally ;
also (if not corrupt) of those in immediate attendance on the prophets, rovs
mpovexeis. Tois mpopyras dyyéAovs. So also Julian (Cyr. 96 B) uses the
phrase rév mpocey] rot xécpou rovrov of the Creator, as being in close
proximity to the creation, in contradistinction to the supreme God; and
so Cyril. H. In Eel. Proph. 56 (P. 1008) the mporéxrioro: are said to be
enjoying dvdsavors, relieved from all other service and engaged in povy 77,
Gewpia rod Oeov, of dé mpoveyéorepoe rovrots (those next below them) mpo-
Koyouvow els fv éxeivot dmodedoimact Tdéiv, Kat otras of droBeByKdres
dvadéyos. In the Adumbr. P. 1008 mpoceyns is translated by propinguus
nobis angelus, in 1009 by vicinus et infimus, See also P. 824 dv dyyédov
1) Ocia divayis mapéyer rd dyabd,..waoa Spédeva Broriky kara pev tov dvordra
Adyov did rod mavroxpdropos Geod...d:’ viod emtredetrat...cara b€ Td mpocexes
td roy mpocexav Exdoros Kata THY TOU mpovexois TO mpaT@ airio Kupiou
emiragwy.

mpoxplrewy. Lcl. Proph. 40, P. 999 fin. Kady 7 xplots rod beod, 7 re
udxpiois y Tay micrav awd rév dwiorav, 7 re mpdxptois brép rod ph peitove
wepireceiv Kpice, 7 Te Kpiots waldevots ovoa. H. Cf. also P. 895, 1007
braecedentia tudicia (bis), and the parallel passage below, p. 180. 5 f.
For the punitive action of angels see P. 700, where the avdpes didmupor
of Plato Rep. p. 615 are explained to be angels of mapadaBdvres rods

? .
adixous koAdCovo.

218 NOTES. [p. 835, § 183—

§ 13. 12. +d 8 dda crys, ‘I will not dilate on the economy of
punishment leading to universal salvation.’ See below p. 154. 17 fi, where
there is the same breaking off (ob yap éxcuxAeiv xpy Td pvornptov) in the
midst of his description of future blessedness, also P. 324.

mijv x.7.A. Resumption of the digression beginning § 5 post init. H.
Or is it rather an exception to the statement ra 8’ dAAa ovya ?

14. tmepBawotoas rv wodtrelay. It is strange to find this sort of
mAcovegia attributed to the gnostic souls. Is there any allusion to Mt.
xi, 12, ‘the violent take it by force,’ or to the pavia of the Phaedrus 2451
We may compare P. 696 ro ev ipiv aireEovowor, eis yvao.w ddixdpevov
rayabod, oxipra re kal nda imép ra eoxappéva, } paow of yupvacrai, rAHv
ov xdpiros dvev tis é£atpérov mrepodrai re kat dvw Tov brepKepevan alperat 7
yux7. This may be explained by P. 1004, where it is said that the
perfected saints are admitted to the highest angelic orders. See above
p. 16, 28, 18. 3 f,

15, at poxdprar Gedy oluijores. Cf Plat. Phaedr. 246 D dvo... ro rev
Gedy yévos olket, What follows is evidently full of reminiscences of this
part of the Phaedrus (245 foll.); eg. éoriwpévas, Oday, xaprovpévas (often
in Plato with 43évyv). H. For dedv cf. below, p. 98. 10, 18 f. and P. 697.

16, dylas év dylos. The same phrase occurs below § 56 xdv dyia # kat
ev dyiou 4 Necroupyia, Isa, lvii. 15 dytos év dyious 6 dvopa air@; cf. the frequent
aywos dylov Exod. xxx. 10, xxvi. 34.

17, dpelvous dpevévev rétrwv témrous. Cf. below p. 22. 29 els ro dvevdees
€x Tov dvevdeods. . .

18. 8d Kxarérrpwv. See Wetst. on 1 Cor. xiii. 12, Ps.-Cypr. De duobus
montibus (ap. Resch Agr. p. 221), Christum in nobis tamquam in speculo
videmus, ipso nos instruente et monente in epistola Johannis discipuli sui
ad populum: ‘ita me in vobis videte, quomodo quis vestrum se videt in
aquam aut in speculum,’ Plato illustrates the difference between opinion
and knowledge, and between the mediate and immediate knowledge of
Absolute Good, by contrasting the sight of the sun himself with the sight —
of his image in a mirror or in water (Rep. 510 a, 516 4); and so Dion. Ar.
compares the different ranks of the heavenly hierarchy to mirrors receiving
light from above and reflecting it in turn to the rank which follows (Cael.
Hier, 11. 2). Possibly Cl. may have some such idea in his mind, when he
speaks of the gnostic souls moving to higher and yet higher regions until -
at last they come into the very presence of God, and are thus made
equal to the Seraphim, whom Dion. affirms duéovos jvadocda with the
Divinity (2b. vi. 2).

23. rauréryte tijs Srepoxiis. But how does this agree with the diversity
of povai and the different degrees of moral progress? Do the gnostics all
belong to one povn? Perhaps ravrérys should be rather taken as equivalent
to rdvrn mavres arperrov in p. 100. 17, cf. p. 24. 25 Oedv rév év ravrdryre
évra. But elsewhere Cl. contemplates an eternity of progress.

25. The xaradyrrixy havracia of the Stoics was an impression carrying
with it a clear conception, the dxardAnmros ¢. being py rpavys yndé exruros.

p, 836, § 18] NOTES. 219

Clem. substitutes Gewpia. H. See below p. 160. 8, Zeller’ tv. 83 and
Upton’s Index to Epict. s.v. The vision of God, granted to the pure in
heart, is no illusion, but carries conviction with it. ‘Scribendum 7 xara-
Anwrec) (pro xaraAnmr)) Oewpia. Sic pebexrot pro pedextixol superius
positum Strom. 1. p. 348, épexrol pro épexrixot Strom, VII. p. 924,
Sidaxrixyy pro Sidaxriv Strom..t. p. 334.’ Potter.

27. dpyxveplas. Cf. above p. 16. 5, Str. P. 683 init, Philo M. 1. p. 653
dv0 iepd Oeod, dv pev dd 6 Kdapos, év d kal dpxtepeds 6 mpwréyovos abrod Beios
Adyos (called in 654 6 péyas dpy.), crepov BE Aoyixy Wyn, iis lepeds 6 mpds
ddyOeavy GvOpemros, and Lightfoot on Clem. R. 1 36, Ign. Phdl. 9 (vol. IL
274 f.),

28. iis els tov Gedy Oeparretas. See above § 3.

p. 22, line 1. xnSepovlav implies unflinching care, as of a father, not
mere indulgence: so Paed. 1. P. 142 ob8€ ddAdrprov rod cwrnpiov Adyou Kyndepo-
vixds AowWopeicbar: cf. P. 143 (§ 76 init.) voudérnois éore poyos Kydepovirds,
vod éprounrids. H. Also P. 548 rijv rod otxov xndepoviav.

2. iis als tpas elepyerlas. Clement puts himself on a level with the
ordinary believer both here and below p. 24. 29.

viv devroupylav. See Lightfoot on Philipp. ii. 17. It is used of
public worship, Paed. 11. P. 193 ri Aeroupyiav riv Oeixyv dtaxapifov
pddrAer rd srveipa ‘aiveire ard ev fxg odAreyyos, of service in general
P, 546 éyet kal 6 ydpos idias Accrovpyias kat Siaxovias TH kvpio diahepoicas,
réxvav Aéyo KynderOat, x.7.d., P. 548 rp oixovopia meOcuevos evapéoras, kad?
hv amepiomacros tis Tod Kupiov yéyove Aecroupytas, P. 838 Fv divapw Kal jy
Aeroupyiav eiodéperac; cf. P. 755 and 822 cited above on meptyeiov p. 6..7.
On the particulars of this service, see P, 824 Oed@ev AaBadv rd divacba
apedciy x.7.A. As it is distinguished from didacxadla and edotia, it seems
best to take it of worship in this passage, and so probably in 865 ris
yoorikis puxis 7 Tedeiwors wacas Kaddpoets Kal Aecroupyias trepBacav aviv
TO kupio yiver Oat

4,5. éaurdv xriter...dfoporotpevos. Cf. P. 633 Oedv 6 Oepareiwy éavrdv
Separeter ev obv TO Oewpytix@ Big éavrod ris émiedcirat Opnoxedoy rov
Oedv xr. On efojiotcodpevos see above p, 6. 28, and cf. Plato Tim. 90 p,
Faye p. 266.

6. rd & donioews els drdQeav cvverrodpevov. See above p. 12. 25 riv
odpxa Thy épraby pice yevopevny eis civ arabeias éraidevoey, p. 16. 28,
and below P, 859 rd dvardPAnroy riv dperiy doxjoe yyooring meroupeve
ghvowira 7 éfis, Str. vi. P. 777 f., also Cognat’s Clement lib. 1v. ch. 7.
The Stoics made the same distinction between virtue, innate in God,
acquired in man, see Cic. V. D, 11. § 34 with my notes.

7. els dwrdBerav cuverrodpévov. Plut. Viz. 809 cvcreAAdpevor bx” dvdyens
eis THY Aaxwvexny Siarav (‘like a weaned child’).

8. dmepiorderws. 1 Cor. vii. 35 mpds rb etoxnpov Kai ebmdpedpov rq
kupig admepiomdoras.

9. wpepérns. P. 858 the gnostic is described as guepos cal mpdos.

220 NOTES. [p. 836, § 18—

Plato speaks of this quality as necessary in the Guardians of his Ideal
State (Rep. 410 p). . .

10, peyaromperns CecoréBaa. The same epithet is used with yvdors
P. 646, with vonows P. 798, with dpern Xen. Mem. 1. 2. 64. So we have
peyadorpérea rod Adyou P. 862, p. codias P, 897.

§ 14. 12, 13, nv drudov xapSlav...ddoxdprapa. Ps. li, 17 ducia rg
6eg mvevpa ouvrerpiyspévor, xapdiay...reramrewapévny 6 eds ovk eEovdevacet.
édokdpreapa and dAoxat’ropa (Ps. li. 16) are used in the LXX for the same
Hebrew word, see Jndex, and Lightfoot on Mart. Pol. 14 (Ign. vol. 1.
p- 970). ;

13, 14. exwrifopévov els tvwow. The word goricpyds was commonly
used for baptism, see P. 113 Barrifcpevor PoriCdueda, PoriCdpevos viororov-
peda, viorrotovpevor reAcrovpeda, reAecovpevot amradavarifoueda, and just below
kaAeirat 8€ rd epyov rodro gaoriopa, bi ob rd dytoy éxeivo has rd carnptoy
éxomreverat, cf. Hebr. vi. 4, x. 32. The rare compound ékd. is found
in P. 663 waca f vié exporiferat rp rod voyrod dwrés jAiw. Dr Gifford
supplies me with another example from Plut. Mor. 922 & gwrds dy
émiupavon povov...6 ap Stddov Tperduevos exorifera. ‘Baptized into
unity,’ i.e. ‘made a member of Christ.’ Cf. P. 72 cmetowper eis cwrnpiav,
eri thy wadvyyeveciay, els play aydrnv ovvaxOnvat of wodXol, Kata ry THs
povadsijs ovaias evaow ometoopev dyaboepyovpevat, dvaddyas évdrnra Sidkw-
per, TH ayabny éx(nrovyres povdda. 8é ek moANGv voors ex modrvHavias
kal Starmopas dppoviay AaBodoa Ocixiy pia yiverar cvphwvia, P. 792 das
qvopévoy Woy7 dv dydrns ddiacrdrov, Lightfoot on Ign. Magn. 1 (vol. 11. p.
108) évwow edyopat capKds Kal mvetparos "I. Xp.

14, d&tdkpirov. In his excellent note on this word, Lightfoot (Ign. 1.
p. 39) quotes Arist. de Somn. 3 dia 8€ rd yiverOat advaxpirarepov Td aipa
pera Thy Tis Tpopis mporpopay 6 Urvos yivera, Ews dv StaxpiOy rod aiparos
7d pév xadaporepor eis ra dvw, Td dé Godeperepov eis ra xdrw, for the sense

‘inseparable.’

18. tijs wadads Starrpodiis. Cf. 7 diaorpopy absolute in Orig. Cels.
II, 40 9 duaarrpody Seddvyruc trois woddois euuretoat tov wept dyakpdrov
Adyov as OeGy. H, Lk ix. 41 yeved Steorpappévn, Eph. iv. 22 drodéoba
KaTa Tv mporépay avaotpodyy tov tmadatdv avOpwmrov, P. 896 init. obs
eAenoeey av ris THs ToLavTns Siacrpopys, Epict. Diss. 1. 6. 8-of py Sceorpap-
pévat Tov avOpwrev. Dr Gifford compares Eus. Pr. Ev. iv. 21 fin. where
Porphyry is cited as holding that the daemons were the ultimate causes
ris ToD mAnOovs Starrpodijs.

19, +d te edayyéAtov & re dwécrodos. See Lightfoot, Ign. vol. 11.
p-. 260 f., Strom. v1. P. 784, Westcott, Bible in the Church, p. 126.

20. dvapaprijrous. Cf. P. 770 and 776, below p. 94. 12, 188, 289,
and on the other hand Paed. 111. P. 307 pdvos dvaydprnros abrés 6 Aéyos:
76 yap eEapaprdvery maow eudurov Kal xowdy, 2b. 1. P. 99.

21, rots’ Hv 8 yYvlocero 6 vopos. Ezek. xviii. 4, cf. Strom. 11, P. 507 6
vouos mpds advagroAny Ths everipopias rav mabey avaipeicbat mpoorarre: THY

p. 836, § 14] NOTES, 221

e

porxevbeioav...od di) pdyerat rd edayyeAlw 6 vopos...) ydp Tot mopvetoaca
- Ch pev tH dpapria, dréBavev dé rats évroAais, dé peravonoaca olov dvayev-
ynbcioa...madtyyeveriay exer Cons x.r.A.. also P. 100 énit., Jos. Ap. U. 30
(npia €ort trois wreiorots TOY TmapaBavdvrwv 6 Odvaros.

23. dard@aav. See above, 1. 7.

24. vopobdiSdoxadko. See 1 Tim. i. 6, 7, explained by Baur of Marcion,
more probably to be understood of the rabbinical interpreters.

durdvaxov. Cf. Plat. Lys, 215 D, Plut. Mor. 91, 92, where didroverxia is
joined with @@cvos and similar words. For a defence of the Law see
Strom. 1. 422 py roivuy xararpexéro tis rod vdpou ba ras ryswpias as ov
xaAdov xdyabot, P, 445 f., 449 (against Marcion), 492, esp. 548 f. (against
Tatian), 567 f., Paed. 1. P. 135 foll., below p. 70. 22.n. on xaradpopn,
also Epiphan. Maer. xxxitt. 10 (against the gnostic Ptolemaeus) éados
ovkodavray rov vopov...Ou 7d elpneévas OPOarpdy avri épOadpod, kal érecd}
govedtet 6 vduos rv hoveurqv, Theoph. Aut. 11. 25 ody bs pbovaav 6 beds, ds
otovrai Ties, éxédevorev pi) cxOlew amd Tis yvareus.

25. ois pdrny SiaPddAAay émyeipotor. The reference is to men like
Marcion, who contrasted the good God of the N.T. with the just God of the
O.T. Clement, like Philo, tries in vain to get rid of the opposition by
applying the principle of allegory, used by the Stoics in their interpretation
of the Greek mythology. The true explanation is to be found in the idea
of development as exhibited, for instance, in J. B, Mozley’s Lectures.

26. od Obopev. Cl. here returns to the subject of § 2. The absence of
outward sacrifices is no proof of atheism. Cf. below § 34, Ps. 1. 8—14.

28, tepevévra. Used by Origen in the sense ‘to offer as a victim,’ by
Philo of simple slaughter (de Abr. 40, M. 11. 34). Here distinguished from
Ovoper, as by Plut. 11. 729 o iyOiov € Gdaipos ovdels ob8€ iepevoupds dori,
so that it seems to be a rather weaker word. H.

29, & tov (repeated) seems to mean the foundation made by Christ’s
sacrifice; «ls rd (repeated) the resulting state of self-sacrifice on the part of
the believer. H, In the translation it is taken, like ex duvdpews eis divapw
Ps, lxxxiii. 7, awd 8d&ns eis Sdéav 2 Cor, iii. 18, Rom. i. 17 ex miorews eis
wiotiv (explained by Cl. in Str. v. P. 644), of the transition from a lower to
4a higher stage, below § 55 (p. 96, 24) éx aris eis das.

p. 24, line 4. paxpdv. With genit. ‘distant from,’ not common. H,
L, and 8, cite as instances of this use Eur. Jph. 7. 629, Polyb. 3. 50. 8.
Cl. has it in Str. 1. P. 341, paxpav rijs éxeivev diabécews.

Tis 8d rot karvod dvabupidecews. If we distinguish between these, dv.
would be the fumes arising from the sacrifice, x. the smoke of the burning
wood through which they ascend. dvad. was divided into two kinds 4 pév
bypa, drpidddys, 4 S¢ Enpd, kamvedns, Arist. Meteor. 1. 3 (357 b. 24).

5. els obs Kal dOdve. An allusion to demons, and their supposed
delight in the reek of burnt offerings. Cf. the brief reference to the devil
above p. 12. 13. H. See also § 31 below, and Porphyry quoted there.
This use of O@dve is found in N.T.

222 NOTES, [p. 836, § 14—

12, rots Kadots xdyabots atverar, Cf. Joh. xiv. 21 éyd dyamyow abrdv
kat éudaviow aire épavrdv, and the appearances to the patriarchs in the
O.T. So Orig. ¢. Cels. Iv. 16 éxdor rav eis émurrnuny dyopévev aivera 6
Adyos dvddoyor TH EFer Tod elcayopevov.

§15. 14—26. Copied from Plato, Zeg. x. 885, where it is said that all
impiety may be traced to one of three opinions about the divine nature,
either the denial of the existence of the Gods, or ré Sebrepov, dvrus od
hporvrifey dvOpdarav: fh rpirov, Ovoias re kal ebxyais mapayopevous. (Potter.)

14, rd aiQalperov. See above p. 16.19”. and 19. 22, Faith is defined
as Yuxis adrefovaiov Noytxy cvyxaradects P. 645.

17. Contrast with 1, 22. Here other cause of same opinion, there —
other opinion. H.

18, of... mrepirlerrovres...00 daow. The following participle naturally led
to the substitution of the article for the relative, Compare for a similar
collocation P, 889 savoiipyo: of rapaxodovboivres...oxori{over Thy ddnOeav,
567 réraras 4 Yuyn mpos rov bedv, Ff ye, ia hidovodias wadevopévn, mpos-
tovs dvw omevde. cuyyeveis. Mr Barnard would prefer to keep the article
and put a colon after sepimimrovres, thus making the sentence parallel to
that which follows. I think however that it is more natural to regard
Avrats kal rbxas mepiTimrovres a8 the lst step, and dwavddvres as the 2nd
step leading to atheism. He suggests that «ai should be omitted after
dxpaoia (as caused by dittography of ua), and this certainly makes it
easier to separate between dxpacia and the following datives.

Ti tav 78ovev dxpaclg. One's first impulse is to regard this dative
as governed by meperimroyres, like those which follow ; but it is not like
Clement to treat incontinence as a misfortune into which we fall. I think
therefore it is better to regard it as a causal dative. For the combination
of dissimilar datives see Eus. Pr. #v. vit. 2, p. 299 b pevy ty rév copdreav
mpocavacyxorres aicOnoes ro pydev mept ths év avrois Wuxys drecdnpéevat
‘because they had formed no clear conception of the soul.’ Cf. n. on
p. 14. 9.

19, dBovdyjros. Cf. v. 663 jin. ddvvas emi trois GBovAnras cupBaivov-
ow. H., See Dion. H. Ant, Rom. v. 74 od povoyv év rais dBovAnrots
cupopais dAXa kav rais brepBaddovcats edruxias, Plut. Mor. 90 a mpay-
pacw dBovdnras mepirecovres SiddoxovTar rd xpyoyov, where Wytt.
translates ‘ingratum, calamitas, quod nolumus et aversamur,’ and gives
many exx, from later Greek. It is used in a different sense below p. 26, 3.

20. mpds tds cupdopds drav8dvres. dmravdde, ‘to lose the power of
speech,’ and so all other power: said even of plants. H. Cf. Plut. Mor.
438 D dravéav mpds Té didtov, 80 drayopevo Eus. Pr. Hv, vitt. 14. 23 pos
76 brrodetmopevov dros dm eipykdres.

22, maparrnrods elvar Ovolas. Cf. Plato Rep. 11. 365 foll. and Legg. x.
905 foll. ré S€ maparnrots ad rots Oeovs civar trois ddixovow, Sexopévous
d&pa, ot're rivt cvyxwpyréoy K.T.r.

23. ovvatpopévous, ‘becoming accomplices in,’ used of all help to a
person, but esp. in a conspiracy or a crime. H,

p, 837, § 16] NOTES. 223

24. o%8? dover, ‘have even no desire.’ H, As ¢6édw is the usual
- form in Clement, it seems better to divide as above, rather than ode 6. as
in L. ,
25, ravrérns opposed to fickleness involved in rapatrnrots. H. See above
p. 20. 23 rauréryr: tijs brepoxijs, which perhaps would be better translated
‘with an unchanging preeminence’; also P, 973 6 Adyos oap£ éyévero...év
dpyf 6 év rauréryrt Adyos kara meprypapyy kai od Kar’ oboiav yevduevos.
wis Stxalas dyaQwotvys. The combination of the two complementary
virtues of justice and goodness. H. These had been opposed to one
another by Marcion, see n. on p. 22. 24, and compare Paed. 1. .P. 150
dyabes pev 6 beds dv éavrdy, Sixatos 8é 73y b jpas, Kal rovro Gre dyabds.

§16. 27,28, mpédrov éavrod...errevta tav mdnolov. See above p. 5. 27 f.,
and p. 22.1. As in the latter passage, so here Cl. identifies himself with
the objects of the gnostic’s care (yevapeba |. 29).

_ p, 26, lines 2, 3. YAys doCéveray. Str. 11. P. 515 of dard Mapxiwvos Kaxiy
thy yéverw Sredrnpecay...pvow Kay Ex re VAns Kaxhs Kal éx Sdixaiov
yevouevny Snpcovpyov, Philo M. 1. p, 495, éryveoe Sé 6 Oeds od rHv Syptoup-
yndeicav vAnv, thy dypvyov kal mAqppedy xai diadvrov...ddAda ra Eavrod
rexvexa Epya. The derivation of evil from matter is ascribed by Aristotle
(Metaph. 1. 6) to Plato. It was the doctrine of most of the gnostic sects
(Iren. 1. p. 915 Stieren, of Valentinus). In man dAy is represented by
the body, which may explain do@évea. The contrary doctrine was held
by Cl. Str. rv. P. 639 otre dyabdyv 4 Wuxy hice obre ad xaxov dice rd
odpa, and Orig. Cels. 1. 66 ray vdnv...rois Ovyrois éumoNrevopévny airiay
civar Tv Kaxdv, kad” Hpds odx dAnOés: rd yap éxdorov iyepovixdy aittoy ris
imoordons év airg Kaxias éoriv, fires éoti Td KaKdv.

3. dBovdijrovs, ‘purposeless.’ H. Cf. Joseph. Ap. 1. 23 od« dv iméarn
Tt Tay dvTwv aGBovrnras Exovros Tov Geod, ef dé Bovdopevov, Oeddev 7) idro-
copia, and for a different use p. 24. 19 above,

4, dddyous dvdyxas. Cf. Plato Leg. x11. 967 a (it is commonly thought
that men of science are atheists) cafeopaxdras yryvopeva dvdyxats mpdypar’
GX’ ob Stavoias BovAnceas.

4, 5. Srepdvw dv. Cf. below, p. 30. 3 um. rdvrav rév mepiorarixdy
yevopuevos, Ael. V. H. 1X. 7 Soxpdrns fv Admwns Srepdve dons.

7,8. Kay...xaracra(y, For the use of the optative with cay or day in
late Greek see Schmid A tticismus 1. 244, 11. 59, Iv. 90, 620.

LL, eyypadopévy, Cf Str. 1. P. 320 fin. ddd’ obd€ dvriyssodias epierbar xpi)
7 eis dvOpas éyypadopéve, Heb. xii. 23 mpwrorékwy év ovpavois dmroyeypap-
pévov, H, See Segaar, n. on Q. D. 8. 947 P. (D. m1. p. 399, 26) rois év
ovpavois éyypadyoopévos. Properly ‘to register amongst,’ then ‘to class as,
or under.’ H. J. compares for the sentiment Plato Prot. 324 B drorpomis
evexa orate: and Arist. V. Eth. 1. 3 § 4 ai koddoes iarpeial cow.

12. dyoApa. Protr. P. 78 fin. 6 rv édov Snutoupyds, 6 dpcroréyvas
Tarnp, roovrov &yaApa eupuxor rov dvOpwroy exdacev, Ecl. Proph. P. 999
dyadpa Oeiov rov dvOpwrov mapackevdtovea ¥ dpery, Hierocl. in Carm. Aur.

204 NOTES. [p. 887, § 16—

I. p. 421 Didot, dy. 6. rexraives riv éavrod yuynv, below p. 48. 16, 92. 4,
13.

14, évSptera, see n. on evidpice, below, p. 46. 19, § 28 f.

16. orpéds, a Stoic name for God; cf. Cic. WY. D. I. 36..

20. advarordpayfépevos. Protr. P. 84 xadds dpvos rod Geot abavaros
dvOporos...€v G Ta Adyia THs GAnOeias éyxexdpaxrat,..ravras olwat Tas
Oelas ypadas évarooppayicapévous xpi TH Wuyx7 «.T.r., ‘impressing the
stamp.’ H.

THv Tedelav Oewplav. Above, p. 20. 19, od« év xardmrpos Ere thy Oewpiay
domaCopevar thy Oeiav.

21. Kar’ akéva, See Protr. P. 78 jin. eixdv rod Geod 6 Adyos abrod
..ekav 8€ rov Adyou 6 dvOpwros <6> adnOivds, 6 vois 6 ev dvOpara,
6 kar’ eixdva Tot Oeov kal kal? époiwaw da rovro yeyerarOa Aeydopevos,
with Potter’s n., Sir, v. P. 703 eixav Oeod Adyos Geios nai Bacir«xds,
dvOpwmros drabns, eixov 8 elxdvos dvOpamwvos vois. Cl. distinguishes
between the eixkév, in which man is born, and the dpolwois, which is
gradually formed within him as he grows in grace, see Kaye, p. 134 f.

22. rijv don Sivapis oporoupévyy. See Index 3.v. dos.

7d Sebrepov atriovy. See the fuller description from St Johri in p. 28. 3
(there opposed to 75 rp@rov airioy), H. Str. P. 779 quoted below on éye
p. 28. 2, P. 824 quoted on mpoeydyv p. 20. 9, Euseb. Pr. Hv. x1. 18 (p. 140
Hein.) repi rot was dé rod mparov airiov ré Sevrepov bréarn, rodde pyolv
(Noupynvios), x.7.A., tb. VIL. 12 epi ris rou Sevrépov airiov beoAoyias.

24, dsmoypddovres requires the sense ‘copying,’ which belongs only to
the middle (Hein. on Eus. H.'#. 112 § 4 defends the sense, but without
examples, and his text requires only ‘record’). It seems therefore necessary
to write troypddovres, ‘depicting in outline Him who is made to us a
Gnostic by ourselves (reading dvacrpepdpevor) living, &c.’ This is the idea
suggested by p. 28, 1. 3 foll. The use of ixoypddew probably suggests that
the image is for others to see: cf. p. 24. 28 foll. H. For the ms. yrworidy
(which seems to me barely intelligible—how can it be said that ‘Christ zs
made to us a gnostic’ ?) I read yvéou, referring to 1 Cor. i. 30 év Xpiord
"Incov bs éyevnOn nyiv copia dé Oeod. Cf. Str. P. 635 6 vids coia ré éort
kal émiornun Kat ddndea, kal doa adda rovre ovyyevy, P. 737 fin. 4 yvaou
dé judy Kai 6 mapddeivos 6 mvevparikds airés jpov 6 corhp bmdpye foll.,
P. 771 init. Ign. Eph. A\aBovres Oeot yao, 6 earw "Incots Xpiords. For
troypagovres cf. 2 Cor. iii. 3 gore émiorodAy Xpiorod...éyyeypappévy ov
péAave GAAd mvedpare Geod (@vros, od« é€v mraki AGivats, GAN’ év wdraéki

xapdias.

p. 28, § 17, line 1, The Stoics laid down three gradations: d0fa
(=doGevys cai yevdis ovyxardbeors, found only in the aivAo), cardAnyis
(=kxaradnnrixfis pavracias ovyxardbeots, which was xown dpporépwr), and
emirrnan (=dogadns kat BeBaia kal dperdOeros dd Adyouv KardAnWis, found

_in the wise alone), cf. Sext. Zog. 1. 150 foll. (adv. Math. vii. p. 404). H. In
P. 768 codia is defined as xardAnyis BeBaia nai duerdmreros, in P. 825

p, 838, § 17] NOTES. | 225

emery is defined as xarddyyis BeBaia di: Adyor dhy bay kat BeBaiov émi
‘gy Tis airlas yroow dvdyovea, cf. Str, 1. P. 433 ri émiornuny épifovrat
groodhov saides Ew a Guerdmraroy bd Adyou.

2, txa, ‘he has’: it is his épyov in one sense, that of the émornun in
another; cf. below, p. 30. 12 8xatoodvys...mpdrov epyov rd pera Tdv spo-
gidov pireiv dudyew. H. I take rd pev wept ra Oeia as the subject of eye:
‘that part of ém:orjyn which concerns divine things has for its function
the investigation &c.’ (so S. ‘cuius ea pars, quae circa res divinas versatur,
id negotii habet ut speculetur’), The quotation from p. 30 shows that an
épyov may be predicated of abstractions: see too p. 19. 29 foll., where it is
said to be the épyov of righteousness éri ro duewov éxarrov mpodyev. The
subject-matter of yvéors is also defined in Str. vi. P..779 ob pévov rd
mp@rov atriov kai Td bn” abrod yeyevynpévoy (MS. yeyevnpévoy) airiov Karei-
Anhev...ddrAG kal epi dyabév cat wept naxdv, wepi re yevéoews amdons Kat
ovAANBSyy elreiv wept dv eAdAnoev 6 Kupwos x.7.d., Str. uw. P. 531.

3, rl 88 Sv’ ob «.7.A., the second cause, spoken of in p. 26, 22.

4, olva re ai rd py cs Sufkovra, rd, St ds mepréxovra, We need a subject
here for riva, and a whole to embrace the two classes distinguished by ra
pév and ra dé. The most natural supplement is, I think, ra ovvéyovra,
which would easily be lost by the copyist’s eye passing on from rd to ra
pév. Compare Sir. P. 674 rdxa pev (7 SHiyé) 6 dujeaw mWveupariKds Tévos Kai
ouvéxov Tov Kdopov ein dv, dpewvov dé exdéyerOar rov aldépa, wayra cuvéxovra
kai odiyyovra, Orig. Cels. v1. 71 (the Stoics say that) 6 6 Oeds mvedud éort bid
wdvrov SdndvOds Kat mavr’ év éavr@ mepiéxyov, Diels Doxogr. p. 450
(a quotation from Stob. Hel. 1. 22. 1), where Aristotle is said to have held
that the supreme Deity was rév mdoas (ras odaipas) meptéyovra, (Gov dyra
Aoyixdy kal,,.cuvexttxoy Kal mpovontiKoyv Tv ovpaviay, @b. p. 571 (a quotation
from Hippolytus) 5a mdvrev Since thy mpdvo.ay.

Sujkovra, ‘pervading’; a favourite Stoic term of the generative aether
or air or fire in all things. H.

mepiéxovra, used either of the atmosphere or the heaven. H. See s.v. in
Index to Ritter and Preller, ed. 8. H.J. Cf. also Theoph. Aut. 5 4 waoa
kriots mepiéxerar brs mvevparos Geo, Anaximenes ap. Stob. Hel. 1. 10. 12
H buxn 7 qperépa dip obfca ovyxparet pas, kai ddov rév Kécpov mvedpa
kal dnp meptexet.

5. revd, pev...cevd, 8. The interrogative riva of the Ms. makes no sense,
as there were no physical principles thus distinguished, and it is of course
impossible to suppose any allusion to the logical distinction made by the
Stoics between cuvnppéva, hypothetical, and dieCevypeva, disjunctive pro-
positions or judgements. Reading rwd, we get a discrimination (like that
of ra pév, ra dé above) between the modes of action of the above-named
physical principles. Could this division have reference to the Hierarchy,
ournppéva applying to the subordinate choirs, which make up each of the
three great orders, SieCevypéva to the demarcation between the orders
themselves ?

6 foll. rotrwy follows ekacrrov, tiva goes with rdfiv, Sbvapiw, and

M. C. 15

226 NOTES. [p. 838, § 17~

Aerovpylav: but in the two latter cases ryv is replaced by jy elodépera
éxaorov. The divams of each condition is Xeroupyia. The rdéis is external
and common, therefore not contributed by each. H.

7. dodépera, ‘contributes’; as it _ brings into the common stock:
this verb could not be used of rdéw. H.

év 88 ad answers to 7d pév mepi ra Oeia in Il. 1, 2.

11, The Stoics held that some dyaOd are dperai, as dpévnats, owdppo-
cvvy, avdpeia: some not, as yapd, ebppocivy, dpaos, BovdAnows. So of xaxd
some are kaxiat, a8 abpootwn, dxoAagia, adtxia, SeAia, prxpoyuyxia, advvapia:
-some not, a8 Avan, PoBos. Cf. Stob. Hel. 11. p. 92. H.

12, The four virtues adopted from Plato by the Stoics. But they
made the highest dpdvyois=eriornpn ayaGdv cal caxdv kal odderépov.
Cf. Zeller rv. 220 foll. H. Cl. preposterously derives the classification of
the cardinal virtues from the Book of Wisdom viii. 7, quoted in Str.
P. 787 fin. dn 8€ wat ras téocapas dperas 7 wap’ Hiv copia Sd€ ras
dvaknptooe, Sore Kal Tovrayv ras myas rois "EAAnow mapa ‘EBpaiav
Seddobar. pabeiy 8 ex ravd tkeorw “Kai ef Stxaoodvynv dyama tis, of
mévot ravtns elo dperal. aodpootvn yap Kai ppsvnors exddaoKer dtxato-
aivny kai dvdpeiay,” see also Str. P. 470.

13. wavredois. So Plato says of justice that it is that which gives to
the remaining virtues riv divapw dore eyyevéoOa Kai éyyevopévors ye
caTnpiav mapéxew (Rep. 433 B) and in 444 p he appears to identify it with
dpery generally, characterizing it as tyied tis Kat KddXos Kal eveEia Wuyi,
and Arist. Zth. NV. v. 1. 15 adrn pev ody 4 Sixatooivy dpery pév éore redeia,
GdXN’ ody dawhds adda wpéds Erepov. Kat did rodro modAdKis Kpatiorn Trdv
dper&v eivat Soxel...cal mapoutatdpevol papev

év 8€ Stxatoctvy avAAnBdSnv mao” dpern ’orw,
and airy 7 Stxatoodvn ov pépos dperns add’ GAN apern ear.

13—15. The origin of wisdom is elsewhere stated to be ‘ the fear of the
Lord,’ but it is not a bad account of it to say that it results from the
combination of prudence with righteousness. Who is responsible for this
definition? It seems, however, scarcely consistent to make d:xatoovvn ‘all-
perfect,’ and yet to call in another virtue @psvyats for the production of a
third virtue, not included among the cardinal virtues. See quotation from
Wisdom in n. on p, 28. 12.

15. xaraxéxpynrar. The perf. seems to be employed in the present
sense, perhaps from the analogy of xéxrnya, cf. P. 325 jin. mdavres door rais
dipeot Keypneba, 343 of Adym ayaO@ xexpnpévor, 417 ert ray Epnpov erpémrero —
kal vUkrwp Ta jwoAAG rH Topeia éxéxpyro, 226 cuvovcia Kexpjobat Exdorore,
48 ‘Epyns mpoonyopevero 6 Nixaydépas kal rH oroAW Tov ‘Eppod éxéxprro,
193 rG Ady Hyeis KexpyyeOa, 405 od Sqwov vetpars ddavet rdv dAdyor
(dav Kexpnpévor obd€ phy to oXNpaTL pyvudvrav ahiow, 550 ydue Kexpy-
pévov sopsvas, Theodoret Gr. Aff. p. 163. 39 f. dre ev odv dyevdns
otros 6 Adyos kal ra mpdypara Boa, peylorn Kexpnpéva rh hov;A, 2. p. 164.
40, Heliod. Aeth. 1. 16 xéypnoo 6 rt BovAe, tb. 11. 10.

p, 838, § 18] . NOTES. 227

dvSpela was said to be concerned mepi ras bropovds (Stoics ap. Stob.
Eel. 11.104). H. In P. 632 dvdpeia is said to be év dropovg Kal xaprepia
kal rois Spolois+ emt 8é rH émOupia rdrrera cal} coppooivy Kai i coThpios
dpévnois. Of. below, P. 870.

16, wepurrard. Of. Orig. Cels. 1. 31 Bios mepiorarixcs. H, The
word mepioracis is frequently used by the Stoics, not of circumstances
generally, but of difficulties and dangers, see Epict. Diss. 1. 24. 1 ai
mepioraces eioly ai rovs dvdpas Sexxviovea and other passages in Upton’s
Index and Gataker’s nn. on M. Anton. I. 12 ra repteordra mpdypara, 1X. 13
céjGov madons weptordcews. The derivative. mepiorarixes occurs in Plut.
Hor. 169 (in reference to the Jews refusing to defend themselves if attacked
on the sabbath) rovairn ev rois dBovAnrois Kal meptorartkois Aeyopevors
mpaypact 7 SeeoSatpovia, where perhaps the phrase Acyouévors implies that
the word was unfamiliar in this sense. In Clem. it is common, see Index.

18, row rd pera Blas 7 perd ardrys. The more correct order would be
ro Wrote «7A. H. J. compares for the thought Str. 1 P. 341 Biderac
mohAdkis 6dvvn kai dAyndov...cat él waoe yonrevovrat of frou tp’ Hdovis
kndnOévres 7 Ord PdBou te Seioavres and the passage of Plato Rep. 111. 412 E
foll, from which both are derived, ovxody kAamévres i) yonrevOévtes Fj
Brac Gevres (ddnOods Sdéns orepicxovrat);...trovs roivuy Bracbévras A€éyo obs dv
dduvn tis } ddynddv peradogdca momon...rods pay yonrevOévras...nav ov
gains elvar of dv peradokdcwow 4 qd’ WSoviis KydnOevres 4 bd HédBov Te
deivavres. See his paper in J. of Phil. xxiv. p. 264 foll. .

19, Puxaywyotv. Cf Str. 1. P. 340 Avcor ovro: dpwayes mpoBdrav
kodiots éykexpuppévot, dvdpamodiorai re kal Wuyaywyol evyhoaoo. Dr Gifford
cites Numen. ap. Eus, Pr. Zv. xiv. 8 (speaking of the persuasive power of
Carneades) Adyar éyuyayeyet.

20, rd wepiorarixd would come under the head of péoa, therefore
neither xaxia: nor even xaxd. See aboveonl. 11. H.

For dddd welOeoGar read ddd’ émidéoOa, ‘assail,’ either literally or as
here and in Plut, m1. 2268 émibéoOa rH rpvp_ (Lycurgus). H. Would
not the dative adrois be needed after émibéoba? I prefer drobéoba as in
P. 794 dmodécba ra wdbn, below p. 44. 19 dwod. riv dbeov SéEav, and
frequently both in Clem. and in the N.T.

21, True dofepa are distinguished from false (death, poverty, &c. 3 see
below, § 65, P. 870. The goSepd here referred to are what are commonly
regarded as such. The endurance of these may be a result of the opposi-
tion to xaxia. Hi.

§ 18. 25, Each primary virtue has subordinate virtues: xaprepia,
Gappadedrns, peyadowuxia, etypvyia, pidorovia are named as subordinate to
dvSpeia by a Stoic writer ap. Stob. Hel. 1. 106. Again peyadrowuyia,
ehevOepidrns, and peyadompémeca come from Arist. Eth. Nic. 1. 7, and
Heyadoppootrn is coupled with dvdpeia by Plat. Symp. 1944. H. Cf. below
p. 102, 14 f, 112—116. | ;

28. dvrAapBdverat. Said by Lucian to be wrongly used for cuvinue
(Soloec. 7), where Graevius quotes dvriAaBéoGa krdmov from Josephus.

15—2

228 NOTES. [P. 888, § 18-"

p. 30, line 3, ‘repdvw. See above, p. 26. 4.

5. ocappootyyn d€ cornpia, of viv 8) éoxéupeba, ppovnrews Plat. Crat.
411 £; whence Arist. (Eudemus) Eth, Nic. vi. 5 &vOev xat rav codppoodivny
TOUT@ mpocayopevopey TH dvopart, as gaCoveay THY Ppcynoty. HH;

5—7. jovxtos, xdopcos much used by Plato of cwppoctvy. H. Cf.
the saying attributed to Socrates in Plut. Mor. 600 F od« ’A@nvaios obd¢
"ENAnv dAdG xkéopuos, and the suggestion at the end of the 9th book of
Plato’s Republic that the Ideal Commonwealth may only exist in heaven,
H. J. The saying is also given in Epict. Diss. 1. 9. 1, Cic. Tuse. v. 108.

6. mwapaSexriés used also Str. u. P. 437. H.

Trav trayyeAXopévwv. Used in passive sense, as in Gal, iii, 19, 2 Mace,
iv. 27, Str. P. 812 inct.

6,7. olxelwy...dddorplav. Cf. below, § 78 Sévos ray r7de, kAnpovopnudrov
poverv rev diay peuvnpevos, ta b€ €vradOa mavra adddOrpia Hyovpevos, With
Segaar’s‘n. on Q. D. S. Dind. p. 397. 8 (P. 946).

drroorpodij, ‘aversion to.’ Very rare in this sense, and almost wholly
of physical aversion to particular foods or smells, H. Cf. below, 1. 17.

8. Smepxécpios. Basilides is cited (P. 639) as holding févyv riv éxdoyiv
Tov Kdopov, as av brepxdopiov Guvoce: otcav: for other exx. see Index.
The word is common in Dionysius and in the Neo-Platonists, where it is
opposed to é¢yxécptos, see Sallust in Gale’s Mythogr. c. 6, Proclus in Plat.
Ale, 1. p. 19 Creuzer. There is a similar play on the word xdcjuos in
Paed. P. 243.

9, wdovrdv. It was one of the Stoic paradoxes that the Wise Man
was rich. In the translation I have interchanged this sentence with the
following, as that has reference to the drepxdéopuos of the preceding sen-
tence, and has no connexion with § 19 which follows ; whereas this is
out of place where it stands, but explains -the liberality recommended in
§ 19.

12, adrov...épyov. Cf. p. 28.2,19.29f. H,

13. spodptdwy, ‘compatriots, )( ddAdduAo, used in the LXX. of the
Philistines and others.

§ 19. 15, pera8orucéds. See below p. 120. 21 4 ets map’ jpiv pera-
Sorixy.

17. dawoorrpody as above, 1.6. H.

19—21. epdzrwv...ptdos. See above, p. 10. 8, 9.

20. rats évrodais imaydpevos. Apparently ‘led along by the command-
ments.’ Often used of deceptive leading: here rather ‘gently.’ Cf. the
use in Iv. 596 of heathens eis rior tmayopnevo. by wonder. H, 4 Macc.
iv. 18 rovrots braybels (al. émaydels) rots Adyos, Eus, Pr. Ev, vis. 10 fin.
ry wAnOdy rails Trav vopeov broOnkas Uanye.

21. 8 abniv riv yadow Kabapds. Cf. P. 581 4 yraous rod pyepovexod
Tis Wuxijs kdbapois éort x.7.d. which suggests the translation ‘owing to’ for
de airnv, instead of that given in the text.

22, foll. The origin of virtue was a common subject of discussion in
Plato’s time, cf. the Meno throughout, Protag. 318 foll., Rep. vit. 518.

),

p. 839, § 20] NOTES. | 229

obre htoa Thy dperyy yevvepeba. txovres. P. 788 init. pices pev emernderor

yeysvapev mpds aperny, od py Sore Exe airay ex yeveris, GAAa mpos Td

ernvacOa éemirndevot, tb. 4 dé émirnderdrns qopa mpds dpernv...dAdr’ 6 pev
paddov, 6 8° Hrrov mpdoreo rij Te paOhoe TH re doKhoel.

25; 26. &« tis trav oupBrotvrav emywopevn cuvybelas. Cf. Plato,
Protag. 327 wdvres SiOdoxadoé etow dperijs...xat oddeis cat paivera. 16’ ws
av ed (nrois ris Siddoxados rod “EdAnvifew, obd dv eis gavein. The Ms.
reading cvpBavrwy Kal érvywopévys seems to me to give no sense. Probably
émeyivopevn was altered to agree with ovvyéeias and xal inserted to make
some construction.

29, woporuay. Cf. p. 138. 15 below carapeyadodpovel rdvrav ray eis
dnuovpylay Kai rpodyy ris capKods oixelwv, P. 573 9 mevia tis Oewpias
dmacxorely Bidlera THy Yuyny wept ros wopicpovs SiarpiBew dvayxaCovea,
P. 509 ray wept rov roptopov trav émirndeiwy doyodiay. Sext. Emp. P. H. 1.
§ 66 6 kiwv...réxvnv exer ropiorixny Toy olkeiwy, thy Onpeutixny, 1b. 72.

-p. 32, line 1, 1 yous. Comes in unexpectedly here instead of dpern,
but yvéors was mentioned in p. 30. 21 as the ground of virtue; and in Sér.
vi. P. 779 it is described as originating in the same way as virtue ov
avyyevvaras Tois advOpamois GAN’ errixryrés eotw 7 yvaors, kal mpovoxns pev
deira kara Tas dpxas 7 paOnors adris éxOpéwéews re cat avéjoews, éretra be ék
ris adtadeimrou pereris eis ew epyxerat.

1, 2. & madelas ris éykuKAlov. Cf. Str. P. 332, 333 (on the importance
of preparatory training) ds ra éyxixdta paOhpara cupBddrX¢crar mpds Gidogo-
diay, ovrw xai dirocodia airy mpds codias kriow oupBddderat, 373 4 ey.
maeia ouvepyet mpds TO Steyeipew Kal ovyyupvale mpds ta vonra Thy Yuxny,
(shown in detail in P. 780), Quintil. 1. 10, 1 haec de Grammatica...nunc de
ceteris artibus quibus instituendos...pueros existimo,...ut efficiatur orbis
ille doctrinae, quam Graeci éycécdov maiSeiav vocant. Included in this
training were music, geometry, astronomy, grammar, rhetoric, developed
later into the seven liberal arts (constituting the Trivium and Quadrivium)
as described by Martianus Capella in the 5th century. In his estimate
of the maid. éyx. Cl. follows Philo, see Zeller, v. p. 408, n. 1, and Potter
on P. 333 inde.

3. Siaxovioa, ‘sharpen.’ The lexicons give the word without ex-
amples, dxovdw and wapaxovde are similarly used. H.

yap. If this is the true reading, it is probably to be explained by
ellipsis occasioned by rapidity of expression. (‘It is no good to think of
law) for all that law could do is to control action,’ see my nn. on the
transitional use of nam in Cic. V. D. 1. 27, 1. 67.

§ 20, 5. of Adyou of meto-rixol, ‘doctrines of persuasion,’ z.e. rhetoric.
H. I prefer to take it more generally ‘persuasive reasonings. On the
form morixds found in the ms. see Lobeck on Aj. 151.

6. For Siapoviyv read Siavopyy, comparing the use of diavevepnuévos
Str, v1, P. 800 med. and Plat. Leg. Iv. 714 a riv rod vod Siavopiy éemovopd-
Covrat vduov. H, The definition of émtorjyn as xardAnyis BeBaia (above,

230 NOTES. [P. 839, § 20-

p. 28, 1) and és duerdmrwros dd Adyou (P. 483) sufficiently support the
Ms. reading Siayovny. H. J. cites Arist. Top. Iv. 4. 125 b ef yap éracoiy
€or 7 pYNEN pov) emiorrnns K.T.A.

7. qidocopla. On the use of philosophy see Str. vi. P. 780 f.

8. ef’ a tiv yoow drooSope’. Cf. Jude 20 +79 riore: érorxodopodvres
éavrois, 1 Cor. iii, 10—14, Col. iii, 7.

10. 6 d@dynnjs, 2 Tim. ii. 5, 1 Cor. ix. 24—27 od« of8are ore of ev rq
sradio tpéxovres x.t.A. Ignat. Polyc. 1 mdvreav ras vécous Bdorate os
rédecos aOAntns, 1b. 3 with Lightfoot’s nn. See also his note on Clem.
Rom. 5 of éyyora yevopevot adOAnrai (of the martyrs). <A favourite metaphor
with the Stoics. Barnard cites Q. D. S. 937 P. .

ll, 1@ Kod@ kéopy, Plato Zim. 29 a xadds éorw otros 6 kdcpos Kal
6 Snpuoupyds dyabds, Plac, Phil. 1. 6 (Diels, p. 293), Cic. V. D. 11. 15.

12. dywvo0érns...BpaBevrjs. Protr. P. 77 év r@ ris dAnOeias oradio
yrnoias dyoviCepneba, BpaBevovros pev Tod Adyou Tov dylov, dywvoberobvros Sé
rov Seordrov rév Sdav, tb. 3 Adyos ovpavios 6 yrnotws dyoviorhs emt ro
mavros kéopou Oearp@ oreavovpevos, Y. D. S. 937 P. airév tmoBadréro
hépov yupvacry udev TH Ady, dywvobéry Sé rH Xpiora@. Tert. ad Mart, 3
bonum agonem subituri estis in quo agonothetes Deus, xystarchus Spiritus
Sanctus, epistates Christus. H,

14, Qearal...deof. Cf. 1 Cor, iv. 9, Heb. xii. 1, 2, 22 foll., and for Geoi,
above n. on kai Gedy p. 10. 5, and below § 57.

15. wayxpdrvov, a combination of boxing and wrestling: cf. Philo
11. 449 M, also Arist. Ahet. 1.14. H. The figure was taken from the Stoics,
like so much in the early Christian writers, see the interesting quotation
from Panaetius in Gell. x11. 27 vita hominum, qui aetatem in medio rerum
agunt ac sibi suisque esse usui volunt, negotia periculaque ex improviso
assidua et prope quotidiana fert. Ad ea cavenda atque declinanda proinde
esse oportet animo semper prompto atque intento, ut sunt athletarum, qui
pancratiastae vocantur.. Nam sicuti illi ad certandum vocati proiectis alte
brachiis consistunt, caputque et os suum manibus oppositis quasi vallo
praemuniunt ; membraque eorum omnia, priusquam pugna mota est, aut
ad vitandos ictus cauta sunt aut ad faciendos parata: ita animus atque
mens viri prudentis, etc. Plato applies the phrase to the sophist
Euthydemus (Huth. 271) coupling it with wdpypayos, as here.

mdppaxov. Cf, Plut. 11. 804B mpos od daidov, adda mdppayov adyova, -
roy Tis moAureias, ROAnKdra. HH.

od mpds alpa kal odpxa. The Apostle continues ddd\a mpds ras dpxas,
mpos Tas eovaias, mpos Tovs koopoxpéropas Tov ai@vos Tovrov, mpos Ta mMvev-
parixa THS movnpias év TOs €rrovpaviots.

17. dvrayovirpdrav seems to be abstract for concrete, denoting the
antagonists themselves, So Heliod. Aeth. vir. 6, p. 263 K. réyn rus xawév
éreoddiov émerpayoder trois Spwpévos, aomep eis avrayovicpa Spdparos
dpyyv Gddov mapecdépovea. H. In Didot’s ed. the last sentence is
translated ‘quasi aemulatione quadam initium alterius fabulae afferens,’

p, 840, § 20] NOTES. | 231

which gives no support to H.’s view, and in the translation I have taken it
literally.

' 18, draprde. Generally spoken of fears, but also used with words like
SovAelay and rizepias. Cf. Ael. WV. A. 1. 19. 8 with Jacobs’ n., where there
is an allusion to the stone of Tantalus, which possibly suggested the use.
H., See Str. 1. P. 492 Oeiws 6 vouos rév pdBov érapra.

20. dwapodéyrros. Hither ‘not deceiving’ or ‘not deceived’: here
the latter, ‘unmoved by the sophistry of advocates.’ H,

ios, ‘decision,’ sc. as dywrobérns. H.

21. xptpa, ‘a judgement’: this sense is common in LXX. and N.T., but
rare in classical writers. H.

22. maykparidtoues must mean ‘are already engaged in the contest,’ -
not preparing for it. H. See above, 1. 15 rayxpdriov.

els. For the confusion between eis and év in later Greek, see below
p. 118. 20 péver eis rhv dvdmavow, Exc. Theod. P. 969 (6 dAdyos) eis rov
xéAmov Tod marpos elvat éyerae copied from Joh. i. 18, also Blass, Gr.
NT. § 39, 3, Jannaris § 1548; (unless we suppose Cl. to distinguish
between three stages, the entrance of the spectators, the entrance of the
wrestlers, the awarding of the prize.) |

23. é of the Ms. is right, for oi dOAnrai cannot mean only the adverse
wrestlers, but both sides. H.

meOrjvios, ‘obedient,’ without reference to etymology : see below, 1..28
and Str. 11, 467 BotAnud dare rod Geo8 calerOa tov rais évrodais mevOnvov,
often in Plut. H.

ddelrry. Cf. Paed. 1, 132 passim. H. ‘Qui certaturos ungebat aliptes
dicebatur. Idem leges ac totam rationem certaminis docebat. Hine...
Greg. Naz. ap. Suid. ddcimrra rijs dperjs....Clemens metaphorice voce
ddeirrov usus est, Paed. 1. P. 132 6 Adyos fv 6 dAeiarns dua ro ‘TaxoB cal
maaywyos THs dvOpwmdrnros. Potter. See Lightfoot on Jgnat. vol. 11.
p. 38. .
25, 26. écirat...loyte. See the Olympian proclamation quoted in the
critical note.

27. ya oavrdv. Explained in Str. 1. P. 351 as bidding us tiv yroow
peradidnety. ovK gore yap dveu Tis Tav GAwY ovcias eidévar Ta pépy, Bei Se
THY yéveow Tov Kéopou moAuTpaypovncat, Se ys Kal rHv Tod dvOpdrov diow
karapadely é&éorat.

évrat0a. Used sometimes for ‘here on earth,’ as in P. 895 rédos rot
yrootixod ro ye éevradba Sirroy, ef’ dv pév 7 Oewpia, eh dv dé 4 mpagéis: at
other times with a logical force as in 897 yvaoopua ei peyatoppdvas tis
ypadis ouviere evradda yap 4 Sivays Trav réxvav ris codias, ‘for herein
lies the power of the children of wisdom,’ 865 évravOa ris yvoorixis uxns
f) TeAciwous, mdoas Kabdpoes trepBacavy oiv TE Kupio yiverOa mov éotiv
mpocexas troreraypévnv, where it seems to be explained by the following
infinitive, ‘herein, viz. in being brought into immediate contact with the
Lord,’ a perfection which seems to belong rather to heaven than to earth,
and so to preclude the other meanings.

232 7 NOTES. [p. 840, § 20-

28, 29. yeydvapev elvar reOrvior...et dofueba. This form of conditional
sentence is not uncommon in Cl., see Protr. P. 71 ovd€ ef roy Taxraddv res
«.dmoperpnoat, avragiov awrnpias pobdy dpOpnoe. In the present case
however ei édoiveda is the protasis of a sentence weOjvicc drdpeba el
aipnospueba, which is then subordinated to yeyévayev. For the thought cf.
above, § 9 ad fin. ;

30. *ASpdorea. For this explanation of the name Potter cites
Theodoret. Serm. vi. ’Adpdoreay ryv adriv (mpdvotav) dre ovdév adriy
drrobipdoxe. Cf. also Ps.-Arist. de Mundo 7 avarddpacros airia, Plutarch
quoted in Stob. Hcl. Phys. 186 drt mépas rais airias nvayxacpévov éemcrinory,
dvéxqevxros ovoa xal dvamddpacros, Porphyr. ad Mare. 21 9 rav bea
dvarddpacros épdpacis. Cl. seems to mean that we cannot escape the
divine Will, which ordains our obedience through our own choice. He is
probably thinking of Plato Phaedr. 248 Oeopes ’Adpacreias de, Fris av ux}
OG Evvoradds yyvouévn xaridy re rév dAnOdv...civar dajpova, where see
Ast, also Creuzer’s n. on Plotin. Enn. tv. 389 dvarddpacros yap 5 Getos
vopos 6pov xv ev éavT@ TO moujoat To KpiOev Sn.

a

€

§ 21. p. 34, line 2. aoulAny, cf. Protr. 8 modtpavos 6 owrnp Kai
modvrpomos eis dvOporav catnpiav «.7.A. See Str. 1. P. 331 init. eixdras
roivuy 6 dwdatoXos modvmoikidoy elpnxev tiv codiay tod Oeod...d1a réyvns,
dia emcornuns, Sia wicrews, Sid mpodyreias, rv eauras evSexvupéevny Svvapey
eis rv tperépay edepyeciav.

80 éyrokay. Not by way of wages, but of inward result. H,

elaptoryots. Cf P. 860 mdvra éxmremdnpoxévat...eis re THY edmrotiay Kal
els THY evapéotnow Oo Oe@, 871 7 mpbs Tov Oedv edapéarnots, Testam.
Issach. 4 cidov ev xapdig macav evapéornow Kupie, Clem. Rom. 58 eis
evapéornow TO dvépart avrod, tb. 49 diya dydans oddév eddpeoroy ro Oed,
Wisdom iv. 10, Phil. iv. 18, Rom. xii. 1, 1 Pet. ii. 5, Heb. xiii. 16, ‘an act
well-pleasing to God.’ <A favourite word with the Stoics, see Epict. Diss.
1, 12.

3. dpodroyla. Probably ‘an acknowledgment,’ sc. in return for His
gracious purpose. Cf. dyuodoyeiv xdpw bis in the similar passage Paed.
1.158 HH.

6 piv...mpoxardpxe tis edtroulas. Aristotle Hh. NV. vii. 6, 7, distinguishes
between the friendship of equality and that of superiority (ro ka’ brepoxny
eidos). The latter is the case of rulers and parents: «at rd Sixasov év
TovTols ov TadTd, GANG Td Kar’ akiav* oUTw yap Kal 7 didia, tb. § 11 rods ivous
pev Kar’ iodryra dei TG Gudeiv Kal Trois Nourois iodlew, trols 8 dvicovs Ta
dvddoyov rais tmrepoxais admodiddvat, tb. § 13 otro $7...7d eds xpypara
Sdpedoupéve 7) eis dperny ryunvy avtarodoréoy, avramabdidvra Td évdexdpevov"
rd duvaroy yap 4 gidia émi{nret ob 7d Kar’ a&iav: ovdé yap éarw ev wast,
xaddmep év Tals mpbs rovs Oeovs ripais,...eis Suvapiy dé 6 Oepamedav emvekis
elvat Soxei, tb. 1X. 2 eviore 008° éoriv ivov rd rhv mpotmapyny apeiparda.

4, doy.opéy, ze. taking into consideration both the relative positions
of the benefactor and benefited, and the value of the benefit.

p, 841, § 22] NOTES. 233

5. ovddgas rds vrodds.. Joh. xiv. 15 dav dyamrdré pe, ras évrodas Tas
épas THpyoare.
-§7. meords—dldos. See above, p. 10. 8, 9.

9, t8lou yevvifparos &c. seems to be in apposition with rav dvépomav,
which is itself an objective genitive after dpedeias. H. Cf. below, p. 164.
17, Paed. 1. P. 101 fin. eixdras gidos 6 avOpwros rq Gea, eel kal wAdopa
airod éori* xal ra pév adda Kerebov pdvoy meroinxer, tov dé avOpwmov Bi
atrod éxeipotpynoer kai rt aire idtov. evepianeer foll.

Ll. cls iSlav xdpw. Mt. x. 40—42, xxv. 34—45, quoted in P. 467,
where Cl. adds that God otdeuiay tyes rpis jpas duoixyy oxéoww, but of His
mercy «7jderat near pyre popioy dvrav pyre hice Téxvor.

15. dpoPiv ar délay. See Arist. Ath. V. vit. 14, p. 1163 quoted
above on 1. 3, .

oAny, predicative use.

19. dvemorpepla, ‘regardlessness.’ Apparently used only here and
Epict. 11. 1. 14: from émriorpépopat, ‘to care about, give heed to” H, Cf.
also dvertotpérras (negligenter) Epict. 11. 9. 4, dvertorpemreiv (non curare)
tb, 11. 59, averiorpemros Synes. 145 c, and its synonyms dvemiorpedys,
dvemiorpodos.

24, olkovs. A chamber connected with the Roman baths was called
oecus, see Casaub. on Theophr. Char. 1x. 120. I think however that we
should read olxioxous here.

25. & Aéyos wdvrn Kexupévos. A Stoic phrase, cf. Anton. v. 32 rév ov
dans tis ovoias Sijxovra Adyov, Cic. NV. D. 1. 39 ‘Chrysippus ait vim
divinam in ratione esse positam,.,ipsumque mundum deum dicit esse et
eius anime fusionem universam,’ Orig. Cels. VI. 71 kard pév ob robs dad ris
orods...kat 6 Adyos Tot Geot 6 péyps dvOparwv xal rv eMayiorwv KaraBaivoy
ovdev dAdo eorlv fH mvedpa caparixdy, Protr. P. 58 ovdé pay rods awd ris
orods mapedevoopat, Sia maons vAns kai dia.rhs driyordrns ro Oetov Sujcew
héyovras, Sirac. xx111. 19.

§ 22. p. 36, line 2, At@lowes, x.7r.A. The verses may have run Al@iorés
te Geovs péAuvas oysovs Te ypahovaw, Opaxes 8 ad mwuppods Kat yAavkois.
Cl. seems to quote from the same poem in P. 714f. Potter cites Theodoret
speaking of Xenophanes, rods pev yap Aldiomwas pédavas cal orpods ypapew
epyoe Tovs oikeious Geovs...rovs b€ ye Opaxas yAavkovs Te Kal épvOpovs: kai
pévrot kai Mndovs Kat Iépoas, cdiow adrois doxdras: «ai Alyumrious
eoavTos.

4, Spolas karo. éavtois. This reading is easily obtained from the Ms.
opotovol|ivxatrot|ravrots|, though less near to it than H. J.’s époiotcw. cat
Tovs adrovs avarddrrovow advrixa BapBapot pev Onpi@decs x.7.A. My objection
to the latter is that there seems to be no special reason for the insertion
of rods adrovs: also adtrixa is more commonly found at the beginning
of a sentence.

9. Bacrricds THY uxyjyv. Perhaps derived from Plato Phileb. 30 v.
H. J. See reff. in Kaye p. 148 n. 7.

234 NOTES, [p. 841, § 22-

9, 10. otros nal GcooeBris.. The predicate is introduced by odros as
above, p. 30. 20f. 6 xadapés rf xapdia pidos ofros rH Geq, p. 34.5 6 uddgas
tas €vrohas miorés obros, below, p. 94. 2 ofros obSapnas dvayxdtera: taking
up 6 péxpt ris cupmepipopas cvyxaraBaivev.

10. dSeac8a(nev dy. dv must be omitted, as remesopévos cannot be
the predicate, and xal OeoreSis nai ddeodaipov makes a quite natural
predicate: all from rigov to the end is probably a justification of
adeodaipov. EH.

11. peyadorperj. This was naturally changed by the copyist to
peyadorperés, to suit the seeming neuter nominatives, .

11,12. dardvrev dpxnydv dyaldv—dvalriov. See Plato Rep. 11. 3798
ob dpa mavrav ye alriov rd dyabdy, dhAd Trav pev ed éxdvrwy airiov, Tay de
kax@v dvairiov, and n, on p. 18. 27 above.

14, ty rh TIporperricg. See esp. ch. 1. §§ 11—37.

15. karaxépus, ‘to the full’: expresses saturation as well as satiation.
H.

_ Tf Karereryotoy. See n. on p. 4. 5.

16. cvykaraxpdpevor, found also in Iv. P. 615 med. H, (a corrupt

passage).

§ 23. 17. pvOodoyetv, simply ‘tell the story of? H. dpitndos and
puodoyevew in the original.

20. rots kakiorars dvOpdrrois +d Oetov drexdtovras. Having shown that
the Christians are not d@eo, Cl. goes on to show that the heathen are @eor,
cf. above, § 1, also Plut. de Superst. 1604 6 pi vopitav Geobs eivar dvdaros
€ativ+ 6 dé rovodrous vopiCwy oious of derordaipoves, ov paxpo Sdéas dvooiw-
tépats odveotiv: 1b. 170 6 decodaipeov rH mpoapéces Geos dv, dadevéarepds
€ort tod So€dCew epi Oedv 5 BovrAerat.

22, airots, ‘according to their view’: as below, p. 52.19. H.

27, 6 Otvets. The story is given in 7, Ix. 532: Artemis sent the
Calydonian boar against the Aetolians because Oeneus neglected to offer
sacrifice to her: # AdOer’ ovK évdnoev (1. 537). Hence Valckenaer’s
emend. ov vevonxas for ds rebuxas. D.’s évvevonxas was suggested by the
Schol. frou evvoncas Gvoat éwedddero, 7 odd’ Sdas éevdnoe.

28, Auge, daughter of the king of Tegea and priestess of Athena, laid
the infant, which she had borne to Heracles, in the temple of the goddess,
who in consequence sent a pestilence upon the land.

p. 38, line 3, Potter quotes from Eur. I. 7. 380 ra ris Geod 8¢ péuhopua
copiocpara, Fis, Bpordv peév iv ris dynrat Povov, 7 kal Aoyxelas i} vexpod Oly
xepoiv, Bopav dreipye, pvoapdy os Tyoupevy, airy S€ Ovoias Sera: Bporo-
xrovos. H, s

7. Chrysippus (ap. Plut. 1. 10454) makes use of the same defence,
maintaining that what is allowable in animals is so also in the case of
men. H,

§24. 9. edopyyjrous. Usually ‘easy-tempered’: here ‘easily angered,’
as Plut. 11. 4130 edépynros ydp éarw [6 beds] kai od mpaos. H.,

P, 843, § 25] NOTES. 235

12, 13. dv pis...Starpdyy 6édaxov. Cic. de Div. 1. 59 nos ita incon-
siderati sumus ut, si mures corroserint aliquid, monstrum putemus. ante
vero Marsicum bellum quod clipeos Lanuvii mures rosissent, maximum id
portentum haruspices esse dixerunt, foll., Casaubon on Theoph. Char. 16.

19, rdv indvra Suéppnta. Cf. Cic. de Divin. 1. 84 quae si suscipiamus,
pedis offensio nobis et abruptio corrigiae et sternutamenta erunt ob-
servanda. .

23. *Avrupavros. See Diog. L. 11. 46 and Hermogenes de Form. Orat.

“1. p. 497 quoted in the note in Hiibner’s ed. where it is said that there
were two Antiphons, the orator, and 6 kal repardcxomos Kat dvetpoxpirns
Aeyopevos yeverOat, ovrep of wepl ris dAnOeias AéyovTat Adyot k.T.A.

p. 40, line 4. Blwy. The Scythian philosopher (fl. 250 3.c.) to whom
Horace refers (Zpist. 11. 2. 60 Bioneis sermonibus), cf. Diog. L. tv. 46f. A
saying of his is quoted below on p. 56. 26, and in the n. on p. 42. 9.

6. évexefpa. Cf Sext. Emp. p. 362 6 pév mpds ra éyxexerpnpéva
Adyos €ort rowodros, Str. P. 376 pdvy 7 xupia dAyGeta dwapeyxeipyros, Plut.
Mor. 687 & éSéxeu dn por ravra miavas pev éyxexerpjo bar, mpos dé rd péyrorov
évavrioicba tis picews rédos, V. Cic. c. 21 airds...évexeipnaev eis Exdrepov,
ra pev TH mpotépa Ta b€ rH yuaepy Kaiaapos cuveirav.

§ 25. 9. & trépw. The preposition is supported by Theodoret 88
bhews brépw Eéavrdv everAjoayros, but seems to be an intrusion. H. Cf.
Cic. de Div. 11. 62 interpres portentorum non inscite respondisse dicitur
ei qui ad eum rettulisset, quasi ostentum, quod anguis domi vectem cir-
cumiectus fuisset: tum esset, inquit, ostentum, si anguem vectis circum-
plicavisset.

12. érOtav. The reading of the ms. Ociv is plainly impossible after
tpéxew, and the preceding quotations seem to require a word to express
‘eating.’

13. ékelvoig Sura Kara iow otk dv more Hpiv yévoiro wapd iow.
Chrys. ap. Plut. Mor. 1045 a mpés ra Onpia, Gyoi, Seiv dwoBrérecv Kat Trois
br’ exeivav ywwopevors rexpaiperOa ro pydev drowov pyndé mapa hiow etvat
TOY ToLOUTOY.

15. SpwiGes SE re woddol, The answer of the scoffing Eurymachus to
the forebodings of Halitherses, ‘There are plenty of birds, but the omens
drawn from them are not all true’: ot8¢ re mdvres évaiopos.

18, rls érrapev. See Cic. quoted above on p. 38. 19, Catull. xiv. 9
dextram sternuit approbationem, Arist. Probl. xxxit. 11, Xen. Anab.
Ii. 2. 9.

25. éyxuAtdpevot, ‘rolling, or ‘wallowing’ in drunkenness, cf. Sirac
XXII. 17 ef duaprias obk éyxudcocOnoovrat, Prov. vii. 18 éyxvAcOdpev eport.
The form xvAwdéo or xadwvdéo occurs in P. 856 trois ev dyoia xadwdov-
pévots, Protr. P. 3 and 49.

éopras, of the gods: this makes the contradiction, as the airjoes are
also addressed to the gods. H,

26. ‘ypadds, ‘inscriptions,’ perhaps including paintings.

236 NOTES. [p. 848, § 26-

§ 26. p. 42, line 1. 6 Avoyévys. Potter remarks that this is a
combination of two stories given by Diog. L. vi. 39 etvotxov poyOnpod
emvypaavros émt riv olxiav, Mndev ecicirw xaxdv: 6 oby KUptos Tis oikias
mwas eiredevoerat; 1b. 50 veoydwou éemtypdyavros éri tiv oikiav, ‘O rod Ads
mais ‘HpaxAjs xaddivixos évOdde xaroixei, pndev eicirw Kkaxdv: éméypawe,
Mera rov woAeuor 7 cuppayia. .

6, 7. Al@ov...Aurapév. Theophr. Char. 16 (of superstition) kcal rév
Aurapdv AiOwv rdv év rais rpiddas wapi@y ex ris AnkvOov ~datov Karayely,
kal éwt yovara wevoy Kal rpocKkuvynoas amradddrreoGat, where see Casaubon :
Arnob. 1. 39 si quando conspexeram lubricatum lapidem et ex olivi unguine
ordinatum, tanquam inesset vis praesens, adulabar, affabar (given with
other quotations in Potter's ed.).

7. 'pva wuppdé. Cf. Protr. P. 9 kadapoiov peradauBave becom peri, ov
Sddyns merddwv Kal rawidyv twov épio kal rophipa memoixtApévav, Heb.
ix. 19, Theocr. bappax. 2 créyov trav xedéBav howrxée olds dare.

GAGv xév8povs. These aré mentioned as used in the Mysteries, Protr.
P. 13, 19. See below, p. 44, 5.

8. -8@8as oxiddav te Kal Oetov. Luc. Vecyom. 7 eri roy worapov dyayov
éxdOnpé Té pe Kal dmépate kat mepinyvice Sgdt kal oxiAAg Kal Gddots wdelooww,
Theophr. Char. 16 iepefas xadéoas oxidAy 7} oxvAakt KeActoa abrdv mept-
cadapa.

9. dxaddprovs kalappots. Servius, commenting on Virg. Aen. vi. 740f.
(aliae panduntur inanes suspensae ad ventos: aliis sub gurgite vasto
infectum eluitur scelus aut exuritur igni), says that ‘in sacris Liberi
omnibus tres sunt istae purgationes; nam aut taeda purgantur et sulphure
(da5as kal Geiov, 1. 8, 19, 20), aut aqua abluuntur (p. 42. 4 dad xpovvav
tpiav dart wepippavac), aut aere ventilantur”’ The fourth element was
also used for purification by smearing the body with clay, to which
reference is made by Demosthenes in his account of the bringing up of
Aeschines, xadaipwy rods redoupévouvs cal droudrrav tO mnrA@ kal rois
merupas (de Cor. 313), on which Reiske notes ‘ Loti fricabantur creta ochra
argilla et furfuribus, quae sunt res abstergendis sordibus perquam accom-
modatae.” Cf. Wytt. on Plut. de Superst. 166 tiv wepipaxrpiay adel ypadv,
‘istius modi lustrationis pars erat ut corpus lustrandum circumlineretur in
primis luto, tum abstergeretur: quorum illud est wepipdrrev, hoc dzo-
parrey: sed utrumque promiscue de tota lustratione dicitur.’ This
purification was known as myAwots. He also cites 2b, 168 D mepiOvdpevos
oixat KdOnrat mepiparrdépevos, ai dé ypaes, kaOdmep rarrdhe, pyov 6 Biwv, 6 tt
av roxwow aire mepiarrovet, Allusion is made to the mjdwors in p. 44. 3
below, and to the wepidppara in p. 42.12. Cf. Protr. P. 89 of pév rois yonot
mwemtgrevkdres Ta wepiamwra Kal Tas emaodds ws Twatypious d7Oev drodéxyorrat.

10. dyrov olSey 75 400s. For this use of ofda cf. Str. 1. P. 452 init. 6
moiuny (sc. Hermas) dcxaiovs ofdé rivas év €Overw, Schweigh. Lew. Herodot.
8.v, eidévat and ériorapa, Schmid Att. Iv. 415-7. .

12. 14.00 Ta dard TOV wepiKa0apbévrwy. Beside the ordinary modes of
purification, the stain of sin might be removed by vicarious atonement, as

p, 844, § 27] NOTES. 237

by the execution of the dyudoroe or dappaxoi at Athens, or by animals
which were either slaughtered or driven into the wilderness bearing the
' eurse in behalf of the people, like the scape-goat. The fastening of eggs to
the person of the individual who needed purification, brought him into
immediate contact with a form of animal life, which (as drawing to itself
the punishment he had deserved) ought at least to become sterilized. The
fact that this was not the case proves the inefficacy of the ceremony.
On the use of eggs in purification see Luc. Dial. Mort. 1. 1, where the
impiety of the Cynic is shown by his eating the offerings to Hecate. or adv
éx kaOapoiov. Cognat cites Ov. A. A. 11. 329 et veniat quae lustret anus
lectumque locumque, praeferat et tremula sulphur et ova manu, Juv.
. vi 516.

17. TIpourlSas. Abas, king of Argos, the son of Lynceus, had two
twin sons, Acrisios and Proetos, who contended for the kingdom after his
death. The latter being defeated took refuge in Lycia, where he married
Sthenoboea the king’s daughter, and by his aid established himself in

Tiryns, while Acrisios ruled Argos. The three daughters of Proetos were
' stricken with madness as a punishment for pride and impiety, and
Melampus was called in to restore them to their senses. The common
legend says nothing of these incantations, but.speaks only of sacred
dances. In the scholia to Od. xv. 225 the cure is said to have been
wrought by sacrifices and prayers to Hera. Others attributed the cure to
Asclepius.

20. moduddrolePoro Sardoorys. Probably this refers to the Dead Sea,
Lacus Asphaltites, from which the ancients obtained most of their bitumen
(Plin. WV. H. xxxv. 15). Tacitus (Hist. v. 6) describes how it was collected,
‘undantes bitumine moles pelli manuque trahi ad littus.’ Some read
TwoduproicBo te Oardoon, understanding it of salt water. We read of the
use of bitumen in incantations (Virg. Hel. vir. 82). Many of the in-
gredients mentioned by Diphilus are prescribed as a remedy for diseases
of sheep by Virgil: ‘et spumas miscent argenti et sulfura viva, Idaeasque
pices et pingues unguine ceras, scillamque elleborosque graves nigrum-
que bitumen’ (Geo, 111. 449).

22. "Ajo. Identified with Zeus by Philemon (Fad. Inc. 11. 3) Anp, dv
dv tes dvoudoete kal Aia.

23, ’Avriudpay. Used for the hellebore which grew there, as in Hor.
Sat. 11. 3. 83 nescio an Anticyram ratio illis destinet omnem, A. P. 300
tribus Anticyris caput insanabile.

képw. Kock translates ‘ut huic mordaci homini aculeum adimam.’
Cf. Philostr. V. Soph. 1. 3, p. 588 Ojyyara xépewv ras Aodopias kad@v, Hor.
Sat. 1. 10. 78 Men moveat cimex ?

§ 27. p. 44, line 3, mepipagdracay. See n. on p. 42. 9, and Wytt. on
Plut. de Superstitione, p. 166.4 rijv mepipaxrpiay xddet ypadv, Lobeck, Agi.
632 foll,

5. ¢anots. See Lobeck Agi. p. 254 n.

238 NOTES. [P. 844, § 27~

6. was dyvés lorrw—cvvadds. The rhythm and the thought both
suggest that this is a continuation of the quotation, and this is confirmed
by the emphatic r@ yap dvr: of 1. 10.

13. atrlka. See the Appendix.

Xpedv=xpedy eva. 8,

14, Sd rod Adyou tot dp80d. See below p. 94. 21.

15. dv wponyoupévov. Barnard compares Sér. VI. § 162 6 yrwortkds ev
rois kuptardrois det ScarpiBet, ef 8€ ov oxody dd Tdv mponyoupevar, avTt ris
@ Ans padupias, xat tis ‘EMAqvixys drrera prrooopias. .

17. pvornplov. See pp. 8. 5, 10. 10, and Appendix.

§ 28. 20. é& rémw rivl weprypddopev. See 1 Kings viii. 27, Isa, lxvi. 1,
Str, v. P. 691.

22, weprexrinéy. Often absolute ‘comprehensive, but also, as here,
‘comprehending.’ 4H.

23. Bavatoov réxvys. Cf. the description of these arts.in P. 45, where
the dyaApa is defined as UAn vexpa reyvirov yept pepophopévn, also P. 50
and 78, where even Pheidias and Praxiteles are said to practise Bavavcous
réxvas, below pp. 46. 5, 48. 6.

24, ody) dpelvous x.7.A. The allusion is to the Stoics; see the account
of the theology of Cleanthes in Cic. WV. D. 1. 37 ‘tum ipsum mundum
deum dicit esse, tum totius naturae menti atque animo tribuit hoc nomen,
tum ultimum et altissimum atque undique circumfusum et extremum
omnia cingentem atque complexum ardorem, qui aether nominetur cer-
tissimum deum iudicat.’ It is impossible that Clement, who writes thus
here, could have charged the Stoics with anthropomorphism, as he is made
to do by the corrupt reading in § 37 (p. 64. 20).

p. 46, lines 1—3. Plat. Legg. vIL. 803 ¢ dv@pwrov S€...0e0d re malyviov
eivat peunxavnuévor : in the context ma:dia occurs often, especially in the same
sentence, rovr@ 67 deiv 7G Tpdm@ Evverdpevoy cal waitovra drt xadXioras
madias mavr’ dvdpa...dvaSiava, which explains mwaidiais réyvns. H. See
also Legg. X. 889, where it is said that the greatest things are produced by
nature and chance, and only the smaller by art, réyvnv d¢ dorepov...abryy
Ovnray éx Ovyrav yeyevvynxévar madids tivas, ddnOeias ob oddpa perexovoas
...0la 4) ypadixy yevva Kal povotky Kal Goat ravrats eiot cuvépiOor réxvar. ‘It
is to the play of such arts that we are indebted for our belief in the gods’;
Cic. WV. D. 1. 81 Vulcanum, Apollinem, reliquosque deos ea facie novimus
qua pictores fictoresque voluerunt; and the argument on enshrinement
which follows below (1. 11—25).

10—23 resumes p. 44. 20 foll. Evidently taken from some other
writer. H. The style of argument resembles that (taken probably from
Carneades or some other Academic) which we find in Cic. VV. D. 111. and in
Sext. Empiricus. Cl. is here answering the charge brought against
the Christians, that the absence of images and temples proves them
to be atheists. He met this, at the beginning of § 28, by an argu-
ment drawn from the nature of God. ‘How can the Infinite Spirit be

p, 845, § 29] ‘NOTES. 239

confined to one spot of earth?’ But he is not content with this: he wishes
to show that the enshrinement which the heathen think essential to the
- idea of divinity is really an evidence of the non-entity of their gods.
‘Before enshrinement they were nothing: how can this action, this whim
(madd) on the part of man, give being and life and power to that which
was previously non-existent?’ Apparently there is a play on the two
senses Of idpvw, ‘to fix in place’ and ‘to consecrate,’ z.e. to enshrine the
God in a temple or image, the latter being one of the watd:ai réxvns referred
to by Plato (1. 2). H. J. thus sums up the argument: ‘Gods are spoken
of as iSpupévo. (A) Now nothing can be idpuypévoy unless it has passed
through a process of iSpveaat, and this process implies a previous stage in
which the thing was dvidpuvrov. (B) Hence if God iSpuerat, he was
previously dviSpuros and non-existent: for by dvi iSpurov-and pi év we Mean
the same thing. (C) But the existent cannot be ‘set up’ either by a
non-existent or by another existent, since it exists of itself. Can the
existent then be set up by itself? No. It did not set up itself having
been previously not-set-up: for then it would have been non-existent, since
it is the non-existent (and not the existent) which is not-set-up. Finally
that which is supposed to have been set up cannot make itself what it was
already.’ . ;

10, dw8pvrov. Usually ‘unfixed,’ ‘unstable’: but here it implies the
negation of the religious sense of idpiw and évidpva, ‘to set up’ an altar, or
god. Of. Orig. Cels. 111. 34. 36. H. Lobeck Phryn. p. 730 gives many
exx. of the word, which is often written diSpuros. It is found with its
usual meaning in Plut. Mor. 925 ¥, 6 xéopos dvéarios kal dvidpurds éorw ev
dreipw xeve hepdpevos, Dion. H. Ant. 1. 15 4 vijoos dvidpurds éart, Philo M.
1. 272 6 pev haddos dotkos kai drodts kal dvidputos.xal puyds, 7b. 2. 112 76 ris
uxis dvidpurov, 2. 268 6 pirndovos dvidpuros, 2. 382 (and 454) dveppariora
kat avidpura 7{On, 2. 413 ro didpurov Kai mewdavnpévoy Sdéns, 2. 361 (and
216) rdxn dBéBatos Kat didpuros, 1. 650 didpuror péev of Noywrpol...dvidpurov
d€ kal TO oGpa...avidpura dé cai ra éxtds. In our passage the word occurs
six times in the sense ‘ unenshrined,’

12. Two points: the setting up of a god implies a prior place to set
him up in, and also a prior agent by whom he was set up. H.

§ 29, 18. adérd 73 dv. The Being of beings, the localisation of which
in an individual shrine is a special contradiction. H.

19. éSptoe. The word occurs above p. 26. 14 (dvOpamov Sixaiov yuyy
év f repeviCerat kai évidpierar 6 mdvrov fyenov, and below p. 48. 14 6 yvo-
otikds ev @ 6 Oeds evidpura and 1, 19 rd evidpurov Kal rd evidpudpevoy, also in
P. 755 of Zuaetpou rod Adyou Kara Tas (pieces év woAdols rv lepSv Kai cxeddv
mdcats tais Onxats (MS. mdoas Tas OnKas) Tov karoixoneveon evidpioavro
<Wxds>, Saipovas.. -cadoovres, Philo M. 2. 412 eivorrdpevos ex mparns
Wexias & axpt ynpas évidpverat (rais Soxais 6 6 rigos), Anton. It. 6 6 endpipevos
ev gol Saipov, Plut. Mor. 924D dvw rnv cedqvyny evidpvovras, odx Sov rd
Héoov éori, The MS. inserts eivae before ¢evidptce, probably owing to
dittography.

240 _ - NOTES. [p. 845, § 29-

21. 8 dOdeav etxev dv. ‘Which was its condition already.’

22, of Stra dvta. ze. all particular dvra belong to airé ré dv. H.

24, dvOpwroaS8ds, the most usual classical term for human form, whether
in beasts or deities, from Herod. (who also uses dvOpwmropuys) onward,
including Aristot. (Met. 997 b 10; 1074 b 5). Probably includes both
oxipa or poppy and rdOn. H.

25. oxénns, used of a coat in P. 325.

26, dxodotOov mdévroy. The ms, reading, radév, is unsuitable here,
where (as we see from the following line) the argument is that those who
are dpotocyjpoves and éuotoradeis with man, must share the same kind of
life. If the middle letters of rdvrov had got rubbed, the copyist may have
been led to write raééy from the following épotorabcis. Whether under-
stood of human passions or of the conditions attaching to food, &c., it seems
to me impossible that Cl. should have written it.

p. 48, line 2, On the spiritual temple see Hort, Zcclesia, p. 163 f. and
Cl. Protr. P. 90 fin.

3. Karackelacpa, ‘apparatus’ generally, but especially applied to
buildings and statues. H.

7. The Ms. reading dyiprov does not seem appropriate; but there may
be a reference to Daedalus (who might be called an dyiprys) in dedadad-
pévov. He was said to have introduced life-like statues: cf. Athenag. Supp.
c. 17 and Diod. iv. 76 foll., also i, 61. 97, and Plato Meno 97D. H. In
these words Cl. meets the charge of atheism brought against the Christians
from the absence of a material temple, as he does in § 30 that based on
the absence of sacrifices. H.’s defence of dyiprov seems to me too far-
fetched. I had thought of otS€ dyyéAov xerpi Sedardadpévov, as we find the
same contrast between the work of angels and of God in Str. P. 769 dvOpamev
pev obdels GAN’ ovde ayyedds res... (but God himself is the teacher of men):
also in Heb. i., ii. Christ is contrasted with angels. Angels were believed by
the Jews to have been concerned in the giving of the law, including of
course the injunctions respecting the tabernacle, cf. Gal. iii. 19, Acts vii. 53,
Heb, ii. 2. An angel is represented by Ezek. xl. 3 foll. as planning the new
temple; cf. Rev. xxi. 9. Valentinus held that man was made by the angels,
Str, P. 448 and 449 6 dos émtBovrAovs rod ogerépou mAdopaTos wemoinke TOvs
dyyéXous, as evidpupévov TO Snpuoupynpart rod omépparos ris dvadev airias.
The same doctrine was held by Simon Magus, Saturninus, and Carpocrates
(Iren. 1. 24. 1, 25. 1); see 2b. Iv. 20. 1 ‘Non ergo angeli fecerunt nos neque
plasmaverunt nos, neque angeli potuerunt imaginem facere Dei,—nec enim
indigebat horum Deus, quasi ipse suas non haberet manus,’ 2b, 1. 22. 1, Iv.
7.4, On the whole however I prefer H. J.’s emendation Tupiov, referring
to the Tyrian artist sent by Hiram to Solomon (1 Kings vii, 13, 14): dA’
ovdé will then contrast the finer work of decoration (SedadaApevov) done by
the artist, with the work of the common builder (Bdvaveos), The corrup-
tion in the Ms. is more easily explained from the somewhat obscure TYPIOY
(al'YPTOY) than from the familiar ATTEAOY (AT'yeTOY) ; and we find Hiram |
referred to as dpytréxrav Tupros in Str. 1. P. 396 jin. .

p, 847, § 30] NOTES. 241

SeSaSarpévov. Before Clement apparently only poetic. He uses it in
Protr. P. 43"Octpw dadad6jvat éxédevoev wodvredas. H.

8. viv implies that the building was already called éxxAnoia. H.

10. d&las rod Geo. Cf. Const, Apost. VI. 27. 3 éyupvadby rijs alas, dvri
dpxayyédou didBodos aiperduevos elvat. .

12. otSevds dvrafly. Cf. P. 71 dvrdgétos cwrnpias pices.

16, daexévicpa, common in Philo and Greek Fathers. H.

17. é&yoApa is properly not the mere image, but the image considered
as set up in honour of the god, from the old sense of dydAXo, ‘ to venerate.’
Cf. Plat. Zegg. x1. 931.4. Hier. in Aur. Carm. 25. H. See above n. on
p- 26. 12, and 1. 23 below. .

airs =‘in itself, as distinguished from Bamparronion 3 epya.: On damp.
see above p. 30, 1.2. H. After paxapia pév airy ruyydvy, we naturally
expect paxdpia S¢ diarparrynra gpya. The contractions used in verbal
terminations are often confused. -

19. The present év:Spudpevoy is necessary in opposition to évidpuroy. H.

22, 7d pAdov morelay mordv 45n 7H 0eG, ‘faithful already in God’s
eyes’: cf. “Lord, I believe; help thou mine unbelief.” H. Paed. P. 113
7d pédAov Tod ypsvou T7 Suvdpet Tod GeAnparos mpodapBdverat.

23, evdperov. Cf. above p. 16. 14, 20. 5, below p. 112. 11, 114. 10, Sér.
1. 876 med. rov kexoopnpévoy riv wuynv évapéros. H. See also Lob.
Phryn. 328. ,

§ 30. 25. See above § 28.

27. @vo.dy. It seems necessary to correct the Ms. 6uciav. There are
instances of éridupeiv with the accusative as in LXX, Exod. xx. 17 and
Deut. v. 21 ob éemibupnoets rv yuvaixa rod wAnoloy cov x.t.Xr., but not in
such good writers as Clement (in Str. 1. p. 412 réxvov d€ émiOupotca, Dind.
reads réxvev from Philo), and the plural is more likely here. H. In Str.
rir. P, 513 jin. Cl. keeps the rv yuvaixa of the LXX, but has rijs yuvatkds
eight lines before and twelve lines after. H. J.

p. 50, line 1. dv Garrerar wdQos pOapra wdyra tort, This is the argu-
ment of Carneades given in Cic. W. D. m1. 29 cumque omne animal
patibilem naturam habeat, nullum est eorum quod effugiat accipiendi
aliquid extrinsecus, id est quasi ferendi et patiendi, necessitatem, et, si
omne animal tale est, immortale nullum est...mortale igitur omne animal
et dissolubile, cf. Sext. Emp. 1x. 146 ef ody aicOdverat 6 beds, xat érepodrat’
ei 8€ érepodrat, érepdoews Sextixds éott kal peraBodjys «.7.A. The phrase
drrerat rd6os is used in a different sense above p. 12. 14,

5. karapenhopévous rots dvOpdmos rev tepdv. The classical constr. is
karap, tid te or tii or éwi tw. In later Gr. we find the dat. of the
person, as in Longus Past, 11. 21 rais Nupdas as mpodovous Karepéeudero,
and gen, of the thing, as in Plut. Dion. 8. péu@opua: is used in classical
writers with the acc., gen. or dat. of the person, and acc. or gen. of. the
thing: cf. Aesch. 7h. 652 otaor’ dvdpi Tade knpuxevpdrar péurper.

8. +d pnpd meprdpavres...xpé, mévra. We have an example of the

M. C, 16

242 . NOTES, (Pp. 847, § 30—

double accusative after m. in Zi. 1, 286 mept ydp pa € xadxds Ele ev HidAdra
re xal @Aowwy.

9. orévbvdov, Att. epovdvdov, see Lob. Phryn p. 110 foll., Moeris ed.
Kock, p. 238 8.0. oxevdadrpes. -

16, Stacred\Aépevoy, ‘explaining. H. Comparing the other passages
in which the word is used by CL, e.g. Str. P. 376 ef d¢ dtarréANer Oat did rods
pirreynrAnpovas Seqorer, 449 Staoréddew 1d dyaddv rod Stxaiov, 888 diacréArew
TO Wevdos dd TdAnOois, also the use of StacroAy in P. 781 4 Stacrody ray re
évopdrov Kal Tov mpaypdrov...péya pas evrixre rais Wuyxais, I think it is
better to translate ‘distinguishing’ or ‘ particularizing,’ which seems to me
to suit the passage better than ‘explaining.’ Or it might be taken in the
sense of ‘ giving orders’ as in the LXX and N. T.

20. érurédatov (Hesych. ap. Mein. v. 83)=érirdoov, omentum. H.
Cf. Juv. xi. 114 foll. Juppiter...cur in carbone tuo charta pia tura soluta
ponimus et sectum vituli iecur albaque porci omenta ?

21. -yAveetay, ‘gall,’ as Meineke shows, Iv. 613 foll. H.

§ 31. p. 52, line 1, 4 rév SdoKavropdrov Kvioa Kal rots Onplos adexréa,
The neuter alone is recognized in L, and S., and certainly the commoner
construction is the impersonal, ris kvions rois Onpiots adpexréov, ‘beasts
must abstain from the smoke of the sacrifice’ We have an example of the
personal (gerundive) construction in Epiphan. Haer. xxxutt. 5 (the ten
commandments are) els re dvaipeow rdv adexréwy kai eis mpdoratw Trav
moutéav. Cf. below p. 60. 6 d xal xvolv rewadou ody! Bpooma.

3. yépas, ‘meed’ exactly: the special prize of the chieftain, set apart
for him before the spoil is divided. H. Used here of the gods, as in the
speech of Zeus (Jl. tv. 48) od ydp poi wore Bwpos eSevero Saris éions,
AaBis Te kvions TE’ TO yap Adyopev yépas npeis, referred to in Protr. P. 15.
Cf. below p. 60. 8, and Porph. de Abst. 11. 42 (the evil daemons rejoice)
ABH re xvion re OV dv adrév 7d wvevparixdy kal coparixdy miaiverat. CH yap
Tovro arpois al dvadupudoeot...xal Suvapodrat tals é€x Trav aipdrov kal capKav
«vioats, ‘wherefore a wise man will refrain from participating in sacrifices
which bring him near to such beings.’ See above p. 24. 5, and passages
quoted in Cudworth, vol. 111, 350 f.

ovk dv hOdvorey kal rods payelpous Oeororodvres. So Aristueus ap. Euseb.
Pr. Ev. vii. 9 § 371 c¢ (referring to the deification of the discoverers
of wheat and wine, &c.) éu kai viv etpertxarepot...rdv mpiv eiot moddXoi, kal
oik dv POdvouev abtrovs mpookuvoirres, cf. W. Schmid Adz. Iv. p. 427.

5, rdv lavav airév. Possibly we should read ryy kdavny adrav: Kdavy
is the hole for the smoke, used Ar. Vesp. 143; Alex. in Mein. m1. 464. Cf.
Hesych. s. v. épynrds. kamvoddxn has the same meaning, cf. Pherec. (Mein.
IL, 325): .

kaweid’ iva py mpos Toiot Bopois mavraxod
det oxGvres Bapodoyar Kkahopeba,
éroingev 6 Zevs xatvoddynv peyddny mavu.
Or émnv may be right, with the same sense. H. I think imyov must

p, 848, § 31] NOTES. 243

certainly be retained, cf. Arist. Vesp. 837 6 xiv mapdéas és rév imvdv
dvaprdoas tpopadida rupod Sixedixnyv xaredpdoxev. The only difficulty is
the following feminine, which may be easily explained by supposing that
écxdpay has been lost after mpoceyeorépav. For the last word see below
p. 62. 15 mpovexéorepov 6 yvoorixds oixeotrat deg, p. 82. 26 6 Oeds
mpooexerrépa typnaas érirxom], P. 798 6 yuworikds mpocexeorépay avapdo-
wera cornpiay,

13, Kard tiv dmOuplay Kaxobpevoy, ‘being distressed owing to the
craving.’ Cf. P. 530 éemcOupia dba Ts Kal hpovris dv Evdeav dpeyouévy rivds.

17, 18. &€ airijs tis rot olkelou cadparos dvadupidoews. A common
explanation was that they lived by sucking their paws (Plin. WV. H. vit. 35).
Heraclitus held ry» pev rod xdopov Wuyynv dvabvpiaow ék Tay ev aire dypav,
riy b€ ev rots Coots amd THs éxros Kal THs év adrois dvabuudcews (Plac, Phil.
tv. 3, 4); so the Stoics, airiy ray Wuyny dpifovra: mvedpa oupdves Kai
dvaOupiaciy aicOnrixjy avarropévny ard tov ev capare Vypdv (Plut. V. Hom.
§ 127), rototrov 8 Kat airy 9 Cay éxdorov olov 7 ad’ aiparos dvabupiacis Kat
7 €k Tov dépos Stdmvevors (Anton. vi. 15)

19, avrois, ‘in their view,’ as above p. 36.22. H.

22. Plat. Legg. vit. 799 4 cat yopetats rota yepaipev ri rére Gvaiav.
But it is hard to take yepaipovres with @vaiav here, as r@ dSixaordre Ady
cannot be instrumental, 4H.

23. When accompanied by righteousness (as in the 4th psalm) the
prayer is best and holiest. H.

dvaréyrw, of hymns, and especially their close: doubtless with uplifted
voice, expressing oblation. See Hein. on Hus. H. & Iv. 15. 34 (dvamép-
avros a’rot ré ’Apnv); Just. Apol. 1. 65, 67; and the end of Clement’s
Paed. 310 foll. esp. 311 jin., which well illustrates the whole passage. H.

+O Stkatorétw Adyw, Superlative of the Platonic phrase 6 dixavos Adyos ;
here used personally: cf. 1 John ii. 1 mapdxAnrov...dixatov. The offering is
made to Him as in Paed. 311 (rd Adyo mpocevEdpeOa), apparently as thereby
made to the Father. Origen distinguishes the process of sending to the
High Priest and Paraclete for Him to present to the Father. See de Orat.
15 foll. and Ashton’s notes; also in Celsum iii. 34 fin. He uses dvarépra,
mpordya to the Father, rpoodépw to the Son. H. The same phrase is
used instrumentally (=‘ most justly’) in Plut. Mor. 7375 ra hovjevra rh
dtxaordra Ady mporevae rdv dpdveor, tb. 1072D. Perhaps it would be
better to take it thus with yepatpovres, putting a comma after dvamépmopev
instead of after Aye.

24, The sense apparently is that we yepaipoyev and Sofd¢opev the
Father through Him (better so probably than ‘thereby’). H.

25. SokdLovres Sv pepabrjxapey. The change of Ms. d to dv is indispens-
able. Cf. Paed. 310 8¢ fv (olxovopiay)...6 dvOpomos,,.madayayoupevos
warépa,..€ket (ev ovpavois) AapBdve, dv emt yys pavOdver. Hither xai before
dia or dé before dofdtovres is a gain, though perhaps not necessary. H.
Cf. Protr. P. 89 pdbapev Oedv, 82 ob yap marevovor 7G Ged odd expavOdvovor
thy Svvap adrod, Str. P. 829 rév vidv wap’ ob expavOdver Td éméxewva atriov.

16—2

244 NOTES, | _ [p. 848, § 31—

26, 27, +3 érlyaoy, implying in contrast another altar, not among us
or here or on earth: ef. Heb. xiii. 10. H.

27. rats edxats. Cf Acts ii, 42 foav d€ mpockaprepodyres ri Siday7z
TOV aroord\ov Kal TH Kowevia, TH KAdoEt TOD dprov Kal Tais mpocevyais, Ign.
Smyrn. 6 ebyapirrias cal mpocevyis dméxovra with Lightfoot’s n., below
p. 136. 25.

§ 32. p. 54, line 2, Stamvetrar. The word is used of external ventila-
tion (as in the case of the rustling of leaves in the wind), and of
internal, as in the arteries which were supposed to transmit air through
the body (see my n. on Cic. VY. D. 11. 138 spiritus per arterias). To this
latter was compared the imbibing of sacrificial fumes by the airy body of
the demon. Cf. Arist. Probl. 1. 21 é:ep év Odpaxt dvarvon, rodro év ro
copare Starvoy dia rv dprnpidv and Resp. 4, 5, Galen (Hippocr. de Diaeta
15) dvopdto dvarvony péev thy oa orduaros to re kai gow opay roi
mvevparos, Siamrvoyy dé trav de Grov rod waparos dpolws yeyvouévny, esp.
*Y yea I. c. 12 quoted by Gataker on M. Ant. p. 81, also 2b. pp. 228, 229, (v1.
16) ripov obre rd StarrveioOat ds ra hurd, odre 7d dvarveiy as Ta Booxnpara,
where Gat. quotes many parallels, and proposes to read dévdper for Sacpovar
here. The correctness of the Ms. reading is however proved by Psellus
(Boiss, p. 13) quoting a certain Marcus, of Saipoves rpépovra: oi pév dv
elomvois, os TO év aptnpiats kal ev vedpos mvedpua, of Se Ov bypornros, GAN’ od
oropart Kad” Huts, GAN dowep omdyyot, omvres tis mapaxempéevys Sypdrnros
é£wbev, Basil on Isa. cited by Cudworth, vol. 11. p. 351, Saipoow ai Auoia
hépovai tiva Hdovnv Kai xpelav exOvprdpevat, dua rs kavoews éeEaTptCopevov
Tod aiparos xai odrw dia ris Totabrns Aerromoujoeas eis Ty GioTacWW aiTaev
dyadapBavopévov: Grou yap dv Gdwov rpéhovrar trois arpois, ob ba paonorews
kat xowAdas. Mosheim in his n. on Cudworth says that this view was-
combated by Jamblichus de Myst. Aegypt. v. 10, p. 125.

3. éurvetrar. In classical writers the verb is commonly used in one of
three senses, (1) ‘to breathe upon,’ (2) ‘to breathe’ or ‘live,’ (3) of divine
inspiration. I do not know any example of the special sense it bears here:
Aristotle however carefully distinguishes the breathing of fishes from that
of animals (Part. An. Iv. 13) ddvvarov dua rd abtd dvamveiv Kat Bpayxa
yew, (de Resp. 1) doa py eyet wAevpova cider dvarvei, (cb. 2) ef dvayxn ra
dvarvéovta éxmvelv Kat elomveiv, éxmveiv d€ yn evdéxera...bavepov as ovd
dvamvei, (tb, 10) daa dé Bodyxia fxer mdvra Karaypixerat Sexdpeva Td Ddwp...
ra d€ Bpdyxia mpds THY dd Tov datos KardWuéiv éors, (cb. 21) aipopévou pev
Tov Oeppov rod év TO aipart...aipovrat kal ra Bodyyia Kat dtiaor rd Tdup-
karidvros b€ mpos thy kapdiavy dia TOY mopwy Kal Karayruyopévou cuvifovot
kal ddiaor 76 Ddap.

4, Siacrohjy. The process is explained in the last quotation from
Arist. de Resp. The word is more commonly used of the lungs.

4,5. ‘wepurvetrar. The process is explained by Arist. (de Resp. 9) ‘the
longer-lived insects have a fissure below the waist, and the membrane
which covers this fissure is thinner than elsewhere, so that refrigeration
may take place through it. The sort of panting sound made by certain

p, 848, § 32] ' ‘NOTES. 245

insects is produced by the innate spirit (rq ¢xpiro mvevpar:) within the
body, which by the rise and fall which it occasions causes friction (rpiyrw)
against the membrane, for there is a motion of this part in insects
corresponding to the motion of the lungs in animals and of the gills in
fishes.’ Cf. Cambridge Nat. Hist. vol. v. pp. 128—132 ‘ Placed along the
sides of the body are little apertures for the admission of air to the
respiratory system. They are called spiracles or stigmata, varying in
number.’ ‘There are in insects no lungs, but air is carried to every part
of the body by means of the spiracles attached to tracheae’: also Ogle’s ed.
of Arist. Part, An. 11. 16, p. 182. Asin the case of éuavéo, this seems to
be a unique use of the verb.

8. dvriBiarrodijy, elsewhere ‘distinction’; here means the dilatation of
the lungs following on and corresponding to the dilatation of the thorax.
Cf. Theoph. Corp. Hum. Fabr. 111. 2.6 rvetpev od nab? abrov xuweira, dda
rf kevnoet TOD Odpakos cvyxiveirat Kara THY TOU KEvow Uroyapnow, 1b. 4 xpeia
ris dvarvors dia THY Kapdiav, Seopéevys adris rod CEwbev dépos...dvauye: yap |
airavy 6 tEwbev ayp ciomvedpevos Sd Oeppérnros Céovcav. Simdqs O€ tis
kuwycews THs év xapdia ovens cata Staorodyy Kal ovaroAgy, ev péev TG diacréd-
Aeobat xaraypiyera, év 3é re ovoréAdecOa Ta Aeyyvody wepirropara
drwdeira, tb. 11 6 Oopa€ épyavov dare Yuyixdy Kivobpevoy pev Kata mpoaiper
...kaTa SiactoAqy kat cvoroAny brs pudv cai vevpdv. Sieorddn rovyapoiv 6
Oapak...émrnxohovdnoe S€ kal 6 mrevpov...€AKerat oly 6 éEabev anp bd rod
avetpatos Suacradévros, Galen Resp. vol. Iv. p. 466 rot mvevpovos ras
dtagrodds re kal avaroAds 6 Odpak olaxiter. .

9, pvOud Axa. The Ms. dupovAke? is only used of towing a ship. The
word édxe: is regularly used of inhaling the breath and jude has the sense
of ‘rhythmically’ as in Arist. Spirit. 4. 7 6 cpuypés 6 airés dv pudpe, Plut.
V. Lyc, 22 puOue mpds rov addy euBaiverv.

9, 10. e& omddyxva Sofev...nal pdpia re Oe. Cf. Cic. WV. D. 1. 92
habebit igitur linguam deus et non loquetur, dentes, palatum, fauces
nullum ad usum, quaeque procreationis causa natura corpori adfinxit, ea
frustra habebit deus, &c., 7b. 94, 99.

11. donyjoovra. Cf. Plat. Symp. 189 meipdoopa eionynoacbat Thy
divapww rod gpwros. For constr. (ind. after opt.) cf. Str. 11. 507 indt. ef py
déxorro, dvaxdpyper, 1b. IV. P. 599 tnt. ei eb hpovoipev, xdpuw eirdpeba, below
pp. 76. 9, 128, 12.

12. ciprvow, not another physiological mode of respiration, but ‘taking
breath together,’ as horses do: Plat. Legg. Iv. 708D ré S€ cupmvedora kai,
kaGdmep immav Ceityos, cab’ eva eis tavtdv, To Aeyopevor, ~Evuhvoqjoat
Plut. 11, 618 D applies the figure fva 7 ciprvovs 4 pddayé dv Ans Euyvxov
€xovea Seopdv. Similarly Stoics and Platonists spoke of a ovpmvora of the
world. H. Cf. Cic. ¥. D. 111. 28 naturam quasi cognatione continuatam
conspirare, Strom. v. P. 667 cupmrveoveay exxrAnomy.

13. 4 Gvorla...Adyos...dvabupiuspevos, See above p. 22. 11 foll., below
lL 18 f, p. 58. 24 f, p. 86. 10 f, P. 469 fin, P. 720f A metaphor
borrowed from the sacrifices and incense of Pagan worship.

246 NOTES, [p. 848, § 32—

14, &xadvrrouévys, used rather widely for ‘discover,’ ‘disclose’; but
the force as applied to dvcia does not appear; so that it seems necessary
to read r7 Ovoia instead of the M8. rijs Ovcias. H. Perhaps exe. may have
some reference to the exstipicium of pagan sacrifices.

16 foll. dpxadrarov. So. Porph. de Abst. § 27 dx’ dpyijs ai rév napray
éyivovto Tois Geois Ovoia, Ov. F. 1. 337 f.

Bopdv ev Arty. Laert. in Pythag. vin. 13 Boudy mpookurijcar pdvoy
év And rod ’ArdAdXwvos rod yevéropos...d1a TO mupols Kal KpiOas Kal
ra worava pova TiOecOa én’ airod dvev mupds, tepeiov S€ pydér, ds hyow
*ApiororéAns ev AnAlwv modireig. Potter. Cf. Iambl. V. P. v. 25, vit. 36,
xxiv. 108. H. Porph. de Abst. 11. 28.

dyvév, ‘unpolluted,” used of unbloody sacrifices. See Thucyd. 1.
126 Oipara émydpia cited by Pollux 1. 26: also Plat. Legg. vi. 7820
dyva Ovdpara, 7590 ddvov dyvdy, Porph. de Abst. 11. 31 and Bernays 28,
155. H.

19, +d Cuplapa mv dclay edyry. See Lightfoot on Ign. 11. p. 44.

20, 21. See Theophr. ap. Porph. 11. 27 ds obx a@ripa trovovpevor ra Geis
Ovpara, yetoarOa rovrav mponyOncay, Kal dia thy dpxny ris mpd~ews Tavrns
mpooOnxn 4 (eohayia yéyovey ti awd TOv Kapwéy tpop7 x.t.’., Bernays
118 foll. H, .

mpopdce. So Thuc. 11. 86 érepyav of ’AOnvaion ris péev oixeidrytos
mpopdcet, Bovdduevot dé x.T.A., V. 53. 1 médepnos éyévero mpopdce: pev sept
rod Odparos rod "AmdAAavos, VI. 76. 1 qeovot...mpopdoe pev 7 muvOdverdbe,
dcavoia S¢ hv wavres Srovoodpev, Str. P. 319 wdcovegias rpopdcer.

24. al piv ydp ard rév vépov volta. The use of yap here is elliptical,
implying a limitation on what precedes. ‘I speak of heathen sacrifices,
for, &c.’ For other instances of this use, see n. on p. 32. 3.

viv wept jpds, ze. that which is shown in the care and purification
of ourselves. H. Or does it mean ‘piety that has to do with us,’ ze. the
piety of Christians, as opposed to that of the Jews under the law ?

25. 4 tpvydv Kal 4 mepurrepd. Cf. Lev. xii. 8 Anyera: S00 rpvydvas 7}
dv0 voovots reptotepay, piay eis 6AoKavT@pa Kal play mept dpaprias, Paed. I.
P. 106 inzt. érav 7 os poo xdpta yadaOnvd, hyas mddw ddAnyopel, Kai os
mTeptorepay dikakov kal GxoAov, madiy Huds. veorrovs Te &rt Svo mepic-
TepOv...umep duaprias KeAevet...mpoapeper Gat, TO avaudpryroy...rdv veorrav
edarpdadexrov eivat Aéyov TO Oe@ Kai rd Gpotov rod dpoiov Kabdporov Hyovpevos
K.TA

31. perévSeow. Probably ‘changing of prisons.’ Not found elsewhere.
perevdeicGa is joined with évowparotcda and perayyiferéa in Str, 11.
516 med. H. For the Pythagorean and Platonic notion of the soul’s
imprisonment in the body, see S¢r. 111. P. 516—519 and Lightfoot’s Essay
on the Essenes (Coloss, p. 88). On Transmigration see Zeller* 1. 418,
Sext. Emp. adv. Physicos 1x. 127 of pév ody mepi rov Tvdaydpav...dact
pi) pdvov npiv mpds adAnAous Kal mpos Tols Oeols civai Twa Kowwviav, GdAAa
kal mpds ra Gdoya tov (wv: ev yap tardpxew mvedpa rd bia mavtds Tov
kdauov OujKxov yuxis tpdmov, Td Kal Evodv Huds mpods éxeiva. td kat kreivovres

p, 850, § 33] NOTES. | 247

” “pi wn“ U ¢
aira kai traits capkv airdv rpeddpevor adtxnoopéey re xai doeBnoopev, as
ovyyevels dvatpoivres x.7.2.

p. 56, line 1, levoxpdrys. Succeeded Speusippus as head of the
Academy and was himself succeeded by his pupil Polemo. See Sér. 1. P.
353, 11. 500, Zeller 11.3 862—883, 896. '

tSlq wpayparevdpevos mepl... ‘In a special treatise on the subject of...’
Perhaps the same as wept éowdrntos (Diog. Iv. 12), to which Bernays (31)
refers three laws of Triptolemus mentioned by Xenocrates (ap. Porph.
rv. 22) as still extant at Eleusis. 4H.

2. wep\ rot kard piow Blov. There is no distinct notice of this book
elsewhere (indeed we have but scanty knowledge of Polemo): but traces of
this doctrine of Nature are characteristic of the earliest Academy, before it
was taken up by the Stoics. Cf. Cic. in. Iv. 14 cum superiores, e quibus”
planissime Polemo, secundum naturam vivere summum bonum esse dixis-
sent, his verbis tria significari Stoici dicunt, Plut. Comm. Wot. 1069 rivas dé
TloAdpov cat Revoxparns AapBdvovow dpxds; odyt Kat Zavev rodbrots AKoAov-
Onoev, broriGéuevos aroxeia THs evdarpovias THY Hiow Kal rd Kara iow;
(cited by Zeller 11. 880). H.

4, ipyaopévn, So Arist. de Juvent. 4. 4 épydterat cai wérree ro pvoixg
Gcppe riv rpodny mdyvra, cf. xarepyacia, conficio.

§ 33. 6. The same view is put into the mouth of Pythagoras by
Ovid Met. xv. 112 foll., cf. Fast. 1. 349 foll. See other classical instances in
Bochart 1. 982 foll. H.

11, depyd, a poetic word, used eg. of horses turned loose. Possibly
these two words may be a quotation. H. Cf. Cic. W. D. 1. 159 ‘tanta
putabatur utilitas percipi e bubus ut eorum visceribus vesci scelus
haberetur,’ with my notes.

17, vorpié and torpryis are equally well attested for a scourge of hogs’
bristles. See passages in Steph. Zhes, vitt. 524, where Dindorf quite
arbitrarily gets rid of this sense of dorgé. HH.

18, Cf Ael. V. H. x. v. where the fable is given at greater length: riv
tv, édv tis dyrat adrijs, Boav cal pdda ye eixdras: obre yap epya exer, ovre
Ado Tt Kal dveipororel ebOds rév Odvarov, eidvia eis 6 re Tois ypnropévots
Avorredel: ‘80 it is with tyrants.’

20 foll. Cf. ii, 484, Plut. Fr. (iii, 57 Diib.) ap. Porph. iii, 20. Of.
Doehner An. Plut. i. 46 foll,; ii. 32 foll. H.

21, Kycdv@ns. The witticiam is with more probability attributed to
Chrysippus by Cic. V. D. 1. 160, where see note.

25, tov Tpdyov 6 vénos Ova. Lev. xvi. 10 rév xiapov ep’ dv érndOev 6
«jipos tod atroropmaiou, oTnoet avrov (aura € évavtt xupiov Tod é&tAdoacGat
éx’ aitod, Sore drooreidas abrov eis THy domoumnv, Num. xxviii. 15, 22, 30,
xxix, 5, 11, 16, 19, &c.

26. Sioropmice. Phrynichus, quoted by Ruhnken on Tim. Lex. s. ».
arodtoropmeiobat (droméumrecOa. ra duaprhpara oULTpaKTopt Xpopevos TQ
Ai), mentions the shorter form, but says that the form compounded with

248 NOTES. [p. 850, § 8383—

dré is ’Arraérarov. So also Eustath. and Lexx. have diomopmeicda,
though it is apparently not found elsewhere in literature. See passages
cited by Ruhnken and also by Wytt. Plut. 1. 7383p. H.

pytpérohts. So Bion ap. Stob. flor. x. 38 riv pidapyupiay pyrpdrodw
édeye wdons xaxias, Phil. M. 1. 560 9 pev wrpecBurdrn pytpdrorss 6 Oeids éore
Adyos...ai & GAa wévre, ds av drrouias duvdpes eiot rod Aéyovros, Porphyr.
de Abst. 1. 33 ofov pyrpéroris 7 ataOnots qv ris év ipiv éexpidrov tév mwabav
arotkias, Plut. Mor. 7188 yewperpia dpxi kal pnrpdroks odoa Tov ddov
rexvav. .

27. atrika. See Appendix.

p. 58, line 2, dvd8ec1v, used in Greek physiology for the distribution
through the body of the results of digestion, and generally for the later
processes of digestion. The corresponding verb is common in Plutarch.
Cf. Porph. 1. 45 foll. H, The word occurs Paed. 11. P. 163 rijs rpopijs rb
etxodor, eis Te ras dvaddres Kal rod caparos Thy Kovdryra xpyoupedov, Str.
It. P. 489 ai rév capkixav émibupiay dvaddcets xayeiav mpoorpiBovrat ux]
karackedavvvovca ta elSwra ris 7dovis éwimpoabe ris yuxns. Compare
also Polyb. 111. 57. 8 of Aiyvot odre Kara Td mapdv dAnOwas drodavover Tay
Bpopdrav, aire els ro péddov OHédAtwov e£ a’rdv ryv dvddoow Kal rpohny
kopifovra, Orig. de Orat. 27 (Lomm. xvit. p. 214) 6 ceparixds adpros
dvadiSspevos eis rd rod rpepouévov capa.

7. optydv. The parallel passage Str. 11. 484 7 gvexa rod ras odpxas
odptyay shows that nothing more than fulness of flesh is intended: the
evil sense comes from mepi ra dbpodiow. H, .

8. *AvSpoxd8ys. sc. 6 Mvayopixes, of whom we read (Str. v. 672) ra
"Edéota kadotpeva ypdppara ovpBdrov éyew pyot rdév. Little is known of
him. See Fabr. B. Gr. 1. 481 (Harl. i. 830). H. The saying is quoted
anonymously by Plut. Mor. 4720 and by Theopompus ap. Athen. tv. 157 D.
Potter attributes it to the physician, of whom Pliny (¥. H. xtv. 7) relates
that he wrote to Alexander warning him against intemperance, ‘vinum
poturus memento te bibere sanguinem terrae,’ see Fabr. xitt. p. 60. But
why may we not identify the physician with the Pythagorean ?

10. veyadjs or vayedjs, a poetic word, used (ywyeAevopat at least) by
' Aquila and by late philosophers, nearly in the sense of vadpds. H.

11. Atyérno. For the absence of the art. see P. 670 d0ev «ai Aly.
and 757. So.’Iovdaio. above p. 56. 6.

13. opvidelors. Arist. Hih. Mic. vi. 7. 7 ef yap ecidely Ort ra Koda
eUmenta kpéa kal dyed, woia Sé coda ayvooi, ob mroijoe vyleav,-dAN’ 6
eidds Sri ra dpvidera Kova Kal byewa wouoe paddov. H. J.

15. wAaSapds, ‘flabby’ and watery. See Paed. 11 177 voondevopévo
kat wAaddvre oopart (of Timothy wanting wine); 7b. 184 jin. rAadadca dpekts,
a-depraved appetite for peculiar wines. H.

§ 34. 18. cvyyery 7G dépr viv Yoyay. Cf. the Orphic belief (Arist.
Anim. 1. 5. 15) ri Woyny éx rod Gdov eiovevat dvarveovrav, pepopevyy bmd TOV
dvéuor, also Democritus (Ar. de Resp. 4) ev r6 dépt moddv dpiOpov evar Tov

p. 850, § 34] NOTES: | | 249

rowovrey (minute spherical atoms) 4 Kade éxeivos voov kal uynv: dvarve-
ovros abv, xal elowdvros Tov dépos, cvvercidvTa TadTa,..KodvE THY évovoay év
rois (dots Suévar yuxnv (which would otherwise be squeezed out by the
pressure of the external air), and the Stoics (Euseb. Pr. Hv. xv. 20. 2) etvac
dé ux ev 7G Bo Gaciv, b kadotow aldépa nai dépa KdKrdo epi yay Kal
bddaocay, kal ex Toray dvadupidoes, ras 8€ Aowras yruyas wpoomedunévat
ravrn, doa re ev (gots elo Kal doat ev TG weptéxovre.

ofS dvamvedv. That fishes inhale air from water was denied by
Aristotle (esp. 2, 3), affirmed by Anaxagoras and Diogenes and later by
Pliny H. W..1x. 6 and Galen (Us. Part. 11.9). See Ogle (Aristotle on Youth,
&c. Intr. p. 9). ;

20,21. édyxdkparar ry U8arr. Arist. Gen. An. 11. 11 yiyerat 8 ev y7 Kab
év type Ta (Ga Kai ra hurd did 76 ev yf pev Udwp dmdpyew, év F dare mvevpa,
év 8€ robr mavri eppdrnra Wuxtnny, Sore rpdrov twa mavra woxis elvat
wdypn, of. Cic. W. D. 1. 40 with my n.

22, 23. ris tus Stapovis, probably ‘the permanence of material
things.’ The exact phrase does not seem to occur: but Plut. Mor, 425p
and 1055 BD uses d:azor7n in reference to the universe in arguing against
Chrysippus (ri ydp éore xupidrepov ris rod Kdopou Stazovas eat rod Thy
oiciav fvepévny rois pépect cuvéxerOar mpds airny;). The idea seems
Pythagorean: it occurs in a Doric fragment in Iambl. V. P. c, 28. 146 fin.
speaking of number as Oefwv xai Oedv Kai datpdver S:apovas pifay, where
Kuster refers to Philolaus ap. ‘Iambl. in Nicom. Arith. p. 11’ (dpiOpdv
evar) Tis Trav Koopixdy alovlas Siapovis Ty KpaTiorevoucay Kal avroyevy
cvvoxrv; and Philolaus (Stob. Hel, 1. 420) says that the world diapéver rdv
dretpov aidva (init. bis). Hl. Instead of the Ms. detypa—how can the
pervading air be an evidence of the mundane eternity ?—I think we must
read some word which would correspond to cuvoynv in the above quotation
from Iambl. 72 NVicom. Hither. gpevopa or Serpds would do. Cf. Protr. P.
5 (rd dopa +6 xatvdv) rd wav éxdopnoey epped@s Kat rdv orotyelay Thy
dtahwviay cis rdgw evérewe cuppovias...tpacpa tov Sov Kai dppovia tov
mdvrav, awd Tav péoay éml ra mépara kal dad Taév axpwov ert Ta péoa
dtarabév, Cic. N. D. 1. 115 ‘maxime autem corpora inter se iuncta
permanent, cum quasi quodam vinculo circumdato colligantur; quod facit
ea natura quae per omnem mundum omnia mente et ratione conficiens
funditur et ad medium rapit et convertit extrema.’ ‘This binding principle,’
he goes on to say, ‘is found in air and aether’ (§ 117) ‘Huic (aquae)
continens aer fertur ille quidem levitate sublimis, sed tamen in omnes
partes se ipse fundit.’ (§ 101) ‘restat ultimus...omnia cingens et coercens
caeli complexus, qui idem aether vocatur. Philo (Deus Immutabilis) M. 1.
277 fin. rav copdrov ra pev éevednaato eet, ra b€ Hive, Ta Sé Wuy7...rOav
Bev odv Kal Eidov...Seopdv xparadrarov ew eipydoaro: 7 O€ dort mvedua
dvactpépov ép’ éaurd. dpyerae pév yap awd tév péoov emi ra mépara
TeiverOa, Waioay dé dxpas émupaveias dvaxdumres mddwv...ckews 6 auvexys
obros Siavdos &pOapros, 1b. 330 fin. vdpos (al. Adyos) 5 didios Oeod...7d BeBats-
tarov tpeopa, Tay Gdwv éort. obTos dwé Tav péowv éwl ra wépara...radeis

250 NOTES. [p. 850, § 834—

Bodtyever roy THs Hioews Spspov...cuvdywr ra pépy nal ohiyyov Serpoyv yap
abrév dppyxrov rod mavros 6 yevvnoas érolet warnp, ib. p. 499 ra Edda Ady
odiyyera bei. xddda yap.xal Secpis obros, ravra ra rijs odalas exeTANPaKads,
Plut. Mor. 1125 8(9 epi Oedv dda) rd cuventixndy dardons Kowwevias,,,
€peopa. See myn. on N, D. 1. 115, Zeller® tv. 118, 131, and Lightfoot on

Col. iii. 14 civderpos redecdryros. .

24, Set rolvuv goes back to p. 54.13. H.

pi) woAvredeis, taken from Theophrastus ap. Porph. de abst. 11. 19 8
roivuy xaOnpapévous rd 7G0s iévat Odcovras, rois Oeois Oeodudcis ras Ovoias
mpordyovras, GANG pi moduredeis, H, On true sacrifice cf. Str. vi. P. 686,
and above p. 22. 26.

25. 7d Ouvplapa +b civOeroy. Exod. xxx. 34—36, (Verse 25 which is
referred to in the translation describes the making of the holy oil.) For the
spiritual significance see Ps. 141. 2 carevduvénrw ) mpooevyn pov as Ovpiapa
évatidy cous Erapois Tay yetpOy pov Ovoia éEomepwy and Apoc. v. 8 giddas
yepovoas Oupuapdroy, ai eicw ai mpocevxal Trav dyiov.

28, tds StadrKas. ‘Old and New Testament’ certainly, perhaps different
testaments under the old. See esp. P. 899 jin. eis évdrnra micrews pias, Tijs
kara ras oixetas OiaOjxas, paddov Sé kara Thy Stadnxny ray plav Siapdpors rois
xpovos and the whole passage: also P. 894 init. rv dAnOeav dia rijs
axodovbias rav diadyxav cadpnvifovres. In Str. v. P. 666 init. he seems to
speak of four ‘ancient covenants,’ 4H,

Sdors, ‘a Divine bounty’: it is possible, as d:aOjxas occurs here, that
there is some allusion to ‘bequest’ as distinguished from intestate succes-
sion by descent. H.

29. atvouvs. Apparently ‘songs of praise’: a biblical use. H, See
below p. 86. 10 Avciat pev aire edyai re kal aivor, Paed, 11. P. 311 xadds dy
éxor pas aivoy avamépyya xupio, Const. Apost. I1. 59.

31. wodturelg. See below p. 62. 2.

p. 60, line 2. kara riv rout xdpw. Cf. P. 663 where the same .
phrase follows a quotation. So we have ydpis Soxpareky, ’ArriKy.

6. Cf. above p. 52, 1.

8. Spdow, ‘perform the rites’: see Wytt. on Plut. Mor. 3520. H.
Athen, 14, p. 6604 of madatol ré Oieav Spav advdopatov. Cf. Plato Rep.
11. 365 EB ddtxyréov nat Ouréov dd trav adiknpdrov.

10. +rdaxpéa. The flesh of the sacrifice.

11. 1d dpdvipov wip. So ZEcl. Pr. P. 995 fin. 81d cat ppovipoy Aéyerat
mapa Tos mpopyras tovro Td rip (see the whole passage). Also Paed. iii.
P, 280 med, and Protr. P. 47 init. rov év Aedqois ’AmoAXovos vedv Apance
nip coppovoiv. Again Hippol. in Dan. iii. 23 (p. 175 Lagarde). So the
Latin fathers, sapiens ignis Minuc. Fel. 35; Tert. Scorp. 3; Hier. in Dan.
iii, 92, p. 6434; Paulin. Hp. ad Sever. fol. 62. H. Cf. Heb. xii. 29 6
Oeds nav mip xaravadicxov, 1 Cor. iii. 13 éxdorov rd Epyov mip Soxi-
pdoe, Matt. iii. 11 abrés tpas Barrioe év mvedipart dyio nat mpi, Mk.
ix, 49 was yap rupi ddtobnoera, Isa. iv. 4 (cited in Paed. P. 282) rév rpdrov

p, 851, § 35] NOTES, 251

ris kabapoews emnyayev 5 Adyos elrdv, “dv mvedpart xpicews Kal év mvevpare
xavoews,” Ol. Protr. P. 46 of8a eye mip eAeyxrixdy kai SecoBatpovias larixdv
ef Bovkee ravoacda tis dvoias, poraywynoe oe TO wip. The distinction
between two kinds of fire ro mapddyov cal Bavavooy and ro ppdvipov, here
made by Clem., is borrowed from the Stoic distinction mentioned by Cic
NV. D. tu. 41 ‘hie noster ignis, quem usus vitae requirit, confector est et
consumptor omnium...quocunque invasit, cuncta disturbat et dissipat:
contra ille corporeus vitalis et salutaris, omnia conservat, alit, auget.’ This
latter is identified with the aether, rvetua voepdy cat dpdvipov, the mip
rexvixov 6d Badifoy eis yéveow, to which they gave the name of Nature
and God. Of. Hippolyt. Ref. Maer. 1. 4, Stob. Hel, 1.1, 1. 25 § 538, Plac.
Phil. 1. 6, Wisdom vii. 22, Strom. P. 708, Exe. Theod. P. 971 of pév dyyedor
voepov mip kal mvetpara voepa...pas dé voepoy 7 peylarn mpoxomy (? mpoBoAn)
dié rod voepod rupds, Eel. Proph. P. 995 fin. dyady Sivapes rd wip voeirat...
@bapriny trav yxepdvev kal cootix) rdv dayewdver, Orig. de Orat. 29
(L. vol. xvuI. 262), and see art. on Purgatory in Schaff-Herzog’s Encyclo-
paedia, Addis and Arnold’s Catholic Dictionary.

12, Cf. Is. xliii, 2 dav dueAO7s Sia aupds, od pi KaraxavOps, PAE ov
xataxavees oe. H, This is quoted by Origen (Hom. diz. in Ps. wvxavi,
vol. 12, p. 181 L.) in reference to the purgatorial fire: ‘ut ego arbitror,
omnes nos venire necesse est ad illum ignem. Etiamsi Paulus sit aliquis
vel Petrus, venit tamen ad illum ignem. Sed illi tales audiunt “etiamsi
per ignem transeas, flamma non aduret te.” Si vero aliquis similis mei
peccator sit...non sic transiet sicut Petrus et Paulus,’

§ 35, 15. Either something must be lost before kai Adyov, or airov
must be corrupt, as He has not been mentioned in the preceding context.
On the sentence cf. p. 52. 20-25. H. Acting on this hint, I read vidv for
airdv, ,

16. ay e€atpérors tpépais. See below p. 70. 4, 130. 22.

20. Kar’ évrodiy Stxarotpevov. Ps. cxix. 172, 3 maoat ai évrodai cov
Sixavocivy: yevérbw 4 xeip cov rod cdaal pe, Gre ras évrodds cov fperioduny,
below p. 72.24. H. ,

20. dpicpévoy rérov. There is no government for this acc, I have
suggested the insertion of either xara or oide.

22, daroreraypévas, ‘ detached,’ ‘reserved,’ ‘set apart for special uses.’ H,

23. kav pdvos dv ruyxdvy, kdv Srov,..dv...éxy. The sequence cév—nav
is as common as‘ édvre—edvre (see below § 89, p. 118. 23 «dv olxérns
f, kav rodéptos, kay doricody), but not cdv—«ai, a8 in the Ms. Of course dv
Tuyydvy must be supplied in thought before érov. I think the potential
exo. is wanted instead of the indefinite ¢yy, which may have been assimi-
- lated to the preceding ruvyydvy.

‘p. 62, line 1. nijs yudorews. Cf. p. 60. 24, 62.1. H.

2. wijs wodurelas. P. 318 (the evangelist ministers to his hearers)
dpxnv micreas, mwodcretas mpoOupiav, dppyy tiv émt riv ddAnOeav, P. 321
piaGav déicdoyov drrokapBdvev Thy modureiay abrny, above p. 58, 31.

252 NOTES. [p..851, § 35—

4 wapovela rivés dvSpis ayados. Cf. Sen. Hpist. 11 aliquis vir bonus
nobis eligendus est ac semper ante oculos habendus, ut sic tanquam illo
spectante vivamus et omnia tanquam illo vidente faciamus, 7b. 41 sacer
intra nos spiritus sedet, malorum bonorumque nostrorum observator et
custos, Orig. de Orat. 8, and the Traditions of Matthias cited below, —
p. 142. 19 f.

4, oxmparite. rév évrvyydvovra. Cf. P. 824 6 yrworixds dvivnoe rods
pev Tp mapaxodovdnoe cynpari{wr, rovs dé x.7.A.

7. wap’ t&acra, ‘time by time,’ ‘occasion by occasion.’ H.

11. pe0” pépav came early to mean simply ‘in the day-time,’ but
originally was ‘after day was begun,’ according to a grammarian ap.
Herm. Emend. Gr. Gr. 341 who says that it arose out of vixrap Kal ped’
npépav, vixrop xa being dropped. The formula here seems unique (Paus.
Iv. 21, cited by Lob. has ped” qudpav dei cal vixra ordine inverso), the
usual forms being vuxrés xal pel” nuépav, or vice versa, or peO nuépav Kat
voxtap, or vice versa. See Lobeck Paralip. 62 foll. H, The explanation
of the grammarian seems to me extremely doubtful. pe6’ ypépay is usually
associated with the phrase pera yeipas ¢yew. As Cl. uses the phrase
voxtap Kai ped’ Hyépav elsewhere (see P. 901, 471) I think vix«rwp should be
written here for vixra, unless it is a verse quotation.

13. wdvrn, properly ‘in every direction,’ wdvrofev, ‘on every side,’
‘from every quarter. But here wdavrn may vaguely intensify rdvrodev, as
it sometimes does wdvrws. H. I think wdyrn has the meaning ‘every-
where,’ as in 1. 9 below, in P. 764 9 Sivayis ) evepyntixy mavrn éoti Kal det
épyaterat, and P, 862 (p. 90. 16) memesopévos mavrn rov Gedy eivat wavrore.

15. Read év0éws, comparing p. 78. 14 pera didpparos évOéov, Paed, 11, 194
ad jin., where a long passage about the various kinds of praise is followed
by emt waciv re rpiv dmvou Aaxelv ebyapioreiv Govov TO Oe@...a8 Kal emt rdv
Jarvov iévar Hyas évOéws, and Hierocles in Carm. Aur. p. 24 4 rav mpoadepo-
péveav modurédea tin eis Gedy od yiverat, ef uy pera Tov évOgov ppovyparos
mpocdyotro...7d dé évOeov psvnpa...cuvdrre beg. HH.

17. émorpopiy seems to be used, not, as in the Old and New Testa-
ments, of ‘turning to the Lord,’ but rather in the classical (? Pythagorean)
sense of ‘having regard to Him,’ as opposed to dvemirzpewia (in p. 34, 19).
So Hierocl. dz C. A. 11. 2 4 pev arpary Kal dardppyros evopria bia THs eis Oedv
émuotpopys «1.4. H, I rather prefer the former meaning, which is, I
think, more appropriate even in the passage from Hierocles, if we supply
the actual words of the context (instead of «.7.A.) ad6is dvadapBaver bar
mépuxe Trois Tais kaBaptixais dperais Thy wapéxBacty lopevors Tov Oeiov dpxov,
the Latin translation being ‘Prima vero illa et mystica iurisiurandi sanctitas
per conversionem ad Deum rursus potest recuperari, &.’ In p. 72. 3
below, 7 re edyaptoria i} re TGV méAas eis emiotpopiy airnots Epyov éari rod
yveorixov, the meaning ‘conversion’ seems to me best suited to the
context, and so in p. 188, 2 aireira: émiorp. eis émiyvwow, and |. 26 es
eLopordynow Kai émiorpopiy trav ovyyevar, cf. use of émarpédo in p. 80. 9,
p. 136. 20, and Index. jperaorpody is used in the same sense P, 525 fin.

p, 852, § 36] NOTES. 2538

18, émAoyopdy, ‘reckoning up’; or (commoner) ‘consideration.’ Cf.
Wytt. on Plut. Mor. 408. Chrysippus (ap. Plut. 1045 8) has both words:
(dogs, asses, children disregard sanctity of places), pydepiavy émiotpopny
pnd érdoyopov exovra epi rv rowtrov. HH.

§ 36. 22, Kar’ éravdBaow. P. 457 ai nudpar péptov Biov rod xar’
émavdBacw, 576 evepyeciav aydmrn emayyédderat } Kvptevovca Tod oaBBdrou
xar’ eravdBacw yveoriKny, ‘love is not content with mere rest from doing
wrong, but rises to active benevolence.’
db ttyepovixdy, not in the technical sense, but ‘the ruling quality,’ the
faculty which gives power of government: see what follows. H. This
would make reAedryros a subjective genitive ‘the sovereignty which
belongs to the perfect man’: is it not better taken as objective=jyepovr-
ov mpos rehetdryra What follows would then refer to Zfoyov rather than
to 7 inyepoverdy.

23. 6 Baotdunds &vOpwnos. See above p. 36. 9, and, for the combination
of priest and king, Apoc. v. 10.

25. Aoywrdrois, ‘accomplished.’ Hein. on Eus. H. #. ut. 36. <Ap-
parently the Egyptians are meant. Potter quotes Plato Politicus p. 290 px
mept pev Alyurroy odd’ tkerrt Baowhéa yopis leparixyis dpxew add’ éav dpa
kal Tux mpdrepov e£ dAdou yévous Biarduevos, Drrepov dvaykaioy eis rodro
elorekcio Oat airéy To yévos. HH.

26. «mpoocaydvrav may be either ‘introduce,’ or ‘make use of.” H.

27. éxdoxpacla, a late form of dyAoxparia, needlessly doubted by Lob.
(Phryn. p. 526). The word is a favourite with Philo. H.

29, ot6% Svap mpoclera. Plat. Theaet. 173 D Seimva kai ody adAnrpict
KGpot, ov8” Svap mpdrrew mpogiorara adrois. Of. below pp. 132. 30, 136. 11.

30. rds 78ovds. I have followed H. J. in removing the full stop after
mpogierat, 80 as to allow of its governing 7Sovds. For the evil influence of
the theatres and spectacles, see P. 298 ode dil ras Oéas 6 maidaywyos ake
iytds, ov8e drretkdrws ra orddia nat ra O€arpa xadédpav Aoimav mpaceimror tis
dy, foll. and below p. 130. 1 foll.

31. daodavepdrov, ‘modes of enjoyment. H,

Suprapdrav, any artificial odours made by burning: cf. Paed. m1. 207
jin. H, Of. above pp. 54, 19, 58, 25,

p. 64, line 1. cvyxarricas, ‘stitchings together’ An odd figure,
and therefore possibly meant literally. H. No other example of the
noun is recorded. The verb is used metaphorically below, P. 893,
of the heretics who mdumodAa ovykarriovet Wedopara xal mAdopara to
excuse their rejection of the Scriptures; and P. 528 && rwav mpodr-
Tikdv meptxomay réLes dravOiodpevot kat ovykarticavres xaxds : literally
by Lucian, Conscr. Hist. 23 Odpa& mdvu yedoios éx paxdy i) éx Sep-
Bdreav campav ouykexarrupévos. avyxaraprices is suggested by H. J.
Neither this nor the verb cvyxaraprio is found, and kardprvovs is used in
& quite different sense, of moral amendment, by Iambl. V. P.; but Lucian
(Hist. Conscr. 44) compares an affected style to rois xarnprupévois ray

254 NOTES. [p. 852, § 36—

(opedy, and Artemidorus (1. c. 70), after speaking of the good fortune
indicated by dreams of roast or boiled pork, continues ra d€ xarnprupéva
otras iad Goody perd Kaxovyias rds @pedelas } perd mpoavadopdror
gépe. Cl. declaims against luxurious eating in Paed. 11. P. 163.

3. modvavOeis Kal eldSers wAoKds. Probably the wreaths of flowers
worn at banquets, cf. Paed. 11. P. 211 rd wdexrév orépavov é£ dxnpdrov
AetpAvos Koounoavras oixar mepipépew ov cappdvev. There is no example
of wAoxy in this sense, but it may be inferred from the song in the-
Anthologia quoted by Becker (Charicles, p. 95 tr.) wAéE@ AevKdiov, wréEw
& daadjyv dua pipros vdpxiocov, whé€w kal ra yeAOvra Kpiva x.T.A.

4, mdvrev, explained in 6 foll. H.

8. 81d Adyou, the instrument of speech, itself another gift of God. Cf.
Paed. i. 193 fin. évi...cpydvo, TG Adyo pov TE eipyvixG, Tpeis Keypnueba.
H,

9, 10. daravrdv els, ‘being present at, ‘putting in an appearance -
at. H,

10, adr et pi rd prdtady...arpotpapat, ‘unless the entertainment by pro-
mising him the benefit of friendship and concord should urge him to come.’
dduxéorOar in the almost technical sense of going in answer to an invitation,
H. Cf. Plato Symp. 217 0 mpoxadotpa 59 abrév mpds 76 cuvderveiv...
ered) 5é adbixero rd mprov Seemvnoas amiévat éBovrero. For the thought
cf. Paed. 11. P. 200 ef yap &? aydrnv ai emi ras éoridces ocuvedevoes,
ovprociov dé rd réhos mpds Tos ouvdvras giroppocivy...1ds od oyiKds
dvaotperréov; ef yap ws emureivovres THY mpds GAANAous edvaLay GiVipEV, TOS
€xOpas did rod ox@rreyv oxadrevonev; For the pleonastic use of rAjv with
ara, ef py, &c. in late Greek, see W. Schmid Aétic. Index s.v,

14, évepyoupévn, ‘brought about’; passive, as always. H. See my
note on St James v. 16. H. J. compares Arist. Physic. 1. 3, 1956, 28 ra
évepyodvra mpds Ta évepyovpeva, and he would translate here ‘acted upon.’
See also de An, IIL. 2. 4 éore yap dxony Exovra pi dxovew+ Kal rd Exov Wodov
ovK det opei: drav S evepyy 1d duvdpevov dkovery, xai Woy To Suvdpevov
opeiv, rére 9 kar’ évépyetav dxoy Gua yiverat kal 6 kar’ évépyeav Wodos.

mépov. Cf. Cic. Zuse. 1. 46 foramina illa quae patent ad animum a
corpore callidissimis artificiis natura fabricata est. For the sentiment
H. J. compares Porph. ad Marcellam 8 NapBavopev Se od rapa rev tEobev
Ta eis Ta Tap’ aitdv jyiv évreOeéva. Add Epicharmus (p. 255 Lorenz)
vods 6pa kal voids dxovet, rddAa Kaa Kal rudd, cited by Cl. P. 442, and
Str, vi. P. 825 ra odpara...rdv wuydy spyava, dv pev évicqpara, dv dé
éynpara, Gov dé Addov rpdmov xrnpara.

15. exe viv dvridynfv. See below dvriAaBéoba, 1. 21, and above
p. 28. 28. I am inclined to take ¢yes here in the sense of mapéye
(see exx. in Kriiger’s index to Thuc.), but H. J. takes it as a periphrasis=
‘apprehends.’ Strictly speaking 7 dxo7 does not apprehend, but Cl. is here
dealing with a materialistic hypothesis.

§ 37. 18. Clement can hardly have meant to attribute anthropomorph-
ism to the Stoics: cf. Protr. p. 58 sub init. ros dé ris Broads bia wdons vAns

J
¢

p. 852, § 37] NOTES. . 255

cal dua Tis dripordrys rd Oetov Siycecv Aéyovras, Strom. 1. 346 capa svra rv
Gedv Sta ris dripordrns UAns meharynxévat A€yovow, 699 oda eivar tov Gedy of
Srwixol xal mvetpa Kar’ odolav Somep duérec cai ray Wuyxqv, ‘misinterpreting
the description of wisdom in the book so-called,’ c. vir. 24 (S:jxet xal yopet
dia wdvrov Sia tiv xaOapidryra). Zeller? iv. 314 2 suggests a confusion
arising from the reductio ad absurdum argument against the Stoics, such
as we find in Sext. Math. 1x. 139f H. If there is one thing in which it
was impossible for Cl. to make a mistake, it is the distinction between
Epicurean anthropomorphism and Stoic. pantheism. The Epicurean
criticism in Cic. ¥. D. turns just on the points here mentioned, cf. 1. 23
qui vero mundum ipsum animantem sapientemque esse dixerunt nullo
modo viderunt animi natura intellegentis in quam figuram cadere posset,
ib. 36 (Zeno) aethera deum dicit, 8 intellegi potest nihil sentiens deus, 1b. 37
(on Cleanthes), 39 (Chrysippus) vim divinam in ratione esse positam...
ipsumque mundum deum dicit esse et eius animi fusionem universam, tum
eius ipsius principatum qui in mente et ratione versetur...ignem praeterea
et...aethera...solem, lunam, sidera, universitatemque rerum qua omnia
continerentur: see too Philodemus (quoted in the n.) rév xéopoy euryuxor
etvat kai Oedv,...cal madapiwdds Aéyer Oat... eods dvOpwmoedeis (by the Epi- |
cureans). On the other hand the Epicurean insists that intelligence is
impossible except as connected with the human organization ‘numquam
vidi animam rationis consiliique participem in ulla alia nisi humana
figura’ (87). I have no doubt therefore that Cl. meant to write ’Emtxov-
peios here, Possibly, in a moment of absent-mindedness, his hand may have
written Srackois, Just as one might write ‘addition’ instead of ‘subtraction’;
but I think it far more probable that the clause xabdwep jpecev rois
Srwtkois was a marginal gloss appended to the words card ré ebrabés rod
dépos by a reader who was aware that this latter was a Stoic, and not an
Epicurean doctrine (for which see below) ; and that this gloss was taken
by a later copyist to be a correction of the earlier clause xaOdzep rois
"Emtxoupelots Fpecey and inserted in its place.
20. «ard 1d eimalis rot dépos. In the ms. we have in 1, 22 f ddda wai

70 evrradeés rot dépos Kat 4 dévrdrn aloOnors Tav dyyéA@v...dua vonuart wdvra
yvooxe, But it is surely nonsense to talk of the ‘sensitiveness of the
air’ as ‘knowing.’ The slight change which I have made gives us a
parallel to the Stoic doctrine stated in WV. D. 1. 83 (where see notes) ipse
aer. nobiscum videt, nobiscum audit, nobiscum sonat, 2b. 66 Stoici effemi-
narunt (aerem) Junonique tribuerunt quod nihil est eo mollius (edwaées),
Theophr. C. Pl, v. 14. 1 edyuydrepos xa ebrabécrepos 6 Aeros dyp, Plut.
Mor. 589 c (on the manner in which the dapdviov communicated with
Socrates) 6 dijp rperdpevos Ov ebrdbccav évonpatverat trois Oeiars Kal meperrois
avdpdat rov rod vonaavros Adyov, see the whole passage, Wisdom of Sol. i. 7
mvevpa Kkupiov memAnpoKe THY olkoupevyy, Kai Td cvvéxo Ta wdvTAa yuoow
€xet davis with Grimm’s n. Euseb. Pr. Hv. xv. 20 dvabupiaow ri yoynv
drodaiver Zyvev, alcOnrixyy 8€é adriy etvat dia rodro Aéyet, Gre rvmovaGai re
dtivarac rd pépos 7d Hyovpevov adrijs...du Tav aicOnrnpiav Kal mapadéyecbar

256 NOTES. | [P. 852, § 37—

ras ruraces: tatra yap ida Wux7s eon. Epicurus held that we see by
means of the images discharged from the surfaces of things, and hear by
the audible atoms which strike on the ear, cf. Usener Hpicurea pp. 219—
224, ,

. 22. evvaleOnots, not necessarily more than ‘apperception’: but here
probably ovy has its full force, H. On angels as the medium of divine

communications see Strom. vi. P. 822. ai. rav évapérwy dvOpdrav érivom —

kara érimvocav Oelav yivovra, Siardepévys mos tis Wuyns cat diadSopevoy
Tov Oeiov OeAjparos eis ras dvOpwrivas uyds, Tv év péper Gelwv Aetrovpydy
_ ovddapBavopévor eis ras rovavras Staxovias, 824 4 Oedbev diareivovea eis
avOparous: apédea yvapios Kadiorarat cupmapaxadotvray ayyéAov' Kal
b¢° dyyAov yap 7 Oeia Sivapis mapéxee Ta ayabd...dre 8€ Kal Kard ras
émtvoias trav dvOpatov,..€prvel tt kat 4 Oeia Svvapes Kal évridnor rais ppeciv
loxiv re kal auvalcOnow daxpiBeorrépav, Exc. Theod. P. 976 rovs Neroupyois
Trav dvahepopévav ebyav dyyédous, August. de Gen. ad Ltt. x11. 30 sunt
quaedam excellentia quae demonstrant angeli miris modis, utrum visa sua
facili quadam et praepotenti iunctione vel commixtione etiam nostra
esse facientes, an, &c. But in P. 769 Cl. argues that angels could not have
taught men philosophy, on the ground that they are incapable of com-
municating with men, od8 ws jpiv ra dra, otras éxeivats 7} yAdrra, ov” av
‘Spyava tis Soin Havas ayyéAots, xeiAn A€yo Kal Ta Tovrots wapakeipeva.:
mvevpa Kal mAnoodpevoy dépa...modAov ye det rov Gedy éuBoav.

23. rod awuveSdros eradwpévyn mis Wuxijs Svvayts. ‘The power of
conscience touching the soul (eg. as a lyre)’ H, The difficulty of this
interpretation is that it occurs in an attempt to explain how our prayers
may be heard by God, though He is without any organ of hearing. This
is illustrated first by the angels who are able to participate in our
thoughts (an attempt to prove ignotum per ignotius); but how by our
consciousness or conscience, which is identical with our very self? Prob-
ably we are to understand by it the conscience as judge, speaking in the
name of God, cf. Chrys. (in Ps, 142) quoted by Suidas s.v, é Sikaoris 6 5 Evdov,
ro cuvedds A€yo TO Hiv éeyxabnpevov, (Hom. IL. in Isa, vi. 2) rotro rd
dixacrnptoy od xpnyace SiapGeiperat, od Kodaxelas evdidwor. Oeiov ydp
€ore kat mapa Oeov rais jperépas évidpupévoy wuyais. One wonders why
Cl. should have cared to add anything to Seneca’s ‘nihil prodest inclusam
esse conscientiam ; patemus Deo’ (Frag. Evhort. 24), and ‘illius divinitati
omne praesens est’ (1. @. 11. 36) or to his own remarks in P. 821 yupvqy
ecober THY Yuxny Brérov Kai rHv emivaay THY éxdorou...éxet dt aidvos. See
below, p. 74.17 f., and compare a curious argument in P. 756, where Cl.
tries to explain the miraculous voice on Sinai. There is the same
confusion in Orig. Cels. 11. 72 rovavrn ory 9 Seta horn, dxovopévn pdvots
éxeivois, ods BovArerat dxovew 6 A€yav. ovdérw dé A€yo Srt od mdvras éoriv
dnp memAnypévos 7H wAnyh dépos, } 6 ri wore Néyerat ev Tois mepi hwvis, 7
dvaypaghopévn avi Tov Geod.

25—27. ni poviv.,.cvdrvSoupévny, cf. 24. 4—6.

27, 28, réaver,..crdv xdopov, cf. Sirac xxxv. 17 rpooevyy rarevod WS vebédas

?

p. 853, § 38] NOTES. 257

Bifidde, below p. 144. 7 (the gnostic) répver did rhs emeorhpns rév ovpavév
xal,..drrerat tov Opdvev rév dkpwv.

p. 66, line 1. mpoatpéous. If this may be taken for granted, what
need was there to argue the matter at all?

Odvover. Cf. above p. 24, 14, Mt. xii. 28 epdacey ef’ tpuas ) Bacideia
rod Geov, Phil. iii. 16, &. The construction with the Inf. which we had in
the preceding line is common in late Gr., see 1 Kings xii. 18 6 BactAeds
tpbacey dvaBiva ‘made haste to go up,’ quoted with other exx. in
Jannaris Gr. 2121, also $0. d&eveyxeiv below p. 170. 14.

2. tad ris cuvadsoreos ropOpedovrar. Of. Eur. Andr. 1230 daipwv de
ris Aevkny aldépa mopOpevdpevos, Dion. Areop. Cael. Hier. 2 ras dyyeduxis
érovupias exxpiras nélwvrat da 7d mparas eis abras éyyiverOar riv Geapyixny
Dray xai d° adradv eis pas StaropOpeverda ras iwep hpas éxpavropias.
Steph. cites Synes. de Insomniis ra wap tod GOeiov mopOpevdpeva. In
p. 64. 23 we had the conscience apparently judging men, here it seems to
act the part of a mediator transmitting prayers to heaven : at least this is
suggested by the mpis Gedy of the preceding sentence. I have inserted
ria in the text to serve as a subject of the verb (the plural of the verb
being often found with a neuter plural noun in late Greek). To understand
mpoaipéoes would add a fresh complication: what distinction could we
draw between ‘resolves forwarded by conscience,’ and ‘resolves which speak
with a voice of their own’? Supposing riva to have been lost before riva,
we may understand it of pious feeling of any kind:

4, dvapelvar. Cf. p. 74. 19, 168. 12, below P. 778 rotrov doviy
ovK dvapéver xuptos.

™pd THis yevéoews. Cf. Susanna 42 6 ray Kpurray yoorns, 6 ides ra
wavra mov “yevérews airy, below p. 74. 23.

7,8, arijs Suvdpews b2s, referring to p. 64.29. H. Prov. xx. 27 is also
quoted and explained in P. 611.

8. Sdos dxoy. Seen. on p. 10. 2.

§ 38. 12. dAdyors. Oratorical, but not metrical. H.

15, drovolas. Cf. Strom. v. 658 jin., 659 tinct. of mromral d: brovotas
TOG Girecopotor...dmws eis thy TSv aiveypdtov evvorav 7 CyTnots wapec-
Siovea emi ri edpeotv ris dAnOelas dvadpduy. H. Plato Rep. 1. 378 D 6
véos ovdx olds re xpivey 8 ri re brdvora kat & py foll.

ethypla, ‘devotion,’ used of prayers: mostly found in poetry, but also
in Plat. Aleib. 11. 149 B (the god Ammon is said to have preferred riv
Aakedatpoviay ebpnpiav to all the worship of the other Greeks) rv‘ yoiv
ednpiay od« GAAQY Tid pot SoKel A€yew THY EvxRY abrar, (the others try to
bribe the gods to assent to their petitions whether bad or good) Bdac-
Gnpovvrwy odv airaév axovovres of Geot ovK dmobéxovrat Tas mohureheis
Ovcias. H,

Sucdyp(as, ‘profaneness,’ a rare sense. So probably décgnpuos in
2 Mace. xiii, 11: rév dpre dvepuydra Aadv py cGoa Tois Suogypos ZOveow
tbroxepious yevérbat, xv. 32. H,

M. C. 17

258 . NOTES. [p. 853, § 38—

16 foll. de. the prayers of those whose desires are base must themselves
be base. From 1. 11 to 1. 18 the subject is worthlessness of prayers to
misconceived deities: from here to p. 68. 6 worthlessness of prayers when
desires are misdirected ; from which point the two are combined. This
very hard passage seems Stoic. Probably the idea is that, as in the case
of all objects of desire, it is the personal use of them that is desired, so
most of all is this the case with the highest good, which is only attained
by being good. H. Cl. is still elaborating the idea that prayer is good
or bad according to the character of the petitioner. This is so, because
prayer is the religious vesture of desire, and therefore varies according to
the nature of the desire. I take dv pév as gen. object. after épé£es, éppai,
edyai, as below, 1. 26 rav edyqy trav Bvrws dyaav roeira. The Stoics
distinguished between spun and dpeéis, see Epict. Diss. 111. 2.1 rpeis edo
root wept ob doxnOnvar Sei...6 mept Tas dpéEes Kal ras éxxAioes va pyr’
Gpeyopevos amorvyydvy pnt’ exxNivev wepirinty: 6 mept tds éppas Kai
dgoppas kai dads 6 wepl 76 Kadjxov...rpiros...6 wept tas cvyxarabéces.
Chrysippus limited the épyy to actions (Plut. Stoic. Rep. 11. 6, p. 1037)
9 Sppy tod avOpa@mov Adyos éott mpootaktiKds ait@ rod moeivy. In P. 617
imit, Cl. quotes a distinction between dpeéis and émOupia, the latter being
related to jdovais kal dxoAagia, the former being a AoyiK7y Kivnows emt rdv
cata puow dvayxaior.

18—22, Sudeep otSels erGuped méparos, dAAd rod metv...roAvreder Oat.
This seems to be out of place here. It interrupts the connexion between
the preceding and the following sentence (rotrwv—émOupia), and it is
difficult to see how it can be a consequence of the preceding (didmep). If
éppai alone were spoken of, we might make use of the distinction of
Chrysippus, which limits these to action, but Cl. is speaking of dpéfes
and ém:dupia as well, and he gives its widest sense to épyai by the phrase
GAs eireiv. In the translation I have placed the sentence at the end of
the section, but the force of didzrep, in that or any other position, is far from
clear. We should rather have expected 67. Perhaps something has been
lost. For the opposition of the verb to the substantive cf. Str. 1v. P. 581
mpooexéatepov ev eer yiverat Tavrdryros amadois, os wnkére emiornpny
yew kal yudow xextioOa, éemiornpny 8€ eivat kal yvdouw, Epict. Diss. 111.
20. 4 byela dyabdv, vocos dé kaxév; ov, dvOpwre. dAAd Ti; TO KaAGS byaivew
dya0dv, 76 KaxGs xaxdv, Paed. 1. 186 rd d€ dyabdv [eivat] ob 7 ryv aperqy
exew dyaddv civar déyerat...dpery ydp €orw adri, dda th adriy Kal? abriy Kal
8? airiy dyabiy elva, below p.138.9£ Zeller? 1v. 224, 225. This opposition
seems to be connected with the Aristotelian doctrine that man’s work and
happiness consists in an évépyea, and also with the Stoic distinction
between ra é’ nuiv and ra oix éd’ jyiv. Stobaeus’ account of the Stoic
philosophy seems to show that this was a subject of controversy among
them (Hel. 11. 196 €yew...dpeysueba rdyadd,...rhv yap ppdvnow aipovpeba
éxew Kal rHv cobpootvyy, od pa Ala rd dpoveiv Kai cwppovely, dodpara
dyra kal Karyyopypata).

24. karaddrjdws ylverar els, ‘correspond in regard to,’ cf. p. 12. 30

p, 853, § 39] NOTES, 259

oixela kat xarddAndos evepyeota, Epict. Diss. 1, 22,9 ras uotxas mpodnwers
épappofer rats emi pépous odaias xaraddpros rH} poe.

25. mapaxeineva, cf. below p. 68. 2, Plut. Mor. 36 B dy ré péev elpneev
évapySs, To 8€ TO eipnuéve mapakeinevdy éorw, Strom. P. 769 xeiAn xai ta
rovrots wapaxelueva.

26. 6 rolvuy yoorrinds. Possibly the reading of the Ms. (rofvuy 6) may
be correct, as roivuv-often stands first in late Gr. (see Lob. Phryn. 342) ; ;
but I do not know of any instance in Clem.

rdv bvrws ayabdv. Cf. below p. 76. 16.

28, ocvvepydy, cf. below p. 74. 11, 80.14. H.

P. 68, line 1, percent tyey...elvar 5€. Cf. below p. 138. 9, 10 ot perovoia
mupos poreevds, GAN elvat Gdos hs. For the use of 8€=dAd, see W. Schmid

Iv. p. 549 f.

§ 39. line 3. «rpoor{ke: contrast with § 44. H.

8. davraclg dyaddy, ‘from an imagination of good.’ The technical
word for any mental ‘impression,’ Lat. viswm or species, cf. Laert. vii. 45 f.,
Gat. on Ant. 111. 16, Upton, Index to Epict. av, and such phrases as ¢.
plot éyévero éAatov Ep. Diss. 11. 20. 29, db. ndovis revos 1b. Ench. 34. For the
sentiment cf. Plat. Ale. 11. p. 138 B odxoiv Soxet wot rodAjs mpopunOeias ye
mpoodein bar Gras py Ajoer Tis abrov ebyduevos péyada xaxd, Soxady de
dyabd ;

11. AX odx spolws. The angels’ prayer is solely for a continuance of
what they have already. H, But elsewhere Cl. speaks of heaven as a
state of progressive virtue and happiness, see p. 20,5 peraBddAe. wav rd
évdperov eis dpeivous oikyoets, 2b. ll, 17, 18 es dueivous dpewdvorv térav
témous aduxouevas: and the angels, who have their station at the end of
_ the visible world (p. 16. 8), have their ranks filled from among men

(P. 1004), who are again promoted to the higher orders. Perhaps Cl. may
have been thinking of the clause in the Lord’s Prayer in which heaven is
represented as the pattern and standard for earth.

13. dworpom, ‘deprecation’ of evils, by prayer or sacrifice: cf. drorpo-
maios, This implies that the true conception of prayer goes beyond airnots,
cf. p. 66, 1. 26 (for airnots would equally include positive and negative), and
involves positive communion with God, which means more than anything
desired for ourselves. The deprecation of evil therefore is, in a sense,
prayer, but only subordinately. H. It seems unnecessary to state that
deprecation is a form of prayer. Can drorporf have the more literal
Sense of ‘turning away’ (transitive = ‘deterrence ”) which it bears in Plat.
Leg. Ix, 853 c vopoberciy drewWodrra, édy tis TowvTos yeponras, kal TrovTey
drorpomjs Te €vexa Kat yevopevar koAdoews TiWévat ér’ abtois vdpxous, 881 A
totvrey det ros drorpomys éoxatns, Alc. 11. 148 D, or neuter (of repentance)
which it has in Plut. Mor. 519 F ypyotpov mpos tiv drorporiy 4 Trav
Tpocyvacpévav dvdpvnots, 520D péyorov mpos thy rod maOous arorpomny
6 €Oicpds, dav méppobev dpédpevor yupvdtopev éavrods emt raitny rh
éyxpdreav? Another eldos edyijs is mentioned in p. 72. 10 below.

17—2

260 NOTES. [P. 853, § 39—

14 foll. ovtn éml ry rev dvOpdrwv BAGBy. Deprecation of evil becomes
wrong the moment it involves the diversion of the evil upon the heads of
others: such a prayer is lawful only in contemplation of a higher good
wrought out to them by God’s Providence. H. Both this and the
preceding sentence would be more intelligible if Cl. were speaking, not of
deprecation, but of imprecation. In speaking of different kinds of prayer
it was natural to consider whether the imprecatory prayers of the Psalms -
were allowable to Christians; and perhaps the rule laid down here may be
supported by St Paul’s language in 1 Cor. v. 3—5 on delivering over the
offender to Satan, eis 6\eOpov tis capxds, iva TO rvetpa owby ev TH hpépa
rod xupiov. In his note on the passage, Alford says this threat was held
‘in terrorem over the offender.’ This may explain the word daorpom? here
used. Imprecation (such as the curses on Mount Ebal) is a species of
‘deterrent.’ Cf. below the prayer for heretics in p. 180, of which Cl. says
dmorpéwat BovdAdpevos rapeOéuny (1. 17).

16. émorpody, ‘regard for,’ as before. H. In the n. on p. 62. 17
I have given my reasons for preferring the sense ‘conversion.’ Compare
also Str. vi. P. 763 wva...ra Ovn eis émiarpopiy aydywot, Sirac. xviii. 20,
Psalm. Sol. xvi. 11. Perhaps here with the gen. the other meaning is
easier, see below p. 142. 14 mpds éemiorpoyy rav peddOvrov.

18. dptdla mpds tov Oedv. See below p. 72. 11.

19 foll. Probably a reference to Hannah in 1 Sam. i. 13. (Sylb.)

21. évBid0erov, opposed to mpodopexoy in the Stoic distinction of Adyos,
as thought and as speech (Zeller Iv. 61). Applied further by Philo and by
the Fathers. Various examples occur in Wytt. Plut. 1. 44p. H, See
below p. 70. 27, 126. 28, and compare the Pythian oracle (referred to by

Tert. Orat. 17) xal kaod cvvinut kal od gavedvros dxova.

§ 40. 24, rds xeipas els otpavdv atpopev. Cf. Tert. Ap. 30; Orat. 14;
Orig. Orat. 31, &c., Augusti Vv. 378 foll., Bingh. 138. 3.10. H. Origen defends
the practice by referring to 1 Tim. ii. 8, Ps. cxli. 2. It was common with
the heathen also, cf. Ps.-Arist. de Mundo 6 madvres of dvOpwmot dvareivoper
Tas xeipas eis Tov odpavoy edxds rotovpevor, It is rather strange that Cl.
says nothing of kneeling or of the @iAnua.

24, robs wdSas éreyelpopev. Cf. Paed. 1. P. 107 obk dip’ ere xvdAccpefa of
vnmiot yapal...dvarewdpevot dé dvw Th évvoig, dom Kal duaptiats droreray-
pévot, Orly obi eharrdpuevor tis yas, doov ev Kéop@ eivat Soxeiv, copiay
peradioxopev dyiav. We may compare the tripudiatio of the Romans, the
dances of oriental worship (2 Sam. vi. 14) and the Jumpers and Shakers of
modern times. Perhaps it is against such gesticulation that Chrysostom
' warns his hearers in Hom. x1x. Matt. p. 247, eloi rives...doynuovovvres ev
ebyf..-kal TO oXNpaTt Kal TH pwv7 KarayeAdarous rovovvres EavTovs.

25. cvvecddvyow, ‘simultaneous utterance, referring to the joint
uplifting of the voice at the close. In a different application Strom. 1. 374
init, dv yap mpoexpavynoiv tis etry cal ovverharnow airidonrat, mpodpnreias

ein Aéye. H. Probably the final Amen is referred to, cf. 1 Cor. xiv. 16,

p, 854, § 40] NOTES. 261

Justin Apol. 1. 65 (rod mpoeoraros) ovvreAdcavtos tas ebyas Kad ri
elxaptotiay, mas 6 mapay Aads erevnpel A€yor apnv, Hus. H. £. 11. 17 eves
pera pvOpod Koopiws émupdddovros, of Aoroi Kab” jovxlav dxpodpevor rdv
ipvav r& dxporehevria ouveknxoiow, quoting Philo (M. 2. p. 484) as
describing customs still in vogue in the Christian Church.

26, 27. voynriv ovclav. The adjective was used by Parmenides in
opposition to dofacrds, by Plato in opposition to épards (Rep. 509D), or
more generally to alo@nrés (Tim. 92) 6 xdopos...eikdv tod vontrot Bead
alcOnrés, cf. Alcimus ap. Laert. 11. 10 6 dro dyolv aicOyrov pev eivat...
ro dei péov Kal peraBdddov.,.raira 8 eariv dv dei yéveots, ovaia dé pndémrore
mépuxes vonrov dé é& of udev amoyiverat pydé mpooyiverat. See above
p. 4. 13—17, p. 26. 28, below 74. 26, 78. 15, and compare Str, 1 P. 425
4 ddnOis Stadexrexn bwe€avaBaiver wept rv mdvrwv xpariorny obaiav, roApa
re eméxewva eri rov Trav Sdov Gedy.

27, acvvadiorrdvew, ‘detach along with the uttered words. H,

98, émrepopévyy. Str. P. 318 epddia (wis didiov AaBovres eis obpavoy
arepoovrat, P, 642 éyd dé dv eb€aipny ro rveipa tot Xpiorod wrepdcai pe eis
thy ‘IepovoaAnp THY euny.

30, rot Serpot. See x. on p. 54. 31 above.

karapeyaAoppovoivres. Several times in Clement, not elsewhere. H. See

Index.

p- 70, line 1. ‘twépBaow, ‘passage through and beyond the world,’
which is often compared to Egypt. Philo several times calls the Passover
didBacis (StaBarnpia); and says (I. 534 med.) ddov yap brepxiwas 7d epyov
émdbe rov rexviryny...rovr gore kupiws elmeiv rd wuyxtxdy wdoya, } mavrds
mdOous kat mavrés aicOnrod budBacts «.7.A.: of. Orig. Cels. VIL 22, a passage
rather like this (remembering that Christ is our Passover, he always keeps)
7) mdoya, Grep éepynveverat AcaBarnpra, StaBaiver del...dmd rdv rod Biov
mpayparay éml roy Gedy Kal eri thy médw adrod orevdwv. ‘YrépBacts was
Aquila’s rendering of Pesakh (see Field’s note on Ex. ii. 11). So also
Joseph. Ant. 2. 14. 6 riv éoprav. rdoya Kadodvres, onpaiver S¢ SrepBdo
(al. drepBaciav) didre kar’ exeivny tiv jpépav 6 Beds air&v bmrepBas Aiyurrriots
evarréokne THY vooov. H. The word imépBaces is used, like didBacis, of
crossing over a sea or river (Strabo xvi. 2. 30), or of a mountain pass
(2b. Iv. 6, 12).

4, &roro. Optative to express the Gnostic’s own belief and expecta-
tion. See Jelf 8073. H. .

dpas raxtds. On the Hours see Bingh. 139. 8. H. Also D. of Chr. Ant.
8.v. ‘Hours of Prayer,’ Funk on Didaché vim. 3. Cf. Acts iii. 1, x. 9, Ps.
lv. 17, Dan. vi. 10, and n. in Potter’s ed. Cl. writes here in the tone of
St Paul (Gal. iv. 10, 11) on which see Orig. Cels. vit. 21--23.

6. dd ovv ye. See Klotz-Devar 1. 7, 1. 16 f

9,10. rot card adydrny Spwpévov. The word dpdo is frequently used of
religious worship, like the Lat. facere, cf. above n. on p. 60. 8, Plut. Mor.
352 0 ra Sexvvpeva Kai Spapeva mepi rovs Geovs, where Wytt. cites 7b, 2808

262 NOTES. [p. 854, § 40—

kadappds €or rijs moAews Ta Spwpeva with other exx. So taken it might
mean ‘having received the perfection of that which is exhibited in the
Agapé,’ cf. P. 166 dydmrn 8¢ ra dvtt emovpdvids dors tpopy. See App. on
*Ayarn.

10. tds iv dpdv Stavonds tpixy Sterrapévas. Cyprian de Orat. Dom.,
quoted in Potter’s n., seems to speak of three Trinities (the three
Hierarchies?) as symbolized by the Hours of Prayer: prima hora in
tertiam veniens, consummatum numerum trinitatis ostendit: itemque
ad sextam quarta procedens declarat alteram trinitatem: et quando a
‘septima nona completur, per tertiam horam trinitas perfecta numeratur.

12,13. tiv paxaplav trav dylwv rpidda povav. The word rpids is used
of the three Christian graces in P. 588 7 dyia rpids, wioris, éAmis, dyarn,
and in P. 542, where Cl, in a discussion on the meaning of the words
‘where two or three are gathered together in my name, there am I in the
midst of them,’ mentions. different explanations, eg. that the three are
Oupds, ériOupia, Aoyiopds, Or odpE, Wuyn, wvedpa, and then continues, raya
6€ Kai thy KAjow, TAY Te exAoyhy Sevrépav, kal rpirov Td eis THY MpaTyy Tippy
katatagodpevoy yévos aivicoera: } mpoeipnucvn rpias: cf. above n. on p. 16.
4 érépwv i Erépous, 1.7 ra mpGra kal Sevrepa cai rpira, and 1. 15 n. on
pov7. See § 57 below, where it is said that knowledge carries a man
through ras mpoxomas ras pvotixds, and shortly afterwards we have the
three saving peraPodai, to faith, to knowledge, and to love, followed by
the ascent émi rav kupiaxyy svros Sia rhs dyias EB8opuddos pony: also
P. 793 init., where the three Orders of the Ministry are associated with
the heavenly Hierarchy, ai évravéa xara ryv éxkAnoiav mpoxoral, ém-
okoreav mpecBurépov Staxdvev, piunpara dyyedukns Sd&ns Kdxelvys tis
oikovopias tuyydvovow x.t.A. In the present passage the triad connects
the three stages of Christian progress with the three hours of prayer.
Comparing these passages and P. 797 jin. rairas éxXexras otoas Tas Tpeis
povas of ev r@ evayyedig dpiOpoi alviocovrat, “6 rpidkovta Kal 6 éEqxovra
kai 6 éxarév,” I think it may be concluded that Cl. was glad to find an
excuse for introducing the mystical number Three, as connected with the
povai, into the parable of the Sower. Cf. his account of the number seven
in Str. P. 813 foll.

§ 41. 16, IIpoSikov. On the antinomian doctrines of Prodicus see
Strom. 1. 525. He is mentioned also 1. 357 jin., vil. 896 med. H. Origen
controverts the opinion of Prodicus on Prayer in De Orat. 5 foll.

19. Kvpnvatkdv. See Strom. 11. P. 495—498, Theodorus ‘the Atheist’
belonged to this school. In Protr. P. 20 fim. Cl. defends him from the
charge of atheism. Origen (Céels. 11. 13) speaks of the Peripatetics as
denying the use of prayer.

20. xardkxaipdv. Probably alluding to the Avddoxados, see Introduction.

21, ev8ovipwv. Cf. Strom. 111. 525 of dd Ipodixov pevdavipos yvoott-
Kovs oas ab’rovs dvayopevovres. The great book of Irenaeus is entitled
"Edeykos Tis evdaripou yuaoeas (Potter).

p, 855, § 42] NOTES. 263

22. naraSpour. Cf. P. 429, 511 foll., 550 cararpéxe: tis yevéoews, 561
ro? vopou Kkaratpéxorres, and see n. on diddverkoy, p. 23. 24, Cl. returns
to this subject in § 106 f. (below p. 186).

24, rdv ixkAnovarricdy kavdva. Cf vi. 803 med. xavav de exxAnotaorixds
4 ovvgdia Kal 7 ovpdovia vopou re Kal mpodyray rH Kara THY Tov Kupiov
mapovatav rapadibopévy Siabnxyp. H. Also p. 158. 6, 166. 8, 186. 10.

26. drroveveunpévn. Cf. 1. 30 foll. H.

27. xalainioavri kal évvondévrs, zc. the evvdnots by itself suffices: see
on p. 74. 22. H. Cf. P. 790 fin. rp “Avvy évvondeion povov rod rardds
€366n avAANYIs...airnoa, Gyo 7 ypady, Kal roiow, évvonOnts Kal ddcw,
also P. 778 and below p. 127. 28. Resch does not refer to this saying in
his Agrapha.

28, 29. How would Cl. explain the apparent denial of St Paul’s petition
2 Cor. xii. 8?

32, Soln 8é adv is supplied in thought from the previous clause, cf.
Jelf. § 432, obs, 2. However, some such insertion as that proposed by
Mr Barnard seems to be required.

imdpxovoww, being such already, not needing any airjows. H.

p. 72, line 3, émerpopry. See n. on p. 62. 17 above.

4, ebxaprrdv ev ols eredclorev=ev 1G TeAccdoat. Cl. is fond of the
periphrastic use of the relative clause instead of the infinitive with article,
cf. below 'p. 74. 11, 12 80 dv etyerar rd wobotpevov apBdvov=did tod
eUyer Oat, p. 104. 9 ériorevoer €€ dv eOaiparev =ex' Tod Bavpdoat, P. 765 rip
koAaow Stxatay eva bv dv obx émigrevoav époroyotow=ia Tod pl) mo-
Tevoat.

5. ds mAelerrous Soous. A pleonastic expression for as mAeirrous or
tielorous Scous (probably at first employed to add force to the latter), ef.
@s Gre Tayiora.

9 foll. ze. in any case the mere faith that he will receive is in itself a
kind of prayer in gnostical quiescence. H.

10. évarroxewpévys, ‘stored,’ and so quiescent (Stoic), Plut, 11. 961 c ras
vonoes, as évarroxeipévas ev évvolas xadovor, Kiwoupdvas O¢ dcavonreas. H,
Cf. P. 9 ai mpddSpopor rot xupiov hoval...aivirrovral pot tiv évaroxepévyny
carnpiav, P. 807 (on the symbolical meaning of the Table of the Law)
Oeot...<idoroia évaroxepévn TH wraxi Syptovpyia rod Kdopou ruyxdvet,
Philo M. 1. 277 évyvoay kai Stavonow, THY pev evarroxepérvny otcay vénow,

tHv d€ vonoews dtéEodor.

$42. 11. deoppr dptrdtas. See above p. 68. 18.

15. épodoylay, ‘acceptance and consent.’ H,
_ 16. dvremorpopy seems to be found only in an account of the
Pythagorean doctrine of vision, ap. Plut. Plac. 901D: cf. dvremurpépa
(of repartee) Plut. 1. 8102. The point is that it is the mpdvoa itself
returning back upon itself. H. Perhaps we may compare P. 822 rj rod
Geod Bovdnoe 7) taHv adyabdv dvdpSv mpoaipeots braxove...cvyxivel rods
€mirndeious eis riy dhédipov eLepyaciay, 160 6 Bios 6 Xpioriavdv...cbornpa

264 NOTES. [p. 855, § 42

hoyexdv mpdkeov.,.broOnkar mvevparixal...mpds Te yas avrovs Kal mpds robs
médas eSOerot: xat dy Kai atrat abéis mpis Huds dvravaorpédovort, xabdrep —
pos tev BadAdvrwv 7 ohaipa dia Thy dvtiruriav madwdpopotca. Ap-
parently Cl. means that human goodness, though involving an effort of
man’s free will, figured by the repercussion of the tennis-ball, is yet due
only to the will of God, as the return of the ball is due to the will of the

‘player. There is a similar expression in Moule’s Secret of the Presence
p. 150 ‘Human love is the return, the repercussion, of a tenderness that
has first gone freely out as the unselfish gift of the asker’s heart.’

17. dvrlerpopos, ‘responsive’ or ‘corresponding,’ considered only as a
second movement answering to the first. H,

25. «pds érorepovotv kal BovAouro. So I read for dadrepoy av cai B,
of Ms., the optative having merely the indefinite force, cf. P. 318 4 xnpuKixy
emiornyn Woe Tas ayyedukn, Grorépas av évepyi.

26, dyaSorout, ‘benefits, neutral, as an unconscious power might
do. H.

27, evrove, ‘is beneficent to,’ as a conscious agent. H, Cf. Str. 1
P. 369 ris Oeias codias cal dperis cai Suvdpews Epyov eoriv od pdvov rd
dyabororeiv—uois ydp, ds eieiv, airy rod Geod, és Tod mupis Td Beppaiverv
kal tov doris To horifew,—dGAAG Kadkeivo pddtora TO Sid KakGv...dyaOdv te
réAos atroreXeiv. .

28, dmnperir. See above p. 6. 1.

29. xeapdévev. If providence were the result of mere fate or impersonal
law, the benefit received from unconscious agents by man would be re-
ceived by a superior from inferiors, but as it is they come as a voluntary
gift from the Ruler to his subjects.

30. mpocexeis, ‘immediate’: probably each designed in close fitness to
the present circumstances. H, I understand the word in the sense
‘proximate.’ See above pp. 8. 19, 18. 4, 20. 9, n.

$43. p. 74,line 8foll. The connexion seems to be this: sanctity of
place or time adds nothing to a prayer, but the following combination of
qualities does. Hi. |

ll. 8 dv edxerar. See above on p. 72. 4.

12,13. +d wap’ pav everlpopov. Cf. below p. 88, 28, and P. 551 ever.
eis rov Sevrepov ydpov. ;

14, ri ovAAifbe airy, cf. n. on p. 70. 27.

18, Sov ye. See Index. The assertion of the principle which follows
makes the argument of § 37 superfluous.

19, odupsdvous, ‘many-voiced,’ P. 5 6 Adyos WdAAe Oia Tod modAvpavoy
épydvou (rod dvOp@mov). The word is used of Christ, P. 8 init. rodkvgaves
ye 6 owtip Kai rodvrporos eis dvOpameav awrnpiav. The Epicureans held
that the gods spoke Greek, see Zeller Iv. 436 n.

22. évvoa, the individual notion, vdnocs (cf. v1. 820 jin.), the mental
process of its formation. A probably apocryphal saying, airnoa «al
rainjoe, evvonOnte kat dacw is quoted vi. 778 rotrov hoviy xara ri ebyiy
otk dvapéver koptos x.7.r. below p. 126, 28. See pp. 70. 27, 86. 24. H.

p, 857, § 43] NOTES. 265

23. ‘rijs Snprovpylas. Cf. vi. 791, where the same thought about God
seeing the light as good beforehand is more fully worked out. H. See
above p. 66, 5. |

28, -yeveOAlov apdpas elxdy 1] dvarodr. Is there a reference here to
Christmas or Epiphany? Originally the Birth and the Baptism were
celebrated together on the festival of the Epiphany, from which Christmas
seems to have been separated towards the end of the 4th century, see D. of
Chr, Ant. under ‘Christmas’ and ‘Epiphany,’ and cf. Constit. Ap. v. 13 ras
jpépas Tav Eoprav duddowere ddehgol, cal rparny ye rhy yeveOdov, yris bpiv
émeredeio Oa eixads rpary rod évdrov pnvos, Basil. Orat. 25, vol. 1. p. 593 (ap.
Suicer) doprdcaper ra cornpia Tov Kécpov, THy yeveOdLov Hucpay Tis avOpe-
néryros. It would seem from Str. P. 407 that the observance of the day
was at all events not universal when Cl. wrote. He says there that there
were some who fixed the day of our Saviour’s birth (mepepydrepov rH
yevéoes tod owripos...cal THY fuépay mpoorTiOevres), and (408) that the
followers of Basilides kept the day of His baptism. P. 511 of KeadAjves
yeveOXor arobewow Kata voupnviay Oiovew "Emipdve. Possibly it may be
better to understand the phrase generally of the day of birth, cf. Kus. Pr.
Ey, U1. 1 yéveots 7 eis fAtov «al as éx cxdrovs mopeia.

30. yvdoews dArfelas tyépa Kard Adyov rod yAtov. Cf. Mal. iv. 2
dvaredel ipiv rois moBovpévors Td Svopd pov Atos Stkatoovvyns, Lk. ii. 78
ereaxéyyaro muds avarody €& vrypous, 2 Pet. i. 19 (rv mpodyrexdy Adyor)
G xadds rovire mpooéxovres as Aiyvm aivovre ev abxynpe rome, Ews ob
jpépa Stavydon cal haoopos avareiAy év rais xapdias byav. For the
anarthrous nouns compare my Introduction to St James pp. exci foll.

p. 76, line 1, ampds riv ewbivdv dvarodjy al ebyal. Seé Const. Apost.
vir. 44. 3, Bingham, Bk xm. 8, 15, and x1. 7. 4. Various far-fetched
reasons were assigned for this position, which originated no doubt in the
worship of the sun, and is on that account reprobated by Ezekiel (viii. 16).
Pious Jews looked towards Jerusalem in prayer (Dan. vi. 10, 1 K. viii. 44),
as Mohammedans towards Mecca. See my n. on Cic. WY. D. 1. 79 con-
stiteram exorientem Auroram forte salutans.

2. +a wadaltara tay lepdv mpds Siow EBAerev. Vitruvius (Iv. 5) asserts
this generally, but Hyginus (de Agr. Lim. p. 153 Goes) agrees with Cl,
‘antiqui architecti in occidentem templa spectare recte scripserunt: postea
placuit omnem religionem eo conyertere, ex qua parte caeli terra illumi-
natur’; and in the art. on ‘Templum’ in Smith’s Dict. of Ant. it is said
that most of the existing ‘temples in Attica, Ionia, and Sicily have their
entrance towards the east.’ See arts. on ‘Orientation’ and ‘East’ in D. of
Chr. Ant.

3. No need to. change Sylburg’s dravrimpdcwmov except as to ter-
mination, though it is ara& Neyopevov. We have dravriov and dmavrixpv.
H, da’ dvrimporerov is suggested by H. J.

4, The quotation is probably intended to show that prayer, being
a kind of sacrifice, should be under the same rule as sacrifice in regard to

266 NOTES. [p. 857, § 43—

the attitude of the worshipper: or can Cl. have taken éomepi7 in the
sense of ‘western’?

9. e...AcdBovey BrAderrea. For a similar form of the conditional sentence
see P. 947 ef drooraiev...cvveotadn, P. 507 ef pry Séxorro,..dvaxdurpe, 599 ef
eU dpovoipev ydptv eladpeba, above pp. 54, 11, below 166. 15.

§ 44. 15. dwroBatvey. The ms. imepBaivey seems right, with a
reference to the trépBacis of p. 70.1. H, But would not these super-
mundane goods be included in the ra évrws dyada of the next sentence ?
It seems to me that Cl. is here contrasting the gnostic and the poxOnpds,
as to their feeling in regard to mundane good.

diSidrnta. The prayer of the gnostic has relation to present good and
to the possibilities of the future. He asks that he may be fitted to meet
what may be in store for him, and, if any thing which he desires is
denied,—surely not that it may be eternal, but—that he may be resigned
to the disappointment. Dr Abbott has suggested dy:didryra with the
slightest possible change. The word is not found, but dvidis occurs,
meaning ‘without property.’ If we can extend this so as to get the sense
‘non-appropriation of a thing,’ this would do very well. I had thought of
ddtapoporns in the sense of ‘indifference to.’ Compare Basil zn Ps. xxvii.,
p. 246 (ap. Suicer, 8.v.) AnOjv mowwivrat rév mporépwv, adahopodvres ea’
airois. The objection to it is that, though dsapopdrns is found Str. P. 434
(If faith comes by nature, as the Gnostics say) waoa 4 ris wiorews Kal
dmiorias ididrns cai diadhopdrns obre eraive ore py Woyo broréou av
(translated ‘ nulla fidei et incredulitatis proprietas aut differentia laudi vel
vituperationi fuerit obnoxia’), Philo M. 2. 370, &c.; yet the privative is not
advahopérns but ddivapopia. Lobeck however remarks on the rareness of
some of these nouns in -rys (Phryn. p. 350), and as diadopia is found,
though rarely, by the side of d:apopdrys, so the converse might be the case
with adiaopérys. The form adiagopia is used both of things (Sext. Emp.
P. H. 152 wapa Macoayéras rd poryetery adiahopias eer (2 elder) mapa-
dedé00a), and of persons (as in Epict. 11. 5. 20, where it is opposed to
err usedeua).

16, rd, 88 dyrws dyadd. See above p. 66. 27.

19. ixavds dv éaurg. Cf. below p. 112. 13 rovr@ wavra eis éavrév
dvfiproras mpos THY Tod Tédous KTiow, and Hel. Proph, P. 998 imit. 6 pev
miorevoas dheow duaprnparev édaBev mapa Tov kupiov, 6 8 ev yracet
yevopevos dre pnxért Guaptdvev map’ éavrod tiv apeow tev owrdv kopicerat,
P. 788 (the Lord) jpas && jydy airév Bovrera calecOa, Q. D. S. 957 P. rav
pev ovv mpoyeyernuevov Oeds didwow adpeow, trav dé émidvrwv adrés Exacros
éaut, and the ambiguous passage in p. 142. 3 below.

20. atrdpxys. Cl. here follows the Stoics, who maintained the self-
sufficingness of the wise man.

24. jvora. 7d wveipart. It seems best to take mvedua here of the Holy
Spirit, rather than to translate ‘in his spirit.’ Cf. below p. 78, 15 rois
vontots...occecoupevos, Str. 111. P. 559 rd papa tov kupiov ro xpicay Thy Woynv

p. 857, § 44] NOTES. 267

cat évocav TO mvedvpart, tb. P. 553 drav ék peravolas xaraoyvybeis rvedpa
kat Wuxi evan (MS. vice) card ri Tov Adyou bmwaxony, rére obK Eve ev bpiv
ovx appev, od O7Av, Paed. 11. P. 178 (the Spirit is mingled with man by the
Divine will) cat yap ds ddnOads rd mveipa dkelwrat rH at’ airot pepopévy
puxm, and n. on évaors p. 22. 14.

26. dyabdsrarov. This form is found in Diod. xvr. 85 jiz., Hermas
Vis, 1. 2. 3, see Lob. Phryn. p. 93, Blass Gr. NV. T. p. 34.

27. ebOixros, ‘ quick,’ ‘ready’:. usually with the tongue, but also with
the eye or other faculty. H.

mporPodrjy, ‘glance’ or look,’ usually with ray éppdrearv or ris brews,
but also alone, as VI..821 fin. exagrov ev péper pia mpooBorAy wpoaBréret.
The two words are used together, of quick mental vision, by Philo
(1. 286 fin.) ed6uBdrm Kab eiOixro xpnoduevos mpoaBodAj, opposed to vadéa-
repot kat Bpadeis ras Wuxds, dowep of Ta Gupara werypwpéervo. H, The
verb wpooSdAAw is used either of a person turning the eye upon some
object, as in Eur. Med. 860 mpocBadotoca spupara réxvors, cf. Orig. de
Orat. 25 6 voids mpooBdddet yapis aicOncews rois vonrois; or more commonly
of the object of sight or sound or smell affecting the organ, as in Plat.
Theaet. 154 4 & 39 éxacroy elvai gapev ypGpa, ore rd mrpooBdddov (the
object) otre rd mpoaBadddpevor (the eye) dAAa peragd 1. From the former
use we get the meaning of mpoofoAy in the example quoted by H., and in
Theaet. 153 & yp&pa ex ris mpooBodrjjs Tav Gupdrav mpobs THY mpoonKovaay
opav daveira -yeyevnpévoy ; from the latter the meaning in Soph. Fr. 737
Bpadcia pev yap 7 Adyouot mporBoAry podis br dros Epyerat. In Plotin. Hnn.
VI. 2. 8 év mpooBodq tis tov dvros hicews yeyevnuévos (dum videlicet
entis naturam inspicit) we have the tropical use. So in Lat. we find the
expressions ‘coniectus animorum’ (Cic. Sest. 115), ‘coniectus rationis,
id est, directio quaedam ad veritatem’ (Quintil. 1. 6. 30), as well as
‘coniectus oculorum’ (Cic. de Orat. 111, 222),

Ts Oewptas to be taken as a subjective or an objective genitive, and does
it mean outward observation or inward contemplation? The parallel
coniectus rationis suggests that it is subjective, and this seems to suit
better with the high-flown language of ll. 25 and 26. For the same reason
it seems better to understand it of contemplation. If we read ofros with
Barnard in 1. 25, the general drift of the sentence will be ‘the true gnostic
(described in ll. 13—24) is on the one hand quick to lay hold of spiritual
realities by the faculty of contemplation, and at the same time the things
contemplated do not pass away like a vision, leaving no trace behind; he
retains them in his memory, and can use them for the purpose of science.’
Compare St Paul’s ‘I will pray with the spirit and I will pray with the
understanding also.’

28, tiv rov Oewpyrdy Sivapw. Here too it may be questioned whether
the gen. is subjective or objective: is it the power which flows from the
objects of contemplation, or the power which the gnostic has over them ?
The latter seems more suitable here. For Oewpnrés cf. Diog. L. x. 139,
where the Epicurean theology is explained, rots Oeods Ady Oewpyrors,

268 : NOTES. [P. 857, § 44

‘which Cic. translates ‘eam esse naturam deorum ut primum non sensu
sed mente cernatur’ (W. D. 1. 49), and Cl. Str. v. P. 653'6 Ari{ov ro v@ dpa
Ta vontd...v@ dpa Bewpyros 6 ddyos.

29. riv Stopariciy...Spytryra. Cf. P. 116 doriopds dpa 9 yvaois dorw
6 eEabavifwr tiv dyvoay kai rd Stopartkdy evrieis, Philo M. 1. 486 yap
€Swxas eéaiperov rH dioparike yéver, Plato Rep. VII. 585B Spywirys mpds ra
' paOnpara.

30. Bidterar ae For this use of 8. cf. Thuc. vit. 79.1 €Gidcavro
é\éeiy (which Poppo calls unique) and Lys. 115. 29 Biafopevor BAdrrewv.
It is common in Cl., cf. below p. 108, 1. 4 Bidgerar eivat xadds, tb. 1. 8 én”
dkpov yvaoews Few B., p. 124, 29 dvemOipynror-yevérOa B. See Index, 3.v.

p. 78 2, ebexrunti, ‘exercising restraint.’ H, A metaphor from hold-
ing in a horse, éréyev inhibere. In P. 924 we find the word in its technical
sense, ‘sceptic’ as opposed to ‘dogmatist.’

4, éyyupvacdpevos dono. See Index.

6. dbupsyucoov. Cf. P. 165 dtpm yAdoon xpjoba. For other exx.
see Index.

10. For déioAdyos of Ms. read dftoddyov, ‘of distinguished persons.’ H.

§ 45. 11, Brethngds, ° received a clear understanding of.’ Cf. v1. 8163
Thy éxxAnoagTixyy Kal adnOy yraow Kal rv mepi Geod Sudhir. H.
Below p. 104. 5.

11—14, Sentences like this (which are far from uncommon in Cl.)
remind one of Aristotle’s criticism on 6 oxorewds in het. 11. 5.6 ra yap
“HpakXeirov Staorigar gpyov, dia 7d adndov ecivat mworépm mpdcKera, TO
vorepov i} rT mpdrepov. Is ddnOeias governed by mpds or by xopod ? is xopod
governed by mpds or by Ady? is rd péyeOos governed by mporpérorr: or by
évdeckvupéev@ ? Comparing p. 166, 8, 9 below, fy py rov Kaveva tis éxxAnolas
wap adtns AaBdvres éywou Tis dAnOeias, we should be inclined to take
GAnOeias here with pds, but, before deciding, it is necessary to ascertain the
meaning of yopov. It occurs below p. 152. 28 4 éxxAnoia xupiov, 6 mvev-
parixds kal dyos xopds, 86. 14 dia rovrev (prayers, &c.) éavrdv évorrovel TO
Oeim xopd, 136. 13 Kav pdvos etynra tov Tay dyiav xopdy cuvicTdpevov Exel,
Ign. Rom. 2 iva év dydmp xopos yevspevor Gonre ro warpl év “Inood Xpior@,
where Lightfoot’s 2. is ‘the Roman Christians are asked to form into a
chorus and sing the sacrificial hymn round the altar...The metaphor is
_ taken from a heathen sacrificial rite; see K. F. Hermann Goétesd. Alt. 11.
29.’ Here however the epithet pvorixds suggests an allusion to the dancing
at the mysteries (of which Lucian, de Saltat. 15, says, reXeryyv dpyaiav
ovdepiay éoriv ebpeiv dvev dpynoews, Opdhéws dnrabdy kal Movoaiov...vopobern-
cdvrav ody pvbne kal dpynoe pveioOat: Sri S€ ovras Exet...ros eEayopevovras —
Ta puotnpia eEopxeicbat A€yovow) with the further connotation, that this
chorus is to be spiritually interpreted. Cf. Protr. P. 92 dpos éari rotro bed
mepiAdnpévov, od rpaypdias, ws KiOapav, troKeipevov, GAA roils THs dAnOeias
dvakeipevov Spdpacuy,...Baxxevover dé év air@...ai duvddes ai kadai Ta cepa
Tov Adyou OeariCovaa Spyia, yopdv eyeipoveat cwdpova, and a little below,

p. 858, § 46] ‘NOTES. 269

ratra Tay épov puotnpiov ra Baxxevpara cal od prod, Kal yopevoes per’
dyyAdov dui rév...udvoy dvrws Gedy. Actual dancing was a part of the
religious services of the Therapeutae described by Philo M. 2. 484, 485.
There seems no reason why ddAnGeias should not be appended to yopds here
as it is to Spdzacey in P. 92, cf. P. 100 SeroiBapovias deot yopeurai. The
meaning will then be, that it is through and from the Church that the
individual Christian is instructed in the things of God. If we prefer the
other construction, governing xopod by Acyw, we must translate (with H.)
‘uses a language belonging to a mystic chorus.’ In that case, it is difficult
to explain mporpérovrt. Taking it as equivalent to mporperrixg, and
governing ré péyeOos by évdexvupéve, as I have done in the translation, we
may illustrate the sense from Cl.’s treatise of that name, where he enlarges
(as in the later chapters) on the excellence of Christianity, cf. Paed. P. 98
init. wporperrixy 4 waoa OeonéBea, Cais Tis viv Kal Tis peddovons dpeéw
eyyevaca To ovyyevel Aoyiope.

14. Sidpparos. Cf. Wytt. on Plut. Mor. 1650 ré yaipov éviows ai
iWyrdv kai Sepppevov eveorw bard kovddryros: ‘sic supra p. 116 D diapeiodar
mpods ddafoveiav. Et dtapetobar se erigere Arist. de Mund. init. pirocopia
Stapapévn mpos thy Tav svrev Géav. Et didppa Plut. Mor. 8530 dyxos «at
Siappa, Laert, 1x. 5 didpya spuxns.’

15, rots voyrois...olxeobpevos. Cf p. 76. 24 qua@rat rg mvevpari, p. 152.
19 rG mvevpare dvexpadnre, Eph, ii. 6.

18, atornpds, ‘grave,’ ‘serious’; cf. Strom. 1. 494 init. H. Protr. 85
rd avoTnpoy THs cw@rnpias Uropevery ov Kaprepeire.

21. Stars, édv 6 Adyos KaAZ. Above p. 26. 8.

26. aird rd dyaGév. See p. 30, 11, Plato Rep. v1. 505

27, eri mpodipos. Cf. Plat. Phileb. 640 émi rois rod dyabot viv {dn
mpoOvpus eperrava, H. J.

p. 80. 1. edapeoretrar. Cf. Epict. Diss, 1.12.8 mas av ebapeoroiny ri
Geig diorxjoe; 2b. 11. 23. 49, above n. on p. 34, 2.

§ 46. 3-6. Ch Mt. vi. 25—34. émf{nret ‘seeks in addition.’

4, eerovvrwy (for MS. ofér’ odv, where the last syllable may have
been lost through its resemblance to the penultimate), ‘useful’: often
followed by ets. H. Cf. Diod. x1x. 98 rijs xpelas eis hdppaxa edberovans,
Diose. v. 186 rd ed@eroiv cis robs modéyous. Cl. has in mind Mt. vi.
31—33. H. J. suggests edGereivy with transitive force ‘to arrange.’ I am
not sure that P.’s reading odd’ ériotv may not be defended, as giving more
reason for the clause eis tiv dvayxaiay xpyoww, ‘the gnostic seeks none of
the fiorixd, nothing at all as absolutely necessary.’ Or should we read
evOerav ‘being provided for all necessary use he seeks nothing further
(emu(nret) of the things pertaining to this life’?

7, vixds. See below p. 154. 5 6 Ovixds ev exxAnoia modirevdpevos, —
Str, vi. P. 761 init. éBprooev tiv eva kai pdvoy Oedv bd pev ‘EAAjvev
€Ovixds, bd dé "Iovdaiwv “lovdaikds, xawas dé bp? juav Kal mvevparixds
yvooxdpevov. The general meaning seems to be that prayer cannot be

270 NOTES. [p. 858, § 46—

regarded as an abstract thing, apart from the mind and character of him
who prays; and thus the answer to prayer is limited by the receptive
power of the suppliant. The prayer for knowledge, ¢g., would be
differently conceived and answered in the three cases supposed. See
above, §§ 38 and 44.

9, érurrpépov, intransitive: the two stages of discipleship need different
gifts. H. See Str. vi. P. 770 6 xadapirpos ris Wuyns otrés dorw, 7 drroxh
T&v Kaxdv...kal got dwdGs roid Kowot morod 7 reAciwois avry, rod dé
yroorikod pera THv GAdows vowiCopevyyv reArelwow 7 Sixacocivy eis évépyeav
evrrotias mpoBaiva, kai drm dy 4 émiracts ris Stxatocdvys eis ayaborottay
émdédaxev, ToiT@ TeAcimaws ev aueraBdr@ eer edrraiias Kal? Suoiwow rod
Geod Stapéver, below p. 100. 7 f.

10. éravaBalvav. Cf. Str. v. P. 690 dav éemiyeipy ris én’ aird 6 éotw
éxactov dppav kat py dmoorareiy rey évrav, mpiv émavaBaivey én ta
Umepkeipeva airé (MS. air@) 6 ory dyabdy air# vonoe: AdBy, above p. 62. 22
kar’ éravdBacw avénaas, below |. 19 éravaBeByxes.

12, cvvexés, adverbial, as often: ‘uninterruptedly. H. So Arist. Hg.
21, Luc. Somn. 4, Epict. Diss, 11. 21. 8, cf réXeov below P. 86. 4.

14, ouvepyiiy, cf. p. 66, 28.

16. GdrAwbiravras atlis xapal. Does atéis imply that the angels
originally belonged to a lower sphere (see Eel. Proph. § 57)? or should we
understand it in the sense it bears in Xen. Mem. 1. 2. 23 swdpovncavra
mp@rov avdis py owdpoveiv, Eur. Or. 907 Kav pi) wapavrix’, addis eior
xpnotpot, of which Klotz (on Dev. 11. 214) says ‘reiecta alia re iam nova
inducitur, quasi, antequam fuisset illa, haec fuisset.’ On the fall of the
Angels cf. Paed. 111. P. 250 jin., ib. P. 280. C.’s language here implies
the possibility of the restoration of the fallen Angels, and even a certain
progress towards this end (yydSérw rédeov). Similarly Origen de Prine.
1. 6. 3, and elsewhere, cf. Huet Originiana 11. 5 de Angelis, Hagenberg Hist.
of Doctr. 1 § 52. 5. . .

Ti play exelvny ew, ‘that single habit.’ Cf. Str. rv. P. 633 cnzt. puorexds
obv é’ jpav Kal 7d TvOaydpeov édéyero eva yevér Oa kai rov dvOpwrov Seiv,
met Kat aités 6 dpxtepeds cis Evds GvTos Tod Oeod Kara THY auerdrperroy Tov
del Ociv ra dyada efi, ib. cis rHyv adwdBeav Oeovpevos dvOpwmos axpavras
povadtxds yiverat, where Potter cites P.'777 ev rH mua ber péver TH dyeraBorg,
and 635 1rd eis airdv kcal rd de adrod miredoa povadixoy éore yiverOa,
drepiomdaras évovpevov ev ait@: ro dmiorioa diordoat éori kal Saorivar Kat
peptoOjva. H. Cf. also below p. 190. 9 kara ray povdda, and Protr. P. 72
there quoted, P. 1009 (Adumbr. in Joh. 1. 5) una quippe via est secundum
praecepta divina. Monas namque Dei opus est, dyas autem, et quicquid
praeter monadem constat, ex vitae perversitate contingit. See Kaye
Clem. p. 149 n. 6. piav e&w seems here to be equivalent to évdrnros cfu.

17. Siwdéqv. See Tim. Lex. 8.v. Surddov. él otdnpov etpyrat Grav dard
twos évacews amdducis tis 7 eis mapabeow paddov i} Evaow: emt dé HOous
Tpomias TO pi Vytés Sydot, where Ruhnken cites many exx. It is used
in a different sense below P. 901. Cf. dipuyos and dupuyia St James i. 8.

p, 859, § 46] NOTES. 271

The angels fell when other motives interfered with their single-hearted
devotion to God.

bmurnSad-ryros, ‘aptness’: used in a neutral as well as a good sense. H,

18. &OAdpavras. Cp. Arist. H. A. rx. 40 ‘the bee leaves its sting in
the wound and so perishes,’ dav py 6 mAnyels rd Kévrpov exOdipy, ‘unless he
squeezes out the sting,’ De Anima 1. 2. 3 ‘Democritus held that life is
sustained by respiration, which supplies fresh atoms in place of those
which are forced out’ (éx@AiBovros rod meptéxovros), de Resp. 4, Meteor. 1. 4,
7 ‘when the air contracts from cold, the heat is squeezed out’ (éxxpoverat
kat éxOdiBera), tb. 9 of falling stars, 11. 9, 8 ‘lightning is caused by the
expulsion (€x6A:@dpevov) of the air (aved.a) inclosed in the cloud,’ 26. Iv. 6. °
5, de Audib. 1. ‘the lungs by their contraction Fe OXiBovor the air, Plut.
Hor. 81¢.

19, éravaBeByxés. See on p. 18. 4.

20. «pd S808, ‘advantageous,’ ‘appropriate’: originally ‘forward,’ but
later like wrpovpyov. H.

22, povérovoy, ‘bent one way.’ H. Chiefly used of music, also meta-
phorically of obstinacy.

Bpardrynra. Cf. below p. 88, 1. 9 év duerarrare kai paiw Bie, p. 192. 6
i Tay Stxndovvtav édpacdrns,

23. Bpl@oven. Cf. Plato Phaedr. 2474 Bpides yap 6 ris Kaxns trmos
peréxav, ert ty yiv pérav, Wisdom ix. 15 péaprév yap .cdua Bapive
puyny, kal Bpidec rd ye@des oxjvos vodv woduvdpovrida, Str. V. P. 696 avo rav
dmrepxetpévar aiperar yruxn wav Td Bpidov drorepévy, Anton. xX. 26 ry
Bpidoveay kal riv dvadepy Sivayw (centripetal )( centrifugal).

The ywvia of the ms. making no sense, the emendation which naturally
suggests itself is dyovia. This may be thought to receive some support
from J7. Xx1. 385 Geoiow eps wéoe BeBprbvia, but it does not suit the context.
. dyvacia is suggested by H. J. with a reference to yvdoews dxpdryta in 1, 18,
and makes very good sense; but I am rather disposed to prefer drovéa, for
which compare Plut. Mor. 585D goixev 4 tis Yuyis drovia odparos Kpaces
kakas meduxvia, below p. 166. 6 det rh rs dAnOetas epaori Wuxixis edrovias:
opddrker ba yap advdayxn péyiora Tovs peyiotos eyxeipodvras mpaypaow hy ph
roy xavéva ris dAnOeias trap’ adris NaBdvres Exwor Tis adnOeias, Carpocrates
ap. Hippol. Haer, vil. 32 riv oxy “Invod evrovoy cai xabapdy yeyovviay
Stapynpovedoa ta épara péev airy év tH pera Tod dyevyTov Geod wepupopa
(Plato Phaedr. 246 f.).

24, ‘In them even what is uplifted by their faith [the lower stage
which they have reached] is dragged down.’ H.

26. vovotrar, ‘becomes a nature. H, Cf. Arist. Cat. 8 diadéces
Aéyovrar d dorw evkivyra kal raxyd peraBdddovra,..ei py Tis Kal adrav rovrey
Tuyxdvo. dua xpdvov wAROos fbn wepvovopery...iy dv tis tows e&w #dn
mpocayopevoa. Used in a different sense below P. 896 fin.

kaddarep tH AlOw rd Bdpos. The same illustration is used in Arist. Eth. N.
IL 1 oddepia rov nOikdv dperav hice piv eyyivera ovOev yap rav dice

272 NOTES. [p. 859, § 46—

dvrav dddws €Oierat, olov 6 Aidos hice: Kdrw Hepdpevos ove dv eOiabein ava

gépecda. Cf. p. 72. 18 f., of the goodness of God.

§ 47. p. 82, line 1, dre 7d pr daroBAnOév. The ms. has émi for eset also
in P. 684; droBAnOjva for droBAn dev is explained by the following AI
mistaken for AI, and by the constant confusion of long and short vowels,
The following pév and dé make it probable that cai etAoyiorias has been
lost after «dAaBeias.

3. tis ebAoyorlas. A branch of dpdvnots according to the Stoics, the
others being edBovdia dyyivoia vouvexera edpnxavia Stob. Eel. 11. p. 106. Cf.
Philo M. 1. 130 éav yap @dOy es trav Sidvoray evvora Geod, edroyoret evOds.

6. péywrrov 8’ dpa. The particle is wanted to show that we have here
not the conclusion, but the minor premiss, and A is easily lost before A as
in 1, 1.

9. pévos. This may be true, but does not follow from the argument.
Why may not 6 miorevov be eioeBns as well as 6 yvwortixés? Perhaps we
are to take yvdors here as including faith, see p. 136, 28 below.

13. 80 dv tyvw dOdoas old tornv. I think this is an instance of the
use of the finite verb with the relative to express the infinitive with article
= 01d rod POdcas yravat oid éorw, cf. below n. on p. 104. 9 eriorevoen && dv
€Oaipacer, p. 130. 17 xaipov pev ed’ ols eyva, avoreAdopevos Se ed? ois
eyxunierat.

14. xa xékrnra rodro. The changed position of «ai in the ms. is
probably to be accounted for by its omission before «é-. It would naturally
be inserted in the margin by the corrector, and might then be misplaced
by a subsequent copyist. For the thought cf. Mk. xi. 24 and Sér. vi.
P. 777 init. 6 dé ev ols ora: Ov. dydrys 48n yevdopevos, riv éArida mpoedAnpas
dia THs yudoews ovde dpéyerai rivos, Exwv ws oldv TE adits Td dpexrov, P. 778
ri év ols €ote Katrdoracw BeBaiay rdv peddASvTov KardAnYiv eidds d¢ dydays
mpoaravra T@ péAdorti, also p. 136. 26 below.

15. The connexion is hard to seize. Probably it means ‘what he has
is only inchoate and imperfect, but its true nature is seen by reference to
the perfect standard,’ ‘is measured by what is fitting (normal).’? See what
follows. H. There seems no reason for drawing a fine distinction between
7d évSets kal ériBeés, while it is important to state that both sufficient and
insufficient must be determined by reference to a standard. I propose
therefore to read dvevdeés.

mpds TO émBddAdAov. Cf. Luke xv. 12 rd émiBdAdov pépos, and Wytt. on
Plut. Mor. 37 7, who cites Pl. 1036 A ériBaddee Todro roueiy (convenit
facere), 1084 D éuredeiv ra emiBddAdovra, Diogenianus ap. Eus. Pr. Ev. vi. 8
TO xpeoy etpnaOat To emtBdddov Kal KadjKov Kara THY eipappérnv, also Anton.
Vil. 7 evepyeiy ro émiBaddov, where see Gataker’s excellent n.

17, 6 dvevSeots peréxav dvevSeis etn dv. Cf. Paed. 1. P. 113 ovdxody
dredjs 6 éyvaxas Td Tédeov.

18. kwotvrev kal loxdvrey, ‘moving and stopping’ (correlatives). H.

19. évepyelas. Probably ‘inspiration’: or at least ‘Divine action.’ H,

p. 860, § 48] "NOTES. 273

perloxovros. Rare and chiefly Platonic. H. As we have the form
peréxov in 1. 17, it is possible that this form is due to icydvrwy in 1. 18:
still Cl. often uses iryo=tyw (us in Paed. P. 114) and we find driaxovor
rv Tipwpiay P, 598.

20. dcatpoupévor, ‘being robbed.’

dpelwros. See Index.

22. xard riv Sivapw...card tov dpiOudy. So we have duvdyer opposed to
dpOxo in Arist. de Gen. e¢ Corr. 1.3 vanats 7 évépyera Sore e& evepyeias
ddvapus: Kal did rodro rotodvTeEs yeyvaaKovew: Vorepov yap yevérer 7 evepyecc
i xar’ aptOudy (cited by Trend. on Ar. de An. p. 308). The more common
opposition is that of car’ ef8os to car’ dpOudv, contrasting qualitative to
quantitative (see my n. on JV. D. 1. 49 ad numerum and Waitz on Caz. 2,
p. 276). As opposed to duvdye: it is nearly equivalent to évepyeia ‘in
actual reality.’

24, évOdovs mpoxomds. Cf. p. 16. 5, 28 f, p. 20. 5, 15 f, p. 78. 25.

§ 48. 26. -«mpocexerrépa. See Index.

27. tyjoas. One would rather expect rypyoas, as in Protr. P. 10,
where I am disposed to read yepdvdpuov 8 Wappors épjpacs rernpnuévov for
TETLLNMEVOY.

p. 84, line 1, He will not take away whatever is for the sake of virtue
from them, as it is for their sake that all things exist. H,

4, tymav qv os ye H. J.’s excellent emendation of the MS. ripo-
pevos re: cf. for the periphrastic tense Mk. x. 22 jv yap txov xpypara
modAd, Blass V. 7. Gr. p. 202 f., Schmid Aéé. m1. pp. 112—1165.

7. Kal ov\AapBavdpevos, middle here, as active in p. 82, 1. 26, ‘helping’
as well as ‘exhorting.’ H.

émuyevyynparudv. A Stoical and medical word for what is accessory and
accidental. Cf. Epictet. 11 7. 7 obS€, rod mpoyyoupévov pi dvros ayabod,
[Sdvarat] rd ervyévynua dyabor eiva. H. The adjective seems to be found
only in Cic. Fin. 11. 32 posterum quodam modo et consequens putandum
est, quod illi émcyevynyparixdy appellant, cf. Laert. vir. 94 where (after
defining 76 dyabdv as rd rédeov xara hiow Aoyixod ds oyxod) Zeno
continues rotodroy & elvar ri dperhy...émvyevynpata O€ Thy Te Yapay Kal THY
evppooivyy «cai Ta raparAnota. Similarly dvodupia and dueppocivy are
mentioned as émcyevvjpara of vice, 1b. 85 fin. 6 dé A€youci tives, mpds ndovay
yiyverOar thy mparny dppay Tois (dors, peddos dropaivovew: exeyévynua ydp
gaci, where see Menage, and Seneca V. B. c. 9 (quoted in his note) ‘voluptas
non est merces nec causa virtutis, sed accessio.’ It is equivalent to
Aristotle’s éeruywépevdy re rédos in redetol THY evépyetav 7) Savi, ody as H Ets
€vumdpyovaa, GAN’ ds emeyvdpevdv re rédos (Eth. WV. xX. 4).

12. ebmpaylay, cf. below p. 102. 22, and P. 802 enit. H.

13—14, God’s Commandments and His Promise are indissolubly joined:
the promise receives fulfilment simultaneously with the performance of a
commandment. H.

16. woAAG rG xpdvy. The dative marking one cause of the result. H.

M. C, 18

274 NOTES. [p. 860, § 48—

I rather doubt this. The dat. is often used of duration of time in late
Greek. See Schmid Ads. tv. 58, Blass Gr. WV. 7. § 38. 5, Jannaris § 1394,
Winer, p. 273.

17. es’Oddpr dvaBds. There is no reason to depart from the Ms., cf,
Cic. Divin. 11. 144 ad Olympia proficisci.

20. dépav, ‘make haste and’: the pass. depdpevos (lit. ‘being carried
along’) is similarly used. H, Possibly the act. may get its meaning from
the use of the imperative dépe, ‘come now,’ or=our ‘took and gave.’ For
exx. see P, 569 rq 76 cwpdrioy airodvrs pépwv mpocdidwct, P. 535 Zapouyr
kodedy . Saxe TH Taovr hayeiv, P. 44 fin. “Pwpaior pépovres dvéOnkav rhv
roxnv, Q. D. &. 937 P. abrév irroBarerw pépwv yupvacr7, where see Segaar’s n.,
Luc. Vecyom. 8 cue 8€ dépav éverxetace rH widow, Dial. Mort. vi. 3 rois
dréxvois Trav yepdvrav eloroteire pépovres abrovs where many exx. are given
by Hemst., also Plut. V. 159, 353, Plut. Mor. 4 with Wytt.’s n. The moral
of the anecdote is scarcely in harmony with such texts as Lk. xvii. 10,
but it agrees with p. 126.15. Cf. Epict. Diss. tv. 10. 14—16 dpxei por dv
Sivopar mpds tov Gedy dvareivar ras xeipas kal eleiv Sri, “As EXaBov ahoppas
mapa gov mpos To aicbéaOa cov tis Stoinoews Kal dxodovOjoa arp, robrev
ovx jpéAnoa: ov KaTyoxuyd ce TO eudv pépos. od mas Kéxpnuat tais
aicOjceow, ob mas rais mpoAnYeow. py wore oe évepypdunv, py te Tov
yvopéver tivi duonpéotnoa; K.T.d.

24. ebaptoryow Oo Oe. Cf. below p. 114. 29 THY mpos tov Gedy
evapéornowy, above n. on p. 34. 2, p. 80 1. 1.

No use of ovvatpotpa: (apparently never deponent) seems possible here.
What is wanted is ovvaipera, ‘is helpful,’ cf. above p. 24. 28. Yet ovvatpov-
pevoy appears to be similarly used, P. 896} rd wapdmay rais jdovais ovv-
atpovpevoy. HH, ;

25. tiv cwrnplav, in apposition with riy redeornra. H,. The gen.
read in the text seems to me far more natural.

26. Kal rdv mods qpds dvykdvrev, ‘which concern us,’ So with mpds
often Polyb. Diod., with eis Demosth, Aristot., &. H. I take «at
here in the epexegetic sense, cf. Winer Gr. p. 545 n. 4, Hermann-Viger
p. 525.

28. Stavopr. So I read, instead of the diazovn of ms., because I cannot
see how the latter could be reckoned among ra é@’ jpiv (1. 26). Compare
Epict. Ench, 1. 1 rév dvrwv ra pév dori ed’ ipiv, ra S€ ovK ef) jpiv. ep
jpiv pev drodyyns, dppy, Speéis, ExxAtots, kat Evi Ady doa Hpérepa epya. It
is true the same objection might be made to xrfjats, as we read in Diss.
1. 24, 68 xrjow odx epn, cvyyeveis, oikeiot, pirot...cov odv Ti; xpHots
gavraciav; but perhaps we may distinguish between two uses of the word.
In Epict. xrjos evidently means ‘ possession,’ in the text we may under-
stand it of the act of acquiring.

§ 49. p. 86, line 5, tds edxds...moutobar. There is a rule against
praying with heretics in Const. Ap. VII. 28 ovre yy mpooevénabe rh yevdo-
ddacxad iva pr) ovppuavOire aire.

p. 861, § 49] NOTES, 275

tmands kal per’ bruuxGy. Here used in the wide sense given to it
in Plato and Aristotle. See my note on the word in St James iii. 17.

7, cuverypdderbar. The act. éxvypddw cuaurdv rive is used of endorse-
ment, and so the p. érvypdperGar ddrdorpias yudapas. Hence the compound
means ‘to give one’s name to,’ cf. Philo M. 1. p. 517 r@ yevdet cuvemt-
ypaerat was 6 rév dyedalov dyos.

8. rots Kowwdrepoy memorevxdor. So I read instead of xawdrepor, cf.
Sir. v. P. 659 ray xowny mioriw wi pev Oepédcov Aéyear, wh SE yada, 7b. P. 892
(p. 172. 7) depBivar orovddoavres rd Kowdy tis miorews, e&Bnoav Thy
ddndeav, P, 608 wiorews rededrys mpts riy Kxowny StaoréAdera rioti,
Plut. Mor. 568 © el dé xowdrepov €Oédot Tes rata ovyypdyat K.T.A.

10. avrfyupts, used esp. of a great religious gathering such as that of
the Olympic games, cf. above p. 62. 12 mavra rév Blov éopriy adyovres, Jer.
Ep. 151 nobis qui in Christum credimus resurgentem iugis et aeterna
festivitas est, Justin Dial. 12 caBBarifew ipas 6 xawos vdpos 8a ravrds
é6édet, and, for what follows, Paed. 11. P. 228 init. we” jyépav...edyis Kat
dvayvdcews Kal rdv...evépyov tpyov 6 xaipds, omépas 8€ dvaravcacbat
kadnkes pera tHv éoriagiy Kal pera THY émt rais drodavceow ebyapioriay,
above p. 58. 24 f., p. 22. 11, below p. 140. 3 f. and St#r. 11. P. 506,

ll. évrevfeas, ‘private reading,’ cf. Polyb. 1x. 1. 3 of pév yap adda
ovyypadeis...roddovs epéAxovrar mpos evrev&iy THv dropvypdrev, and n. on
évruydvres, below p. 172. 6. See Const. Ap. vi. 27.3. H.

12. wapa riv goriacw. Paed. 1. P. 194 ds dppddidy dors amply iyas
MeradaBeiv rpopis Trav cupumrdvrev evAoyeiy roy mowrny, olres Kal mapa
wérov xadnke: Waddew air@ rev abrod peradapBdvovras Ktiopdrov...émt maci
Te, mplv Uarvou Aayeiv, edyaptorety Govov rh Oe k.t.d., Str. V1. P. 785 init.

13. vinrwp edxal. Paed. 11. P. 218 init. émeyeprixas dmrovucraxréoy
...0t6 wodAdkis Kal ris vuKTds dveyepréov Tis Kolrys kal rov Oedy edroynréov.

14. + Oclw xope, cf. above p. 78. 12.

14, 15. && tis cuvexois prviipys. Potter cites Basil, p. 14 ore yap
duaprias xatpdv riva dooopev, odre TO €xOp@ Torov ev rais kapdias pay
karaXeiouev, did Tis cuvexods pynuns Evorxov Exovres Eavrady rov Gedy.

15. delpvyoros is either active or passive: here probably active.
Probably ris ouveyots prypns is the present human state, defyynorov
Gewpiay the supernal or angelic state. H. So woddvpvyoros has both the
active and passive meanings.

16. viv dAAnv. Prayer and alms often associated. H. As in Acts
x. 4,

18. Mt. vi. 7 mpocevxduevor S5é py Barrodoynonre Sowep of €Ovixoi:
Soxodor yap Gre év TH wodvdoyia abr&v eicaxovaOjoovrat K.T.A.

18,19, evxq...paddy. Matt. vi. 6—13.

20. dvrupus, ‘publicly,’ cf. Ar. Plut. 134 nal vy A’? etyovrai ye mdoureiv
dyrixpus: often used of open warfare. H.,

21. 6 S& Kal wepurdry xpdpeves. Cf. above p. 62. 13 f For the
pleonastic é $¢, continuing the subject of the preceding sentence, see
Schweigh. Lex. Herod. s.v. 6, Kriig. Gr. 50. 1. 4, Jelf 655. 6.2. It is also

18—2

276 NOTES. [p. 861, § 49—

often used to introduce the apodosis, as in Paed. 1. P. 137 6 xtpwos ob bh
pioos trois dvOpm@rois Aotdopetrat, obs e&dv abr@ drodéca, 6 8 brep jpav Kai
mérovev, Q. D. S. 985 P. doecBeis pev...émiBovros 8é, dre xal abris ris
meptovoias Ka” atbrav ixavns otons xavv@oa ras Yuyds...o8 b¢ mpooex-
mAnooova, also P. 430 ...al dé oxadevovoa: éxdéyovra, cf. Jacob’s Aelian
NV. A. praef. xxv1. f.

24. évvonOyj pdvov. See above p. 70. 27.

26. tpidv 8’ Svrwv...rehav. The relations between the Aonestum, the
utile and the dulce are discussed in Cic. de Of. and de Fin. The Stoics
held that the second was a constant accompaniment of the first, see de Of.
i. c. 3, Str. Iv. 499.

§ 50. p. 88, line 1, éeraféuevov. Cf. Wyttenbach on Plut. 11. 748
pérpiot ev rois dyykéoras ééeraCcuevor, who says of this use ‘elegans usus
verbi inserviens paraphrasi, pro évres, sed ita ut notio famae, cognitionis,
et iudicti apud alios homines subsit; spectari, censeri in aliquo ordine,
spectandum se praebere, ostendere’; and quotes many exx. H, It is
frequently followed by a participle, or by the gen. pl. or ¢v with dat. pl. or,
more rarely, dat. sing. as here.

2. mpéxetpov, ‘prompt,’ ‘readily disposed.’ H.

3. Kabopiorricry. xadopifw very rare, used by Cyr. Al. (Soph. Lex.) of God
defining penalties for sin. The definition is evidently from another source,
probably Stoic. H. On the prohibition against swearing see notes on
St James v. 12.

4, mpoomapadr pews. Very rare. Somewhat similarly Philo 1. 285 jin.
Hove Oe@ xwpis érépov mpoomapadneos od fpadioy morevoat, ‘without
calling in the help of something else,’ In Strom. vim. P. 9274 we have
mpoomapadnnréoy used in a cognate sense. H, smapadapBdve pdprupa is
the regular term for ‘ producing a witness.’

6. Kalwpicpéves, ‘definitively. H, See on 1. 3 above.

8. & dperarrdry Kal &Spalw Bly. See above p. 80. 21 f. duerarréros
Biotv Xopévo Sid rHv rhs yuouns éOpaoryra.

10. rot Siarrovoupévov. Cf. Acts iv. 2 of Saddovcaio: Starovovpevar did
76 Oddone abrods rév dady, tb. xvi. 18, Eccles. x. 9 é£aipwv Aidous diarovn-
Onoera év adrois.

11. <otx> ds d&ixdy 7d Ociov. The negative seems required not only
by the protasis, which lays down the principle that guilt is determined by
the intention of the agent, not by the suffering of the injured party ; but
also by the confirmatory clause, affirming that God can suffer no injury.

13 foll. Three grounds of abstinence from perjury: duty toward God,
neighbour and self. H.

19, émippypa. Schémann (Die Lehre von den Redetheilen, p. 164)
quotes the definition of Dion. Hal. ésippyyd éart pépos Adyou dixdurov, kara
phparos Aeyspevov 7 eémidreyduevor pyuatrt. It included the particles of
affirmation and negation (p. 153). For the order 7d vai émippnua cf. 6
Evqpdrns worapds, Kriiger Gr. 50, 7.

p, 862, § 51) NOTES. 277

20. Sprov...mpoodéper Oat, ‘to employ an oath,’ cf. below P. 891 (p. 168.
30) év waow ols mpoodpépovrae pnrois, Demosth. 284. 1 mpoopéper dat qudo-
niplav.

drd Svavolas...raparrariys. Of. Euseb, Pr. Hv. vi. 6. 51 yévoro
8 dy cal dAda rod mpoBAnparos mapacrarika pupia, Plut. Mor. 238 A kévrpov
& elye radra ra péAn éyeprixdy Ovpod xal Gpovnyaros Kai mapacrarixdy
éppis evOovorddous, and n. on mapdoracw, |, 22 below, Orig. de Orat. 24
dvopd eort wpoonyopia ris idias moudryros Tod évopatopévou mapacrartKy.

§ 51. 22. ds wapdoracw. Suidas s.v. (interpreting by Sppy, mpodupia)
cites Diod. Fr. xxxttt. (vol. x. p. 88 W.) rapdoracts yuyjs mpos éAevGepiav
évérece ois wrnOear (libertatis studium): Schweig. Lex. Polyb. quotes exx.,
where the meaning is impetus, studium, animi ardor, as in Pol. v. 9. 6
mapdoracts eixe Tov Baciéa fiducia regem tenebat, XVI. 13. 2 pera mapa-
ordoews equivalent to reroApnkdras. Cf. Diod. xIv. 52 rovavrns wapacrécews
éumecovons eis Tas Tv TokopKoupevay ypuxds (haec pertinacia cum animos
incessisset), Polyb. 11. 63 AapBdvew sépuny cat mwapdoraow, tb, VIII. 23
rowvros évOovotacpos éyévero Kal mapacracts trod orparomédov, tb. X. 5
mepiyapys ovod...mera tmapactdveas jomatero rovs veavioxovs, similarly
mapdotnpa in Cl. P. 589 ray xeipa eri rod mupos Ocis arpéxto wav TO
napaornpart, Jos, B. J. XX. 7. 580 ‘Pwpator 80 ddxqv odparos kat yuyis
mapdornpa...xparodow. Similarly the verb rapacrijoca is used in the sense
‘to rouse’ or ‘stimulate, Polyb. vi. 53. 10 jin. rd yap ras ray én’ dperf
dedokacpévev dvdpav eixovas iseiv...tiv’ odk dv mapaornca; and mapaornva
in a neuter sense Diod, Xvil. 43 rd dSewvov Exyovres ev dpOadpois...rais yuyais '
oir mapéotnoay mpos Tov Kivduvoy Gore Tov Oavdrov xarappovnca, tb. c. 99
rovre t& Ouyg mapaords. The metaphor seems to.be taken from soldiers
standing in battle array. More commonly the substantive is used in the
sense of ‘ proof,’ as in P. 864 (p. 94. 8) ets wapdoraow ddnOeias.

25. ds pySt Spkov airetoOur. As in the case of Xenocrates, Cic. Hp. ad
Ait, 1. 16. 40.

mpds éavrév. How can it be said that the gnostic ypy eyew edyvo-
posvvny towards himself? His life is to be a sufficient guarantee ‘as
regards outsiders: those who know him more intimately should have a
further assurance from their experience of his fairness of mind. I think
we must read rovs éavrod and possibly (as Sylburg) cvydvras. Probably
a&idmurrov éxew should be understood with edyv.

26. rots ovyiévras, ‘those who have a right understanding,’ seems
justified by the quotation from Prov. viii. 9 in vi. P..803}. H.

27, avrika. For its meaning here see Appendix.

p. 90, line 4 foll. Observance of the oath is exactly correspondent with
observance of the simple rules of duty, and therefore needs no special
rule. H,

5. KardpQwow...na0rkovew. The Stoics distinguished between cardp-
Oona (or Kadijxov rédeov, oficium perfectum), and xaOjxov (or xabqKov
Héov), see Cic, Fin. 111. 58, Of. 1.8. Here the word xardpdaors (used by

278 NOTES, [p. 862, § 51—

Cic, Fin. 1. 45 in its technical sense, recta effectio,—xardpOwaorw enim ita
appello, quoniam recte factum xarépOwpna)—seems to be used in a more
general sense. ;

7. woddod ye Set mopxrioe. This, the ms. reading, is explained by the
adverbial use of the phrase 7. y. 6.=oddapas. It is followed by an ind. in
Dem. 631. 5 woddod ye det Stdpioev, ds ye wavra Tdvavria eipyxev, where
Reiske questions the reading; but Schaefer's dictum ‘Vulgata est sanis-
sima’ is confirmed by its frequent use, without an infinitive, as an appendage
to a sentence, cf. Arist. Ach. 543 nadjo@ av év Sdporow; F woddod ye Sei,
Str. 1. P. 429 odk duvvopévav nad rods xarnydpous, moddod ye Kal bei.

9. «wdqore, Used in later Greek as a strengthened form of ore, see
exx. in Lobeck Phryn. p. 458.

16, mdvrn rav Gedy elvar mdvrore. For the meaning of mdvrn see above
p. 62. 9 and 13.

20. wot rm. H. J.’s emendation for re motetrat. Probably, the true
reading having been corrupted into zoveira, the correction r: was made in
the margin and wrongly inserted in the text.

22, évarobvyjoKy tats Pardvow. The same phrase is used in Athen.
Xl 596 jin. Aéawa 7 éraipa aixt{ouévy bm6 trav epi ‘Irmiav rév ripavvoy,
ovdev eEerrotoa evarébave rais Bacdvas.

§ 52. p. 92, line 1. cvvddeav, ‘combination’; close fellowship or
coupling. H. .

éupeoirevar, ‘brings about by his mediation’: not used elsewhere, but
peotrevo in just this sense and transitive in the historians. H,

3. énl, ‘in the presence of,’ common of judges or witnesses: so in the
fourth line it seems to refer to the presence of a congregation at the
xatnynos. HH,

4, On the force of dyaAyudrov see line 13 foll. H.

6. mapadopBdverar. Specially used of the reception of wisdom and
learning by a disciple from a teacher. H.

8. 67 dvTt dvOpwros. The teacher more than others is the true man,
the true image of God as exercising specially a function like God’s. H.

Syproupyet. See above p. 22. 4 éaurav cries nai Snptoupyel...cEopov0v-
pevos Beg.

9. perappvdplfe. Below p. 106. 16.

10. olSypov “Apyny. Cf Protr. 56 mwoddol rd Eidos povov mngavres.
émOiovaw ods "Apel.

12, dvapopdv. Cf. p.14.2. H. See dvadépera: just above, |. 7, and
for exx. Cic, V. D. 11. 60 with notes. . .

14, od kard tiv THs pops lSidryra. Cf. P. 798 4 dé suoiwars ody, ds
Twes, y Kara TO oXHa TO dvOpa@meov, P, 809 Kar’ eixdva Oeod yeyovéva 6
dvOpwros eipnrat ob Kara Tijs KaTagKevAS TO OXIA, GAN’ érel 6 pev Oeds Adyo
Ta mavra Snpuwoupyet, 6 d€ dvOpwmros 6 yrootixds yevduevos TO AoyiKG Tas
kadas wrpdges émeredei. See reff. in Kaye, pp. 134 f.

15, ard 1d THs Suvdpews oipBodov. Probably a reference to dypsoupyet

p, 868, § 53] NOTES. | 279

in ]. 8: also Paed. P. 220 card rotro eixav 6 &vOpwros yiverat rot Geod Kado
els yéeveow avOpamov avOpwros cuvepyel.

18, & THs cvykarablcews. Cf below p. 118. 8, 9 4 dudvora % wept raivro
mpaypa cuyxarddeccs.

§ 53. 19, dad ydpys. Cf. Wytt. Plut. u. 44 D, where exx. are given
of two meanings, (1) ratione et consilio )( temere et casu p. 798 B, (2) ex
animt tudicio et sententia. H, For the harmony of thought, word, and
action see below p. 176. 2.

21, & Oeparelas pépe. See Plato Rep. 11. 382 and m1. 3898 with the
nn, of Stallbaum and Ast, also Philo M. 1. p. 141, and Orig. in Joh, x. 4
aofopévov moAXdkts Tov dAnOods mvevparixod dv TG coparixg Wevdet (of
allegorical interpretation), and in a fragment of Strom. vi. where he
comments on Plato, cf. Gieseler tr. 1, 235 n.

22, rw etoerar q WeiSos eet. Cf Str. vi. P. 802 petorat ra dvri ody of
cupmepipepduevor O° oixovouiav .cwrnpias, ov8’ of wepi tiva rav év péper
oparddpevat, add’ of eis Ta Kuptorata mapamimrovres. Potter refers to
Gell. 11. 11, quoting Nigidius: ‘inter mendacium dicere et mentiri distat.
Qui mentitur ipse non fallitur, sed alterum fallere conatur: qui mendacium
dicit ipse fallitur...vir bonus praestare debet ne mentiatur, prudens ne
mendacium dicat.’ H,

26, drorndvy might be taken in its usual transitive sense: but the
position suggests the intransitive, found in Lucian and other writers. H.
Cf. Luc. Dial. Deorum xx. 5 wodd mpoidvres dreomdoapey tav dorépwr,
‘progressi longius processimus a stellis” where Hemst. says that, in its
later use, the verb, whether in the p. (as Lk. xxii. 41 dweomdo6n dn’
airév), or intr., as here, ‘simpliciter pro ywpioOqva: digredi ponitur. He
cites 2 Mace. xii. 10 éxeiGev dwoomdoavres aradiaus évvéa, Luc. Dial. Mar.
XI. 1 éwedav wodd dro tis yis dwoomdcwcty.

27. doyvidtovras. Common in late writers. See Index, Schmid Adz.
Ill. 234, and Siegfried’s Philo p. 62, 3.v. abnvtacpds and ddyvcacrns.

27, 28, robs dkpowpéevous trav ‘EBpalwy, ‘his disciples (cf. Str. 1. 323 med.)
among the Hebrews.’ H. .

28, daroppigtat, intransitive, as rarely (Steph. p. 1646); once in Lucian
Abd. 6 iroovpoiy ev rH Wuyq Kxaxdv dréppnée cat és rodtppaves eLevi-
knoe. H,

cuvaywyjis, apparently not used by Clement for ‘Judaism’: prob-
ably ‘the religious assembly,’ Jewish or Christian: cf. Paed. ut. § 80,
P. 300 and Heb. x. 25 émiovvaywynv. H,. Other instances in my n. on
St James ii. 2.

oupmepupepdpevos, ‘consorting,’ especially with assimilation to another’s
ways, or even blandishments. Often in Epictet., eg. 11. 147,and LXX. H.
Cf. below, p. 106. 30 cuprepipéperat Trois dvayxaios, p. 140. 19 doaris év |
gupmepupopa, and P. 802 (quoted just above on 1. 22), where the case of
Timothy is discussed.

29, wdvras. This reading of DFG vg. occurs also in Str. vi. P. 802

280 NOTES. [P. 863, § 53—

and (with rots) P. 656: but wdvros riuvds P. 332. H. The subjunctive
xepdnon is found also in the original after the past indicative.

30. péxpe ris cupmepiopds. Cf. P. 802 xara cuprepipopav cadtwr ra
Kupia tov Soypdrav. No need to omit the words dia riv trav médas
cernpiav, which Dindorf brackets; they express the limitation in general
terms, the sense being afterwards repeated, with a closer reference, to
prevent misunderstanding. The double &d is like the double drép in
p. 94. 5 below. H. .

31. Ydiv. Emphatically at the end; cf. for the predicative use P. 737
Kara Yidny ri THs Wuxis évépyeav, P. 891 airy WiAg droxpapevos rH €E«t,
and often, as we have ert rév rAnoiov ddpedreia povy just below.

p. 94, line 2, dvayxdtera. Some word expressing falsehood or shirking
seems required. dvaydfera: suggested by Potter seems too poetic, though
Xenophon has it (‘retreats’). H. Perhaps the ms. reading may be
retained with Potter's explanation: ‘is neguaguam cogitur, metu scilicet,
quem ad modum paulo post dicitur ddovAwros ofros ev bd8e,’ cf. below
p. 134. 4 iva pa) 6 romos dvayxdgy.

6. yveplpev. Often found in this special sense in later Greek. See
below p. 188. 12, and W. Schmid Ad. Index sv.

8. es wapdoracw tijs ddnfelas. See n. on p. 88, 1. 22, and Index sv.
mapiornp,

ll. We have here the Stoic distinction between the spoken and
unspoken word (Adyos mpogoptxds and ddyos évdidberos), which was also
used by Christian writers in regard to the Word. Cf. Zeller?, vol. 1v.
p- 65 f, Wytt. on Plut. Mor. 44a, Philo M. 1. pp. 209, 215, 270, M. 2.
p. 347.

12, +d dvapdpryrov. See nn. on p. 22. 20 above, and p. 138. 29 below.

13. atrd. For the dat. cf. above pp. 36. 22, 52. 19.

§ 54, line 21, Kkard Adyov rév dpOdy. See p. 44. 14, Stein Arkenntnis-
theorte d. Stoa i. p. 254.

24, rourl ydp tv 7d mpoxelwevoy. See above § 1, p. 2.

27. ot8% doeBet, GAN’ 7 povos OcooeBer. See below p. 194. 5 dAd’ # as 6
xvois. ddd’ 7 in later Gr. is often used for ddAd, much as ef pi and Any;
see below on p. 96. 16, and Index, also p. xvii of my Introd. to St James,
Probably the use arose from comic phraseology, such as we find in Arist.
Pax 474 oid ode y etAxov ovdév ‘Apycion mada, GAN 4 Kareyéhov Trav
raat wpoupevev.

29. Bactréa ravroxpdropa. The Ms. inserts xai, probably because 7. is
often used as a substantive; but it is evident that 8. needs an epithet to
balance the preceding Oedv ravyyendva: cf. below P. 895 med. rév mavro-
xpdropa Gedy.

30. ‘tmpootperdpevos. The ms. here repeats éciws from ]. 28,

§ 55. p.96,line 1, Sharp opposition to the Pseudo-gnostics, who drew
an impassable line between the yywarixds and other men. Clement looks
on Gnosis as what should be the aim of every man. See below 6 foll. H,

p, 864, § 55] NOTES. 281
3,4, Kard re rbv tpdrrov Kal Tov Blo kal rdv Adyov. Cf. below p. 176. 2

olos 6 Adyos, rowoSe Kal 6 Bios.

5, reXaotra. See below p. 98. 30, and St James i. 4, ii. 22, iii. 2,
Kaye p. 143 foll.

7, evSud@erov. Of. above p, 68. 21 ri évdidberov opiriav 6 Beds éraie.
The contrasted word mpoopixéy appears above p. 94. 11 and below 1. 16,
where it is used to characterize godia. As used to distinguish micris from
yraots, évd. probably implies that the former is inarticulate, cannot give an
account of itself.

dvev rod tyreiv. The gnostic belongs to rb yévos rb éxAextdy, TO CyTnTiKoY
eis yuaour, below p. 102, 1. 9.

9, dvayépevoy, ‘starting,’ specially ‘putting to sea.’ H. Cf. Str. 11.
P. 511 of awd Kaproxpdrovs dvayopevot, Plut. Mor. 392 F dwé tev atrav
dvayduevos, ‘eadem institutus disciplina.’

12 foll. The distinction between yvdcis and copia here given is very
difficult to follow; indeed it seems to me to be an amalgamation of con- .
tradictory notions. In 1, 12 the difference between them is said to lie in
the fact that copia comes through teaching; but in 1. 21 foll. we are told
that yraois is handed down by tradition and is intrusted as a deposit to
those who show themselves worthy of being taught, and in 1. 2 that it is
completed by the science of divine things. Then in 1. 13 we are told that
years is a species of codia, and in |. 15 that the name codia is somehow
connected with the uttered word, while yvdors is founded in faith. In § 77
below (p. 132, 24 foll.) yudors is said to be shown év r@ ra aira pepabnxévar
kai dpoveiy, while faith is shown év r@ ra avra aipeioda: again in § 61
(p. 104, 25) it is said that knowledge is taught by the Lord through the
mouth of man. Turning to Bk vi. P. 771, we read that if we call Christ
our wisdom, cogia ety av yous, emioriuy obca Kal KarddnWis Tov syrwy
Te kat €copévay xal rapeynkdrev BeBaia kat dodadiys, as ay mapa Tov viod Tov
Gcod rapadobciog...4 yuaous S€ abiry (MS. abry) | Kata Stadoyas els dXiyous ek
Tav arocTéhav adypapes mapabobeioa KateAnAvOer, évredbev 8 apa yracw
eire copiav cuvacknbjvar xpy eis ELiv Oewpias didiov. The last sentence
seems to refer to the narrower meaning of yvdors as the knowledge of a
secret tradition handed down by the initiated. In Barnabas yvdors is
used of allegorical interpretation, cf. x. 10 and Harnack’s n. oni. 5. The
fundamental difference, however, between yeyydoxo and yvaous on one
side, and ofda and codia on the other, as they are generally used, is that
the former implies direct cognizance of an object, the latter right judgment
about it. This would agree fairly with the distinction in 1.12. If yvdors
is the result of a direct inspiration it is in that respect distinguished from
the knowledge which is the result of study and instruction. But I do not
remember to have read of copia being limited to this latter. In P. 333
and elsewhere Cl. defines copia, with Philo and the Stoics, émorjpy Seto
kat dvOperivey eal rév rovrav airy (cf. Cic. Of. 1. 5): in P. 831 yodoes is
identified with 4 év deoreBela aiaOnors, see P. 531 & yap é@Oadpes ev cdpars,
Tovro év TO VG fy yvaors, P. 454 9 emomrixy Oewpia, Th Svre émarnpy...adry

282 NOTES. [p. 864, § 55—

dy ety pdvy 4 tis codias yvaous and P. 775 init. yvadous 8é€ abrd rovro Oka
ris éore tis Wuyxns Tov Svrav, fro. Tivds }) Twav, cf. Kaye p. 140 foll.

13, 9 piv ydp rl lore yudou, ratty mdvrws Kal copla tuyydva. Cf
P. 441 4 pév copia hpdvyors, od pay waca hpdvyots copia. Thus dpovnois
includes more, has a wider extension, than copia, and codia again has a
wider extension than yraots. See P. 820-fin, rodupepys odoa y ppdvncis be
ddov rerapévy rod Kécpov...eraBddAdre THv mpoonyopiay, Kai émedav jedv
emiBdddy Tois mpadrots atrious vdnois Kadeira, Srav dé ravryy dmodenting
Asy@ BeBawonta yvacis te cai copia Kal emirripyn dvopdCerat,..cat dvey
Gewpias mapadeEapévy tov dpxixdv Adyov...rioris héyerat, Kav Tois aigOnrois,
morocauévn Td ye Soxoiv...ddnOéorarov, Sd£a dp6y (and under other con-
ditions is called réyvn and éumretpia).

15, &ypovg. So I read with H. J. instead of pdvy which would require
the addition of a substantive. He compares Plato Meno 97, 98 where the
difference between d0£a dp$n and émiornun is made to depend on the
permanence of the latter. See also Joh. xv. 7 dav ra pyuard pov év dpiv
pévy. | :

Ti TO mpoopicod Adyou 7d Tis coplas Svopa dayrdterar. H. J. translates
‘For the meaning of the word codia is shown in the abiding of the uttered
word,’ and suggests that there is an allusion to the etymology of copia
(from ovjvar=géperOa, and éradny) given in Plat. Cratyl. 412 B (gopas
érahiy onpaiver 7 copia, as pepouévwy trav dvrav), This very ingenious
explanation of a most difficult passage supplies a reason for the use of
mpodopixou (being one of the depdveva as distinguished from the ¢vdideros
Adyos). Otherwise, it is strange to find Cl. defining wisdom by the
memory of uttered words, say, of the Creed or Pater Noster; esp. as in
P, 323 we read obdyt r7 éxpdoe nobevres, povn Se TH Kata Thy broonpei@ow
ropnoe, and in P. 646 6 rod marpis trav GAwy Adyos ody obrds cor 6
mpopopikds, godia dé cat xpnardrys havepordary tov Geov, where wisdom is
opposed to the mpoqoptxés Adyos. In Theoph. ad Aut. 11. 22 we have both
terms used of the Divine Adyos. 6 ev warip trav éhov dyapnrés éoriw...6
8é Adyos abrod, BC ob ra wavra weroinkev...ovros Opike TO Addy. (For the |
voice which spoke to Adam signifies) rév Adyov rév évra bid mavris évdid-
Oerov cv xapdia Oeod. mpd ydp tt yiverOa rodrov etxye ovpBovAov, Eavrod voov
kal pdvnow svra. déadre dé 7OéAnoev 6 Beds motjoa doa €Bovdevcaro,
Tovrov rov Aéyov éyévynae mpohopixdv, mpardroxoy mdons KTicews, ov
cevabeis adros Tod Adyov.

16, wiv dddd. This pleonastic expression is frequent in late Greek,
see Index, and W. Schmid <Adticismus 1. 285, m1. 343, tv. 559, rAnv being
used by itself in the sense of ddAd or even dé, as in Str. vi. P. 797 cnit.
kopma@dous pev uxis kavxnpa wAQy evavvedjrov, Herodian 111. 4. 1 modAqv
oTpatiay wry drepov, cf, Jannaris Gr. SS.1734; mdnv ei yy above p. 64. 10,
and the use of ddd’ 7 above p. 94. 27.

18. 6 re OepéAtos H Te errouco8oux. Eph. ii. 20 dmotxodopnbévres eri re
Oeperig t&v dmogrékov kal mpopyrdv, svras dkpoywraiov avtod “Ingo
Xpiorod, év G waca 7 oixodopy ailéer ets vaby yoy ev xupig. In 1 Cor. iii, 12

p, 865, § 56] NOTES. 283

Paul speaks of himself as having laid the foundation, viz. Christ, on whom
other teachers build.

19, ra rédn. Cf. vi. 792 jin. exdeyévres pos rod Kai ra réAy ™ poopa~
H. The one dpyj has many ends, but these may all be sumnied

pévou.
up in dyamn.

20. longs kal dydry. IRgn. Eph. 14 dpxy péev wions réAos d€ dyarn
with Lightfoot’s n. (vol. 11. p. 67). They begin and end the list of graces

in 2 Peter i. 5—7, see below p. 100. 8—10.

| 93, olov wapaxaratrkn. Cf Stir. 1 P. 322 fin. of pév ray ddnOn ris
paxapias cd{ovres Sidacxadias rapddoow evdus amé Uérpov re kat “lax@Bou,
odvvov re Kai [lavAov...mais mapa rarpos éxdexopuevos...qxov dy Kat els jpas
ré,..€TOOTOAIKG KaTrabnoopevot oréppara.

24. ix doris els dois. Cf above p. 22. 29 cis ro dvevdeds ex rot
dvevdeots.

25. mporrebrorerat. See Resch Agrapha, p- 231 foll,

26. 4 KAnpovonta. Col. iii, 24, Eph. i. 18, above p. 16. 29 yvaaeds re
kal KAnpovopias Srepoxny, p. 18. 3 KAnpovopias, and Protr. P. 75 with the
quotation from Isa. liv. 17.

§ 56. 27. ecxpepacdy rod xvplov. Cf. P. 936 ris evraida (wis éxxpepa-
aGévres. The change from the Ms. «cpepaodg is required by the genitive.

p- 98, line 3, él réNea, probably ‘ultimately,’ as immediately from
the Son: hence also rapadisora:: the Son transmits what He has received.
H. Cf. p. 144. 16 below.

4, eyxplrois. See Lobeck on Phy. p. 385 where he explains the word
éyxpiréov ‘traductum a senatorum et athletarum probatione,’ Stallb. on
Plato Zeg. vit. 802 B, XI. 936 A, where ¢yxpive is opposed to droxpive, and
w. x11, 9524. In Leg, 966D Stallbaum reads rév mpos dperiy éyxpirev
yiyveo Oat.

5. 8d 1d, x.7r.A. Apparently gnosis is given them as a means of
perfecting life, because they need more preparation than without it they
could receive: cf. 1.21 below. H.

6. xaracrodiy Blov. Cf. x. raddv P. 137, 778, x. #Oous P. 785.

7. él wddov rijs kard vépov Sixcocivys. See Barnard Cl.’s Bibl. Text
p. 6.

kar érloracw. The word is often used by Polybius in cases where
‘subsistimus ad rem et ei immoramur ad eam considerandam’ (Schweigh.),
aS in II. 2. 2 per’ emirrdcews )( rapépyws, and XXL. 17, 2 where it is contrasted
with éx mapadpopjs. Similarly c& émurrdrews is opposed to é« mapépyou,
2b, 111, 58. 3, [See also Berlin Index to Aristotle s.vv. émioracis, égrordvas.
H. J.J

8. rédos dredevryrov. So P. 500 quip cis rédos drehevrynrov dduixéobac
7 poKetrat.

9. mpodiSdekovea, ‘supplying in this life a preliminary teaching” H.

10. perd Gedy. See above pp. 20. 15, 32. 12, and below 1. 18 foll.

ll. ds. xddacis and ripwpia are alike eis madeiav owrnpov. H, Cf.

284 NOTES. [p. 865, § 56—

above pp. 20. 7 f., 28. 22. Elsewhere Cl. denies rizwpia of God, below
p. 180. 14 f. Beds dé ob ripwpeira: (ore yap 4 Tipwpia Kaxod dvramdédoais),
Kord{er pévrot, where see n., also P. 794 foll.

15. ecroupylas, Cf. tine 30: apparently ‘ ritual’ i in both places, 8,
See n. on p. 22, 2.

‘Kav dyla 7 Kal év dylos. Even the holiest forms are now a thing of the
past. Cf. for phrase p. 20. 16,

16. 1d wpoceyxés, z.¢. in the future life. H, On the word see Index,
and above p. 18. 4 éws rijs mpocexods Tov Kupiov Oewpias, and p. 20, 9
with n.

17, wpocpéva. For the following dative cf. 1 Tim. v. 5 7 dé dvras xnpa
mpocpever tats Senoeot, Acts xiii. 43 greBov airovs mpoopévey TH xapire Tod
Oeod. The realization of the ideal of humanity depends upon the contem-
plation of the Divine, like the victory over Amalek on the uplifted arms of
Moses.

TH Cewptg. The contemplation of God promised to the pure in heart;
on which waits droxardoracis. H. I think this is a better construction
than to make Gewpia depend on droxardoracts. Such a dative would be
very harsh, and dzroxardoraots, so limited, would surely have required the
definite article (4 17 Sewpia darox.), cf. Str, 1. P. 500 4 mpos rov dpOdv Adyov
ws oldy re éLopoiwars rédos oti Kat eis tHv TeAciav viodeciay Sid rod viod
dtoxardoraots. Moreover, the contemplation of the pure in heart seems
to precede the restoration to bliss, ll. 26,27 below. The word dzrox. (Acts

- Hil, 21), like wadtyyevecia (Mt. xix. 28), was borrowed from the Stoics, see
Zeller Iv. 155. If the reading here is correct, the absence of the article
is to be explained by the word being treated as a proper name.

19, of cvvOpovor. Cf. Hel. Proph. P. 1004 ré trepdvw mdéons dpyis Kai
é£ovcias...oi redetwOevres eloiv €& avOparav, dyyedor, adpxdyyedar, eis THY
mperokticroy Tov dyyékov hiow x.t.d.

20. «pdrwv, probably both ‘first’ in time and ‘highest’ in place: cf.
apororoxey in Heb, xii, 23. H, Comparing Sér. vi. P. 813 émra pe eiow
ol THY peylorny SUvapw Exovres mpwrdyovor dyyéAwy apxovres, and the seven
mperoxtioro: mentioned in Hxc. Theod. P. 969 fin. foll., of whom it is said
that Spot Te éyévovro kal TO evredes dmethipaciy...008é trodeireral tis abrois
mpoxonn €& apxiis, and that (P. 971) rov re vidv dpaot kal é€avrovs xa ra
bmoBeByxcra, Sowep xai oi dpxdyyedor Tovs mpwroxriorous, I think the
reference is rather to Apoc. viii. 2, Tobit xii. 15. Cf. above p. 16.4 f.

21, els xd@apow. Cf. P. 581 cay r@ dvte rd dAnOes oxoTSpev, }) yvdors

- TOU HYyELOVLKOD THs Wuxns KdOapais éort Kal évépyerd eativ ayaGn (the converse
of Mt. v. 8 cited below 1. 27. Cf. above p. 30. 21).

22, eimpéoSexrov, sc. to God, the question being whether Christian
gnosis renders men dear to God (Geogidrés § 2, &.), But also see Paed. 1.
P. 106 cnzt. on the offering of doves (ré dvazdprynrov...rav veotrav evmpoo-
dexrov eivat Néywor TO Oe@, Kal Td Gpotoy Tov duoiov Kaddpotov ipnyovpevos).
H. I think it makes better sense to take edrp. as in Plut. Mor. 801¢
dros ebrpdadectos yévytat Trois moddois. If it is to be taken edmp. dea, |

p, 865, § 57] NOTES. 285

ghould understand it more generally as that which is in accordance with
the divine Will, rather than with a reference to deodudés, which seems to
me far-fetched.

§ 57. 23, es 1d cvyyevts ris puxis. Ch P. 80 init. rov dvOpwmov
émi tiv ovpavod yevdpevoy béav, purdy odpdvtov os ddnOds, and above n. on
p. 34. 9, below p. 118. 19.

24, Sut twos olxelov durds. This mystic light is referred to in Str. 1.
P. 328 peradidévat rév Oelwv pvornpiov Kai rod gards éxeivou tov dylov rots
xopeiv dvvapévors, Protr. P, 92 d rav dyiov ds ddynOds pvornpiov, & hors
dxnpdrov. Sadovxotpat, rods obpavods xai rbv Oedy éromrevoas, dys yivoua
pvoupevos, lepoavret 5° 6 Kiptos kai rov piotny odpayitera paraywyar.
Paed. 1. P. 113 Barrifépevor hari{dueba, Pari{cuevor viorootpeba,..patiopa
8¢ b¢ od rd Gywov éxeivo h&s Td owrnpiov émomrevera. Compare the
description of the mysteries given by Themistius (ap. Stob. Flor. 120, § 28)
mpd Too Tédous adrou ra dewwd wdvra...éx dé rovrov has rt Oavpdoroy dmrnvrnce
kal root kaBapot cal Aepaoves edéEavro, and Apuleius (Met. x1. 23) accessi
confinium mortis et calcato Proserpinae limine per omnia vectus elementa
remeavi, nocte media vidi solem candido coruscantem lumine, &c.

tas mpokords. Cognate accusative [or is it not rather expressive
of movement over, as in Polyb. 11. 34 diaB. abrobs roy Tiddov? M.]. Cf. xara
mpoxoriy éExdotnv P. 834 med. (p. 16, 28): indeed all § 10 illustrates this
passage. H, ‘Alludit auctor ad varias illas lustrationes, quas certo
ordine subibant qui Cereris Eleusiniae mysteria éromrevew cupiebant.’
Potter. |

25, tds puotiuds. See n. on p. 78. 12 above.

26. dvaraicews. Of. Str. Iv. P. 636 17 eBdopuy yap 4 dvdravots Op7-
oxevera, TH dé dyddn ihagpov mpoodépe...eir’ ody 6 xpdvos etn 6 Sid TOY Ewra
mepwdeov tav dpiOuoupéver eis rv dxpordtny dvdmavow amoxabiords, etre
era ovpavoil,,.cire kal 7 davis xapa TAnoid{oved TG vonTe kdope@ dydoas
héyorro, H, Also P. 793 jin. of rovodrot, xara roy AaBid, katamatcovew év
Spe dyie beod, ri dvwrdrw éxkAnoig...of pi) karapelvavres ev éBdoudde dva-
mavceas, ayaboepyia S€ Oeias eEopomcews eis dySoadixis ebepyerias KAnpo-
vopiay brepxiwarres foll., P. 667 ra él ris dylas KiBwrod ioropotdpeva pnvvet
Ta TOD vonrod Kdapou, tb. et’ odv dySods Kal 6 vonrds Kéopos, etre Kal 6 wépié
wavT@V meprekTiKds...OnAodrat eds, Ta viv bmepkeioOw héeyeww > mAHY dvdmavow
pyvie. thy pera tov SoEoAdyov mvevpdrov. See Index, Mt. xi. 29, Apoc.
xiv. 13,

27. émorrypoviKds Kal Karadynrrucds Tov Gedy érowrevav. Below p. 100.
6 per’ emornuns xaradynrrév, p. 104, 22 éyyupvatduevos tH emiornpovixh
Gewpig, p. 132. 11 ray émtornpovixod Oewpnyaros kardAnw AdBy, Tov Kiptov
épav vouiter, 178, 31, } xaradnwrixy Oewpia above p. 20. 25, below p. 160. 9.

29. évrai@a, ‘in this life’: the contrast comes below p. 100. 13. H.
But can it be said that the Christian attains such perfection in this life ?
Has he now got beyond mdcas xaOdpcets xal Aevroupyias? Is he now atv
T@ kupio Srov eorw mpocexads tmoreraypévos? I translate évradéa ‘herein,’
see nh. on p. 32. 27 above,

286 NOTES. [p. 865, § 57

30. ‘trepBdeav. Seems never to take the genitive: so that either this.
is an unique usage, or more probably we must read the plural accusative
mdoas kaOdpoets, which may have been corrupted through 7 reAeiwors. H,
See above n. on 1. 15.

p. 100, line 3. civropos, Cf. p. 18. 20 ri» emiropov ris awrnpias dia
miarews.

4, dv Kxareraydvrev. Seen. on p. 4. 5 above.

yao 8 drdSakis. Cf Str. 11. P. 454 4% yao dv ein ertornpovix)
drddekis trav xara tiv ddAnOy dirocodpiay mapadidopévav.

6. drooSopounévyn ry wloera. Cf p. 32. 9 above, P. 646.

7. xaratyrrév. See above p. 20. 25 n., Hac. Theod. P. 975 édcov
karaAnmrov rod marpos Ov viod Sedidaypévor Oewpodot. Barnard.

9, peraBod} catipios. Cf. p. 16: 30 warnpioe meperpomai and P. 986
gwtnpiovs ddovs quoted in the n., also Str. Iv. P. 587 6 peév ody mpéaros
Babpds. ris carnpias 7 pera dBov SiSacxadia, d¢ fv drexopueba ris adixias,
Sedrepos Sé 4 Amis OC fv equéueba rov Bedrtiorwy, rede Sé y dydarn, ds
mpoojkdy €or, yyworixads ion madevouca.

ss wpoctrov. Above p. 80. 9.

11. -reparovpévn, ‘passing over’ (a sea or river). The stop in Dindorf’s
text is fatal. The point is that the second transition already makes the
object and subject of gnosis dear to each other by its own approach to
dyarn. What follows is not so much a perdBacis as a continuous
process. 4H, .

12. +d ywookov 1G ywookopévy. Cf. p. 136. 15,16 ray pev rod mored-
ovros évépyeav, THY Sé Tod miorevopevor (if the text is right).

13, todyyedos. Cf. below p. 136. 11 6 8€ Kal per’ dyyéAwy evyerar ds
dy Sn wat iodyyedos, 146, 22 é€oporoupévn Be iodyyedos ddyOds yevopevn,
P. 792 6 rolvuv...eis dwdOeav pedernoas avéjoas re eis edrrotiay yvooriKis
rededtynTos indyyedos pev evravéa, garewvds dé ijdq Kal as 6 Fdwos AduTrov
Kara THY evepyeciav, omevder TH yvooe TH Stxaia Ov aydays Oeod emt rHv
éyiav povyv. [The word also occurs in P. 120 and P. 974. Barnard.]

14, trepoxrv. See above p. 16.30. H.

16. xKupranry, sc. ‘the eighth’: cf. Str. v. P. 712 fin. 713 thy re kupiaxyy
npépav ev r@ Sexdr@ Tis Tlodereias 6 WAdrov dia rovrev karapavreverat, Emecdy
de rois ev 7H Aeywore Exdorots Ewra Huepat yévowrTo, avagravras évredOev Set TH
dyden mopeverOa, where C. explains the seven days to be éxdorny kivnow
Tév émta kal wacay Thy épyagrikny Téxvny els Tédos dvarravaews orevdovcay,
but the eighth day is the movement up to the unchanging heavens beyond
the planetary spheres. HH, See also the passages quoted on dvaraiceos,
p- 98. 26, and Hac. Theod. P. 984 fin. 4 pev ody Tv mvevpatiKay dvdmavats
ev Gydodd:, } Kuptaxy évopderat...ai d¢ adda moral yuyal rapa Te
Snmovpye, wept Se thy cuvrédccav dvaxywpoice Kal adrat eis dydodda, ib. P.
987 dv yevva 4} pnrnp, eis Odvarov adyera cai eis xéopov, bv b€ dvayerva
Xptords, els Conv perariOerar <Kal> els dydodda. Cl., according to his
wont, is delighted to find in Plato a parallel or illustration for ideas

p, 866, § 58] — NOTES. 287

derived from another source. See Kaye p. 152 n. ‘By the Hebdomas
according to the Gnostic doctrine was meant the rest from evil-doing,
with reference to the Jewish Sabbath: by the Ogdoas, the creation of man
anew to a life of active well-doing, with reference to our Lord’s resurrection
on the Ist or 8th day.’ He cites Str. 1v. P. 612 eira €B8opud8os Kai dySoddos
puoripioyv yvwarixoy emipépe...yvaow yap aivirrerar bia trovrwy perd re
dmoyijs kax@v perd re évepyeias dyadav...redecoda dat Sidacxar, Str. vi. P. 810
i €BOspy roivuyv nyépa dvdmravors Knptocera, doy} Kaxdv, éroydfovea THY
- dpxéyovoy nyépav thy r@ dvre dvdravow Hyuadv, rHy by TE BvTe hards yéveow
foll., P. 667. I don’t think there is much ground for Dr Bigg’s suggestion
(Christian Platonism p. 54) that one reason why OL insists on the ‘mystery
of the Ogdoad is the Ebionite observance of the sabbath, which made it
necessary to point out the higher sanctity of the Lord’s day. The words
éydods and ¢@dounds play an important part in the Gnostic systems.
_Basilides gives the former name to his Ethereal Creation, which was
under the control of the Great Archon, reaching down to the sphere of
the moon; and the latter name to the inferior creation of the Aerial
World, which was under the rule of the Second Archon. See Hort’s Art.
on Basilides in D. of Chr. Biog., Hippolyt. Ref. Haer. p. 368. 59, 370. 89,
379. 15 foll. Similarly Valentinus, according to Iren. 1. 5. 2 “EBdopdda
kadotow tov Anpoupydy, THY bé wnrépa tiv ’AxapoO ’Oydodda.
ratpgay atdyv. Probably a reference to Joh. xiv. 2 év rj oixia rod
marpos. tov poval modAai elo. The same words occur Paed. 11. P. 300
Tovs kamnAevovras THy GAnOeav Tis marpwas é&éBadev addrjs, cf. Joh. ii. 16.
17, povrv. Cf. Str. v1. 792 fin. quoted under iodyyeAos 1.13. H.
das, «.7.A. So P. 4189, the pillar of fire dyAot rd éorés Kat pdreipov rod
Geod cai rd drperroy adirod pas cai doynudriorov. H, Cf. p. 20. 23 raurd-
tyre Ths bmepoyis, and see Potter's n.on P, 456 in reference to the title 6
€oras used of Simon Magus by his followers.

§ 58. 19, 6 «mpdros tpéos, ze. the Old Dispensation, the method of
law as opposed to the method of grace.

28. dv xipiov. The Ps. has airev. H.

30. kard wapaSpopryy. Cf. Protr. P. 55 rav didocodiar...daydva arra
exOecd¢oucay x. m7. wapactrnoa, Arist. Pol. VII. 17. 12 viv pev ody rovrev ev
mapadpony mremounpeba Tov Adyov> VaTepov emiotiaavras Sei Siopicat paddoyv.

31, «mpécwrov. Similarly Paed. 1. P. 1382 med. rpdcwsrov rod Geod 6
Adyos, & haritera 6 Oeds kal yvapifera: (where see Potter), Strom. v. P.
665 sf Cf. Newman Jheological Tracts 49 foll. The assumption comes
from the parallelism of Cyrotvrev rév Kipror, (yrovyrey To mpdcwror. H,
See also Exc. Theod. P. 970 of d€ da mavris 7d mpéowmov tov Qeov
Brérovew, mpdcomov dé warpis 6 vids, 8? ob yowpifera 6 marnp, P. 971 6
8€ vids dpyy tis marpikijs trdpxet bas, mpdowmroy rod marpds heydpevos,
wb. P. 975 rdya 8€ rd mpdowmov ori pév Kai 6 vids, Zore 88 Kal doov
Karahy roy Tov warpos bv vio dedibaypévor Gewpotor, 76 dé Aocdy ayvaardy
€ort Tov marpés.

288 NOTES. [p. 866, § 58—

p. 102, line 4, 8y od8els %yvw. Our text of Mt. xi. 27 has od8€ rép
marépa Tis emiywooke. In @. D. S. 939 P. Clem. has dv oddels ereywaones
ei yy 6 vids, and ob8eis yrvdoxes below p. 192. 19; but elsewhere Zyva, ag
here and Protr. P. 10, Paed. 1. P. 109, P. 142, P. 160, Str. 1 P. 425,
v. P. 697. See Barnard C.’s Bibl. Text p. 16.

7. pévov Svra...dyaddv. Above p. 72. 7.

9. tyrntudv. See below p. 104. 13. The addition ds ydow is
probably intended to distinguish these Seekers from the sceptical school
so named, see Diog. L. Ix. 69 odrou wdvres Huppadveot pév drd rod didac-
kddou, daropyrtxot dé kat cxemrixol kai ers eexrixol Kal CyryriKot dard rod olov

Sdyparos wpoonyopetovro.

§ 59. 10. otS&. The original has ri.

14. @vpoaSeis. On courage see above § 18, below §§ 63-—67. ‘Haud
aliter Aristoteles (th. ad Nic. 11. 8. 10) cal rév Oupoy dé emi trav avdpelay
émupépovow: dvdpeiot yap eivat Soxotow of da Oupdy dSomep ra Onpia
ext rovs rpwcavras hepdpevor, tb. § 11 of dé dtd radra pdyipor pév, obdk
dvdpeiot 8é, ob yap dia 7d Kaddv, ob" as 6 Adyos, GAAG dia 75 waGos.’ Potter.

17. Spdou, the most external of words. H. See quotation in Arist.
Nic. Eth. vi. 8 1151 a9 Madjowos a€dverot pév odk eioiv, Spdaw 8 oid mp
afvvero. H. J.

Baodyous. See below §§ 63 and 64.

18, otre...otre kal. See below P. 895 init. otre...cvre kal kpiverv.

19. 088’ dv 1d copa Gray érSiSdow. W.H. read in 1 Cor. xiii. 3 «dv
mapaee To caud pov iva xavynowpa with AB Sin. Most mss. have iva
kav0noopa. Clem. again omits the doubtful clause in Sér. 1v. P. 614 anit.
edy TO capa pov érida, dyociv, dydrnv Se py exo, but adds it a few lines
afterwards, gorse kal Gdos rrapadidods rb cdpa iva cavOjnoerat.

21. rv Bid nis ywdoews yervapévnv. See above p. 100. 9—11, and 96,
21—26.

21,22. ado i 8d rod érioripovos mpdkts ebmpayla. Action is good or
bad as it is done through the instrumentality of a wise man or a fool. See
P. 796 waoa mpaéts yoortikot pev carépOwpa, in accordance with the Stoic
doctrine ¢v maow dpaprwrdv eivar rov apady, wept wavra 8 ad Kkatopboiv rév
doretov. Compare Mt. vii. 18 ob Svvarat dévdpov dyabdy Kaprovs wovnpots
moe ovdé Sévdpov campov Kaprovs Kadovs moteiv, and 1 Joh. v. 18, 19.

22. eimpayla. Str. v. P. 801 jim. 9 owrnpia did re edmpayias did Te
yvacews wapayiverat, av duotv 6 kiptos diddoxados. H,

23. évoracis, ‘rule or fixed manner of life.’ Seemingly Stoic, cf.
Epictet. Ench. 23 édv moré cou yévyra Eo orpadava mpos Td PovdcoOat
dpéoa tivi, iobt bri admadeoas tiv Evoraow, Diss. 1. 22. 19, 14. 7 rev
mparropévav Ta pev mponyoupéves mpdrrerat, ra O€ xara wepictacw, ta dé
kar’ bixovopiav, ra dé xara cuprepibopdy, ra dé kar’ evoraow (Upton, n.).
Also below p. 106. 3 mapdyew tis évatdoews, Paed, 1. P. 190% dxddovdov
eivae tais évatdcest Tov xpioriavod det (‘Christiani hominis instituto con-
formem esse oportet.’ Potter). H. See also Index sv. and Eus. Pr. Hv.

p, 867, § 60] NOTES. 289

vi. 6. 49 dyamnrixads Sropeivar Baodvous 8: Evoracw edoeBeias, Orig, Cels, it.
10 rosairny bropoviy Kal fvoracw péxpt Oavarov avednpévat rovs Xpiorod
padyras «7d.

94, era pi. The use of py after ered and dr: is very common in late
Greek. See Jannaris Gr. Gr. § 1818.

25. xaracrpepdvrav. The v. means ‘to turn sharp round,’ ‘to bring’
(or ‘come’) ‘to an end’: with eds, or éwi followed by acc. or gen., ‘to end in,’
eg. Polyb. U1. 4.1 xaracrpépev riv Supynow émt ras pnbeioas mpdées, 2b.
m1. 118. 10 ravrny riv BiBrov éri rotrav trav Epyov Karagrpéyoper, and
intransitive 7b. Iv. 2. 8 9 otvragts él rovrovs xaraorpépes Tovs Katpots,
’ Alciphron 111. 70 ai rovatrat peraBodat es araddevav xaraorpépover. The
reading of the MS. ray él dperijs xal dwd dperis xaraorpeddvrev probably
originated in the text ray éwi dperny xaraorpedovrayv, corrected in margin
to émt dperjs, which would naturally be added to the text and corrected to
dro dperjs. I cannot see that the latter phrase has any meaning here.

27. ob pévov, ‘true not of éatdérns alone, but,’ &c. According to the
Christian conception (jyiv, not the pseudo-Gnostics) the Gnostic is a
Gnostic not only in this single region. H.

p. 104, line 1. waparlOerOa. Plato Leg. v. 7350 ra pev mapadelyparos
évexa povov afia rapabdécda ra Ady, Tim. 47 B Set 8€ nai ra 8? dvdyxns
yryvopeva TQ Adyw mapabéo Oat.

Yorepov. KOnodueOa. The reference is to a doctrinal treatise to follow
the Srpwpareis, which (according to Faye, p. 81),was to bear the name
Aiddoxados. See Introduction. [In P. 516 and 520 mention is made of an
intended treatise 7 wepi dpydv xat Oeodoyias éfyynais: in @.D.S. § 26, P.
950 it is already written. Barnard.]}

2. adfovres tiv dxodovOay. Str. v. P. 550 riv deodovdiay cdtoveat rod
voyuou mpos To evaryyéiov.

§ 60. 5. xwproas. Mt. xix. 11 ob wdvres ywpotue rotroy ray Adyov.
See Index.

6. Plat. Theaet. 155 D pada yap pircaodov roire rb wdbos Tr Oavpdtev
od yap addy dpx} pirocodias } adrn (referred to in Strom. 1. P. 458).
Hence Arist. Met. 1. 2, § 9 (Bekk.) dca rd OavpdCev of dvOpwma Kat rd viv
kat rd mp&rov #pEavro dikocopelv. H, Two sayings attributed to Christ
are recorded in Str. 11. P. 453, one taken from the Gospel of the Hebrews
6 Gavpdoas Baowevoe Kat 6 Bacitevoas dvaranoera, the other from the
Traditions of Matthias Oaipacov ra wapévra, cf. Resch Agrapha p. 378.

7. kopi{er otkobey, ‘bringing from his own sources.’ xouitw seems to
imply a person to whom a thing is offered, or a place to which it is
brought. H, H. J. cites Plat. Soph. 2520 1d Aeydpevov olkobev rev
Ton€ptov,..€xovres, evTds Uropbeyyduevov...mepipéepovres del mopevovrat.

8 foll. As wonder precedes faith, so faith knowledge. H. ,

9. & dv Batparev=cx rod Oavpdoa. In later Greek a relative phrase
is often substituted for an infinitival or participial or adverbial phrase, e.g.
Q.D.S. 943 duvduevov nai adds rotras xpjobat Kal kaxds, ad dv dv éAnrat,

M, C, 19

290 NOTES. [p. 867, § 60—

tb. 945 mroyetovea dv dv ris Sxd wdovrov diapOap7 ; above p. 72. 4 edya-
pirrav év ols érededrnoev tiv diaxoviav, p. 130. 17 xaipov ed’ ols eyva,
ovaoreAddpevos ep’ ols éreyxuriera, Protr. P. 90 pipeioOai tis Suvycreras rév
Gedy 80 dv éoiws Oepareioen, Str. Iv. P. 616 bv of reOavpaxer xpivera,
Herodian 1. 4. 2 éx yap dv airés Sidxesuat pos tuds, duoiBaiav etvorav, cixéras
#Amexa, 2b. 11. 10. 2 rd moray tudv Sednrdxare 80 Sv dyavaxreire eq’ ois of
cara Thy ‘Pony orpari@rat érdAunoay, tb, 3 rd eXeovpevov ep ois eopddrero,
ib. VI. 1.9 xdpw ecidas ed? ois eriparo...airuopevov S€ ep’ ois bBpitero, Const,
A post. VIII. 12. 17 ebyaptoroivrés cor ef)’ ols Karnkincas pas éordvat évamuoy
cov, Ign. Eph. 15 (we are the temple of God) érep havyoera: e& Sv dtxalas
dyar@pev airov.

12. “As faith advances, a desire mingled with seeking arises.” H,
See above p. 102. 9 rd yévos 7d Cyrnrixov. Clem. held in opposition to
Tertullian that the Christian must always be a seeker. Cf. Tert. de Praescr.
7 nobis curiositate opus non est post Christum Jesum ; nec inquisitione
post Evangelium. Cum credimus, nihil desideramus ultra credere, 14
cedat curiositas fidei; cedat gloria saluti, and the whole passage from
§ 7 to § 16. On the other hand Clem. says (Str. 1. P. 346) ray Cyrnow eis
eUpeoty mrepatol, THy Kawny eEeAdoas dvapiar, éyxpivev dé riv dxvpotoay TH
wiorw jpiv Oewpiav: at the beginning of Bk Iv. he mentions miors and
(nrnots as subjects of which he had yet to treat, and in Bk v. P. 646 says ri
pev peta mioreas cuviodeay (yrnoww, érotxodopoicay tp Oepedio ris wicTews
THY peyadompenn Tis adnOcias yvdou, dpiornv icper: see also P. 650 rip
miotiy roivuy ok dpyiy Kai wdynv adda obv (yrnce Sev mpohaivay paper,
651 rd b€ dpa (yrew mepi Oeod, dv pn tis eis Epiy, GAG eis edpeow reivp,
carnpidy éott...o1 yap (nrovvres kata Thy Cytnow ray adnOA alvodyres KUpsov
eprAnoOncovrat...ris yvaoews, P. 655 init., P. 914,

14, rocavtys kal rmAKkatrys, often combined as in Plato Symp. 177 D,
Plut. Cic. 22, Pomp. 8, Isocr. v. 98, xv. 257 cited in Rost and Palm.

17. ovelas...kal td mpdypata aitd. mpdypara as distinguished from
the forms and sounds which convey them to the senses: “essences and
things themselves,” almost synonymous: cf. p. 106. 10 below. H. See
above p. 8. 1, Hxe. Theod. P. 970 of mpwrdxrioro: ef cal dptOpe Siapopor...
GAN 4 Gpotdrns Tov mpaypdrev évornra émideixvuta, P. 976 (7 yruxy éxeivn)
d£wirat mpocwmov mpbs mpdcwmoy Gedy dpav...émi Thy yyaouw Kal kaTradnw
Trav mpaypdrov epxerar x.t.A., and Orig. in Joh. 1. 9 ra mpdypara dv
aiviypara joav ai mpdges. .

19. td Séovra, ‘duties,’ The mental perception generates a simul-
taneous ethical aspiration. H.

20. ekAapBdvev ds elpyra: ro ywworrid, ze. in the spiritual sense as
explained in Mt. v., perhaps also in the allegorical sense explained in Str.
vi. P. 816, and below p. 186. 9 f.

§ 61. 22, There is perhaps no need for change, though mpdeow is
better. Not two distinct stages, but the discipline and the action within
- the same. Cf. Strom. vitt. P. 928} (émiornyn not of individual particulars,
but resting on caodixa and wpicpéva Oewpypyara). H,

t

p, 868, § 61] NOTES. 291

dyyupvatdpevos. Above p. 78. 4, below p. 122. 24.

23. Possibly drayavicacrQa, ‘to contend by virtuous conduct on the
pase of.’ Cf. Jude 3 rapaxadév érayaviterOa rq drat rapadobeicn rois
dylos wiore. H. It seems impossible to make sense of the ms, reading.
The passage in Jude is usually rendered ‘to contend for the faith,’ as in
Plut. Mor. 1075 D éraywvifduevos rH exrupacet, and in Cl P. 553 én, rij
abéw S6€y. In Plut. V. 650 érépos émayoviterdar rexpnpios, it has the
same sense as in our passage.

25, «ipiss lo-riv...nipvos évepydiv. H. suggests that the second kvpios
. may be acorruption of xupiws, but there seems no special reason for the latter.
[Perhaps it might mean ‘normally’: ‘though at times He may speak directly
by miracle, He speaks usually by the mouth of a man.’] Or we may suppose
that the second xvpsos was carelessly added by the scribe from the line above,
Cl. however uses similar repetition of the subject in Paed. 1. P. 98 xexdjobo
¥ ipiv wadayoyds, mpaxticds od pebodixds dv 6 madaywyds, 1b. U1. P. 166 4
3€ émiyetos ebayia Seirvov Kadeirat,..d0 aydmnv pév ywopevov rd Seirvov,
add’ odk aydiry 7d Seirvov. We may compare the resumptive use of 6 8¢
in Paed. 1. 187 6 xiptos-ob dca pios rois dvOpadros AowWopeirar obs e&dv abr
drodéoat, 6 dé brép Hpdv kai wérovder, p. 86. 19 f. év mavri roivuy romg...
etferar: 6 S€ kal wepirdrm ypapevos...edyerat. The thought resembles that
in Ps, xciv. 9 ‘He that formed the eye, shall not He see?’

28. rd 45% mpd rod cupdépovros. Above p. 86. 26, and below p. 144. 25,

p. 106, line 1, weploracw. Cf. below 1. 28, and n. on zepiorarixd
p. 28. 16.

2. ewe pydé For py following érei and ér: see nn. on p. 102. 24, and
p. 112. 15.

3. évordees. See above p. 102. 23.

10. +d rpdypa dd’ od déperar 7d haveiv. If the reading is right, cf. for
the use of rpa@ypa p. 104.17. But wvetpa would be more natural here, cf.
Plac. Phat. wv. 19 WAdrov riv hoviv épiterat mvedpa dia ordparos ard
davoias 7ypévov, tb. IV. 21 of Sretxoi pacww eivar tis Wuyis dvararoy pépos rd
Hryepovexdv... péev Spaois eori mvedua duareivov amd jyepovixod péxpis
6POadpav...7d d€ ‘pavaev’ brs rot Zyvevos cipnuevor...€o7t mvedpa Siareivov
G26 Tov Hyepovexod péxpt Papuyyes xal yorrns, Zeller® vol. Iv. p. 198; with
which agrees the language of Clem. in Str. v1. P. 808 d:a rot owparixot dpa
mvevpatos aicOdverat 6 avOpwmos, émOupet, era, dpyifera,..xai dy mpds
tas mpd&es Sia rovrov wopeveras Ta Kar’ evvoidy te kat dedvoray, P. 178 rd
mvetpa @xeiwrar Th aw avrot pepopery Yuxy-

12. vév weprorariundy. See n. on p. 28. 16 above.

14 krloews dvdyxny. Cf. p. 130. 19—21 17 rod Biov dvdyxy.

15. ¢ddppaxov cwrnplas. A phrase of Euripides, cf. Plato Phaedr. 274
copias Pdppaxoy, Diod. 1. 25 déavacias >. of Isis ; the same phrase is used
of the Eucharist by Ignatius, Eph. xx. More frequently the gen. is. used
to express what is averted.

16, danvéorepov, ‘reluctantly.’ H. Cf. below p. 180.9 dreiGeva dmnyys,

19--2

. 292 NOTES. [P. 868, § 61—

Odyss. XXIII. 230 viv 8 érel dn onpar’ apippadea xardde€as...reibers 89 pev
Oupdv drnvéa wep pad éovra. The original meaning seems to be ‘surly,’
‘unaccommodating, as opposed to mpoonvys. It corresponds here to
oKAnpoxdpdios above p. 10. 13.

perappvOpitoudvous. Cf. above p. 92. 9 perappubpite: rov Karnxoupevoy,

§ 62. 20, why én tov xrloavra ciyapirrlav. This use of émi instead of
wpos is rare.

21 foll. His thanksgiving and reverence (oéSe:) to the Creator leads
him to a right treatment of God’s creatures, his fellow man, his own
body. HH.

25. tarepevxdpevos...bid rv dyvouv. Cf Lk. xxiii. 34.

27. évBeBepdvos. Cf. above p. 68. 30 rod deopod rod capxixod, p. 54. 31
perévdeoty.

mpwromatet. Athenag. Mes. 21. p. 644 év ols mpwromabel rd cpa kat
THY uxny edn. mods cupmdbeav Kai kowaviav rav ed’ a Seirat mpdéewv. A
medical word, denoting a primary affection, out of which a secondary arises
by ovprdbea. Cf. Strom. 11. 498 3,f. "Emixoupos waaay yapay tis yuyijs
olera: ert mpwromabovan ti oapki yevérOa, also vi. 808% 7d mveipa rd
aapxixoy...dta rou Aowrod Gaparos tropevdpevdy Te kal mpwroraboiy. H.

28, «wepiordceas. See above |, 1, 9.D.S. 957 P.

29. rd olxeta...rots dANotplors. Cf. Epict. Diss. Iv. 1.77 6 ovx éorw emt
oot mapackevacat fj tnpjcat Gre Oédeis, TovTO aAAdrpiov, Enchir. 14 dav GéAps
ra téxva gov mavrore (hv, nAiOvos ef: ra yap py él wot Bédes eri col eivat
kal ra GAASrpia od evan, Lk, xvi. 12 ef ev rH dAdorpig miarol odk éeyéverbe,
TO tpérepov ris piv dace; Cl. below p. 134. 31 povav rdv idiov pepynpévos,
ta O€ évraida mavra dAdorpia nyovpevos, where see n.

30. cupmepibéperar. Cf. above p. 92. 28—30.

p. 108, line 1, drodtpa. Cf Plut. Mor. 11218 baddyyw epmoret
dypappdros dre 69 modvypdpparos dv, Herodian vit. 1. 14 efvac ev Sarodnwee
dyxivoias, 2b, VIIL 3. 5 xadeidov rods ev bmodnpe: avOpetas, ib. 8. 4 eyew
drodn Wes eureipias, see Rost and Palm s.v.

2, 3. Upyp PeBaly Kal Ady evepyg. The ms. has kal évepyd, which
suggests some such reading as BeBain xdv Aéyw Kal ev epye. Keeping the
present reading, I suppose that gpy» and évepy refer to dAndeia, and
BeBaiw and Ady to yrdoe: evepyS would then mean ‘operant,’ ‘carried
out in deed,’

4, Bidferar, ‘presses forward,’ properly ‘forces his way,’ usually with
eis, mpos, or emi. Cf. Steph. 2393. H. See below 1. 8 and Index.

5. é« rod Sovdov els lrov, above p. 10. 8.

7. «aapds &krijoaro, See W. Schmid Atticismus, vol. 1. p. 119, where
many exx. of its use=mavredas are given, as xaOapas jovxdtover, Aristid.
XIII. p. 261 D.

§ 63. 9. xarerradpévos. See xaracroAy in Index.
15, waparricavra Suvardy eiva. Usually or. means to ‘show’ in Clem.,
see above p. 2. 1 mapaorijra: pdvov elvar Beore Bi Tov yooorikdy, p. 4. 9, &e.,

p. 869, § 63] NOTES. 293

but here and in p. 100. 11 it is perhaps better to take it as in Plut. Mor.
821B dvOpwrov mpgov riotis rapiornow, tb. 1057B mpaxrexny dppyy ot
rapiornas pavragia diya ovyxaradéceas.

16. dv xopudatoy Bloy. Cf above p. 98, 26.

17, ra Tod xdopov Kaha otk dyarg. Cf. below p. 134, 26.

19. yvdors (ywwooxerv) of them has come, but not yet cardAnyws. H.
Cf. 1 Cor. xiii. 12, contrast of 5:7 éodrrpov and mpdcwmov mpos mpsowmor.

21. ds mapa tots didocddots. See below p. 128. 12 f.

dv&peto. @rlbi. Arist. Ath. Hud. ut. 1. 1229a addy 8 (dvdpeia) 7
car’ Amida, 1b. 1229 b enor 8€ dv Gras 7ySovds tropuévovaw Kai yap 6 Gupds
Hooray héper, per’ eAmidos yap ears Tipwpias: GAN Spas ovr’ ef did ravryy ovr’
ef de AdAny Hdovny dropéver tis rév Odvaroy guyny peCdvev AuTayv, oddeis
Sixaiws dvdpetos Aéyor’ <dy>, Eth, N. 1. 7.11 7d Oappeiv ebédridos. With
this is contrasted the confidence which proceeds from knowledge. See
Index under ‘ Courage.’

24, meiopa BeBarérarov...droAriews. This is contrasted with the éAzis
of earthly pleasure. The ms. has éAidos, corrected to éAmidev, before
droAnyeos. Dindorf omits this, possibly regarding it as a corruption of
éirida, which may have been a marginal gloss on weiopa. On the other
hand it would make good sense, if placed after BeBadrarov to emphasize
the superiority of knowledge to hope. In that case the superlative would
seem to be used for the comparative, as often in late Greek: see
Kiihner Gr. Gr. 1. p. 21 £, Hermann-Viger p. 718 f. Blass W.7.
Gr. p. 34, W. Schmid A?t, vol. tv. p. 62 and cf. Eus. Pr. Hv. vi. 6.
41 kai ris dy rotrav yévarr’ dv érepos Adyos doeBéoraros ; below p. 118. 3
9 dywrdrn maons émornuns dpery. The lexicons give no example of the
word ddAnyis in the sense answering to the verb dro\apBdve ‘to receive
one’s due.’ This looking forward to the future consequences of action does
not seem quite consistent with p. 114. 30, and p, 116 f.

25. Kxoddoewy, ‘persecutions,’ as below p. 110.12. H. Cf. Polye. Mart.
2 fin. eis ra Onpia xpibévres brépewar Sewas kodrdces.

27. We know that Peter was married from Matt. ix. 14 and 1 Cor. ix. 5.
Cl. tells us that he and Philip had children (Str. ur. P. 535). The story of
his wife’s martyrdom rests solely on the authority of this passage, and
Cobet suggests that dyduevoy is the true reading in p. 110.1. This would
involve the transposition of dyép. 7. é. 6. before Gearduevoy and indeed the
recasting of the sentence. Eus. H. #. 111. 30 quotes it, as our Ms, has it,

p. 110, line 1, Cobet may have rightly divined what stood in Clement’s
authority. It makes good sense to suppose that the warning here addressed
by Peter to his wife may have been that she should remember the Lord
whenever the moment of her own death should come. H,

viv éxl Odvarov. See Bos, Hilipses, ed. Schafer p. 188, on the omission
of 63év». The more common construction is with the dative which is read
here in Eus., cf. Herodian p. 478 dyuos 6 dmdyov tiv emi Oavare, Orig.
Philocal. 1 riv ért Oavdry xwdvvetovor, Eus, H. E. vi. 3 drdyew tiv émi

294 | NOTES. [p. 869, § 63—

Oavare, but 2b. § 4 we have rav éri Odvarov drdyev, see Many exx, in
Heinichen’s n. on H. £. vi. 6.

mis KAijorews xdpiv. See below p. 114. 21, and Epict. Diss, 1. 29. 4649,

2. embavijow. Of. Plut. V. 620 sin. 6 Sipos erepdunce rd rois yapodow
éribovotpevov €& COovs madatoi.

4, airy, Heinichen on Eus. é.c, refers to Viger p. 448 for examples
of airy used in this sense without 4.

§ 64. 7. dapooradi, a rare word: the adverb drpooradés occurs in
P. 570 amp. Butv, P. 187 rois maparvyotow dm. xpyocOa. The simple’
mpoomdabea is found in P, 880 (p. 1388. 13 below) mp. capxexn, P. 320 pi
mpoorabeia vixaoba, P. 128 mpooz. is contrasted with avrimd@ea: mpoc-
mwadas in P. 554 od mp. rH xTnoee xpopevot, P. 577 amp. xextjcda:
mpoomadeivy in Epict, Diss, 11. 16. 31 dv rovovros mpoomabys, 1b. Iv. 1. 130
dy runt rovrav as idiwv mporrabys, Oooes Sixny ws addorpiov édiépevos:
similarly rpoomdcye, Epict. 1. 5. 9 pydevt mpoomdcxew trav dddortpiov.
Gataker on Anton. p. 421 distinguishes four degrees dradeaa, mpomd0ea,
wa0os, mpoomdbea.

8. dareplonacrov rijs dydans.. For the gen. cf. P. 548 dz. rijs rot xupiov
Aetroupyias. °

12, ats dxpais. The plural is used by Hippocrates of the crisis of a
disease. See L. and S.

15. qwepurrdoe. See above p. 106. 1.

18. yvwparedoura, ‘measuring,’ ‘judging by the standard of. So in
various late writers: in Plat. Rep. vit. 516 of discerning the shadows in
the cave. H, See Ruhnken s.v. in Tim. Lex. Below p. 168. 17 the
gnostic is said to be dxpiBis yuapov ris dAnGeias.

19. rds dpxds Ocd0ev dvwOev. I think some such word as ¢iAndvia has
been lost. The word mepirerounpéryn is properly used of what man gains
by his own effort, but hardly I think of the principles received Ged6ev
avobev.

20. «padryra ySovdv. Cf. Plut. Mor. 37 B pera mwodAjjs mpadryros
anrecOat trav rep rh copa pdovar.

22. mewowds. The gender shows a sudden change from the soul to the
man. So again in 1, 23 followed by 28. H.,

25. cuvyvénpévy. The dat. seems required as it is dperj, not the soul,
which grows up under the joint influence of gvovs (personified in Isaac),
doxynots (in Jacob), Adyos or pdOyors (in Abraham). See Gfrirer Philo
p. 425 foll., Sé, 1. P. 334, and reff. to Plato in n. on p. 30. 22 above.

§ 65. p. 112, line 1, tév doa. For the art. before relatives cf. below
p. 128. 7 rots Gvot &£cor ra yada Sidora, p. 150. 15 f. dwoorepetre 74 Soov er’
bpiv rots xa” dv etxecGe, Prot. P. 60 vdpous rods Scot ddnOeis: other exx.
will be found in Jannaris Hist. Gr. § 1219. Similarly we find (below p. 196.
1) edperexovs eivar Tovs Et Tees evTvxoLey TapagKevdtovow.

7, 8. td Oappadréa...rd hoBepd. Plato Laches 195 B of Sypsovpyot dmravres
Ta év Tais avrav réxvas Sewd Te Kal appara toacry, 7b. 198 Sewa pév eivat

p. 870, § 65] NOTES, _ 295

4 nai déos mapéxet, Oapparéa dé & py Séos wapéxet...dewa péev ra péAdovra
xaxd gape etvat, Oappadéa d€ rad py Kana } dyada wéAdovra, Arist, Eth. Hud.
pt. 1. 22 r@ Opacei ra oBepa Oappadéa (Sone? etvat).

9. SéEqs paAAov F dAnOelas Exerar. Cf. Plato Rep. 11. 362.4 dicover rov
ddixov, dre émerndetovra mpaypa dindelas éxydpevov Kai ov mpos ddfav (avra,
0d Soxely aducov GAN’ eivat ebédeuv.

11. ew a 8id0eow. They are distinguished also in St. 1v. P. 627
(the e&is never departs from itself) dromrecotca rob ékis elvat: ctr’ ody ekis 4
yvaats elre SidOeots eivat A€youro «.t.A., tb, vi. P. 779 of Girdocodar ras
dperas ees kai Stabéoes Kai emcornpas otovra. The distinction is explained
in Arist. Categ. 8. 86. 25 diadécers Adyorra: d eorw edxivyta kal Tay’ pera-
Baddovra, olov...vdaos Kal dyiea.. duaéper eis diadévews TO TO pv edxivyrdov
eivat, TO O€ woAVXpovi@repdy TE Kai Svexivnrdrepoy, | see e Waits note.

évdperos, p. 16. 15, p. 114. 10.

imepBds, as before p. 98. 30. H.

12, éyrady, cf. p. 32.16. H,

ndvra els éaurdv dvifpryra. Cf. Plato Meno 885 ro dndporg Ta pev
dra wdvra eis tay Yuxny dvnprigOa, ra dé ris Wuyxis aitis eis Ppdvycw,
Menex. 247 © étrw wdvra eis éavrov dynpryra. For the thought see above
p. 76. 19,

14, tuynpd. Plut. Mor. 23" ra rvynpa tév dyabGv...rdvra ddws Ta
extds.

14,15. or pj. See above Pe 102. 24, p. 106. 2 ézet pnde Tov. ‘Toon
mapiyew trxuoev, below p. 114. 1 én padenia, Str. 1. P. 324 ewet Py padios % 7
toidde dtaxovia, P. 510 émet undé raira mparrew ovyxepoder, P. 437 od pay
padnoerai tis dvev miorews, émet pndée dvev mpodnweas, P. 512 ere py
Staxpives mAavaroy } mévnra, P. 496 érel py goriv mais eddaipev moré, P. 561
ére xn, P. 488, Jannaris Hist. Gr. § 1818, Winer p. 594n., W. Schmid Ait.
IV. p. 91. 623.

16, é« Siapérpov. Of. Lucian Cat. 14 éx Stayérpou jpiv of Biot.

17, xard rairéy. The ms. has xara rév airdy which would be merely
pleonastic. Cl. evidently has in mind such passages as Plato Rep. tv. 4368
TabTov Tavavria wotiv i} waoxew Kara Tardy ye Kai mpds TavTov odK EOehyoet
Gua, where xara ravrov is illustrated by the top spinning round, which
stands xara 76 ev but moves card rd wepepepés. The reasoning seems to
be that as the Gnostic has all good things, he cannot have that which is
diametrically opposed to them, viz. evil.

18. dravrav: used of things (‘to happen’), for exx. see Schmid Adé. 11.
215, m1, 232, .

19, See Plato Piileb. 50B ev rH rov Biov Evumdon rpayedia kal kopedia
Aobmas Hdovais dua xepavvvcba, Epict. Ench. 17 péuvnoo ore taroxpiris ef
Spdparos olov dv OéAn 6 diOdocados...dv mroxdv troxpivacGai oe Gedy, iva
kai todrov eipuads vaoxpivyg: av yodor, dv dpxovra, dv idiarnv. adv yap
tovT’ gor, To Sodev troxpivagba mpdawrov Karas: éxdéfaaGat 8 adrd dAdov.
[Also Q. D. S. § 40 eri r# xaraorpoph tod Spdparos. Barnard.] Other
references in Potter.

296 ‘NOTES, [P. 870, § 66—

§ 66. 22, ‘Surely cowardice cannot arise in any way, can it, save
from ignorance?, &.” A direct application of the Stoic theory that
passions are nothing but wrong judgments respecting good and evil,
Cf. Zeller rv. 208 foll. # is sometimes found for,@Ados (or dAdos) # after
negatives or interrogatives, specially in Xen., cf. Kiihner 1. 42a. 4, F,
One may compare Plato Crito 53 8 ri rowdy 4 edwxodpevos ev Ccrradig;
Protr. P.90 ob yap pipetoOai ris Suvycerar tov Oedv fj OC dv soiws Ocpareica,
and the ellipse of paAov below p. 180. 30 obs eAejoeter av ris } pronoeser,
but the text seems to me very harsh. [Barnard would read xai for #, but
this hardly suits the context. It has been assumed throughout that
knowledge is essential to true courage. ]

25. ocvveriordpevos totros. Usually this verb takes a dat. of the
person, with whom knowledge is shared: here the dat. expresses things
already known, to which fresh knowledge is added, the preposition having
more the force of rpés. Compare the use of civ in ovyxAeio Isocr. 238 a,
ovyxepavyys Aesch. Choeph. 744, ovyxpiva Anthol. x11. 204, 3, cupPiBdto
Thue. 11. 29, cvprdréxw Plato Soph. 262 D.

28. The combination of mweppaypévos with arms is curious: two other
examples are given by Rost and Palm from Aelian and Heliodorus. H. Cf. _
also Soph. Fr. 376 GAN domidirny dvra Kai meppaypévov, as damdodyxos,
9} Stns ro&edpacr and Plut. Dem. v. 12 avdpa cai wrovr@...cat idors eb
meppaypevov, Herodian i. 4. 8 wavordia ppdogorres abrovs, tb. 11. 6. 13
dvadaBdvres ras mavorAias Kat ppagavres abrovs, tb, 11. 4, 8, vit. 11. 7.

-tavens. No other example known of cararodepeivy with genitive: but
the sense is probably different: with accusative ‘to war down,’ with
genitive ‘to war against.’ H.

29,—p. 114, line 6. The sentence od ydp el...bepdpeva, has nothing to do
with this context; while that which follows (ovdels ody dAdyws x.7.A.) is
naturally connected with the sentence preceding.

p- 114, line 4, «ak. The M8. xaxia contradicts the statement in 1. 2

that no évépyea is a ets, for rpaéis is an évépyeta and xaxia a eis.
§. dpapripara, opposed to xaropfdpara. The passage is probably
chiefly Stoic. H.

dwd xaxlas depdpeva. See above p. 106. 10 and P. 178 quoted in
the n.

6. ddAdyws dvBpetos. See above § 59, p. 102.16. Potter cites Plato Laches
197 A od ydp Tt fywye dvdpeta kad ore Onpia obre dAdo obbev 74 Ta Seva bd
dvotas py hoBovpevoy, ddda aoBov Kai pwopdv: if kal ra madia mavra ole
pe dvdpeia xadeiv, d Ov dvotay oddev dédotxev;...ey@ dé dvdpelas pév kat
mpopnOeias mavu rioly ddlyots oipat pereivat: Opaadryros dé al rdApys Kat Tov
apdBov pera drpopnbeias wavy moAXois Kal dvdpay Kai yuvatkéy Kal raider
kat Onpiwv, Arist. Eth. Hud. ut. 1. 10 9 yap dvdpeia dxodovOnots TH Ady@
éoriv, 6 dé Adyos Td Kaddv aipetoOa Kedever and 7b. 13 foll. on the spurious
kinds of courage, pia pev woderixy: avry 8 éoriv 4 8t aida odca. Sevrépa 7
orpariorexy: airy d€ Ov eyrepiav...tpirn 8 4 80 dreipiay Kal dyvoiay Ov Hy

7, 871, § 66] NOTES. 297

7a waudia cai of pavdpevot, of ev dropévovor ra Hepdpeva, of S€ NapBdvovor
ris Shes. GAAy 8 fy xar’ Amida...ddry dé did wdBos dddyorov, also Eth. NV.
pt. 8.

12, ds tds poyalpas KuvPiordyras. Cf. Xen. Mem. 1. 3, 9 ob at Kpero-
Bovdov evduites eivat Tv cadpovixdy dvOporav paddov } rdv Oparéwy;...
viv rolvuy vduite adrov Oeppoupyéraroy eivat Kal Aewpydrarov: otros Kav eis
paxatpas kvBiornoete, Kav eis mip Gdorro, Xen. Symp. 1. 11, Plato Buthyd.

_ 294,

% euwaplas. Bh. NV. ut. 8 6 Soxei dé wai } dumepia 4 wept exacra
dvdpeia tes etvat, GOev Kal Zoxpdrys @yOn émiornpyny eivar THY dydpeiav.

kakorexvoivras. The word is used of sculpture Protr. P. 41, 51, of
music P, 195, of rhetoric P. 339, cf. Lightfoot’s n. on Ign. Polye. 5 ras
kaxorexvias dedye, where he explains it of heretics.

13. Avmp@, ‘wretched’ in both senses: used of unproductive regions,
scanty food, &. H, Cf. Diog. L. x. 4 ypdppara Siddoxer AvTpod Tivos
pro Oapiov.

14, Sd tyAov. So Clem. Rom. 1. 5 makes ¢jAos (‘envy’) the cause of
persecution generally, and of the deaths of St Peter and St Paul. It seems
difficult to introduce the idea of envy here. Perhaps we should translate
‘fury’ (cf. (é), or possibly unpopularity (invidia).

16. A¢cyopévov papripwv. Cf. Str. tv. P. 571 Aéyoper dé kai jpeis rods
éxenndyoavras 7G Gavare (eiol ydp twes ody jpérepor, pdvov Tod dvduaros
Kowavol, ot Oy avrovs mapadiddvres ometdovat, TH mpos Tov Snysovpydv
dmexGeia, of dOAcot, Oavaravres), rovrous e&dyew eavrots duapripas héyouev,
kav Snpoola xoddtavra od yap Tov yapaxripa cd{ovar rod papruplov rod
miaTov, Tov dvTws Oedv pi) yvwpicavres, Oavdr@ be Eavrovs émididdace Kevg,
and P, 597.

17. wapéxovew...émippurrotvres. Possibly the two participles of the ms.
are right, the second clause alone having a verb by inadvertence through its
length. Ifnot, it seems better to alter rapéyovres. €mrtpperrety is once used
intransitively by Xen., but Clement has it transitive Paed. mn. P. 171}. H.

18, ovk off’ Srrus, a polite way of avoiding an offensive term, such as
Opacirepov, see passages quoted above on 1. 16, also Plat. Rep. 111. 400 B
ot ola Gras Staxocpobvros, Phaedr. 265 B av« oi8 bay Td épwrixdy mabos
dredtovres, Luc. Timon 20 repbeis id Acds od« oi8 dws, Bpadus ei,
and compare Beier’s n. on Cic. Of. 1 § 146 where he explains nescio
guomodo as expressing ‘quae odiosa aut molesta sunt...ut vere id valeat
quod secius quam fiert debet, temere, inconsulto.’ ;

eiotopéo, usually ‘to utter pleasant sounds’: but also = eignpéo
(Hesych.), Cf. Aristid. xu. p. 754 robs pév matdas xeAevopev evoropeiv, kav
trois Sidaaxadcias Kat xar oikiay mpodidaoKovres os & moteiy alcypdv ovde
Adyerv caddy. H. Arist. Nub. 833 ebordper cai pydév elmys pdravpov dySpas
SeEtor's.

19, mepuorreAdSpevor. The same word is used of avoiding persecution
in Iv. 597 jin. where Bywater reads SrooreAAdpevos. It is there followed
by the acc. rév S:ayydv, meaning ‘keep out of the way of, ‘conceal oneself

298 NOTES. [p. 871, § 66—

from.’ Not noticed in lexica. H, I take it here of ‘guarding oneself
from danger,’ cf. the construction of @vAdrropat. .

21, riv KArow...PeBatotow. Cf. 2 Pet. i. 10 crovddoare BeBaiav ipoy
THY KAjow...woeicba. Here «dr. seems to have the same force as in
‘p. 110, 1 and below 1. 28, but in 1. 27 the more general sense seems required,

22. tov &v8pa, the man within them, shown in dydpeia. On the passion
for martyrdom see Iv. 597 foll. H.

§ 67. 24. pé6By trav patdvav Senay. Cf Pl. Phaedo 68 D obxoiv ipo
pet(ovev Kakav Uropévovew airdy of dvdpeio. rov Odvarov, drav bropévanr;
Ar, Eth, N. ut. 8.

25. poyov—iopspevor, cf. Hth. NV. rit. 8.

30. Oda trav wévov. So Pindar Nem. iv. 1 apioros edppooiva mévav
xexptévev tarpds. The view here taken seems hardly consistent with
p- 108. 22, above.

31, eddaBelg Kordoews. So Plato Legg. vit. 8154 edd. wAnyav. For
the thought Lowth compares Sér. Iv. P. 629.

&AAns. Other than that inflicted by the heathen. H.

p. 116, line 1. Sid revas Sovds. Cf. Str. Iv. P. 625 jin.

3. dvSpes. Cf. darnvdpwpévos p. 154. 15 below, Str. 1. P. 320 odd€ avr-
prodias epicr Oat xpi 7G eis dvdpas éyypapopévg, and Eph. iv. 13, 14,

4, dol ydp, ot. For examples of emphatic repetition (epanadiplosis)
cf. Protr. P. 4 fin. ipev yap, jpév wore kal npeis avénro, P. 52 tpeis yap,
Hpeis eopev of thy eixova Tod Oeod mepieporres, P. 75 pay Syra ov, py Oyra
eEavdparrodiabGpev, P. 88 adéAwper ovv, dhédopev thy ANOnV rips adnOeias,
P. 91 hiyopev oy riv cuvnbeav, piyopev,..pevywoper, & cuvvaira, hetyo-
pev ro xdpa rodro, P. 93 €6éd\w yap, ebédw xa ravrys ipiv peradodvat ris
xapiros, ib. crevooper, Spdpapev, & Geopiry rou Adyou dydApata, omevo@per,
Spdpoper, P. 94 qyuds yap, ipas eowemoinrat.

4,5. «xaddarep év rois dydov...otrws St kal kard thy ekkAnotav. For dé an
apodosi after a comparative protasis cf. Xen. Cyr. vit. 5. 12 éxddevdov
Gowep of oXirat ovrw S€ Kal of wedracrai, cited by Jelf Gr. § 770, and n.
below on p. 164, 21—-28.

6. orépavor ralSwv. Puerorum certamina ab Eleis olymp. 37 primum
instituta fuisse refert Pausanias, v. 8. 9. (Potter.)

T—9. 1G yoorrind...y reActérys...atEerar pederyoavros. It would seem
that we ought to read either rod yvwaricod or pederioavrt, Possibly
the latter may have been changed to suit the preceding Biov. We meet
however with curious specimens of anacoluthon in Clement in connexion
with the use of the gen. abs. The Guardians in Plato’s Republic are an
instance of knowledge based on discipline.

10. srerowWdra ert xipwov. The dat. by itself is the classical construction
after mézoida or murredvo, but we find memodras ef’ éavrois Luke xviii. 9,
meorevew emt maow Luke xxiv. 25, and again mor. ém’ airév Mt. xxvii. 42,
Acts ix. 42. See Winer ¢. p. 292 and Jannaris § 1583 for exx. of the
tendency to substitute the acc. for dat. after ézi. . ;

p. 872, § 68] NOTES. 299

11. ddelpovera. Cf. Str. 11. P. 484 6 Oetos *uos ddeibe tov dvOpwrov

emt ri éyepareiay. See Index.

14, ora. Spay rd val val kal rd od of. This is nearer to James v. 12

fro O¢ Spay 76 val val K.7.d. than to Mt. v. 37 grrat dé 6 Adyos tyav val vai,
of ov, see Barnard C.’s Bibl. Text p. 7.

16, 8d drroriplay, sc. coppovoicr, suggested by rpormowivrac cwppo-
yeu.

xaddrep of dOAnral. Cf. Str. 11. P. 534.

17, 8d qidoxpyparlay. Cf. Plato’s picture of the Oligarchical Man,
Rep. vit. 558 f. and Phaedo 82 o.

20. 8 dypoutay. Arist. Zih. NV. u. 2. 7 6 wdoas hevyov ras qdovas,
domep ot dypoikot, avaigOnros Tis. ,

23, Karayviovet 76 dxapmés. Cf. Xen. Cec. vi. 5 ai Bavavorxai réxvat
ras Aruxds Karayviovot. The passive seems more appropriate here, as in
Plat. Prot, 342 B of pév dra xatrayvuvrat

25, «atpov AaBdvres. It seems necessary to correct the gen. of the ms.,
as there is no instance of such a construction after the Active voice, and
the sense is opposed to the Middle here.

mapakdérrovet tov vépov. Cf. below p. 186. 9 KAémrrew rév Kavdva Tis
éxxAnoias.

p. 118, line 1. &reyxrov. See below p. 130. 6 dreyxros jdovais.

2, rdv dSdpavra rg wupt. Clemens (Str. vitt. P. 931) exemplo ostendens
nullam causam nist in idoneam materia agere posse, att, naddrep To mip
t@ Evd@: tov adduavra yap od xaice. Plinius H. N. xxxvu. 4 de certis
adamantum generibus scribit, ‘Incudibus hi deprehenduntur ita respuentes
tctum, ut ferrum utrimque dissultet, incudesque ipsae dissiliant. Quippe
duritia inenarrabilis est, simulque ignium victriz natura, et numquam
incalescens. (Potter.) Dr Gifford adds a reference to Theophr. Fr. 11. 19.

§ 68. 3, 4, Kupwordry erueripys. The reference is apparently to
1 Cor, xiii. 8—10, so that the superlative must be used with the compara-
tive force. See Blass V. 7. Gr. p. 33 ‘The absorption of the category of
duality into that of plurality occasioned also the disappearance from the
vulgar language of one of the two degrees of comparison,’ usually the
superlative as in Protr, P. 58 ré xawédrepov, mpd rijs cusmdokis al dyes
Kepzocxedxacw, but sometimes the comparative, asin mpéros for mpdrepos as
Joh. i. 15 mp&rds pov, Paed, 11. P. 166 of rais edredeardrais ypdpevor rpodais
isxupéraroi elot kat tyvevdrarat Kai yevvatdrarot, @s oikérat deororéy...cai ov
Hovoy papadedrepor, cf. above n. on p. 108, 24 BeBaiérarov éAmidos, Jacobs on
Ael. Anim. 1. c. 44, W. Schmid Attic. rv. 62. Or it might be possible to
explain the genitive as depending on the meaning of the word xépuos, ‘love
which, beyond all other things, commands knowledge.’
5. 1G &\ xapanrnpttera. Cf. Paed, 1. P. 136 ra rots ioos xapanry-
ptConeva, and below p. 1901. 8 f. 4 ééoyy ris éxxAnoias Kara Thy povdda eoriv.
Love unites man to God and to his fellows and brings about an inner peace

300 NOTES. [p. 872, § 68—

and harmony in himself: cf. Plato’s praise of Justice as that which gives
unity to his Republic.

8. Apparently a Stoic definition of éudvo. Clement then translates
the Stoic raird into his own ro & H, Cf. Epict. Diss, tv. 5. 35 radra x4
Sdypara év oixia gidiay rrocel, év mode Suovorav, below p. 132. 21—27,

1l. God’s unity being His perfection (line 5), he who loves Him
becomes perfect by that unity. H. Cf. below p. 188. 23f,

15, Kopudaordrny mpoxomiy. Cf. p. 98. 24 f. diaBiBdter ras mpoxomds
Tas pvotixds Tov dvOpemov dxpis ay els tov xopupaiov dmoxaracricy ris
dvaravcews Tdrrov.

19, «pds rd cvyyevés. Cf. p. 98. 23 above, eis rd cuyyevés rhs yuyis.
Oeidv re xai dytov perotiter.

20. péver els viv dvdravew. In P. 636 Clem. seems to identify the
highest dvdmavois with the 7th heaven. In P. 866 (p. 98. 22 f.) he speaks
of yvaorts as transplanting man to that holy and divine state which is
cognate to the soul, and restoring him at length to that highest dvd:avais
where he sees God face to face. In P. 866 (above p. 100. 13f.) the gnostic,
after reaching the final ascent in the flesh, is said to press on through the
Hebdomad into the Father’s house, there to remain a light standing for ever.
In P. 794 he speaks of those who shall rest in God’s Holy Hill, the Church
above, those who are not content to remain in the Hebdomad of dydzavors
but have attained eis dySoadiKis edepyecias KAnpovopiay dmepadyavres,
dxopéorov Oewpias eidtkpivet émomreia mpocavéyovres. Should els here be
taken as equal év, as in p. 32. 22 rayxparidfovow eis rs orddiov ? Naturally
we should translate it ‘abides until,’ but that hardly seems the sense
required. Is not the soul which is ‘all spiritual’ already in the dvdmavais?
Or if dvdmavors denotes a higher stage of glory, should we not rather have
péver thy av. ‘awaits the rest’? See nn. on p. 98. 26, p. 100. 15, 16.

§ 69. 22. «pds rods wé\as. The Ms. has mpds re rods w. where re was
inserted under the idea that the phrase was subordinate to ¢yev like mpds
7é cpa, whereas it depends on igos kal spows.

27. Proriats xpetars. Cf. 1 Cor. vi. 3, 4.

p. 120, line 2, pds 8. See Index s.v.

3. el rotrov Séoiro, 8c. Tov Sovva.

4, Either airdy or airéy air@ is indispensable. H,. [Here H. ends.]

6. ddirdpyvpo. Seems to be only found elsewhere in 1 Tim. iii. 3 and
Heb. xiii. 5.

dpvyourévypo. This drag Acyduevov is an emendation by Lowth (in
the incorrect form dyvycomdrynpat, if we are to trust Potter's n.) for the
MS. pucomdynpo, <A similar emendation pvnotrovnpel for piromovnpet had
been made by Sylburg in Str. 1. P. 475 rois ye xaxds merouxdaw ob
pvynovrovnpe. Elsewhere Cl. uses the equivalent dyvycixaxos (below
p. 148. 11), duvyockaxia (pp. 150, 12, 152. 8) and duvyorkaxéw (p. 154, 22).

8,9. Sry dv ris kal dadécov Kal drére kal Srrws emiBdn. Cf. Arist. Zth. WV.

Iv. 1. 12 6 Aevbéptos Sdce. ols Set Kat doa Kai dre kal riidAa Goa ererat TH

p. 873, § 69] NOTES. 301

dpOj Sdcet, cal raira #Séos } ddvwos. The ms. has the subj. érid6 for
ybich I have written émidey (on this form see Veitch p. 167 f, Blass
N. 7. Gr. § 28. 4 and Jannaris § 996. 51), as the meaning requires dy with
the opt.; or (omitting dv) we might take émd¢ as deliberative.

11. pr 7. See below n. on p. 152. 20.

13. wdvrwv ydp xrlorns. The fact of creation is alleged in proof of
the Divine goodness in Wisdom xi. 25 f. dyamgs yap ra Svra mavra Kal obdev
. Adeduoog by émoingas: ob8€ yap dv puody rT Karecxevacas: peidy dé wavrev
ore od €or, wavra, déorora Prrsipuxe, & passage referred to in Paed. L
P. 135 where Cl. continues od yap dimou pucel pév rt, BovdAerar dé aired eivat
8 pucel, ovdé Bovdderat pév te pay elvat, alrios Be yiverat rod elva airs 6
Bovderat ad eivat, ode py od Botherat pév re [pn] etvar, rd dé gory. et re
dpa puoel 0 Aéyos, BovAerat airs py evac: oddév be Eorey GB (MB. of) ps) mH
airiav rot elvat 6 Oeds mapéxerac: ovdév dpa puceirat bd Tov Geod-,,,€t dé ov
pucei TOY On’ abrod yevopevarv ovdéy, Aelwerat ideiv aire.

14. 8 pr Oa. One is tempted to read qrrci, but in later Greek we
find 4é\w used transitively in the sense of ‘desire’ or ‘love,’ see Lightfoot
on Ign. Rom. vitt. (p. 220) deAnaare iva xat beAnbjre, where he cites Athan.
c, Arian, Il. 66 6 vids ri OeAnoe 7 Oéderat mapa Tov warpbs Ta’ry Kal adrés
dyaw@ nat Oéde kal tysd Tov warépa. It is common in the LXX, as in
Ps. xviii. 19 pioerai pe Gre 7OéAnoé pe, Ps. xxii. 8 puodada abrév, Gre Oére
airdv, Ps. xxxiv. 12 ris éorw avOpwmos 6 Gédov Conv; Ps. xli. 11 ev rovr@
eyvov ore TeBeAneds Me, see too Hos. vi. 7 ¢deos GéAw@ 7} Guciav, 1 Sam.
xviii. 22 OéAec ev cot 6 Bacrdeds (‘the king hath delight in thee’), 2 Sam.
xv. 26, 1 Kings x. 9, Col. ii. 18 déAov év rarewvoppoovry.

16. olov rots StexOpetovras atrod ri Sadiq. I am disposed to omit
rous. Without it, dex4p. will give a reason for speaking of rovs dmeteis as
€xOpovs, whereas it is difficult to think of a definite class who could be
described as rods 6. 7. 5. If there were a reference to the backsliding
Israelites we should have expected the past participle. dceyOpetoua is
used below (p. 148. 27) with the same force. See Index.

20. dddws ve seems to be used in the sense of atgue etiam, see Luc.
Dial. Mort. xv. 3 Gddos re dpas Sco. éopév, Hermann-Viger p. 781,
Klotz-Devar 11. 88—91. CL here reverts to the subject of discrimination
in giving. In 1. 9 foll. it was maintained that such discrimination could
give no ground for offence: here it is asserted to be a higher kind of justice
than that simple readiness to share alike with others which Carpocrates
called justice (see Str. ui. P. 512 init. riv Sixaootyny rod Bod kowwviay pera
lodryros), carrying it to the extreme of communism. peradorixy agrees
with what is said of the Gnostic above § 19. The distinguishing of less
or more is shown in Aristotle’s distributive, as compared with corrective
justice,

22, dAdd introduces the apodosis after the conditional clause, as drdp
does in Protr. P. 12 Enpevouer yap, et cal ddor twés, drap 8) Kal of pidor
kr.A., Cf Rom. vi. 5 ef yap cippura yeysvapev TO Spovdpare tov Oavdrov
abrod, GANG kal tis dvacrdoews éadueGa, above p. 70. 6 ef O€ reves Kat Spas

302 NOTES. [p. 873, § 69—

raxras drovépovow evx7, GAN’ odv ye 6 yoworiKds mapa dor edyerat Tov Biov,
See Klotz-Devar 11. 93.

25. xara weropdv. Cf Orig. de Orat. 23 d1a rév iorirpdv pupa Kal
Bpayei rome éprepthapBdvover rov eri ravreov Oedv, Epict. Ench. 33, 15
dméota dé rd yédwra Kuveiv: dhiaOnpds yap 6 rpdros eis idtoticpdy, 2b, 6 (if
you accept an invitation to dine) évrerdoOw cot } mpocoxn, pymore dpa
bmoppuys eis toriepov. Potter also refers to Linch, 48. 1 idtmrov crdcts ka}
xapaxrnp: ovdémore €& éavtot mpocdoxG dpédetav 9} BAGBY, GAN’ dws tay
go. irooddov oraces kai Xapaxrip mwacav wpédecav xal BAadBnv €& éavrod
poo Soka.

26. & rois Uveow. The question of right action springing from in-
ferior motives is also treated of in pp. 108, 20f., 114. 30, 116. 15 f., 128, 12 f
Cf. Plato Phaedo 68D ei yap dda evvonoa thy ye tév Gddov avdpeiav re
kal cappocivny, dd&er cor elvat droros...ovKoiy PdBo peCdvov Kaxdv iro-
pévovow abray of dvdpetor rov Odvarov;...r@ Sediévar dpa kal déer dvBpetoi cia
madres wAHY of Pidcopor ...ri S€; of Kéoptot adrav ov tadréyv Totro merov-
Oacw; dxodragia Twi aaddpoves ciot;...poBovpevor yap érépav ndovav orepn-.
Ojvat...dArkov améxovrat bm’ GAdov Kparovpevo....py yap oKiaypahia ris FH
ro.avTn aper? Kal r@ dyre dvdparodadns, 1b. 82 o on the virtue of the qudro-
Xphparo: and piAdripor. .

27. rvxev av épd ms. A quotation from Theognis 256 mpiypa de
Teprvdrarov, Tov Tis épa, TO Tuxew (Bergk). It appears in different forms in
Arist. Zth. N. 1. 8. 14 qdworov S€ wépvuy’ of tts épG ro rvyetv and Hth, Lud.
1.1, p. 1214a mwdvrov Adtorov x.7.d.

29, «dv ry wlore=év Tois muorois opposed to év rots €Oveorv, 1. 26. Cf.
Str. 11. P. 450 @dwxey aAAnv ere Trois kav TH wiores mepimimrovel Tue mANp-
peAnuart, Tit. iii, 15 dowacat rots didovvras jpas ev micre, Acts xiii. 8
Staorpéyra tov avOimarov amo Tis Ticrews.

29, 30. a Sv éwayyeAlav 7 Sid 6Bov. See above p. 114, 31f. The
difference of motive distinguishes the Gnostic from the ordinary Christian,
cf. Str. rv. P. 625 gpyor (rod yootixod) oby 7 amoxn TOY Kakav (émiBdbpa
yap avrn mpoxomis peylotns), ovde py troteiy re dyabov frot ua Popov. GAN”
obdé Ov éArida Tips émnyyeAperns...povy & 4 bv dyarny ebroiia, 4 Ot adro
7 Kaddp, aiper TO yroorixg, also Str, 111. P. 537, 538,

§ 70. p. 122, line 6. kar’ éraxododOnua, Cf. Sir. 1 P. 331 rdvrov pev
airtos Tév Kada@v 6 Oeds, GAAG Tay pév KaTa mponyoupevoy, ws THs StaOykys...
raév dé kar’ érraxodovénpa, os tis Hidooodpias, Str. vit1. P. 927 fin. ra dvopara
ovpBord dort TSY vonpdtav Kara Td mponyoupevov, Kar émaxodovnpa dé Kal
trav droxepévov ‘primarily of concepts, incidentally of things,’ below
p. 124. 16, Str. vi. P. 789 rehecérarov dyabby 4 yvdors 80 abriv odca aipern,
Kar émaxodovénpa bé kat ra dia Tabrys dxoXovbovvra kana, Str. u. P. 484 nit.
pac éxdoyiy oixeiav eivat Kad” Exacrov dudorqpa, kar’ émaxodovnpa O° av
ris exAoyns THY Koopikny ouvéredOa wiorw, Sext. Emp. Math. vir. 34
moAAaxas Aeyouevou Tod KpiTnpiov mpdKetrat TO oKemTETOaL mponyoupEevos [EV
wept Tov AoytKov, kar’ émwak. b€ kai wept éxdorov rav Kara Tov Biov, Anton.

P. 874, § 70] ' NOTES, 303

iL 2 ra émvywopeva trois pice ywopevors exer Te eyapt...dare, et Tis exer
Zyvoravy Babvrépav, oxeddv oddev odyi Sdfe ait kai rdv Kar’ émaxodovnow
oupBa dvrev ydéws was ovvicracbat, 2b. VI. 36 mdvra éxetOev (ex Tod Kdopov)
Ypyerat, dw’ éxeivou Tov Kawod Fyepovixod Spuncavra } Kar’ émaxohovonow,
ib. 44 (if the gods) uy ¢Bovdevcavro Kar’ idiav wept euod, mepi ye THY Koway
mdvros éBovrevravro, ols kar éraxoAovenow Kal tatra cupBaivovra orépyev
dpetho, tb. VII. 76, 1b. 1X. 28 rou eh’ Exaorov dppg H Tod ddov didvora...f}
drat Spuynoe, ta dé Nowra Kar’ émaxodovbnow. In his note on 111, 2 Gataker
quotes Max. Tyr. xxv. ev rais raév texvav xepoupyiais Ta pev n TéxvN
mponyoupévas Sp, oroxalopévy rod rédovs, ra S€é Emerar rij xetpoupyig, ob
réxyns epya, GAN vAns wdOn, omivOijpes...xat GANo TL dvayraiov peév TH
épyacia, od mponyoupevov S€ rq rexviry, Philo de Prov. (ap. Eus. Pr. Ev.
vill. 14) ai rav orotxeiwy peraBodai raira yevvdow (storms, &.), ob mpon-
yoipeva Epya ucews add’ émdpeva rois dvaykaiots Kal Trois mporyoupévois
émaxohovbovvra, ib. rd rip picews avayxadtarov epyov, émaxoNovOnpa Se
rovrov carves, tb, (the rainbow, &c.) ray éyxpwopévev rois véeow éraxohov-
Ohpara, odk %pya piceas mponyotpeva vorxois dé émivpBaivovra epyors,
Plut. Mor. 117 D ot8ev Sevdv rav dvayxaiwv Bporois, ore rOv xara mponyov-
pevov Adyov cupBavdvTwy odre Tov Kar’ éraxohovGnow, where see Wytt. It
is equivalent to émvyevynpartxdy in p. 84. 7, and to Aristotle’s emreywdperdy
rt réhos in Eth. N. x. 4.

8. kar’ ddXo onpawépevov. Cf. Str. vit. P. 921, 922, below p. 170. 1.

éyxparys. I suppose this refers to such a use as that in Ar. Hist. An. 1x.
536 b ra madia Stadéxrov odk éyxparyn: for the words which follow (SeSaiws
».peyadeia) cf, Hth. N. vit. 1.6 6 airés éyxparis kal eupevertds TO Aoyiopg...
eidas Gre hatAar ai emiOupiat, odx dxodovOet dia Tov Adyor.

12. mepwrrdcews. See above p. 28. 16 n.

13. rijs WSlas ews 6 yoworiumds Elorara. See Arist. Hth. NV. vi. 1. 6
(6 abrés) dxparis kat ékorarixés rod Noyeopod.
15. erurraipy Cclov kat dvOpwrelav mpaypdrev. This definition of wisdom,
due probably to Chrysippus, is also given in Paed. 11. P. 181, Str. 1v. P. 638,
vi. P. 807 jin., P. 823, and more fully in Str. 1. P. 383 cnzt. 4 copia emornpn
Beiwy kat dvOpwrivey Kai ray rovrev airiév. Both definitions occur in
Cicero, the shorter in Of. 1. 153, the longer in Of. 1. 5.

18. ob mponyoupéves GAA dvayxalws. For mponyoupéves see n. on |. 6
above, where exx. are given of its opposition to xar’ émaxodovOnua. For
the contrast with dvayxaiws see Str. vi. P. 781 where the study of Greek
learning is recommended od xaré tov mponyotpevov Adyov, Tov 8 dvaykaiov
kal devrepov Kal mepiorarixdv, P. 779 fin., where simple diet is recom-
mended, dAAd pyde radra os mponyovpeva, éx d€ Tis Kata Tov Biov Kotvwvias
as dvaykaia ry Tis capKos émiSnula eis Soov dvdyxy mpoctépevos: wm ponyoupevn
yap aire % yous. Other contrasted terms are xara supBeByxds Plac. Phil.
TL. 3. 3 (Diels p. 330), rapaxesuévos Sext. Emp, Math. vir. 182, dxodoiOws
ib. 1x. 418, 419, xara 7d dxddovdoy below p. 152. 25, card nepioracw Epict.
Diss, 111. 14. 7.

19. édv 6 Adyos aipy. See below p. 136, 9.

304 NOTES. [p. 874, § 70—

20. elxévas rots droorédous, Peter was mentioned above (p. 108, 30 £,)
as a pattern of married life. He and Philip are spoken of as having had
children, and Paul as married in Sér. 11. P. 535 fim., where see Potter,
Below p. 134. 5 f. the Gnostic is said to fill the place of the Apostles, .

22. dvSpas vind. See above p. 116. 4 f, Str. m1. P. 546. For the
cognate ace, after vxg L. and 8. cite Diog, Laert. vi. 33 11v6ta vind av8pas,
Dem. 1342 fin. ’OdAupriace raidas orddtov vixd, similarly dppa v., dicxov vy,

25. dSidoraros. Cf. Sir. Iv. P. 626 rd dé det voeiv ovoia ywookortos
kara dvdxpacw adidorarov yevouévn, Hue. Theod. P. 969 ddidoraros, dpé-
ptoros, ets Oeds. The lexx, give no example of this meaning, but it flows
naturally from such a use as that in Arist. Vesp. 41 duordvat rid rivos.

26. arefavurrduevos. See above p. 110. 21, below p. 138. 17.

29, dwapdory. See above p. 78, 19, and my n. on St James i. 13.

povov éavrod KnSépevos. Cf. 1 Cor. vii. 32—34.

p. 124, line 1, «lxéva odfovros ris tq dAnOela mpovolas. Cf. Str. mm.
P. 546 tye yap Somwep 4 edvovyia odtw Kat 6 ydpuos idias Necroupytas Kai
Staxovias TG xupio Scahepovoas, réxvav héyw xydeoGar kai yuvatkds: mpdgacis
yap TO xaTa ydapov Tedeiy 7 THs oufuylas oiketdrns yiverat, THY mpdvotay
mdvrov avadedeypéve xara rov oikov Tov xowdv xT... 1b. VI. P. 779 dn’
éxeivav avabev trav apxetiav Thy wept ta dvOparea adrés Stoikyow
dmroypapdpevos.

§ 71. 6. xaalperar xarkds. Plat. Polit. 303D ypucdy nad.

7. atrlka. See Appendix.

8. a yvdiews olov 6 AoyiKds Odvaros. Cf. Plato Phaedo 66 i ef péAdopev
more kabapas tt eitceoOat dmradXakréov Tov cwparos Kal airy TH Wuyi Oearéov
aira Ta mpdypara, 67 D ovxoty rodréd ye Odvaros dvopdterar, Adats Kal
xopiopos uyis dd odparos; Avew Sé ye adray mpoOvpodvra del pdduora of
dirocogoirres dpOds. St Paul uses the same figure in regard to baptism,
Rom. vi. 4 f, Col. ii. 20,2 Tim. ii. 11. See above p, 22. 16, Sir. v. P. 686
Ovaia 8 9 TH Oeg Sexriy caHparés re Kal rdv rovrov maby dpueravenros
xopiopes and P. 569.

9. dad tav waddv drdyov...cal mpodywy els riv Tis edrovlas tov. The
two stages of Christian progress, abstinence from evil, produced by fear,
active goodness produced by love, p. 136, 19 f,, Str. Iv. P. 576; compare
the distinction between the Hebdomad and the Ogdoad, p. 100. 15 n., and
p. 118. 20 n.

Il. ds @édas £6. There is the same self-complacent tone above, p. 84.
19 f.

12. dvOpdors dpéokev. Gal. i.10 4 (nr dvOpamas dpéoxew, Col. iii, 22
pH ev 6OarpodovAias ws dvOpwomdpeckot.

13. OcG dpéoar ov Sivarar. Rom. viii. 8 of dé ev capkt dvres Oe@ dpécat
ov Stvavra. Probably Cl. may have had in his mind 1 Cor. vii. 32, 33
6 dyapos peptuva ta rod xupiov w&s dpéce r@ kvpio: 6 be yaunoas pepe
Ta Tov Kdopou Tas apéve TH yuvatki.

#1) TA oupddpovra dAAd ta Téprrovra. Cf. p. 86, 26.

p. 875, g 72] NOTES. 305

15. «ar ia See n. on p. 122. 6 above.

§ 72. dverOiunros. Cf. Str. rv. P. 632 beds d€ arabs toupés re

kat Se dipnron Stob. Hel. 11. 304 odcppova pev yap elvat odre rov xabdmag

dvemOdpnrov obre Tov emibupytixdy, Tov pev yap NiGov Slenv pydé ray Kara
giow épéyer Oat K.T.A,

97. drdvOporros, Cf. Wisdom i. 6 piddvOpwrov mvedpa codia, xi. 26
peidy dé mavrav Sri od eort, déomora Guddyuye.

28,29. 1 in’ airod SeSopévw xapanrijpt. See above p. 118. 5.

30. Karas xd éavrod. For the gen. L. and 8. quote Arist. Cat. 8. 4
rovs TGV emtoTnuay jy wavy Karéxovras, Polyb. xiv. 1. 9, Diod. x11. 82, al.

31. + xjpa. Cf below, p. 132. 6. Potter refers to Str. m1. P. 558
ris mapOévov tiv xnpav eis éyxpdrevay mporeivovar (? mporipaot) KaTapeyado-
gporncacay is wereiparat Hdovijs. ,

p. 126, line 1, puobds yvooens, It is stated here that both negative
(droxyn) and positive virtue (edmoia) are the reward of yao. More
commonly Cl. makes the former the mark of the lower religious stage
(riorts), the latter of yvdors: see Str. vi. P. 770 xabapiopes ris Wuyis
mparos ovrdés eoTw, f amoxy TOV KaKGv, qv Twes Tereloow Hyodyrat, Kal
cori dmAds Tov Kowod muorod 7 Tedelwots ality, Tod S€ yyooreKod pera THY
Grows vopsCopevny tedeiwow 7 Stxacooivn eis evépyetav edrroiias mpoBaiver,
also P. 791, 792. But it is further stated that these are the reward of
knowledge to the Saviour, which He Himself asked for. In no passage
of the N.T. is there any hint of our Lord making such a prayer for Him-
self, but Joh. xvii. is a prayer for His disciples, that they might be kept
from sin, and might have that Eternal Life which consists in the knowledge
of the Father and the Son. The nearest approach to our text is perhaps
Is. liii. 11 ‘He shall see of the travail of his soul and be satisfied (us0 ds):
by his knowledge shall my righteous servant justify many,’ where many
take ‘his knowledge’ objectively=‘the knowledge of Him.’ For pucddv
we may also compare Joh. iv. 36 cai 6 Oepitwv picOov AapBdver kal ouvdyee
kapmov eis Conv alaviov, 1 Cor. ix. 18 f., Sér. 1. P. 319 init. rodrov pdvoy
kaprovrat roy pucOdy, Thy Garnpiay Tov éraidyvTov.

2, viv droxiv. For this ‘inverse attraction’ of the noun into the case
of the relative, see Jelf Gr. § 824, and cf. the Latin there cited, haec est
quam Scipio laudat temperationem ret publicae (Cic. Leg. 111. 12).

4,5. 80 dv éra8elbnoav...8¢ dy érlorata. For the use of these relative
clauses instead of the article with infinitive, see above p. 82. 13 80 Sv zyva
POdoas, p. 104.9 éwiorevoev é& Sv eOavpacev, below p. 130, 17, 18 xaipav
ef’ ois Zyva, ovaredAAdpevos Sé ed ols émeyxvdiera, Chrys. Hom. in Matt. VI.
P. 79 F dpa r. dperiv odx ad’ Sv F#AOov, GAN ad’ Sv mappyordCovrat.

7. +3 ris Puxrs exképar wos. Cf. Mt. v. 80 Kal ef 9 dekid cov xeip
vravdarile oe, exxowov airnv. H. J. compares Plato Rep. 519 A,B rovro rd
Ths raabrys hicews ef éx maidds edOds Komrduevov meptexdry Ta THs yeverews
Suyyevh Somep podv@sidas «.7.A. and Str. rv. P. 570.

14, wpaypdrov Gewplav. Cf. p, 104. 17, 18.

M,C. 20

306 NOTES. [p. 875, § 72—

16, 17. pnbiv...rapaPeBnxvia. The same tone as above, p. 124. 11, of
Epict. Diss, 111. 5. 8—11.

17. dwavroipev. Below, p. 142. 5 6 rotodros dmarret mapa rod Kupiov.

18. oty ds Kafijxovros. I have suggested ds od x., which gives a reason
for asking ra cupdépovra rather than ra xaAdora (like the sons of Zebedee,
Mk x. 37). I can make nothing of the text.

19, 20. aml cuphdpy Sefdpe0a, Cf. such phrases as én” dyadd euvnodn,
Plut. Mor. 520 5.

§ 73. 23—25,. Compare for a similar chivalrous sentiment Sér. tv,
P. 626 rodpyoas elo’ av, ob dia rd ohlecOar BotreoOa rv yroow
aipnoera 6 Oe airay ri Oeiav émiornpny pebérov thy yrdow...el yotv rs
cad’ indbeaw mpobcin To yrooti@ mérepov édérOat Bovdciro, riv yvoow
rod Oeod i} rHv carnpiay riv aidvov (em S€ radra xeyoptopéva, tavris
paddov ev ravrérnrs éyra), ovdé Kab’ ériody diordoas édoir’ dy ryy yvdow
rov Beod. ; *

25. ix 6 Blos ras. See above p. 60. 22 f,, p. 68. 18 f., p. 70. 6.

28. evvofOnrs kal roujow. See n. on p. 70. 27.

p- 128, line 3, iv Ccod Stxalay dya0érnra. Cl. combines the attri-
butes which the Gnostics divided between their highest God and the
Demiurgus, cf. above p. 24. 26, Str. vi. P. 795 dyad) 4 rod Geot Sixacocivn,
xai dixaia 9 dyaOdrns.

5. 1 olxovopla, See Kaye, p. 235 f.

7. rots 8 Soot dEvor Kal pr} alroupévors S(Sorar. Cf. above, p. 70. 31, 32,
and Isa. lxv. 24, 1 Sam. i. 13, also Poet. ap. Plat. Alc. 11. p. 143 Zed Baowed
Ta pev evra kat edyopévors kat dveverors dupe Sidov, ra dé dewa Kal ebyopuevars
dradé£ew. For article with relative see Index 3.v, dvos, and n. on p. 112. 1.

8—10, pur] kad dvdynny...ddd’ & mpoopérews. See Str. rv. P. 126—131,
and Frag. cited in Barnard’s Q. D. S. § 42 ad jin, od yap rods dvdyxy tis
kakias dmrexopévous, GAA Tovs mpoatpévet orepavoi 6 beds. H. J. compares
Arist. Hth. N. 11. 8 §§ 3, 4, 5, 13, on the spurious dvdpeia

10, 683s PactAuf. The phrase is taken from Numb. xx. 17 636
Baowixp wopevodpeda: ov exxdivodpev Se€sa odd edavupa, on which Philo
comments (M. 1. 294f. Q. Deus est immutabilis): he explains it as ‘wisdom,’
Thy tod alwviov Kat d@dprov redeiav dddv tiv mpds Gedv ayoucay...dua yap
tavtns 6 vois modnyerovpevos eveias Kal Aewhdpov trapxovons dype TAY
Teppdroav ddikveirar: ro O€ réppa Tis 6000 yuaois dort Kal emiornun Oeod,
ab. 296 and M. 2, p. 364 quoted in my n. on St James ii. 8, Cf. below,
p. 160. 10 f. darmep 6800 pias pev ris Baowtxhs tuyxavovans, woddGv bé Kat
ror rav pev eri twa kpynpvdr...pepovedy x.t.d.. Str. vi. P, 825 dav py
mArcovdon tpav 7 Stxaoovvy wdéov...Tav Kara doy Kaxdv Sixatovpévov...
T@ Tov wAngolov dyamav,..ovn éreaGe Bacwdixoi, Str, Iv. P. 565 Cyree kal
eipnoes, tis Bacidikas vras éxdpevos ddod.

11. +6 Bactducdy yévos. Cf. 1 Pet. ii. 9 duets Sé yévos éxdexrdv, Bacideov
iepdrevpa, and below, p. 136. 5 BaoiArkds ds yroords.

mwapextpowat. The only example of this meaning.

)
’

p, 876, g 74] NOTES. 307

12—14, Cf. above, p. 108. 20f., and Str. vi. P. 827 where the en-
durance of the Christian martyr is contrasted with the timidity of the
philosopher.

12, ab yodv rig depfAor—ove of8’ et irorrjorovra. Cf. above p. 54, 11.

14, yevvd8ur. Used with the same ironical force in Str. 111. P. 527.

§ 74. 15, 16, -rplBodor nal oxédomes. Cf Heb. vi. 8 expépovoa de
dxdvOas «at rpiBddrovs addxipos Kai Kxardpas éyybs, Ezek, xxviii. 24 ov«
¢oovrat ovKére év TQ oix@ Tod “IopayA oKdAdo meixpias Kal adeavOa obvvns,
Mt. vii. 16 pare ovddéyovow dad dxavOdv orapudqy 4} dd rpiBddov
oiKa; .

17, «daSebov. See Str. 1. P. 341 fin, above p. 6. 13 f.

18,19. dv els wlorw karamrepurevpévov. 2 Macc. i. 29 xaradirevoov
rov Nady cov eis rov Térov rév dydv cov, below p. 194. 14, 18.

20, proOdv dpylas. Cf. the parable of the Talents.

21, dravret tov pioOdv os épydrys. Luke x. 7 d&ios yap épydrys rob
pro God.

22. Surdotv. 1 Tim. v. 17 of xadGs mpoeorares mpecBirepos Surdis
ripis a&tovcbaaay. '

24, wepdferat tr’ obSevés. Cf above, p. 78. 18, 19 abarnpés obk eis rd
dd:d@Bopov pdovov adda kai els Td dareipacrov. .

25, 26. Sid miv raév cuvdvrav dpédaav. See below p. 1382. 3.

28, els mpg. We should rather have expected émi anges.

30. &vavdov. See Ruhnken’s n. on Tim. Lew. 3.0.

31. dv éyd wardéw, oi édénoov. The nearest approach to this in the
Bible seems to be Job xix. 21 Have pity on me, O my friends, for the hand
of God hath touched me, or Ps. lxix. 26 They persecute him whom Thou
hast smitten.

p. 180, line 1. rots peooivras alretrat peravojoa. The connexion is
difficult. Cl. has been speaking of the persecution of Christians, which,
in the following sentence, he contrasts with the punishment of criminals
in the amphitheatre. He speaks of the beneficial effect of the former and
the injurious effect of the latter upon spectators. It would seem as if the
words 2yev ofv—peravoneat would come in best after pi) Oedoarba. ‘The
gnostic cannot delight in seeing these wretches punished, for he remembers
that he is bound to show mercy to those who are smitten of God and will
therefore pray for their conversion.’ ,

On the Spectacles cf. above § 36, Protr. P. 36 (the cruelty of the
demons is shown by what is done at the Spectacles) dvyOpwroxrovias
amohavovres, vuvi pev ras év oradios evdmdous pidoverrias...dgopyas ohiow
Sovis mopitsyevor, Paed. tt. P. 298 and 299 dnt. ed yap xai év madias —
Héper wrapaapBdaverba pyoover tas Oéas cis Oupydiav, ob cadpoveiv dnoayp’
dy ras méAews, als Kal ré matte orovddterat. otxérs yap mardiai al dido-
Sofias <ai> dvndecis els rocodroy <dore> Oavardca x.7.A., Tert. Spect. 19
Bonum est cum puniuntur nocentes...Et tamen innocens de supplicio
alterius laetari non potest, cum magis competat innocenti dolere quod

20—2

308 NOTES. [p. 876, § 74

homo, par eius, tam nocens factus est ut tam crudeliter impendatur,
tb. 21 Qui propter homicidae poenam probandam ad spectaculum veniat,
idem gladiatorem ad homicidium flagellis compellat invitum, 7b. 25 Poterit
de misericordia moneri defixus in morsus ursorum? See a most interesting
letter of Seneca (1. 7, with Lipsius’ notes) of which the drift is that ‘nihi}
tam damnosum bonis moribus quam in aliquo spectaculo desidere’: also
Friedlinder Sitteng. Roms vol. 11. 2. 2 (Das Amphitheater), Martial
Spectac. 7 (on the criminal who acts the part of Laureolus). |

2,3. Kal ralSwv tori pr} Oedoactar. ‘Even neophytes (p. 116. 2 above)
should have enough of Christian feeling to keep them from the amphi-
theatre.’ Perhaps 6éAew may have been lost before edoacda. Compare -
Protr, P. 58 woddod ye Sei avdpdow éemirpérev dxpodaba rowvrar Adywr ols
pndé tors maidas rots éavrav éOi{opev mwapyyopeicOa pubifovres. It is re-
ported of the youthful Caracalla (Ael. Spart. 1.) that si quando feris
obiectos damnatos vidit, flevit aut oculos avertit. Dr Gifford notes ‘a
love for shows is more excusable in children, for whom also the sight of
punishment might be supposed to be a useful deterrent.’ .

4, oasSevdeln. The cruelties of the circus were defended on the
ground that they strengthened the character, see Plin. Pan. 33 visum
est spectaculum non enerve...nec quod animos virorum molliret et
frangeret, sed quod ad pulchra volnera contemptumque mortis accenderet,
cum in servorum etiam noxiorumque corporibus amor laudis cerneretur.

6. &reynros. Cf. p. 118. 1 above.

9. Koopidy érayyedudiv, ¢g. the fancies of the Chiliasts, on which see
Origen de Prine. 11. 11 § 32 f.

10,11. od wds...0e0%. This differs from St Matthew’s text by omitting .
pou after Xéyav, by reading Bacireiay rod Oeod instead of B. rar oipavar,
and 6éAnpa rot Geot instead of 8. rot rarpds pov rod év rois otpavois,

13, Koopuxdy érvdupidy. Titus ii. 12 (dpvnodpevot) ras koopixds émOupias.

15. On the gnostic’s certain anticipation of the future, see above,
p. 82. 11 f.

16. dv dv wool, Cf. above p. 121. 29 rav év rois rociv Fdéor.

§ 75. 17. eros. See Lk. ix. 62, quoted below p. 164. 19, S¢r. 11.
P, 508 etiGerot mpés ydpov, Paed. 11. P. 189 ed6. eis woAda.

xalpwv ép’ ols ¥yvw. For the use of the relative and finite verb instead
of the art. and inf. see the next line, and above p. 104. 9 émiorevoey é& dv
eOavpacev.

18, cvoreAdAdpevos. Above, p. 22. 7 eis drdbevay ouverradpévov.

éreykuMlerat. Apparently only used here: cf. éeykvAwdpevor pébats,
p. 40. 25.

22, 28. On the observance of days and hours, see above, p. 60. 16 f.,
p- 70. 4 f.

vTHs Terpddos Kal Tis wapackevys. The earliest mention of the weekly
‘stationes’ is in the Didaché c. 8 ai 8¢ vyoreia: tuav py gorwcay pera trav
troxpiréy: vnorevovor yap Sevrépa caBBdrov cai mépmrn (Lk. xviii. 12),

P. ar7, $75] NOTES. 309

ipeis 8€ vnorevoare rerpdda xat mapackeuny, cf. Hermas Sim. v. 1
ynorevov...Préro rov moiméva mapaxabipev dy pot kat Aéyovra: Ti dpOpwwos
bode erpruBas; ; "Or, dypl, orariova éyw. Ti, dyoiv, dort crariov; Nnoredva,
gnms Kupte. Naorela O¢, noi, ri éorw arn, hv vnorevere; ‘Qs cidbav,
dpi, epee, oUTw vnorevo. Ovx oldare, roi, vyorevety ro Kupig, ovdé éorw
yyorela arn 4} avaedns...vnorevocoy S€ rG eg vyoreiay roavrny. —rThpnoov
ras évroAds avTou K.7.A., 1b, 3, Tert. de Jejun. 14 cur stationibus quartam et
sextam sabbati dicamus ? See Bingham, Ant. xx1. 3.

23, 24. ° erppitovras af pev "Eppod, 4 88 ’AdpoSlrns. Cf. Plut. Mor. 2704
rv nuepav Tas pev...lepas eevro, tas d€ Saipoow émipypicarres...dmpaxrovs

évducav, The reason generally assigned for fasting on these days was that

‘ipsa quarta sabbati...consilium reperiuntur ad occidendum Dominum
fecisse Judaei ; intermisso autem uno die passus est Dominus sexta sabbati’
(Aug. ep. 86). |

24,25. vnyorreter gidapyvplas. Cf. below 1. 30 v. dd trav mpdtewv trav
gathov, Str. 111. P. 556 paxdptot otroi ciow of rod Kécpou vyorevortes,
Str, vt. P. 791 vyoreia: dé dwoxds xaxdv pyviovat, Ecl. Proph. P. 992
i mnoteia atroxn Tpopys €or xara To onpawdpevor...cata dé Td pvoTiKoy
dpdot 6rt...7av Koo MIKaY vyoTevey XpH, va Te Kéopo aroddvaper...rpopy
pév ov Koopixy 6 mpdrepos Bios kai Ta dpaprjpara, rpopy S€ Oeixt) wioris
éhris dydwrn, Logia 2 réyet “Inoods, dav ph vyoredonre tov xécpov (770d
koopov) od jy evpnre thy Bacireiay Tov Geod, Ptolemaeus (4.D. 1607) ad
Floram (ap. Epiph. xxx1t. 5) vyorevew thy mvevpatixqy vnoretay év F éorw
drox) mdvrov trav gavrwv. For guid. see 1 Tim. vi. 10 pita yap mdvrev ray
Kakav ore 4 pidapyupia.

26. &€ dvat wdoa nai. See Lightfoot on Col. iii. 5, where he cites
Bengel ‘homo extra Deum quaerit pabulum in creatura materiali vel per
voluptatem vel per avaritiam,’ and Zest. XII. Patr. Jud. 18 g@vAdéaode—
ard Tis wopveias al THs iAapyupias,,.ore radra ddiora vopov God,

27. rds dvwrdtw Siadopds. So Str. vi. P. 824 waoa apérea Broriny
kava pev Tov dveardra Adyov dé Tod mavrokparopos Oeov. Cf. Waitz (Arist.
Cat. 1b. 17) on dcahopd, Anal. Post. 1. 20 (p. 82 a. 28) Aéyw 8” avo pev thy
€mi rd kaOddov paddov, karo Sé rv émi rd Kara pépos.

maperricapey. Above, Str. 111. P. 552 cnit. os yap 7 mAeovegia ropveia
Aéyerat rH adrapkeia evavTiovpévn, Kai ds eidwAoAaTpia ex Tod évds els rods
ToAXOds eriveunois dort Geovs (MS. eo’), oUraws 7) mopveia éx rou évds ydpov eis
Tovs Todhovs dori ExmTwows TpLYds yap, ws cipyTat, | Te Topveta H Te potyeia
Tapa TS dwoordA@ AapBdvera, Str. vi. P. 816 potxyeia 8 eotlv cay mis
Karahiray tiv éxxAnoiaotikiy Kal ddAnOy yaoow...émt Thy py mpoanKkovoay
epxnrar yevdy SdEav...didmep 6 yevvaios dmdatodos év Te TOY THs mopvetas
eddy ray eid@AoXarpiay Kandel. ;

28. Katd tov dadécrodov. St Paul only speaks of covétousness as
idolatry. Cl. may be thinking of Eph, v. 5, where the three vices are
named together (mas mépvos i dxdBapros i) meovértys, ds eorw eidwdo-
Adrpns), but in the O.'T. idolatry 1 is often spoken of as adultery, and so in
St James iv. 4.

310: NOTES. [p. 877, § 76—

§ 76. 30f. See Mt. v. 21, 22, 27,28. Potter cites Justin, Dial. 10
(p. 227) ipav 8€ nal ra ev rd Aeyopévm ebayyedip mapayyéApara. Oavpaord
ores kal peydda éricrapat elvat, as brodapBavey pydéva divacba prdrdéa
aird, and Joseph, Ant. x11. 9. 1 (§ 358), where Josephus expresses his
surprise at Polybius és drodaveiy Aéyes rov *Avrioxyov BovAnbévra 7... lepsy
avdjoa: rd yap pyére moijoat rd Epyov Bovdevodpevoy od Eore ripwpias
déov, a8 showing the difference between the Jewish and the Christian
conception of sin.

p. 182, line 2, daroxd@apow. This word occurs above, p. 54. 26 rip
dmoxdapow Tov dAdyov, but probably H. J. is right in reading abroi
xdapow here. .

3. els tiv rv wédas dpédaayv. See above p. 128, 25.

6. dv welpa yevopevoy efra drrocxéorta. Cf. above p. 124. 31, with n.

7,8. erodiv riv Kard 7d edayyfvov. Cf. above p. 130. 31, where the
Gospel is distinguished from the Law as controlling thoughts.

8, 9. Kuptaxiy ri apépay moet. By rising out of our sins we com-
memorate the Resurrection of Christ; cf. Ign. Magn. 9 pnxérs caBBariCovres
GANG Kara THY Kuptaxhy COvres, ev 7 Kal 4 Cor npav dvéredev d0 abrod, with
Lightfoot’s n. (vol. 11. p. 129), Col. iii. 1, Eph. ii. 4—6, Ps. xviii, 22—24,

11, 12. Srav emornpovixod Cewpriparos KarddAnw AdBy, Tov Kbprov
épaiv vopite. We may compare Inge Christian Mysticism p. 249 “The
peculiar happiness which accompanies every glimpse of insight into truth
and reality, whether in the scientific, aesthetic, or emotional sphere, seems
to me to have a greater apologetic value than has been generally recog-
nized. It is the clearest possible indication that the true is for us the
good, and forms the ground of a reasonable faith that all things.. work
together for good to those who love God.”

12,13. rds Shas xepaywydv. L. and S. quote Maximus Tyr. for the
expression yetpayoya thy Wuxny.

15. Kkard riv mpooBodry ris Sews. See n. on p. 76. 27 above.

16. mpoorjkev. For the imperfect cf. p. 146.3 below, Paed. 11. P. 212
init. rpupay mpoojxey codpdves, Plut. Mor. 7 B, 8 co, 11 D, F, 12 B, 5, F.

18, js capkds 7d Kdddos airy PAéwa ty Wuxy. Cf. Str. Iv. P. 616
éay eis kdAXos odpatos Bhéwy tis, Kal aird 4 caps elvar kar’ émiOupiay doen
Kady, capkixds idov...d0 of reOavpaxer Kpiverat: tumadw yap 6 Oe ayarny
Thy dyvyy mpogBrérav ro Kdddos ov THY adpKa iyeirat, GAAa THY YuxTY
KaAnv, TO dpa, olpat, os dvdpiavra Oavpdoas, de ob KdAXous emt roy rexvitny
Kai Td Ovrws Kaddy airs avrov maparéure. [Cf .Q.D. S. § 35, P. 955 ob
capes tis ons GmrecOa Soxovow, adda rhs éavtod Woyys Exaoros, ovK
ddeAG@ Aareiv, dAAa 7H Bacidei Tdv alovev év coi karorxodvrt. Barnard.]

§ 77. 20, 21. why xrlow riv Kereypévnvy. Cf. yévos exAexrov above,
p- 60. 19, p. 102. 9, and éxAexrds below, 1. 30, p. 142. 20,21. In Ser, vi.
P, 793 the elders of the Apocalypse (iv. 10) are called ékAXexrav éxAexrdrepot.
The actual word é£eAeypévos is used above p. 4. 24 of éferdeypévor eis
yvaow, below p. 164,15 7 yuyy 7 ekereypévy. The phrase xriots fed.

p. 878, § 77]. NOTES, — $ll

may perhaps be taken from 2 Cor. v. 17 ef ris év Xptora, xawvy xricts, but
more probably it was suggested by the Gnostic distinction of the mvevpare-
xol from the yuycxol, on which see below p, 170. 18 f. (the Gnostics accuse
us) ds GAAns yeyovdras hicews pi) olovs re elvat cuveivat ra olkeia éxeivots,
Str. 11. P. 510 (the followers of Basilides claim immunity from guilt) da
ray eppuroy éxdoyny, VI. P. 792 oby dre foav exAexrol yevdpevor amdarodot
xara Tt pooews eEalperov iiopa, Iv. P. 639 gévny rav éxroyjy rod Kdopov
6 BaowAeldns etAnge Aéyew as av brepxdopuov hice: odcay x.t.X., 1b. P. 603
gioe ca Copevov yévos broriberat Oiadevrivos éudepds TG Baotdeidy, dvaber
de jpiv Setpo rodro by rd Siddbopoy yévos eat ryv rod Gavérou kadatpecw Kee.

21. sporPeaav. See Index.

22. %pywv tmécracw, ‘groundwork,’ ‘foundation, ‘substance,’ then
‘existence,’ ‘essence,’ ‘character, ‘person.’ Cf. p. 188, 28 f. below xard re
oby imdoraow Kard Te émivoay...pdvqv elval aye THY dpyaiay éxKAnoiar,
Str. v. P. 645 init. obetav cai giow kai brdoracw, Str. v. P. 626 rd dé det —
voc, ovoia Tod ywacxorros...yevonévy Kal didios Gewpia, (Goa trooraccs
pevet, Paed, 1. P. 109 init. 6 vimios...dvumdkpiros, (vs tiv» yudpny ral
6pOcs+ rd 8é éorw dmdorntos Kal ddnOeias brdoracis.

25, yao & rh td ard pepabykdvar. See above, p. 96, 21 f.

27, 28. édlyov m1 ris dpas. I do not see the force of the MS. dpas
(though we find the expression eéyera: ragav riv Spay in P. 791, perhaps
with reference to Mt. xxvii. 40). Sometimes épa seems to be used for
yeépa, as in Mt. xiv. 15 4 dpa Sn mwapydOe, Polyb. xvii. 9. 2 6 Sidurmos
nglov tov Titov trepbécbar riv obvodor eis riy adjptov dua ro Thy dpav eis owe
ovykieiew, 1b. 7. 3 (which I think is wrongly translated in L. and S: ‘as
the season was now closing in, 7.¢. the days becoming shorter’), For dpas
ef, Ael. WV. A. 1. 59 bap rovrav ob8€ ddlyny Wevro Spay, ib. v. 50, VIL. 17.

28. xpeoxowetodar. Cf. Sext. Emp. Math, vi. 6 Sev cal jets brep rod py
doxeiv rt rijs SidacKarlas ypewkomeiv rov Exarépov Séyparos xapaktijpa epod-
evoonev, Plut. Mor. 829 c 6 yap od ypddet AapBdvev Aarrov xpewxomeirat,

30. Svap pr dppdfov éxAexrgG. See above, ]. 13 f, and below, p. 137. 10.
Plato contrasts the dreams of the bad and the good, Rep. 1x. 572.

p. 134, lines 7, 8. +d 3py peiords. See Str. v. P. 644 droios joar of
dréoroAo, ep Sv rhv wicrw Spy perarbéva xai dévdpa peradurevew Sivacbat
eipnra. So here, the removing of mountains is regarded as a sign of a true
Apostolical Succession (drovoiav dvravasAnpoi 1. 6). Cf. also p. 122. 20, 21.

8. rds ris Wuxis dvepadtas. The word is used by Plutarch both
locally, as in V. 5340 xwpiov dvwpadiar, ib. 642 4 dvopadia cal rpayvrns
tév 3ydev, also 978, and metaphorically, as in V. 565 4 xaxia dvopania éort
Tpdrov, 7b, 1031.

9, avrot re duweddv. The more correct order would be airod dpreddy re.

_ 13. Srov ydp 6 vois, As this reading occurs twice in Cl. we can hardly
accept the transposition of Arcerius, approved of by Dindorf. See Barnard
Biblical Text of Cl. p.10. Is any support to be found for the reading in
other Fathers ?

312 NOTES. [p. 878, § 77

. 14. davrdv peoverret. If the text is correct, this is the only known
example of the transitive use of the verb. The transitive force of mcove-
kreiv (‘to defraud’) is so different that it scarcely supplies a parallel,
But we may compare its use in Maximus Qu, ad Thalass. 157 Sevrépav
kowoviay 6 Adyos éxoivyce TH Hice...ds €& dpyns xabapav mwapactnan riv
tow, rh Gedoe: mACoventodcay THY mparny SidwAaow. H. J. suggests éavroi,
‘gets less than his right.’ Cf. for this use Xen. Hiero 1. 18 of ripavvn
Th ebhpoctvy ris EAmibos pecovextovor Tdv idtoray, tb. § 19 and § 27.

16, pddAvora would be more natural before dav.

18, dAynSéva...éAynuo. The former seems to differ from the latter as
being more subjective.

§ 78. 19. é« vis éavrod évSelas, Potter compares Mk xii. 44 adry d¢
‘éx tis borepnoews abtis mavra 6oa elyev €Badrerv. See also 2 Cor. viii. 2—165.

22. mpaypdrov. For the pregnant force of the word cf. above p. 104.
18, and Index s.v,

23, ématwav does not seem a very suitable word. Possibly it may have
taken the place of éreétav, owing to the following émracvor.

25. repiordpevos td rijs t8ias ArlSos. The word wepiomdw seems to
be always used in a bad sense of that which distracts a man from his true
aim. We want here an expression for the elevating influence of hope in
leading a man to despise earthly honours, such as émriomdo in Plut. V. 992
émioracbévra To (nA@ mpds TO Kaddv bx’ airov. Cf. however Orig. Cels. III.
2 ovdéva rov emayedAdpuevor etyov mpodyreverv, kal Suvdpevovy weptomay rovs
w60@ mpoyvaoews aitoporeiv <éroipous> mpods rots map’ dddats daipovas,
unless we ought to read ¢miomav there also, For idtas perhaps we should
read didiov!, contrasted with the following rav ev kécum xaddv and rav
évravéa, It is to be noted however that ii:a and dAdérpia are contrasted
just below (p. 136, 1. 1), where see n.

25—p. 136.9. Cl. is fond of using the participle instead of the finite
verb, In this long series (xarapeyadoppovav—oixre/pwv—éeroipos dv—
pepvnpévos—Hyovpevos—Oavpatov—peroxyos dv—tmepopar) it seems best to
supply ¢orw with oikeios.

26. ov yeterar ra éy Kdope Kaddv. Cf. p. 108, 17 dia rovro Ta mpoyxerpa
mavta Tov Kdopou KaAG ovK dyamG...ddAd Ta eAmiCdpeva, and § 74, p. 130.

27. rdv évraida karapeyadoppoviv. See above p. 130. 10.

28, maSevopévovs Sia THs KoAdoews. Cf. Paed. 1. P. 140 xoddfev peév
atrév suodoynoapn <dv> rovs dmiorous: 4 yap Kddaows én’ dyad Kai én’
apedeia rod Kodafopévov, ear. yap émavdépOwors dvrireivovros...tipwpia O€
€orw dvramddocis kaxod émt rd Tod Ty@podvros cupépov dvamepropevn,
Str. Iv. P. 580 rod peravoodvros rpdérot dvo, 6 pev Kowwdrepos PdBos emt rois
wpaxOetow, 6 dé tdtairepos 7 Sucwia 7 mpos Eautiy Tis Wuxns ex cuvedyoeas,

1 ‘When the initial a was lost, the termination -ov would naturally be
changed to -as. Cl. does not appear to have used the three terminations of
dtéos, as was done by some later writers, cf. Lob. Phryn. pp. 105, 106, Schmid
Iv, 43.

p. 879, § 78] NOTES. 313

er obv -évratOa etre kal dAdayj, émel pydels rémos dpyds edrotias Geod,
Str. vi. P. 795 dyad) 4 rod Oeod Scxacocvvn Kat dixaia doriv 7 dyabdrns abrod.
kav mavoovra apa ov al ripepia Kara Ti dromAnpwot tis krivews Kat Tis
éxdorov dmroxabdpoews peyiorny éxovot mapapévovcay Amy of THs Gdns Gérot
eipebévres aidijs emi rg py ouveivar rois did dixatocivyv SogacGeiow, below
p. 180. 14, above p. 98. 11.

29, eiovvelByros mpds riv eofov. See below p. 188. 3, p. 144. 22,
Anton. VI. 30 %’ obras ebovvednr@ cot émory y redevtaia Spa as exeiva,
Ign. Mag. 4 with Lightfoot’s n. The word éodos is used of death in
Luke ix. 31, 2 Pet. i. 15, cf. Wisdom vii. 6 pia 8 rdvrov eicodos eis Trav Biov

ttodds re ton.

p. 136, line 1. KAnpovopnpdrov rav tSlov. See n. on p. 106. 29 above,
Cl, adopts the Stoic distinction of iS:a (=ra ef’ qpiv) and dddérpia (=a
éxros); cf. Epict. Diss. rv. 1. 180 76 cpa ddXcrpiov, ra pépn adrov ddAdrpra,
i xtijgts GAXorpia. av oby rive TotTav os i8io mpormadys, Savas Sikas as
détov tov trav addorpiov éduépevoy (other exx. in Schenkl’s index s.v.
a\Xorptos), cf. the famous saying of Anaxarchus (Sér. Iv. 589) mricoe rév
’Avakdpxov Ovdakov: ’Avdgapyov yap od mricces. See too Str. iv. P. 605
adddrpia Huets Papev Ta TOU Kdcpov...€medy wy KaTapévopey ev adrois Tov
mavta ai@va, xryoet Svra addOrpia Kal rdv Kara dtadoyny tmdpyxovra,
Q. D. S. 946 P. emt. (of two kinds of poverty) 6 pév card mvedpa rrwyxds
To idiov, 6 O€ kara Kédopor rd adddorpiov, where see Segaar. The word
kAnpovdunna is very rare. In p. 96. 26 7 «Anpovopia is mentioned as the
goal of the Christian course. The usual punctuation is after cAnpovopn-
pdrev, in which case we should perhaps read povar, but I think &évos reads
best with rév r98e alone. In any case the plurals are a little difficult.
Perhaps they are meant to imply that the xAypovoyia is given in portions,

3. Oavpdfov tds évrodds. Plato (Theaet. 155 D) and Aristotle (Met. 1. 2)
make wonder the beginning of philosophy. Cl. (above p. 104. 6, where see
n., and below p. 146. 2) makes the admiration of the universe the starting
point of faith and knowledge. In p. 108. 11 fol. the gnostic is described as
keeping his eyes fastened on noble images: here it is the Divine Law
which excites his wonder.

5. olketos rod kuplov. kal trav évroddv. Gal. vi. 10 oixeious tijs wicreas,
Eph. iii. 19 ofxeioe rod Oeod, above p. 14. 17 of olkeios ris mpovotas.

Berdeypévos ds Sleavos. Cf. p. 4.24 cer. eis yodouw. Foreseen righteous-
ness is the cause of their election, cf. Str. vi. P. 792 fin. oby drt foav
exdexrol yevdpevot amdarodot Kxard te gicews caiperov idiwpa, éeret cat
6 lovdas é&ehéyn adv adrois, GAN olol re Foray dwdorode yevérbar, éxdeyévres
mpas Tov kal ra TéAn mpoopawpévor, 1b, P. 778 Kabdmep mpowpicpévas Ketrat
8? dv mpdée Kal ob redéerat, obras cai adrés wpoopicas eye: d? Sv (MB. bv)
eyvo bv iydanoev. ‘All the early Fathers agree that God predestines men
to bliss or condemnation, as He foresees their good acts: the foreseeing of
these acts is not the cause of them, but the acts are the cause of the
foreknowledge,’ Gieseler in Hagenberg, Hist. Doctr. 1. p. 270.

314 NOTES, [p. 879, § 78~
6. BacrAuxés. Cf. above p. 36.9 6 r@ dvr Baciixds THY Wuxi kal

yveaorixes, p. 62. 23 obros 6 B. avOpwrros, obros iepeds davos rot Geod.

ds yroonnés. The omission of the Ms, article seems required by the
corresponding ws dixatos and by 1. 30 below.

10. 818 kal do Oly, x.7.A. Potter compares p. 122-17 f. 816 cal éoOlet x.r.d.

édv 6 Adyos aipy. See Index 2.x. alpéw.

11. dvelpous Brérav. See above p. 62. 28, 132. 30. Potter compares’
Str. vi. P. 779 fin. dxapmros jSovais rais re Urap rais dé 8: dveipdrov" Stairg
yap dirq Kat abrapkeia cwveOiopévos, copporixds bmdpyxet.

11,12. adda Kal 7d, Gyro rrovet...nalapds els edxty mdvrore, 6 88 Kal per’
dyyé\ov ebxerar. Cf. for the use of 6 d¢, referring to the subject of the
preceding sentence, p. 86. 19 f. év mavri rotvuy rémq...ebéera: 6 8€ kai
mrepirdr@ xpapevos...evxyerat, Herodian il. 11. 4 otros brepBadddvras tov
TiAavuriavév eOepdmeves kal mdvrav rotto maotvvrav, éxeivos dé mdelo
Opnoxeia Geeiwro avrdy.

14, dylas dpovpds. Ps. xci. 11, 12.

vov tév dylov xopdv cunordpevoy te. See above p. 86. 14 da
rourav (evxav) éavrév évorotel tH Oei xope, below p. 138, 31 pera rav
Gpoiwy Sidyer TH mvedpare ev rois yopois tov dylov kav émt ys ere
xaréxnrat. Orig. de Orat. 11 od pdvos 6 dpxtepeds rois yunoiws ebxopevors
guvevxerat, GAG kal of €v ovpaved xaipovres dyyedot...al re THY MmpoKeKousn~
pévav dyiwv ypoyai.

15—18, The ms. reading is difficult here. As a makeshift I suggest
the omission of xai after olde (in which I find I am anticipated by D. in
Potter’s n. vol. Iv, p. 439), the transposition of évépyeav after oide, and the
change of miorevopevov into émiorapévov on account of the words which
follow. By itself, it makes good sense to speak of the joint energy of
the believer and of Him in whom he believes (which is quite in accord-
ance with 1. 4 péroyos dv rijs Oeas BovAnoews, and with p. 72. 16 f, where
holiness is said to involve free choice on the part of God and man); but
this does not seem to have any connexion with the subsequent distinction
between the two kinds of righteousness, that of love, which belongs
to the gnostic, that of fear, which belongs to the believer; cf. above
p. 100, 7 f.

§ 79. 22, doy kakdv épydterar 6 péBos. For the contrast between
the motives of fear and love, cf. Str. v1. P. 625 %pyov rot yraarikod odx
amroxn Tay Kaxdv (é€miBdOpa yap avry mpoxomys peyiorns), ovde pay moretv
re dyaboyv dia pdBov...ddAW obdé de édmida rynfs...porn 8 4 Ov dydmrny edroiia,
4 8 abré 76 Kaddv, aipery tO yvoorixg, above p. 126. 1, n.

25. mpooly rats evyais. The plural with the article seems to imply the
prayers of the Church, as in Acts ii. 42. Catechumens were not allowed to
use the Lord’s Prayer.

26, edxapiorla. Cf. above p. 72. 29 bx. Epyov Tou poorixod and
Isidorus ap. Cl. Str. 1. P. 510 init. cra 4 ebyaptoria ¢ gov eis airnow
bmroréon, yapnoov.

*

>

p, 880, § 79] NOTES. 315

27, 28. rots pé\Acvow ds 46q wapotiow. See above p. 82. 11 yéynbev emi
rois emnyyeApévacs as fy mapotory, 130. 15 f.

28, 29, rovrov Hfyetrar 7d elAndévar rhy yvdou. For this use of pyéopae
see below p. 166. 26 Hy. ris ywadoews, Aristides 1. p. 385 (Orat. 30) érov yap
dv mpayparos py 7d Suvardy Hyirat, Td ye Novwov TOAo Kai oxtail.

31. ds doapkos. Below p. 152. 16.

ruxelv piv viv dplerayv. Called in p. 76. 16, and p. 66. 27, ra dvras
dyaba ra mept yuxnv. We may pray for the dpiora, but not the cdAdora
(above p. 126. 19).

p. 138, line 1, émixovdurpdy. See p. 142. 15, and p. 118. 26 @ABopevov
émixoupites mapapvdias.

3—5. See above p. 134, 29 f., and below p. 144. 21—25, also Str. iv.
P. 640 droduray riv olkyow Kal tiv xrjow dmpoomabds, mpodipas TO
dmdyovtt rod Biov cuverdpeves, ovdayas driow Kar’ oddeplay dpopyny éme-
arpepspevos...cbroyay dé emi rH €€d8e, rHv povny domatdpevos rH ev olpava,
tb. P. 569 xadovpevos 6 yooorixds traxoves pgdios Kat TO Td Goparioy alrodvre
dépav mpocbiduct...edxapiorws évodpevos mpos Td avyyevés, ob py GAA Kal
TO Tym aipare Tovs driorous Svowrav.

4, mpodywv. It seems better to take this of the gnostic rather than of
6 xad@v, in consequence of the following as eireiv. That Christ goes before
is literally true; that the martyr anticipates his call is only a hyperbolical
expression to denote his willingness to obey the call.

etxapirmjoat is probably best understood as equivalent to edAoyéy in
the passage quoted above from P, 640, but there seems to be some allusion
to the blood of the martyr being offered as a eucharistic sacrifice ; see Str. Iv.
P. 623 (the term ‘perfect’ cannot be used till the close of life) Pédcavros
48n rot yoorkod pdprupos Tb Té\evov Epyov évdelgacba Kai mwapacriaat
kupins, dv dydans yoooruis evyapiotnOévros aiparos. The following éxei may
then be understood of the martyrdom, or (as in Plato) of the other world.

7. Kard dvdxpaow. Cf. below p. 152.19 ra mveipare to dyio dvexpd-
Onre, Segaar’s un. on Q. D. S. 956 P. 6 Oeds 80 dydany jpiv dvexpddn (al.
€bed6n), and Ign. Eph. 5 with Lightfoot’s n. on dvaxexpapévous.

9. perovaly Ocpydryros Geppds. Cf. above p. 68.1, and Str. 1v. P. 581
dyadé ra pév abra nad? éaurd, ra dé peréxovra r&v dyaddv, ws Tas Kadds
mpafes haudv...drav roivuy évdiarpivyn Th Oewpig...6 yvooriKas peréxav Tis
dyias moudrnros mpooexéorepov év eer yiverat ravréryros dmabois, as pyxért
emtornuny Eye Kal yodow xextioOat, ercornuny dé evar ai yrdoow. These
Somewhat hyperbolical expressions may perhaps be defended by such
passages as Eph, iii. 19.

10. dos dis. Cf. above p. 10, 2 (of the Son) dros das swrarpgovr.

Ll. ddy ps) provonre, x.7.A. The original has ¢¢ ris...08 puoel rov marépa
aitod Kal ry pyrépa kal thy ‘yuvaika kal ra réxva Kal rods ddedgods cai ras
adeddds, ere re cal riv éavrod yoyhv, od divarai pov (pds Q. D. S. § 22)
Babyrys eva, Kat doris ob Baocrdter Tov oravpdy éavtod kal epxera drricw
Hou, ob déivarai pov eivat padnrns.

316 NOTES. } ly [p. 880, § 79.

12, +d onpetov. Potter compares Str. v. P. 666 fin. dye dé kal Mro
alviypa 7 Avxvia 4) xpvay rod onpeiov rod xpiorod, ob TO oXNpaTe pdvor,
Str, vi. P. '782 init. haciv ody elvat rod pev Kuptaxod onpetov Turov Kara rh
oxjpa To Tpaxociocrdyv crotyeiav, 2b. P. 783 fin., Euc. Theod. P. 979 ra
oméppara 6 "Inoois, dua Tod onpetov ert rav dyov Baordcas, elodyes els rp
mArnpopa. See also Joh. iii, 14, xii. 32, Q. D. S. 939 P. fin. 6 corp drs
yevérews pexpt rod onpeiov with Segaar’s Excursus 11, Tert. Cor. 3 fin. ad
omnem aditum et exitum, ad calciatum, ad lavacra, ad mensas, ad lumina,
ad cubilia, ad sedilia, quaecunque nos conversatio exerceat, frontem crucis
signaculo terimus, Orig. Sch. in Ezek. c. 9 (a Christian writer regards the
Egyptian Tau as symbolical of the cross) cal mpopnreverOat rept rot yevo-
pévov év Xpioriavois él rod perdmov onpelov: Srep movoder of remiorevKdres
mavres ovTwoocoly mpokxaTapxopevoar mpayparos Kat padiora 7} edyav 7} dyiov
dvayvoopdrov, Athan. V. Ant. 23 (apparitions sent by demons disappear)
edy padiora tH wiore Kal To onpei@ Tod oTavpod EavTdy Tis wepipparry, and
art. on ‘Sign of the Cross’ in Dict. of Chr. Ant. Probably this use of the
word originated in the description of the Brazen Serpent (Num. xxi. 9),
eroingev Biv xadKodyv Kai Eornoev airov emi onpeiov, of which Justin
says (ce. Tryph. 94) éxnpyoce cornpiay trois murtévovow émi rov Oud rod
onpeiov TovTov, TovTéore TOU oravpov, Gavarodo Gat péAXdovra ; cf. also Isa. xlix.
22 idod aipw eis rd €Ovn rHv yxelpa pov kal eis rds vncous dp@ oioonpor pov,
which is referred to the crucifixion by Ign. Smyrn. 1, and by Barnabas xii.
5. The word combines the ideas of a standard, a watchword, a token.

13, mpoomalelas. See n. on drpoomrabis above p. 110. 7.

15. rev els Sqprovpylav olxelov. See n. on ropiorixoy, p. 30. 29 above.

16, ris cwopariijs buys. Cf. Str. vi. P. 808, quoted on p. 106, 27
above and the words which follow, da rot cwparixod mvevparos aicOdverat
6 dvOpworos, erOupei, pderat, dpyitera, rpéperar, avEerat: kat Oy Kal mpos ras
mpakets Sia rovrov mopeverat Ta kar’ Evvowdy Te Kal Sudvotav, Kai émeiddv Kparh
Tay émiBuuav, Baoirever rd Tyepovexdy, Hxc. Theod, P. 981, where the
ovpdvos and Oeia Wuy7 is distinguished from the yeadys and tArK7 exis
and Kaye, p. 138.

17. ddnvdtovr. See above p. 92. 27.

19, dv Odvarov wepupépew. 2 Cor. iv. 10 mavrore riv véxpwow Tod kuptov
"Ingod év rh capare mepipéporres.

20. mdow droragdpevov. Luke xiv. 33 mas é& tuay bs ov« droraccerat
waot Tois €avTod Umdpyovow ov Svvarai pov eivat pabntns.

§ 80. 23. Odrroy rod Adye. Cf. Adyou Oarrov Heliod. tv. 7. 7, v. 9. 3,
dicto citius Hor, Sat. 11. 2. 80, 6. vonwaros Xen. Mem. tv. 3. 18.

24, rd trav ddeAday dpapripara pepioacbar edxdpevos. Rom. ix. 3 qix0-
pny yap airos eyo avdbepa civac taep rdv adeAGSv pov, Tov cvyyevav
pov Kara odpka.

25. eopodrdynow. Strictly used of the public confession of sin by the
penitent, then for the whole course of penitential discipline; see art. 3.v. in
Dict. of Chr. Ant.

p, 881, § 80] NOTES, | 317

28, rd wap wird xararllpeva oméppara. Cf. Str. 1. P, 323 (the successors
of the Apostles) jjxov nal els quads ra mpoyovtkd éxeiva Kal drogroAtKka Kabnos-
pevot orréppara, and (on the Lord’s husbandry) above p. 6. 13 f., p. 129. 15 f.

29, 30. dvapdprnros péva, tyxpars 8 ylvera. It is startling to find
sinlessness spoken of as a state preceding self-control; but it is probably
to be understood here of the lower stage, drox} Kaxaév, as opposed to the
higher stage, évépyeta etmouas (above p. 126, 2), not yet a fixed habit of
mind, like éyxpdreta. Cl. however seems in places to speak as if man could
really attain to a sinless perfection here on earth; see above p. 22. 20 n.,
p. 94. 12, and Kaye, p. 146 n. 1.

30, pera trav cpolav. Above p. 86. 5.

31. év rots xopots rav dylwv. Above p. 136. 13, p. 78. 12 n.

p. 140, line 2, ob mpwlas pévoy dvarrds Kal péorov rpdpas. If we keep
dvaords (and it seems supported by diaveordpevos in Deut. vi. 7), it will refer
only to mpwias. The word dvamrds had occurred to me as applicable at
noon algo; see p. 68, 28 ray Wuyi errepwpévny, with the passages quoted
in the n., and Philo 2 M. p. 604 ai Wuyai d0ev appnOnoav éexeioe mddw
dvérrnoay. .

_ mpotas occurs in LXX. and N.T. as in Matt. xxi. 18 mpwias éravdyov
eis tiv mod. It had occurred to me that peonpBpias might be the true
reading for pécov nyépas, a8 in Ps. lv. 17 éorépas kal pot cal peonpBpias
dwpyyoopat; but the text is confirmed by Phil. ii. 15 réxva Oeod dpopa pécov
yeveds oxodtis, Acts xxvii. 27 xara pécov ris vuerds, Xen. Anabd. 1. 8. 8 #dn
jv pécov hpépas, and especially Susanna 7 jvixa darérpexev 6 Aadbs pévor
jpépas, eloemopevero Sovodvva, Theophr. Char. x. fin. ro pérov ris jpépas
trrodvopévous, where Casaubon notes ‘Atticum est pro xara ray peonpBpiav,’
See Lobeck, Phryn. pp. 53 and 465. For the thought cf. above p. 62. 12,
86. 10 f., and Deut. vi..7 rpoBiBdoas aira robs viobs gov Kai AaAnoEs év
atrois kaOnpevos ev olk@ kai wopevdpevos év 686 Kal xorra{duevos kat dcave-
ordpevos, tb, xi, 19,

5. dav vids GQ 7d yévos. I understand this, not as excluding daughters,
but as justifying the use of the term vids (‘son,’ assuming, that is, the child
to be of the male sex; otherwise, ‘daughter’), For rd yévos cf. Str. rv.
P, 563 épolws pirtocodnréov Kav dvip } yuvy rd yévos Smdpyn.

6,7. +d {Ga rd Sofodéya. A similar phrase is used of the Cherubim in
Sir. v. 667 fin.

9, Job is taken as an example of the gnostic Christian in Str. rv. 572
(cf. St James v. 10, 11), where he is compared with the Stoic wise man.

12. qv ydp...trovnptas. The words in Job i. 1 are cai jv 6 dvOp@mos
exeivos dAnOw6és, dpepmros, Sixatos, OcoreBis, dexspevos dd mayrds mrovnpod
mpdyparos.

13. For the definition of holiness cf. Cic. V. D. 1. 116 pietas justitia
adversum deos, Sext. Emp. Math. 1x. 128 daudrns dixacootvy tis mpds Geovs,
and Str. v1. P. 803 4 dicacootvyn dvOpwmivn obca xowdy broPéBnke TH SotdryTi,
Geia dixasoodyn irapyovcy (MB. Oelav -yv -cayv).

318 | NOTES, [P. ast, § 80—

15. wpoorernxévan, a favourite word in late Greek. The metaphorica]
sense is, I suppose, derived from the soldering of metals.

16, drrex Bdiver ba airots. Cf. Ael. V. H. 11. 21 fipero ti BovAdpevos otra
mukva amexOdverar TG Tavrav padtora gidovyre adréy, 7b. XII. 16 drnybero
Tlepdixxa ’AXcEav8pos Gre fv rodepixds, tb. XIV. 15 ob ABovAETO drrexOdverOa
rourots mpos obs SteAéyero. This meaning is not noticed in L. and §,
Stephanus cites Jos, Ant. XIIL, 9. 3 rév Sipwr mpds airdv drexOavopévar,
movnpds yap Fv, 2b, 5. 3, and XI. 4, 1.

18, dododrjs. Heind. on Plato Soph. 231 explains ‘hic, ut saepe,
est cautus,’ citing Xen. Mem. m1. 1. 6 rov orparnysv elbar Set doadj
kal émiBercxdv, Eur. Phoeniss. 599 aodadys ydp éor dpeivov 7} Opacis
orparnAdrns.

19, ovprepupopg. See above p. 92. 30 f.

pt AdOy 1} cupmepupopda SidOecrs: yevonévy, I can make no sense of the
Ms, reading, which probably arose from dittography of 7 and the consequent
alteration of the participle into the subjunctive. [Barnard suggests AdOpp
for Adby 7, but would Cl. have used the Ionic form 7]

§ 81. 24, pSevds driOupetv. As this does not seem very appropriate
to the context, it had occurred to me that émi@Ooveivy should be read
for émOupeiv, and pydevi for pndevds. It appears however to belong to
a quotation, see Str. Iv. P. 602 init. where Cl. quotes Basilides to the
following effect, év pépos éx rod Aeyouevov OeAnparos Tod Oeod 7d HryarnKévat
dravra,..€repov dé rd pndevos eribupetv cai rpirov puoreiv pnde ev.

96. pir. See p. 112. 22, 120, 11, 152, 20, 158, 1, 13.

- wéXevov elvan Bovddpevos. The meaning of the text is again discussed in
p. 154, 20 f.

p. 142, line 1, rovréorw éavrdv. I think és must have been lost
before éavrov. Cl. could not have said that Christ was the Father in
Heaven.

2. dkotcaré pov. The original has d:ddéw ipas.

4,5. viv hpoupdy exew wap éavrog. This seems to contradict p. 136. 13
ovde Eo more ris dyias dpoupas yiverat. See however p. 112. 12 f,, p. 76.
18 f., and the remarkable sentence in Q. D. S. 957 P. rév pev mpoyeyernpévav
Oeds Sidoow dheow, tov 8€ émibvrwv aris Exagros éavtg, and Hel, Proph.
' P, 993 cntt. 6 pev miorevoas apeow dpaptnudrav ~daBev mapa Tov kupiov’
6 O€ év yvaoe: yevopevos dre pnxére duaprdver map’ éavrod tiv aeow Tov
Aoura@v Kopicerat.

6. ody) 8% kal alret. The only way in which I can make sense of this
is to suppose it a marginal query by a reader, who stumbled at the previous
drarei, If it were a statement by Cl. himself, it must surely have run
GAN’ ovKére airei.

11. dridws wapéxerar. Cf. Matt. vi. 3, 4.

13,14. SWp0wow...2rurrpopyv. Would not these be more appropriately
interchanged, amendment being concerned with the future, repentance and
conversion with the past? For émerp. see p. 72, 3, and p. 68. 16.

p, $82, § 82] . NOTES. ' 319

15. émovdiopdv. See p. 138. 1.

§ 82, 19, The Traditions of Matthias are also cited in Str. 11. P. 453
Mardias év rais mapadicect mapatviov (Aéyet), Oavpagov ra wdpovra, Babpov
rovro mpérov Ths éméxeva yrorews dmoreBépevos, Str. un P. 523 A€yovor
yoo kal Tov M. obras diddéar, capi pev pdyerOae Kat wapaxpicba, unde
air mpds pdoviyy dxddaoroy évdidovra, yuyiy 8é adgew dia wicrews Kal
yVaTEaS, below p. 190. 14, where Dindorf quotes Hippolyt. feef. Haer.
vir. 20 BaowAdcidns «at "TaiBapos.. .paciv elpnrévat MarOiav avrois Adyous
droxpious, obs Fxovce mapa rod Zarijpos kar’ iiav didaxGecis. The name
occurs in Str. rv. P. 579, but no doubt Mar@aiov should be read instead. .The
Traditions are probably the same as the Gospel mentioned by Origen
(Hom. 1 in Lue.) where after stating that ‘eeclesia quattuor habet evan-
gelia, haereses plurima’ he continues ‘scio quoddam evangelium quod
appellatur secundum Thomam et secundum Mathiam, et alia plura legimus,
ne quid ignorare videremur propter eos qui se putant aliquid scire, si ista
cognoverint.’ It is also mentioned among spurious gospels by Euseb.
A. £. u1. 25. Dr Salmon thinks that it is referred to in a fragment of the
Hypotyposes (Adumbr. in Epist. Joh. 1. P. 1009) ‘fertur in traditionibus
[quoniam] Joannes ipsum corpus quod erat extrinsecus tangens, manum
suam in profunda misisse, et ei duritiam carnis nullo modo reluctatam
esse sed locum manui praebuisse discipuli” See his art. on ‘Matthias,
Traditions of’ in D. of Christ. Biog. vol. 11. p. 863, and Resch Agrapha
p. 447. For the thought cf. above p. 62. 2 f.

26. Geocopdv kal Gcodopodpevos. See Index s.v. and Lightfoot’s n. on
the double sense of Oeopspos (Ign. vol. 11. p. 21). He compares similar
expressions of the Stoics, as of Epictetus (Diss. 11. 8. 12 f.) ot oi8as Gre Bedv
mepipépes; ev cavr@ hépes adrdv, kal podvvev otk aicOdvy dxaOdpros peév
Stavonpace purapais b¢ mpdect. Kal dydAparos pév rod Geod mapdvros obK dy
ToAuncas.te Tovrea mote Sv moreis avrov S€ rod Geod mapdvros erwber Kai
ehopavros mdvra kai émaxovovros ovx aicxvvy; In our passage the éxAexrds
. Of Matthias is to others an dyaApa Oeiov, but he himself, the gnostic, has a
more prevailing witness in the God within him, who is also the moving
and inspiring principle of his life. The passive is used by Lucian Philops. 38,
and a Play of Menander’s bore the title 7 Oeo@opoupévn. Cf. 2 Pet. i. 21
tard mvetparos déyiov hepduevos éddnoav dyn tov beod avOpworo, Justin M.
Apol. 1. 43 *Hoaias _Geohoporpevos TO wvevpare tO mpognrixg. So Philo
M. 1. 689 Srav é& epwros Gelov xaraoyebeis 6 vovs 6ppy cat omovdy maon
XPOpevos wpodpxnrat Georopotpevos, émidéAnora Tév @\Aov: he speaks also
of a Ocoddpyros pavia M. 1. 229, 658,.M. 2. 659. Ch uses the phrase in
relation to Plato (Str. 1. P, 341).

28. 4 yeu TOUS Taparrersvras Tots ddopirars mumpdorke. Cf. Str. 11.
P. 506 73 dmomereiv Trois wddeow eoxary dovAeia, Gomep Td Kpareiy TovTwv
ehevBepia pdyn. 7 yoov Oeia ypacy Tous mapafdyras Tas évrodas mem pac Oat
Neyer rots Arogirors, rouréotw dpaprias avoixeios TH pice, adypis av
émiotpérpavres Heravono@ot, and Sér. 111. P. 552. The scripture reference is

320 NOTES. [p. 882, § 82

to such passages as 1 Sam. xii. 9 éweAdOovro Kuplov rov beod airay xq}
dmréSoro abrots...cis xeipas d\AoiAwy, 2 Kings xvii. 17, and Isa. 1.1 rais
dpaprias ipav éewpdbyte. (I think Hervetus wrong in supposing the
reference to be to the boastful Joseph, sold by his brothers to the
Midianites.) mirpdaocxe: brachylogy for wurpacxeoOar déyet.

29. pry 2eBrAdhbys wpds erOuplay ddAdorpla yuval. Cf. Mt. v. 28 wis §
Pr<rrav yuvaixa mpds 7b emrOupjoa [airyv] fbn epotxevoev adrqv, with
Barnard’s n. on the reading in his Biblical Text of Clement (Texts and
Studies, vol. v. no, 5, p. 6). dAdorpia is added from Prov. vii. 5 &c. where
it has the meaning ‘strange,’ not only in the sense of belonging to another
man, but as belonging to a foreign nation, in which prostitution was not
forbidden as in Israel.

p. 144, line 2, See above p. 48. 2—20.

4, rd oméppa cdfev rd*APpady. Gal. iii. 29 ef dé dpeis Xpiorod, apa rod
*ABpaap oméppa éoré, kar’ emayyeAlay KAnpovdpuot, Rom. iv. 16, 1 John iii. 9
mas 6 yeyevynpevos ex Tov Bead dpapriay od motel, Ort omwéppa adrod peéve,
above p. 138. 28 f. atforv ra map’ aire KxarariBépeva oméppara avapdprnros
pévet, Orig. in Joh. xix. 3 dcrov ye coCopev Ta evomapéyra Hpav TH Wuy7 Tijs
GArnbecias oméppara, oidér@ amedydvbev ad’ yuav 6 Adyos. In Str. VI
P. 770 fin. we find the oméppa ’ASpadp contrasted with the vioi "lakéB as
the xAnroi with the éxAexroi.

5. dvaravépevov rv Oey. Cf. Bel. Proph. P. 1003 @pdvor dv elev oi
mpwroxtioros Oud TS dvarraver Oa év adrois rov Oedv, ds kal ev rois murrevovew
..ekaoTos exes Ty mept Oeod yraow, ef f yvooe dvaravera 6 Oeds,
Str. 1. P. 329 pévm ro morevovre éravaratera Td xepddatov Tdv dvrav,
Orig. de Orat. 26 6 mpwrdroxos & 6 marhp as Opdve éravaravera, Isa.
Ivii. 15 rdde Agyes 6 Dyuoros ev tyndois Karodv rov aid@va, iyuoros ev
dylos dvarravdpevos, 2 Sam. xxii. 10 drexdOioen emt rp xepovBip Kai érerdaOn,
Ezek. x. 18 Sdfa xupiov éwéBn emi ra yepovBip, Ps. xcix. 1 6 xa@npevos eri
Tay xepovBip.

7. trepyndhavijoas. For the transitive force see Index.

7, 8. rénve. Sid THs emioripys tov obpavdy. Above p. 64. 27 ra vonpara
ray dylev répver tov Sdov xéopov. For dea ris émiorhpns, cf. Str. 1. P. 318
of dé evtpadévres yunoias Trois Tis GdnOeias Adyors epddia Cans aidiov AaBavres
eis ovpavéy mrepodyra, and above p. 98. 23 (7 yvaaus) eis ro ovyyeves THs
uyiis Ociov perorxiCer nat SaBiBdter ras mpoxomds ras pvotikas Tov dvOpwrror,
dxpts av eis roy kopuaiov droxaracrnjay Tis dvaraicews TOmov.

8. StedOdv ras mvevparecds otolas. Cf. above p. 16. 14, 15, 25f, p. 20.
17 f, p. 78. 26 f, p. 98. 23 f, p. 100. 13, p. 118. 11 f.

9. mdcay dpxiv Kal éovoelav. On the celestial hierarchy see nn. on
p. 16. 4, 7.

damrrerat tdv Opdvev rav dxpwov. This may refer to the thrones mentioned
in Apoc. iv. 4 cuxAdBev rot Apdvou Opdvor eixoor xal réooapes, Kai emt rovs
Opdvous eiSov rods eikoot Kal rércapas mpeaBurépovs KaOnpévous, ib. xi. 16,

xx, 4; or to the Thrones of the celestial hierarchy (see above p. 16. 4 n.)

p, 882, § 83] NOTES. 321

which come immediately after the Seraphim and Cherubim and before the
éfovoiae and dpyai; or (taking Opévav as a plural of majesty) we may
connect it with the promise in Apoc. iii. 21 Sac airé xabioa eri ra Opdve
pov; or (which I think the most likely) Cl. combines them all into one
vague idea, |

10, én’ dxeivo fésevos, fh 8 Fyvw pdvov. The simple construction
én’ éxeivo tép. 6 éyvea goes through the stages, (1) éf’ 6 éyva fép, (2) ep”
§ én’ éxeivo, (3) ém’ éxeivo ép 4. For the repetition of the preposition
with the relative, when it follows the demonstrative, see Q. D. S. 944 P. ev
éxelvots etpeOnodpevos ev ois etdero, and Lyc. c. Leocr. 32 eis abrd riyv ripwpiav
ragavres, eis 6 pddiora hoBovpevor rvyxdvovor, quoted by Jelf, Gr. § 822.
The last clause is not easy. What is it which alone the gnostic knows?
Does it mean that heaven alone is the true subject-matter of knowledge,
all else being a matter of opinion only? This would agree with the
description, given in the Phaedrus 247, of the érepovpdvios rémos, where
alone the soul. beholds absolute truth and righteousness, of which only
shadows are to be found in this lower world. The aor. yyw would then
refer to the pre-existent state. The doctrine of pre-existence was certainly
held by Origen. ,

11. ri weprorrepg tov Spy. That is, knowledge (8:4 rijs émtornpns, 1. 7)
with sinlessness (p. 142.27). _ -

12. ebovveSijras. See below |. 22, above p. 134. 29.

16. él réta. Used of the past cause in p. 98. 3, here of the future
effect,

§ 83. 21. ywopdvev ot8év. As dzrorredw takes an acc. I have inserted
ovdév which might easily be lost before ov8é.

21, 22. o¥8t aloyiverar tats eourlas dpOrvar. See above pp. 134. 29,
138. 3. Comparing Eph. vi. 12 od« éori qpiv 4 wdAn mpos alpa Kai odpka,
Ga mpds tas dpxds, mpds ras eovcias «.7.A. and also Apoc. xii. 10 éBA9Oy
6 xarnyop tov ddekpov «7d, I think the éfovoia here are the accusing
angels who oppose the admission of the dying Christian into Paradise.
Cf. the quotation from the apocryphal Gospel of Philip in Epiphan.
Haer, XXVI. 18 drexddupé pou 6 Kipwos, ti rv Wouxjy dei Aéyew ev rE
aviévas eis rov odpavdr, kai wads éxdorn trév advo duvdpeav droxpiverOa.
Origen (Hom. v. in Ps. vol. xit, 233 Lomm.) gives a description of this
examination of the soul by the powers of darkness ‘venit ad unamquamque
animam de hoc mundo exeuntem princeps huius mundi et aereae potestates,
et requirunt si inveniant in ea aliquid suum: si avaritiam invenerint, suae
partis est: si iram, si luxuriam, si invidiam...suae partis est, et ad se eam
trahunt.’ This passage is quoted along with others of a similar nature in
James’ very interesting Introduction to the Testament of Abraham, p. 19.
He considers that the original sources from which Origen drew were the
Assumption of Moses (quoted in Jude 9) on which he gives the scholium,
<Braogiuer 6 dudBoros kara Mocéos, povéa rodrov xahav Sia rd ward£at tov
Alyornwoy x.r.d., and the Testament, in c. 12 of which the counting up and

M. C, 21

322 NOTES. [p. 882, § 83

weighing of good and evil deeds is described. Such weighing would be
_ familiar to one who was acquainted with the Egyptian Books of the
Dead. .

24, Gpavov air perd riv oSov yevjoerOar. Cf. the words of Socrates
(Plat. Apol. § 33) d9Ady core rodro dre 78 reOvdvat Kal dndAAdyOat mpayparay
BéArcov Fv pot. The outlook of the gnostic here described resembles that
of the philosopher in the Phaedo §§ 29, 32, 33.

25. 7d 80 al 7d cupdépov. See above p. 86. 26.

28. mpds tiv xéopov erawerds. As we read just below (p. 146, 2)
Oavpdter tiv xricw (on which see p. 104. 6) it might be thought that
ématvertxds Was more suitable here; but in the following line we have
éraveitra. The gnostic deserves praise as regards the world’s estimate,
but to God he cannot be more than eddpeoros. .

29. mdvra tf’ évds torara. I have inserted 颒, giving the same
construction as we have below p. 148. 9, 10 émi rot ddiu«eioOas tornor rov
yrootixkdy. We may compare év rais vaiow mavra Ta mpdypata’ eornke
Aristid. vol. 11. p. 279p. Another way of mending the sentence would be
to change igrara: into #prnrat.

30. ds ra 8a. I suppose this is cited in proof of the preceding. All
depends upon Him, for all is His own.

p. 146, line 1. rv rév Kooptkdv xpyow. Cf. 1 Cor. vii. 31 of xypadpevor
TQ KOOL, OS py KATAXPwpevot.

3. mpoojkev. For tense cf, p. 132. 16.

éra.vetrar. Lowth translates gloriatur, referring to Ps. xxxiv. 2 éy
T@ kupie érawebnoerat 7 Yuxy pov, but this middle use seems to be only
found with év, and, as the phrase éma.verés mpés Tov kdopov occurs a little
before in p. 144, 28, it seems better to keep the ordinary passive force, as
in p. 188. 25 76 dkpws ripov kara THY poveow émaweirat.

3—5. 1d ré\os els Oewplav weporotrar. There seems to be a mixture of
two constructions: 76 réAos dori Oewpia and 7 évépyea 7) Kara Tas évroAds eis
Oewpiay wepaoira, cf. below 1. 20 4 reAciwots eis avdpa rédetcov addixveirat
In late Greek wepaidw is confounded with qepaiva, cf. Str. v. P. 784 init.
be pev ovv cal 6 wéprros Huiv orpwparels mepaovcba, ib. vi. P. 787 6
kuptakds Aéyos eis Sv mepatodrar 6 vdpos, ‘in which the law finds its com-
pletion.’ .

5,6. 80 émonipys ra &pd8ia ris Gewplas kaprotpevos. Cf. Str. 1. P. 318
cited in n. on p. 144. 7, 8 above.

10, 11. alvlocerar robs inAds mporSefapévous tov Adyov. For a similar
allegorical interpretation see Str. vi. P. 802 émi rav Sapdrov, yor,
knpv€are, peyadoppovas re exdeLdpevot xat tyynydpas mapadiddvres.

§ 84. 15. omepparicds. Cf. Paed. 111. P. 308 init. OTEppaTiKas Tas
iroOnKas éxOnoopat.

16. év...4 Kal Sedrepov. Cf. Joseph. Ant. xvi. 10. 8 rév wept ‘Hpadyv
megovtos évos kat Sevrépov, Schmid Attic. Index s.v.

19, ris kara Tov yuworKdy dralelas. This seems to be an instance of

p, 884, § 85] _ NOTES. | 328

the periphrastic use of xara for the possessive genitive, as in p. 190. 24

rod xara ras Ovaias vdpov, see Blass § 42. 2, who quotes Acts xviii. 15 véyou

rod cad? Spas, Eph. i. 15 riv nad? ipas wiorw. For dradelas see Index s.v,
97, dvemonpelwrov. Cf. Str. m1. P. 544 fin. Soxd por py mapadelyerw

dvemtonpetoroy Gre rov airdv Oedv 6 drdaroAos Knpiocet.

p. 148, line 3, The original has od« otdare drt of Ayo.

5, ‘wepuxomys. Longinus (in Waltz’s het. 1x. 566) defines the repuxom7
- as made up ex dvo KkdAwv Kai rpidv. It is used more loosely by Christian
writers of the portions of scripture, such as the Epistles and Gospels,
appointed to be read in Church, see art. on Lectionary in Dict. of
Chr. Ant. The word is used by Cl. below p. 156. 5, Str. mn. P. 528
dvadéyovrat 5€ kal obra éx rwav mpodyrixGy meptxomay AdEes dravOcordpevot,
ib. 6 rads, ef od elpyrar 7 mepixorn,...dteyoyyutov, P. 547 init. émi rijs
mporépas mweptxomis “ébavardbyre” qhyai “rd voy,” tb. 4 dSevrépa dé mepi-
‘kom povoyapuiay tornaw, Str. Iv. P. 596 ra pév adda aiverar spodokeiv yyiv
6 ‘Hpaxdéwv xara ray mepixomyy Tavryy.

9,10. én rod dBiKetobar tornor tiv yuworrdy. See above p. 144. 29,
and Str. IL P. 433 jin. émt rijs exdoyis tdrrovet ray wioriy, Iv. P. 575 init. 6
gorip kal éxl roy mvevpartxOv Kal ml rdv alcOnrdy ryy meviay erakev.

15. Soxetv. Comparing the following sentence, we plainly want a
principal verb, answering to éeuqaive. Cl. probably wrote Sevier, for
which the scribe carelessly put Soxe?: this latter would then be corrected
by superposing the letters e: vv, which might be taken as a correction of the
last syllable. .

16. dvraSikiou. Potter cites Max. Tyr. Diss, xvitt. 5 ef rd ddtcety
movnpov, kai rd dvradtxely Spowovs ov yap TQ bwdpEa meovexred xara
movypiav 6 ddtkav, GANG TO dpivacba eErodrat xara poxOnplav 6 dvradicdv.
See Anton. vi. 6 dpurros rpdmros rod dpiverOa 7d py eLopocotcda with
Gataker’s n. °

§ 85. 24. opévas. Cf. Str. virt. P. 916 dv6pwros 6 pev dvras dvOpwmos
6 Tas Kowas dpévas KexTnevos, 6 Se dypws Kat Onpiwodys, where x. dp. seems
to mean communis sensus.

25 foll. See the parallel passage in p. 120, 11—18.

26. rots wapatndrotvras. Deut. xxxii. 21, 1 Cor. x. 22.

27, Sex Opeverar. This seems to be the only example of the middle.
The active is used in the parallel passage, p. 120. 16, as well as below,
p. 150. 19,

28. Geds él Sikatous Kol dSlkous trav adrod émiAdpre HAvov. The original
has (5 marjp tpav 6 ev odpavois) rév #dtov adrod dvaréAXer em) movnpods Kal
ayabods, Kai Bpéxet eri Stkatovs cai adixovs. For the different forms in
which the quotation appears in Cl. see Barnard Biblical Text of C. p. 8.
Another example of this rare causative use of émA. occurs in p, 152. 9.

30. Biafépevos. On the construction see n. on p. 108. 4.

32, Kad’ SAnv tiv KoopiKyy mepufduew EBSopudow oypatvopeyny. So
Chrys. Hom. ux1. 611.4 quoted by Alf, on Mt. xviii. 22, odk dowWpdv ridels

21—2

324 NOTES. [P. 884, § 85—

évradOa, adda 7d Gretpov cat Siyvexés xat dei. Does Cl. mean that the
reduplication of the sacred number was regarded as the completion of the
aeons, and that the jubilee was thus typical of the dwoxardoracis 1

p. 150, line 1, wavrl tw. Cf. Protr. P. 64 ofthat ravri re dydov yeyovéva,
(and the same phrase in Philo M. 2. 613), Paed. 1. P. 153 cuxopavrodc: 7}
praxdptoy as mpaypa odK exov adrd, odre GAN@ To Tapexopevov.

8,9. +d wept capa mAcovextotow. We should naturally translate this
‘make their gains in what concerns the body,’ were it not for the clause xdy
péxpt Cavdrov mpoBalyy which seems to require the wider meaning of
‘damage,’ as in Dio C. xl. c. 32 pndév Frrov mdeovexroivras éxelvay
gaviva, explained in Index ‘generalius daedo,’ Compare the use in
2 Cor. vii. 2 otdéva ndtxnoaper, oddéva epOcipaper, oidéva éemdeovextnoauey,,
2b. xii. 18 pyre erdeovéxrnoey Spas Tiros; ib. ii. 11 va py wAcovextnOdpev
bd rod Sarava, 1 Th. iv. 6 ré yy wAeovenrew ev ro mpdypare Tov ddeAgdr.

11. ots dwoordras. Most modern commentators extend the judgment
to angels whether good or bad. Alford even limits it to the former on the
mistaken supposition that the word dyyeAos is used exclusively of the good.

14. d&uKetre. I have omitted the following cai droorepetre, which was
probably a marginal correction of the Ms. cai droorepeia Oe in 1. 15, unless it
was an unconscious continuance of the quotation on the part of the
scribe.

17. ois xad’ dv etxerbe. For the combination of article and relative,
see p. 128. 7.

kal roiro. This is the reading of the best mss. of the N.T., and is also
nearer than Potter’s cai raira to cai rovs the reading of the ms. here.

18. Kal rots rpoonAvrous. As the stranger shared in the privileges of
the Jewish sabbath (Exod. xx. 10, cf. Exod. xii. 49), so under the New
Dispensation the stranger should benefit by the brotherly kindness of the
Christian. See Index.

§ 86. 23. évés Svras Epyov Heo’. So above p. 140. 25 évds yap OeAnparos
epyov of mdvres dvOpwrot.

play elxdva, nl play odolav mepiBeBAnpévovs. We might have expected
émi pia ovoia, but in later Gr. the accusative often takes the place of the
dative in such constructions, cf. Philipp. ii. 27 a py Avany emt Admyy oxX@
with Lightfoot’s n., Blass Gr. § 43, Jannaris § 1583, who quotes Leont.
Apoll. V. J. 100, 13 él rav xehadyy orépavoy mepiBeBAnpevn.

24. reBodwpévor. See below p. 174. 9f. ) wuyy rois mapa ghicw Godro-
Oeioa Séypacw odk ola re Td Has dudeiv...év odv Borep@ Vdare ai eyxédets
dmorupAotvrat, The noun dros is properly used of the juice of the cuttle-
fish.

26 f. Sid Trav xriopdrav ri evépyaav, 80 as 7d O&Anpa mporKuvet. Cf.
p. 8. 22 de dv evepyet ras evvoias émiBdéravea.

29. dvrSudv. I hardly see the force of cir’ ody epy cire cal oye
with this reading. Surely going to law can only be épy@. Should we read
avradtxéy, comparing p. 148. 16 ?

p, 885, § 87] NOTES. | 325

p. 152, line 2, epvypdpa. The Gospel succeeds to the schooling of the
law and draws .the line round thought, as well as action. Cf. Aesch.
P. 83 fin. meptypdwaré pe éx ris wodreias, Plut, Str. 9 (ap. Diels p. 582. 1)
ryv Gan puoohoyiay meprypadet, pdvoy apéAtpov elvar éyw Td (yreiv mepi
rod kakou kat dyaboi.

3, SHAov droto.. H. J. conjectures with much probability 8ndovdre ofa,

4, dredotoacbe, ze. in baptism.

6, Son Séivapis=els or kara Sivajuy, cf. p. 26. 22 ri Oetav eikdva riv don
Sivagis €Eopotoupéevyy mpos 76 Sevrepor airtoy.

8,9. énl dSlxous 7d edpevis errdwrovres. See above p. 148. 28.

11. tpiry 8’ alrla represents a third etre.

aides kal ddebrjoeral oo. Mt. vi. 14 dav yap dire rois advOpamos ra
mapartopata abrav dpyoe Kai tiv 6 marnp pay 6 otpdvios. The im-
personal passive dpeOyoera: airg is found in James v. 15, in Clem. Rom.
1. 13 (where see Lightfoot’s n.), Polyc. Phil. 2 ddiere cai dge@noerar dpiv,
and in Str. 11. P. 476 apiere iva ddeO7j Syiv. See Barnard C’s Bibl. Text p. 9.

12. Brafopévys hermep THs evrohtis els owrnplay. Cf. Plut. V. p. 7388p
Bracdpevos eis rHv oikiav, Lk. xvi. 16 mas eis rH Baowetav Bidtera. The
‘position of da7ep is unusual.

16. dodpkw. Cf. p. 136. 30.

dye mis ys) A common construction in late Greek; cf. Str. v. P. 696
diva tov brepxepévor aiperay, above p. 140.17 émdve elvat ducpoiv, p . 26, 1. 4
bmepave dv xabdrep Onpiov.

§ 87. 17. ro dvépar. The original has év 7 dvopart.

19, 20. rod avetpare dvecpdéyre. See note on p. 138.7 kar’ dvdxpacw
exe rv Siva rod Geov.

20. pi .ydp od. In late Greek we often find this phrase used as a
modest or courteous dp’ od, e.g. below p. 158. 13 f. py re ody Kdpvov tis od
mpociera larpév; Rom. x. 18 yy ob Zeovoav; pevovv ye, 1 Cor. ix. 4 py ove
exonev e£ouciav dayeiv cai meeiv; Xen. Mem. Iv. 2. 12 py odv od Svvapat eyed
Ta THs Stxatootuns epya éEnynoarba; Kai vy Al’ &ywye Ta ris aBtxias’ eet
ovk ddtya earl roaira épayv, see Blass Gr. p. 254. It is commonly said that
the interrogative py expects the answer ‘no,’ but this must not be taken
too literally. In many cases it insinuates the answer ‘yes,’ as in 1 Cor.
xi, 22 pap yap olkias éyere eis 7d eoOiew; Joh. xxi. 5 yy re mpoogpdypov eyere;
Xen. Mem. rv. 2. 10 ri 4 BovAcpevos dyabds yevérOat avdd€yes ra -ypdupara;
dpa pa larpés; odd yap Kal larpov éort cvyypdppara. So too pdv od in
Plato Legg. 11. 676A pay otk évdévde tis dv abriy paora xaridor; Wdbev;
"Odev rep cal Thy r&v médcwv emidocty Oeargov. Hence py, py re and pirore
are often used in the sense of ‘perhaps,’ as in Plato Meno 890 dAAd ph
ToUTO ov Kada@s wporoynoapev; Strom. 1. P. 317 py yap ov Oeyrdy otra
Ppoveiv, Str. ut. P. 518 jin. py re cuvddee tO Oeiw droagréde, above
Pp. 140. 26 f. wn re 6 carnp od ris dv dyyéhav BonGeias émiden civat Bovrerat
rovrov, below 1. 27 py re olov odpxas eivat Tov dyiov aa@paros Tovrous yai;
p. 154, 28 pn re odv réAcroe yiver Oar dpetropev;

326 NOTES. [p. 885, § 87

21. €ovrvacbrjcopar, In the original txd rwos is added. Cl. here
makes the verb govern an infinitive, as in Eccl. v. 18 (and vi. 2) 6ess
eLovciavev aira ayeiv dm’ airod. The passive is found also in Sir,
xlvii. 19 éveEovowtoOns ev te odpari cov, where Grimm approves the
translation ‘in potestatem redactus es in corpore tuo,’ ze. ‘victus libidine
mulierum ut illae tibi dominatae fuerint. In Eccles. the participle ¢
e€ovord{wv occurs often in the sense of ‘ruler.’ Cf. Achmet On. c. 31,
p. 26 (in Steph. Thea.) ei pév dorw tmrekovoros, dwotéoa rév éovordCovra
airév. It would seem that we might translate either ‘I will not be com-
manded’ or ‘I will not be empowered, or authorized, to act against the
Gospel.’ ©

23, di 6 Oeds karapyrjoe. The original has 6 dé debs kat ravrqy Kai raira
karapynoe, on which Alf’s n. is ‘viz. at the appearing of the Lord, when
we shall be changed from a cépa yuxexdv to a cGpa mvevpatixdv.’ The
explanation of Euthym. Zig. seems to be more in accord with Cl., ‘xosdiav’
od Thy copatikny yaorépa GAAa THY yaoTpimapyiav.

24, 25. prj) obxt 8& eo @lovras. Compare Kiihner Gr. vol. 11. p. 767,
Dem. F. L. 379 ai modes yarerai AaBeiv py od ypove kai modtopxig, Plato
Lysis 212D odx ap’ dori Hidrov ra Gidodvre odd€ev, pty od« avrusdrody, Isocr.
X, 52, p. 216 riggs ruyeiv ody oldv re jy ov [rov] wodd rj -yvopy Stadbépovra,
Strom. Vv. P. 730 ob8€ rav ddAnv icacty oikovopiav ris adyGeias, pn od mpéds adrijs
didaxdévres, Protr. P. 68 fin. ovd€ xepaia wapedevoerat pia pi odyt émeredis
yevopern, tb. P. '71 init. (Euadov) od« dv ddrdos cobivat, py odyt...memirrev-
xéras, Paed. 1. P. 126 ob yap 76 aipa wore mponoerat ova, py odxt 6 Adyos
voovpevos 76 aipa, Q. D. 8.941 P. od Cyrwrdv 7d ryvddAas dropelv xpnpdrov
py ovK eri Adyo Cons, Kus. H. £. 11. 2 yy Aros rivd mapa ‘Popaiots Oeororet-
cba py odxt Wd Kal Sdypare cuykAnrov, ib. IV. 7 mwavra Spav xpiva
diddoe...as py dv Gros éexgevéopevors...yy odyl maow droveipavras xpéa.
Cl.’s use in the present instance is contrary to the rule that y od is only
found after a preceding negative, but even in classical writers it is some-
times hard to square the rule with the facts, as in the famous dvadAynros
yap av elny rovdvde pi) od Karockreipoy eSpay.

25, 26. «ard +d dxédovlov...kard Td mponyotpevov. See n. on p. 122. 6.

26. mpovavéxovras. The contrasted (dar pév seems to require mpoaave-
xeow, which may have been carelessly assimilated to the preceding
participle.

27. odpxas. For the pl. see n. on St James v. 3, and Orig. Str. x.
(Lomm. vol. 17, p. 76) ‘neque ergo spiritualis lacesset Christi carnes.’

28. capa 8 dAdAnyopetrar x éxxAnola. 1 Cor. xii, 12—27, Col. i. 24
dmep Tov THparos airod 6 éarw 7 ekxAynoia. The gen. xcvpiov may be taken
either with c&pa or éxxAnoia, perhaps better with the latter. For dAAnyo-
petra see Index and Gal. iv. 24 with Lightfoot’s n.

29. xopdés. See n. above on p. 78. 11.

vd dvopa. See above on p. 2. 5.

p. 154, line 1. -wopvelg. See p. 130. 26.

p, 886, § 88] NOTES, 327

droordae mpds toy evixdy Blov. Cf. Thuc. 1. 75 ai droordceas mpods
ipas éyéyvovro, and for é6vixdv 1. 5 below.

§ 88. 4, 1d abrod dpa. 1 Cor. vi. 18 6 ropvetwyr eis rd idiov c&pa
dyaprdve. The spiritual fornication, which consists in worshipping another
God and transgressing the New Covenant (I. 7), naturally leads to the old
Pagan indulgence in the lusts of the flesh (Eph. ii. 1—3).

«Tf. b radry KokAdpevos ty tépvy...els odpka play...ddMo odpa ylveras.

1 Cor. vi. 16 6 KoAA@pevos rH wépyn Ev oGpd dorw: Ecovra ydp, pyoiv, ot
dvo eis. cdpxa piay. The Ms. has (Il. 7—11) 6 ravry KkodAa@pevos rH mépvn,
ri mapa THY SiadjKyy évepyeia, [dAAO cGpa yiverar ody dytor] els odpxa pilav
kal Biov eOukdv nat GAAqv Amida: 6 dé xo\Ad@pevos TO Kupio ev mvevpare
mvevparixoy c@pua [rd Sedopor rijs ovvddou yévos]!. If my reading is right,
the clause eis odpxa piav—éAmwida was probably omitted from the text
owing to the scribe’s eagerness to complete the sentence, then supplied
in the margin, and afterwards inserted in the wrong place.

9. 6 S& KodAdpevos TH Kuply...dv mvetpar, avevxparidy capa. The
original (1 Cor. vi. 17) is 6 8€ «. 7. x. év mvetud ear. Possibly ev mvedpare
is a corruption of the last three words.

10. +d Stdopov ris cvvd8ou yévos. I take this as a cognate accusative
defining coAAdpevos, cf. Str. 1. P. 502 ydpos dort cvvodos dvdpis cal yuvatxds
kari vopov, tb. P. 506 init. 4 trav dAdyav Cay civodos. Kaye (p. 151 n.)
thinks there may be-some reference to the Siddopov oméppa of the
Valentinians mentioned in Exc. Theod. § 41 and that the word popdotpevos
(. 12) is to be explained by a reference to Fixe. Theod. § 79 éws obv
Guspheroy ere rd oméppa, Ondreias cari réxvov+ pophabév Sé pereréOn ets
av8pa. I should rather say that Cl. uses gnostic terms in a different sense,
as St John in his Gospel. The loss of these words from their true place
probably arose from the same cause as that in 1. 7.

14, ampocrexijs yevdpevos rg xuply. Cf. above p. 76. 22 f., p. 78. 27 f.

Ti povily tiv dberopévny. Cf. p. 82. 24.

15, darnvBpopévo. Cf. Str. iv. P. 624 oreveréov dravdpoicba yvac-
Tix@s, and Index s.v.

17,18, ot ydp éxxukdrciv xp} Td puorjpov. Cf Protr. P. 11 ri & ef coe
karadéyouns Ta prorhpia; od« eLopynoopat pev...dmoyupyvace de riy yonreiay...
kal abrovs tods Geods otov él oxyvijs tots ris adnbeias éxxuxdAjnow Oearais.
The eccyclema was the stage machine for exhibiting an interior to the
spectators. It is difficult to see why there is this affectation of mystery.
Cl. breaks off in his description of the future blessedness of the gnostic,
just as he did in p. 20. 12. What reason was there why this should not be
divulged? Is it an imitation of the tone adopted by the initiated in
Speaking of the mysteries of Eleusis, or rather of St Paul’s reticence in
2 Cor, xii, 4?

20, 21. ylverGe rédActor, quoted above p. 140. 26 f.

1 The brackets mark the clauses which seem to me to have been misplaced.
In my text I have inserted the former after édrlda, and the latter after xupiw.

328 NOTES. [P. 886, § 88

22. xaraPotvres, ‘living out their life,’ not necessarily ‘bringing it to
a close, cf. Plut. Mor. 603B 9 ’Axa8npia oixnrnptovy fy TlAdrevos kai
Revoxpdrovs avrdbt cxoralovray Kal xaraBiovvreav tov dravta xpdovov.

25. ovStv...els cpodrynra Gcod mapadapBdverar. ‘None of these per-
fections is accepted as resembling the Divine.’ One can scarcely believe
that it is Clement who says this, when we remember his repeated references
to the gnostic’s assimilation to God (pp. 6. 23, 20. 27, 26. 22, 146. 21,
178, 11, 12, Q. D. S. 955 P. rodr’ ort 15 oreppa eixay Kat éuoiwots Geod) and
even to his deification (see n. on évopéve@ O€@, p. 6. 23).

26, 27. The Stoic doctrine of the identity of divine and human virtue
is stated in Cic. Leg. 1. 25 virtus eadem in homine ac deo est. Est autem
virtus nihil aliud quam in se perfecta et ad summum perducta natura,
This, which was the common Greek belief, was opposed by Aristotle (£vh,
N. vit. 1) ‘We can no more attribute virtue or vice to God than to a brute,’
GAN’ 7 pev rysu@repov aperis, 7 dé Erepdy re yévos xaxias. See also tb. x. 8 § 7
where it is argued that the divine activity must consist in Oewpia, as it
would be absurd to ascribe to God practical virtues, such as courage or
temperance or prudence. The later Academy followed Aristotle. Plotinus
goes deeper ‘If, as Plato says, we are made like to God by virtue, it would
seem that we must ascribe virtue to God, but is it in accordance with
reason to ascribe to Him the political virtues? God is the exemplar of all
virtue, and man receives his virtues from Him, but the divine goodness is
something beyond virtue. What we term virtues are merely purificatory
habits, the object of which is to free the soul from the bondage of the
flesh, With God virtue is nature, with man it is effort and discipline’ (a
brief abstract of Hnn. 1.2). The Christian Fathers were divided on the
subject, Clement, as we see, denying the identity both here and in Sty. 11
P. 501 "Heaias py) rv abriy elvar dperiy dvOpammov Kai beov wrapioras, Odé
gnoe (quoting Is. lv. 8,9 ‘my thoughts are not your thoughts, &c.’), and
Str, vi. P. 798 init. 7 8€ spoiwors odx...4 Kar’ dperny: doeBis yap Kai Hoe 7
éxdoows rHv abray dpernv elvar dvOpomov Kal tod mavrokpdropos Geoi...
umédaBes, hyoiv, dvopiav, Gre Ecopai cor Gwotos, while Origen affirms
it, maintaining that xaé’ nas 4 abr dpern éort Tov paxapioy mavrov, Gore
kat 4 adr dpery avOpamov kai Oeod+ didrep yevérOar réAevor, ws 6 warnp
Hpav 6 oipdmos Tédetds ert, Sdaokdueba (Cels, Iv. 29), though elsewhere he
condemns the Stoic presumption in claiming for their wise man equality of
virtue and happiness with God (Cels. v1. 48). There can be no doubt that
the Christian Revelation proceeds throughout on the supposition of the
real identity of goodness in God and man, and that this lies at the very
heart of the doctrine of the Incarnation. Our idea of the goodness of God
is simply goodness as we know it in man, but stripped of its association
with human weakness. See further my n. on Cic. VY. D. 11. 38, and Bigg,
Christian Platonists, p. 65. -

29, dSivarov...yevéoOar tid réXeov. It is plain that we cannot accept
Cl’s explanation of the difficulty contained in these words; nor, I think,
can we accept Alford’s suggestion, that the verb is rather prophetic than

p. 887, § 89] NOTES. 329

imperative, It stands on the same footing as dyamrnoes in Mt. v. 43 (‘thou
shalt. love’), and od govedoers in v. 21 (‘thou shalt not kill’). The point of
the assertion is the same as that contained in two clauses of the Lord’s
Prayer, that the standard of heaven is the true standard of earth, that
man is never to rest satisfied with any perfection lower than that of God.
And how this is to be brought about is explained in Eph. iii. 19 and iv. 13,
wa mAnpwbyre els wav Td wAnpwpa Tod Heod, els pérpov HAtKias Tod TANPwpaTos
. od Xpearov. Compare above p. 140. 26f. where the same text is discussed.

p. 156, line 5. js wepuxomis. See above p. 148, 5, .
6. édaPety. See p. 48. 2 70 lepoy diyds éxhapBdverat, p. 104. 20.

§ 89. 11—13. cvverAapBdvovrai—aipioas. The Sceptics and New
Academy laid great stress on the variety of opinions, as proving that all
were wrong, cf. Cic. V. D. 1.1 tam variae sunt doctissimorum hominum
tamque discrepantes sententiae ut magno argumento esse debeat causam
esse inscientiam, prudenterque Academicos a rebus incertis assensionem
cohibuisse, where see n. The same argument was used by the Empiric
school of medicine. See Sext. Emp. P. H. 1. 14. 145, Orig. Cels, 111. 12.

12. ai wept riv GAAnqy SidacKarlay aipéras. Dr Abbott suggests that
we have here an allusion to 2 Cor. xi. 4 ef pev yap 6 épydpevos dAAov "Invody
knpvooes Ov ovK exnpvfapuev... edayyéAtov erepov 3 atx édéEaobe x.7r.A. The
phrase would thus mean ‘heresies concerned with the other (z.e. the false)
teaching. For mepi cf. above p. 54. 24 thy mepi qpas edoéBecav. Two
points in which the charges brought against the Church by the heretics
resembled those brought by the heathen and the Jews were that both were
founded in ignorance of facts and misinterpretation of the Scriptures, see
below § 96.

15. rav es otpwparéa. This, then, was not intended to be the final
Miscellany. See Introduction.

16. «xpoodyouow. Cf. Orig. Cels. IV. 4 Omep nyiv kat lovdaios: mpoodyet
6 Kédoos, Philoc. u. p. 24 Avérwoav ras mpooayopévas bp? jay adrois
arropias.

18, mapare(ver, This verb is used in the passive to denote exhaustion
and prostration as in Xen. Mem. 111. 18. 6 mwaperdOn paxpav dddv ropevbeis,
Plat. Symp. p. 207 B érousd dot bmep rovrav kal SapdyerOa ra dobevéorara
Tois icyupordras Kal dmeparodvyckety, kal aira TO Ayes maparevdpeva, Sor?
éxeiva éxrpépew, quoted with many other exx. by Ruhnken Tim. Lex. We
find also the reflexive use in the same sense in Philo V. ¥. 21 (M. 2, p. 100)
ovdels mpocevéyxacOa tpohas imeuever, AX’ jovyla Kal Ayws mapérewov
atrovs. As mapareive is used intransitively, for the passive, in the sense
‘to persist,’ ‘to extend,’ ‘to continue’ (and similarly dvareivw, baoreive,
karareiva), it seems not impossible that it may be so also in the sense
‘to faint.’ I think therefore that it is unnecessary to adopt Hoeschel’s
mapadéiver, of which no example is cited.

25. +6 wupo rad tifdwa. The original has 6 éyOpis Zomepe ¢. dvd
Hevov rov cirov. .

330 NOTES, [p. 887, § 89

28. wavtl rd Kaho papos trevor. This reads like a quotation. Momus,
the god of fault-finding and mockery, may naturally stand for criticism
and caricature of any kind. I have not however found any exact parallel
for the latter use, which seems the most appropriate here. The heretical
sects are a caricature of the true Church, resembling it as tares resemble
wheat, and intended by the enemy to bring it into discredit. Taking the
word in the more common sense of ‘blame,’ we may understand it of
jealous fault-finding aroused by the sight of superior excellence; as in the
59th fable of Babrius, where Zeus, Poseidon and Athene, striving ris caddy
TL momoe, appoint Momus to be umpire; but he has nothing but blame
for their creations. So the heretics criticize the law of God, whether
revealed in nature or in the Bible.

§ 90. p. 158, lines 1—3, « wapaBaly...ddefSpeda. For this form of
conditional sentence see Index s.v. ‘ Optative.’

6. dv exxAnowacrikdy xavéva. See above p. 70. 24, 25 6 ro dt xara
Tov éxkAnowaorixoy Kavova yvoortixds, Str. VI. P. 803 x. éxx. ) cvvedia Kal i
cupheovia vopov re Kal mpodynréy rt xara tiv Tod Kupiov mapovoiay mapa-
didopévy Stadjxy, Kaye, p. 216, n. 4, and Westcott’s excellent account of the
word in App. A of his Canon of the N.T.

8, épohoylay, ze. I suppose the baptismal confession, cf. 1 Tim. vi. 12
cpoAdynoas THY KaAny épodoyiav.

10. & madre. Cf Dion. H. Comp. Verb. xxi. gor trav ev mddre
Oecopoupever, 1b. XXIV. dpGrat 5€ od Kara dmaptiopdy, GAN ev mAdret (‘non
perfectionis absolutae ratione habita, sed in genere’).

12. of tarpol évayrlas Sofas kexri{pevor. On the medical sects of an-
tiquity see art. ‘ Medicina’ in Smith’s D. of Ant., and cf. Galen viii. 657 K.
Oarrov ay tis Tols do Maiaod cai Xptorod peradidakeev 7} rods Tais aipécect
mpoorernkoras iarpous Te kai pidodgous.

13, 14, paj tt ovv od mpolerar. See above on p. 152. 20.

16, cBdrAwv turheas. Plato Phaed. 66¢ dy tives vioot mpoomérwor,
eumoditovaw tiv Tov Syros Onpav: eporav Sé xat émribupidv cai PoBwv kat
eldoAov wavrodardy kal pAvapias eurimdnow Has woddjs.

18, Sid rots Soxipous af aipéres. The original has dei yap cai aipéres
ev tpiv eivat, iva of Sdéxeot havepoi yévovrat év piv.

19, Soxlpous frot robs ékAeKrixwrepov mpoordvras. Such as the Beroeans
are described in the Acts.

20. ry Kup SiSackardlg. Cf p. 148. 22 9 rod xupiov didackadia.
Below p. 190. 15 we read of 4 rév droorddwy didackaXia.

21—23. This remarkable saying of the Lord is referred to by Cl. in
Str. 1. P. 425 9 ypab) mapavet “yiverOe Sé Sdxtpor tpameCira,” rd pev
dmodokiud(ovres, TO dé xadov xaréxovres, Str. . P. 4386 gore yap Sdxuuov
vopucpa Kai GAXo KiBdnArov, dmrep ovdev EXarrov dara rods idtdras, ov phy
Tous dpyupaporBovs, of tvact pabdvres TO Te Tapakeyapaypévoy Kat Td SdKipov
xopilev...otras 6 dpyvpaporBbs r@ idtaTy todro pdvov, dre KiBdydov eore TO

¢

ia , 4 A a La e , f . an 9 “
vopmtopa, pyot: ro dé was, povos 6 rTpamefirov yyapisos Kai 6 emt Tovro

p. 888, § 91] NOTES. 331

drespevos parOdves, Str, vi. P. 780 rpdmeav obx exer riy Tav dpyupaporBav,
odds py 7d Kpirnpiov Tov Adyov. Kal wHs eri rpameCirns obros, Soxtmdcat jy.
Suvdpevos kat Scaxpivae rd dxiB8ydov vdmsopa rod wapayapdyparos; Com-
paring the last quotation, I think that Resch is right here in reading
dx(Bdyrov and contrasting it with mwapaxapdyparos. Otherwise the contrast
will lie between 76 xiSdyAov and réd xipiov, and dmb rod mapayapdyparos
would denote the flaw in the workmanship which betrays the forger.
Origen (én Joh. tom. xix.) connects it with 1 Th. v. 21 as well as with a
word of Christ’s (probably Mt. xxv. 27). In Constit. Apost. 1. 36 it is
limited to the judgment of the priests, to whom alone the commission was
given yiveode rpameCirat Sdxcuot. Apparently the earliest reference ig found
in the Clementine Homilies nm. 51, m1. 50, xvi. 20, or in Apelles
(fl. c. 150 4.D.) ap. Epiphan. Haer. xuiv. ¢. 2 obras yap, gyoiv, en év ro
elayyerlo ‘y.d. rp. xpe yap, hyoiv, dws mdons ypadis avahéyor ra xpnowa.
Dionysius of Alexandria (a disciple of Origen’s) makes use of it to justify
his inquiry into the tenets of the heretics (Kus. H. #. vu. 7). He believed
himself called to this work by a vision, which he obeyed, as dmrocrodckq
govai cuvrpéxov, TH Aeyobon mpds Todis Suvarwrépous ‘y. 6. rp.” Further
information will be found in Fabricius Cod. Apoer. NV. T. p. 330 ff., Suicer
Thes. 8.v. tpametirns, Heinichen Hwe. 1x. ad Eus. H. #. vu. 7 (vol. 11.
p. 389), Nicholson Gospel acc. to the Hebrews, p. 157 ff., Resch Agrapha,
pp. 105, 116 ff, Ropes die Spriiche Jesu pp. 141 ff.

§ 91. p. 160, line 2, wept rdv Cedv xaraylverar,’ Cf. Protr, P. 79 init. 6
Bios rocavry orovdyn wept THY DAqv karayivera, Paed. 1. P. 101 wepi rév
avépwrov } maca orovdy Karayiverat,

3,4. éwamroSuréoy ro wove. Cf. Paed. 1. P. 112 jin. eeors 8 qyiv pos
trols pideyeAnuovas erarodicacOa. The first instance of the metaphorical
use seems to be Arist. Lys, 615 dAN’ erarodudape® dvdpes rourel r@ mpdypare.
it is common in late Greek, esp. in Philo, see exx. in Siegfried p. 78.

8,9. Karadnrriky Cewplg. See above p. 20. 25. The Stoics held that
we could distinguish truth from falsehood intuitively by an infallible
criterion, termed by Chrysippus kxaraAnwrix) davracia, an impression in
which the mind grasps reality, or, as it was also explained, which seizes the
mind by a kind of irresistible shock!: this is followed by cvyxarddecots, a
declaration to ourselves that the impression is true. Cl. probably substi-
tutes dewpia for davracia in order to give prominence to the activity of the
mind. In p. 20. 25 he uses Gewpia of the beatific vision of the pure in heart.

10, 11. 680% pids rys Baowdtkys. Cf. above p. 128. 10 f.

1 On the history of the word and its ambiguous signification, see Stein
Erkenntnistheorie d. Stoa m1. 154—186. kararapBdvw, as a rule, has for its
subject the mind, and for its object that which is presented to the mind, as in
Plato Phaedr. 250D xaretAjpaper abrd bid rhs évapyeordrns alcOjoews, Arist. de
Mundo 391215 } Puy Oelw Wuyjs Sumare ta Oeia karadaBoica, Epict. Fragm.
1(p. 404 Sch.) radra xalpew éav d ruxdv wer dxarddowrd core 7H avOpuTlvy yvdun,
ef §¢ kal ra wddtora Oeln ris elvae Karadnrrd, GAN’ ody rl dpedos Karaknpbevruw ;

332 NOTES. [p. 888, § 91—

17, Onparéov. Zahn Forsch, 11. p. 162 illustrates Cl.’s fondness for
metaphors derived from the chase by instancing Paed. 11. § 114 @nparpov,
Str. 1 § 5 dvaOnparov, vil. § 23 &e. It is of course borrowed from Plato,
ef. Rep. Iv. 432.

18,19. cvvavadbovrar méar. Cf. Str. vi. P. 774 indt. al‘ aipéres map’
jpiv ovvavepinaay rep yoviuw mupo. The word méa, as defined by Theoph.
H, Pl. 1. 3, 1, includes corn (wea rd dad piCns puddopsdpov mpoidv doréreyes,
ob 6 xavdds omreppodépos, olov 6 giros kal ra Adxava), and so it is used by
Cl. Paed. 11. P. 232 dypés 6 xoopos, kat moa eis of rH xapere SpootCopevor °
rod Oeod...ydpros b€ 6 xvdaios dAAnyopeirar Sxdos...eis ovdév GAN’ F els
tréxxavpa e¥Oeros. But elsewhere Cl. uses it of weeds, as in Sétr. 1.
P. 479 fin. ras cvvavabaddovcas TH yoviuw Kapw@ paraias tis évvoias méas
and Str. 1. P. 325 (the ground must be cleared) dad re rav dxavOav Kal ris
moas dmdons. These are also called dypia Bordva Str. vi. P..770, and
Bordva simply by Ign. Eph. x., where see Lightf.

21, 22. rijs dAnPelas Tiv dkoAovOlav. Cf. below p. 170. 28 rijs dxoAovdias
tév oerépwv Soypatwv xaradpovotaw, Str. 1. P. 426 ri dxodrovbiav ris
Oelas Si8ackadias Onpdpevor, below p. 180. 29, Sext. Emp. Math. vit. 288
(man differs from brutes) Ady re kal weraBarex# pavracia kai év r7j axodovbia
(i.e. in facultate colligendi aliquid et consecutiones perspiciendt) but this is
limited to ra @aiwdpeva, in regard to which he has rnpyrexny tia dxodovbiav
cal? hy pvnpovevav tiva pera Tivev reOewpyrat, kat Tiva mpd Tiver, kai tiva
pera riva, éx Tis Tov mporépwv bromroceas avaveodrat TA Aouad.

23, 8éov. The participle used for finite verb, as often in Cl.

24, +d paxdpevov. Contrasted with rod dxodovOov below, as in Epict.
Ench, 52. 1 ri deodovOia, ri payn, ri dAnOés, ri Yreddos ;

25. rddndots. Like rdyabod, rdvdpds and even Oadrepos for 6 érepos
Str. 1. P. 322, Oarepov for rév érepov Protr. P. 24, Oarépav for ryv érépav
Paed. 11. P. 286.

§ 92. 32. dvaroddyyros xj xplois. The original has dvaoAdynros ¢i...
was 6 kpivev: év @ yap Kpives tov erepov ceavrov Karaxpives.

mérepov dvaipotow drdSeafiv; This was done by the later Academics,
esp. Arcesilaus and Carneades, who held that neither the reason nor the
senses were to be trusted. For the arguments by which demonstration
was overthrown see Cic. Acad. 11. 91 foll. and Sext. Emp. Math. Bk viii.

p. 162, line 4. 8 adrav trav ypahav droSexricds. See below p. 168. 12 f.
TH TOU Kupiov hov_y microvpeOa TO Cynrovpevov, f porn drddekis ovoa
ruyxaver,

5,6. év pévy tH dAnOet Kal ry dpxala éxxAnola. It is a mere truism to
say, with the Ms., that ev povy r7 dAnOeia is to be found the most exact
knowledge. For the reading adnOei cf. p. 188. 17 4% mpoyeveorarn Kat
ddnbeordrn éxxAnoia, and |. 21 piav eivar rv ddAnOR éxxdnoiay, THY TO dvTe
dpxaiav, p. 176, 20 f. of év rH éemiotnpn 7 éxKAnoia 7 ddnOns, also above
p. 4. 15 ri dpxaordrny hitocodpiav. The repetition of the article with the

p, 889, § 93] NOTES, 7 333

second epithet is not uncommon in CL, cf. Str. 1. P. 342 quoted in the n,
on didacKadias 1. 14 below.

9, 10. of SofScropor xadrovpevor. Cf. below p. 172. 13 bd doocodias
énnppévot, Prov. xxvi. 12, 1 Cor. iii. 18 ef ris Soxet copds elvar ev ipiv ev rg
alave TouT@, popds yevér Oo iva. yévntat codes. Clem. also uses the form
Soxnoicopos, as in Protr, P. 58 ) mpds rév Soxnorrédav roitav Karayyeddo-
pévy abedrns, Str. 1. P. 347 jin, P. 370, and oincicodos Str. m1. P. 454
and 456. .

12. dvareratcbat vonlfovres. Cf. Plut. Mor. 694D ra rav mpeaBurépwv
émixeipypara (the arguments of the ancients) rovs per apyods olov dvamavet.

‘14, Sid robs éMfyxous. See below p. 172..18 dScawAncrifovra did rovs
édéyyous, p. 174. 14 ras mpodnyretas eipyovow rijs éxxdnoias tpopapevos Ot’
aeyxov kat vovbeciav (=xardéyrwow here), Protr. P. 14 init. ra otpBoda ris
punrens xivjoe yédora Kai py yehacelovorw dpiv did rods edéyxous.

Siacxarlas. So Str. 1. P. 342 jin. 6 vots rod mpodyrexod kai rov
didarkadtKcod wvevparos ras évréxvous draret mpbs cadnveay didackxaXias.

16, 17. Trapaxohouboivres atrots Gri. Cf. Epict. Diss, 111. 5. 4 wapaxodov-
Geis ceaut@ rt droBddAes Twa Soypara.

17,18. émyepipacr oxorLover riv dArOaav. Arist, Top. vitt. 11, p. 162.
15 gore b6€ Hrooddnpa ovdAdoyopds drodekrixds, émexeipnua Sé gvdAdoyopos
diarexrixas, cogiopa dé gvAdoyiopes éptorixds, thus explained by Trendelen-
burg (Log. Arist. p.. 100), verum ratione et experiendo aggredi (émixetpeiv)
dialecticae est, art 8 4 Stadextixy metpaotixy wept, dv fh copia yroptoteKn, 7
8¢ cogiorixyh gawvouévyn, otca 5° of (Met. m1. 2. 20). Cf. also Schw. on
Epict. Diss, 1. 8. 1 émtxelpnpa est quodlibet genus argumenti quo aggredimur
adversarium, Ernesti Lew. Techn. Gr. 3.v., Dion. H. p. 723, 1. 10 wuypav wal .
aridavoy émixelpnow elodye, Bratopevos Td Kaxoupyoraroy Tov emixetpnudTov
mouiv wiOaveraroy, where it seems to have the force of oddicya, as in the
text. See Index and Str. 11. P. 454 quoted below on p. 168.5. For cxor.
compare Paed. 11. P. 214 od meboriorat rov oxoriopdv, od« eldev.rov Ody.

20. «pds dvrBiarrodjv. See Index s.v,

22. twa drormdcavres. Below p. 168. 24 f. dxAeydpevor,..drlyas oro-
padny dravOcCopevor hovads. .

24, StarpBrs. Cf Gell. 1. 26 ‘interrogavi in diatriba Taurum, an
sapiens irasceretur, Xv1I. 20 ‘recens in diatribam acceptus eram,’ Sér. 1.
P. 340 4 OpvAoupevy Kara ras duarpiBas Starexrex?. .

§ 98. 26. sovety él rots kadAloros. So in Plut. V. 918 diayovioacba
emt rois peyioros GOdots. oo

29, Kowd ria kpirjpa. Cf. Str. 11. P. 455 init. ev qyiv yap adbrois rpia
Kpirnpia pynvverat, alaOnots pev aicOnrav, Aeyopévey dé dvoudrwv kai pnpdrov
6 Adyos, vonray Sێ vods, below p. 166. 12 dAnOav cai Wevddv xpirhpiov,
Dp. 168, 2 rq xupiacg ypady xpapeba kpirnpio. The Stoics were the first to
give importance to the criterion as the foundation of their philosophy, see
Zeller iv. p. 80 f. and esp. Stein Hrkenntnistheorie d. Stoa, pp. 250—276.

p. 164, lines 3—5. Comparing below p. 176. 19 f. rpidv ododv diabécewy

334 NOTES, [p. 889, § 93—

rijs Wuxis, dyvolas, oincews, émearipns, of which ofjots is said to be the
mark of the heretics, and émorjyn of the true Church; it is strange that
here Cl. is content to assign to the Christian a lower stage, intermediate to
émotnpy and Sofocopia. Yet in Str. vi. P. 825 it is said that €rioThpn
belongs to the gnostic alone, 7 r@ dvre émtorhyn, Hv hapev povov exew roy
yrooridy, karadnwpis dort BeBaia did Adywv GAnOdv Kai BeBaiwv emi rhy rhs
airias yv@ow dvdyovea, see above p. 26. 26 f., 100. 3 f, below p. 168, 12 £
We must suppose therefore, that, though Cl. here seems to speak as if
Christians generally were only to aim at the mean between knowledge and
conceit, he is really contemplating the case of an imperfect Christian, who
has indeed received the Gospel, but is still in danger of turning back
(Il. 8, 9), because he finds the entrance difficult. That the Stoics made
a similar classification appears from Sextus Emp. Hath. vit. 151 rpia yap
etvai acw éxeivor Ta cufvyodvra dAANAats, emtornyny Kal SdEav Kal rHv ev
peBopig rovray reraypévny Kxarddn ye: by émeornpny per elvar rev dogar7
kat BeBaiav kal dperdberov bad Adyou KarddnYv, Sdéav Sé ryv dodev7 cai
evdy ovyxardbecwy, xarddAnyuw 8 ri perakd rovrev, fris earl Karadnriijs
bavracias cuvyxardbecis...dv rv emiotnpny ev povas tpioracOa rots codois,
thy be dofav ev povors rois pavrars, THY b€ KaTdAnYiv Koay dpporépwr eiva..
Probably Cl. makes mioris (=<6p6y dda) his mean between the extremes.

3, 4. péyorrov 7d rv olyow droiicba. Above p. 158. 31 the heretics
are said to have otyaw dAnbeias. The aim of the Socratic method was to
get rid of this otjou. It is condemned in two sayings ascribed to
Heraclitus: oijois iepa vooos, otnots mpoxomas éyxomy mpoxom7s, also by
Epictetus Diss. 1. 17. 1 ti mpa@rdv dori epyov pirocopodvros; dmoBadeiv
oinotw> dpnyavoy yap d tis eidévat oterat radra dpgacbat pavOdvew.

6. dvdéravow. Above p. 98. 26, Paed. 1. P. 115 fin. redelwors éeray-
yeAlas, mépas yuaoews f dvdmavots.

7, The original has crevy 4 ridn Kat rebAtpmpéevyn 7 6dés.

8. drag elayyedcobels. Cf. Heb. vi. 4 robs dra& horirbévras, and iv. 6
ol mporepov evayyedto eves.

+d caripiov, dyoly, év 7] Spq ervyve. The sentence is evidently incom-
plete, there being no government for ré cernpiov. From the word gyoiv it
would seem that it forms part of a quotation. I suggest that this may
have been Mt. xiii. 20 otdrds éorw 6 rév Adyov dxovav (=edayyedtoOeis), Kat
eibis (=év 9 Spa éeméyvm) pera yapas AapBavov airor,...yevonéevyns Fé
Drirpews i} Sewypod edOds oxavdadifera, and that Cl. wrote év 7 dpa éméyvo
pera xapas AaBwr, cf. Mt. xxiv. 44 7) od Soxeire Spa 6 vids rod dvOparov
épxera, and 1 Tim. iv. 3 émeyvaxdot thy dvnOeav. For ré corfpiov see
Lk. ii. 30, iii. 6.

9. pr emorpeddodw els td daicw. The original has 6 ev ré dype
époiws py émiorpedto eis Ta diam. punpovevere ris yuvaikds Aart.

10. es tov mpdrepov Blov, ze. before his conversion from heathenism,
cf. Eph. iv. 22 dro@éoOa ipas xara tiv mporépav dvacrpodyy rov mahaov
dvOpwrov, 1 Pet. i. 14.

1 They are both classed as spurious in Bywater’s ed. p. 51.

p. 889, § 93] ‘NOTES. 335

nots aloOnrots mporavéxovra. See above p. 152. 26, below p. 170. 1 rois
dvdpace povots mporavéxovar. L. and S. lose the force of the word, which
is rightly given in Rost and Palm ‘seine Gedanken auf etwas richten.’

11, wadwSpoperw. So in Str. vi. P..777 emt rd xoopixad m. dyad, but
pelow p. 166. 21 of a return from heresy to the Church.

12, €@vitover ydp dpnyérn. There is no authority for the word ¢6vite,
which I venture to read here in place of the unmeaning é6i{over of the Ms.
There is a certain resemblance between heresy and paganism, cf. Str. 111.
P. 6388 where he compares the asceticism of some heretics with that of
certain Gentiles, dAXws éyxparevopevor xabarep Ta TrEloTa TOV GAdov Ebvar,
and again, in reference to the Antinomian tenets of some of the followers
of Basilides, P. 510 fin. pi roivuv, brodudpevor 7d Svopa rod Xpiorod kal rev
dy %verw dxpareotdrwy dkodacrdrepov Brovvres, Bdacdnpiav ro dvdpare
mpoorpipecbar, Str. 1. P. 375 6 mapexrpameis éx rijs Kar’ ddnOeav édpaté-
mytos, cuvexpvels av&is eis ra eOvexd, also p. 154. 5 6 eOvixads év éxxdnoig
mOALTEUG[LEVOS.

15, dvaxrifovra. Of. Str. Iv. P. 631 jin. 9 ex ris SuaOnxyns dvdxricis re
Kal avavéwos.

mOnvotpevov, used with a middle force here, as well as in Paed. 1. P. 128,
u. P, 174, but with passive force in P. 124 jin. r@ yotiv yddakre evOis pev
droxunOevres reOnvovpeba, and in Hippocrates.

eareypévyy. Cf. p. 132. 21.

17—19. The original has otdeis ériBadav riv xeipa abtod én’ dporpov
kai Brérrov eis ra drrigw eOerés dori els THy Bacielav rod Oeod, see Barnard
Biblical Text of C. p. 42.

20—23. This sentence has no relation to what goes before, but merely
prepares the way for the comparison between the Virgin Mother and the
Scriptures. I think therefore we should read ddd’ ds Trois moAXois, os
coxev, which would easily give rise to the Ms. reading by the scribe’s eye
passing from the Ist to the 2nd as, and the subsequent insertion of rois
modAois in the wrong place. The dé which follows roaira 1 take as
marking the apodosis. This construction is very common in later Gr., ef.
Jacobs Aelian WV. A. praef, xxvi. f., W. Schmid Ad. vol. 1. 183, 425, 111.
333 f., Klotz-~Devar 11. 369 f.; and see exx. fr. Cl. in n. on p. 86, 21, p. 116.
4, 5, also Paed. 1. P. 187 é£ov airG drodéoa jpas...6 de tmép jav Kal
mwétrovder,

20, 21. rots moddots Soxet Aexd elvan. On the belief in the miraculous
birth, as well as the miraculous conception of our Lord (affirmed in the
79th canon of the Council 7x Trullo towards the end of the 7th century),
see my Introduction to S. James p. xxxii foll. It is plain from Cl.’s words
that it was due to an apocryphal Gospel, and was not generally accepted
when he wrote. dexo lit. ‘confined to her bed.’ See Paed. 1. P. 123 &
Gaiparos puoriKov...pia povy yiveras pnrnp mapOévos—exxAnolay épol didov
ari Kaeiv—ydra odk Soyxev...dre porn pi) yéyovev yuvt, mapOévos dé dua
kai pirnp éoriv, and Tert. de Virg. Vel. 6, de Carne Christi c. 23 si virgo
Concept, in party suo nupsit ipsa patefacts corporis lege... Apostolus non ex

336 NOTES. [P. 889, § 93

virgine, sed ex muliere editum Filium Dei pronuntiavit, agnovit adapertae
vilvae nuptialem passionem.

22. parobetordy dacl ries mrapbivoy cipjva, This is stated in the
Protevangeliwm xix. xx. (also in Pseudo-Matthew p. 379 Thilo), where
Salome is introduced first as saying to the midwife ¢7 xipios 6 Beds, day ph
KaTavonoa, od pi miorevow Sri mapOévos eyévynoev, and then as punished
for her unbelief by the burning of her hand.

§ 94. 24, ai kvpracal ypodat The same phrase is used p. 2. 21.

25, ampiipews. Cf. Str, vi. P. 803 d1a moAdads airias émtxpvmrrovra rip
voov ai ypadai, 7b. P. 805 (in the case of Greek writings) ai kadotpevar ray
tpdmeyr é£addayal Tas emixpiwes motodyrat; and, for the comparison of the
mysteries involved in Scripture and in the life of Christ (<b, P. 803 fin.),
mapaBodtkds 6 xapaxrip tmdpye trav ypahdy, Sidrt Kal 6 KUptos ovK dy
Koopikds ws Koopikds eis dvOpwmous HAOev x.7.d., and P, 804 (the economy of
the Incarnation is like a parable to him who hears) rév vidy rod Aeod cdpea
dvendéra kal év ynrpa mapbévou xvopopnbérra.

26, réroxev Kal od téroxev. Cf. Tert. de Carn. Chr. c. 23 agnoscimus
signum contradicibile, conceptum et partum virginis Mariae; de quo
Academict ist’ (the followers of Marcion) ‘ Peperit et non peperit, ,, .legimus
apud Ezechielem de vacca illa quae peperit et non peperit. There is nothing
like this in the canonical Ezekiel, and the reference is probably to some
lost apocryphal work. See Zahn Forsch. vol. vi. p. 309. Allusion is made
to it in Epiphan. Haer. xxx. c. 30 "Idod ydp, dnoiv, 7 wapbévos év yaotpi
eet kai ré£erat vidv* ode elev, ISod 4 yun. kal mddw év érépp rome@ déyet,
Kai ré£erat 7 Sdpadts, cai epovorw, Ov réroxey k.t.d.

27, & cvvSvacpo’. Aristotle’s usual phrase for sexual union.

p. 166, line 1, wapanréyrovrar. See above p. 132. 4 f, below p. 172. 12
maperéuypuvro ras ypadds, and Index s.v.

3. r@ alpotvrs Ady. See p. 106. 20, p. 122. 19, p. 136. 9.

4, lores. See Index to Cope’s ed. of Arist. Rhet.

5. Prdfovrar tiv ypadrv. So p. 170. 13 below; cf. Str, m1. P. 529 duit.
of Ssacrpépovres ras ypadas mpés ras iSias jSovds, Kai twav mpoo@diav Kal
ortypav perabéce Ta mapayyedbévra caodpoves Bratopevor mpos Adumabelas
ras €avray, 1b. P. 5389 BiaCopevol rwas ddtyas ypapds. Of. 2 Pet. iii. 16.

6. huxenrs edrovias. Cf. Epict. Diss, 11. 15.2 Oé\w yap elva révous €v
aapatt, ddr as typaivovti..dv dé po ppevirixods rovous ~xov evdeckviy...
rovro ovK igi Tévot, GAN’ drovia. éerepov tpdrov rowwdrdv Te Kal emt Tis
Wuyis mdcxovaw...(8) od Oédets Td Kpipa oxépacba morepov tyes H OVX
tyés, kat oro Aowrdy éemorxodopeiy aire tHv edroviay, see above n. On
drovia p. 80, 23. The beginning of § 93 shows why evdrovia is needed.

8. dv xavéva Tis dAnOelas. See on p. 70. 25, p. 158. 6.

9, map’ adris tis dAnelas, ze. the Word, as stated below in Il. 29, 30
and p. 168. 7.

10, 11. Kal rots mdelorors ogddAovras, Should we read xdv? The v. is

p, 890, § 95] . NOTES. 337

sometimes followed by the simple dative, but only, I think, where this is
instrumental, modal, or causal.

12. dinbidy ‘Kal WevSdiv Kpuriproy euyyeyupvacrpivor. Potter compares
Heb. v. 14 ra aicOnrnpia yeyupvacpéva éxdvrav mpds didxpurw Kadod re Kat

KaKOU.

§ 95. 15. &dvOpdwov. The singular seems required, as we have just
below (1. 22) && dvOpimou Geds daoreeirat, and é& dvOpdmav following Ths
could only mean ‘one of mankind.’

18, dvodaxtioas riv ékAnovarriKiyy wapdSocw. Cf. below p. 174. 21
robs aiperikovs Kevols Trav Tod Xpiorod mapaddcewy elvai dapev, p. 186. 25
jpeis Sid rijs rod Kupiou mapaddcews eioiper, p. 190. 14 f. pla yap 4 rdvrov
yéyove TAY droordhov, Somep Sdackadia, obras dé kai 7 mapadours, p. 194. 11
rav dylwv mapaddcewv. The v. dvad. is very rare: cf. \d£ in Aeschylus,
and Deut. xxxii. 15 "Iak®8 dieddxrioev, Acts ix. 5 wpds xévrpa dakrifew,
Protr. P. 148 ei8as rv dvatayuvriay rot éxdaxricavros aot Kal drockipry-
gayros.

19, dwooxiprijcas. See Str. 11. P. 446 drooxiprnaas ris dAnOeias, Luc.
de Merc, Cond. 23 4 pvnpn tis eAevOepias drookiprav we éviore motel.

22, av Ploy émorpéfas rq dAnOelg. The common construction after
émartpépo is either es or ei (as in p. 170. 11), but the dative occurs in
Jud. xix. 3 rod émtorpéyrat airny airg. I am inclined to prefer émirpéyas,
the reading proposed by Hervetus, as it seems to denote a higher stage,
and so to prepare us for the startling statement of the next line.

23. Océds drvoredctrar. See above n. on p. 6.23. It is contrasted here
with the effect of Circe’s bewitchment.

26, mohurporrais kal trodupepds. In the inverse order in the original,
where too it is God who speaks, first through the prophets and then
through the Son.

Hyoupevoy Tis yoiorews. ce Str. v1. P. 736 6 wévos jyetrat ris pooews,
above p. 186. 28 f. rovrou dé #yeiras ro elAnévat ray yvdow.

27, 28. riv dpxiy...pudraxGeln. Potter quotes Arist. An, Post. 1. 11
dpyn 8 cor drodeigews mpéracis dpecos* Gpecos S€ fs py GAAN mporépa.
There seems to be some confusion in the word dpxy7, which is used first of
Christ as our guide to knowledge and then of a logical first principle.

29. mords ry Kupiaxy ypady. One would rather have expected
mutevov, but cf. Plato Legg. vil. 824 B vuxrepevryy Gpxvot cal mdexrais
marov. One who puts his faith in the divine teaching is contrasted with
the heretics, as worthy to be trusted himself.

30, elxérws adv...évepyovpevos. The reason for his being trusted is,
because one who submits himself to the teaching of Christ is naturally
moved to act in Christ’s spirit for the good of men. The Ms. évepyoupévn
is impossible, and Potter’s correction évepyoupévy, though grammatically
admissible, spoils the meaning. For the force of the v. see above on
p. 64, 14,

p. 168, line 1. rév mpaypdrwv. Cf. above on p. 104. 18.
M. ©. 22

338 NOTES. [p. 890, § 95—

kpirnply. Above p. 166. 12. That which is still under examination js
still undecided, and cannot therefore be used as a criterion or first
principle.

3,4. wlora weprraBdvres. Cf Plut. V. 497 (Luc. 9) repraBov rH Stavoig
ro péAdov, Polyb. 1. 52. 5 2. rv dpxyy rais éAmiow. The word is constantly
confused with the wepiBaddvres of the Ms., which in the active has no such
meaning as is here required. For faith as the ground of knowledge
compare Str. 1. P. 482 fin. miors mpdrdnyis Exovotds ort, OeoreBeias
avyxardbeois, “eAmi{opévor trdoracis, mpaypdrov Edeyxos ov BAeropévan,”
ib. P. 434 6 moreioas rais ypadais, riv Kpicw BeBaiav eywy, dmodegw
dvavrippyrov tiv rod ras ypadas Sedwpnpévov hovav AapBaver Oeod. odkér’
ody miotis yiverat b: darodei£ews Syupopévn, ib. P. 454 4 Sokacrixy admddekis
avOporivn ré ort kal mpds Tey pytopikOv yivopevy emexerpnpdrov 7 Kai
dtadexrixGv cvdrdoyiopav. 7 yap avardrn drddekis émiornpovixny micrw
évridnoe dia rhs rév ypapaov mapabécews x.T.A.

& aeprovolas. See Index s.v.

5,6. wap atris ris dpxijs wep) ris dpxys. Thus, we must believe in
the existence of God before we can believe in a revelation from Him; but
from the revelation we get far stronger proofs for our original belief.

8, dvrarodatverdu. Cf. Str. vitt. P. 915 é£eore cai rov dvrixabiordpevoy
éx tons avraropyvacba 6 BovAera, GAAa mistacacba xp) Td AexOév. The
last clause is repeated below 1. 11.

11, 12. ij tod Kuplov guvij. See above p. 166. 29, and P. 434 quoted
above on Il. 3, 4.

14, dmroyevodpevor udvov. Paed. 11. P. 179 init, dprov povoy dmoyevod-
pevac drexérOav wapray Tod rorod.

16. yvepoves rijs ddnfelas. See n. on yvaparevovca above p. 110. 18,
Eus. Pr. Ev, X1. 18. 1 Gedy éavrod yopova yevouevov ro Adye.

19, ékrvmotow. Str. vill. P. 927 jin: rpia dori wept ri hovqv, ra re
évopata cipBoda byra Tdv vonudrav, Sevrepov S€ Ta vonpara dpotmpara kal
éxrur@para Tay Uroxepévor Svra* tpiroy Sé ra droKeipeva mpdypara, ad dv
hpiv ra vonpara éxrurodrat, Plut. Mor. 404.8 xnpdv pév && cai ypuosv...doa
re GANa wAarropévys ovoias etdn Séxerac pev iBéav piav exrumoupévns dpoto-
rntos, dAdo dé GAAqv ag’ éavrod rh pipnpare S:ahopav rpooridnor. For the
thought cf. Diog. L. vit. 21 ddXos Oewpeirar bro rexyvirov eixdyv, kal GAdos
dard aréxvov with Menage’s n.

20, 21. dm’ adrav wept airav rdv ypaday, Cf. below p. 182. 7.

§ 96. 23. of rds aipéoas perdvres. The same phrase occurs Sér. I.
'P, 340, 1. P. 547 and below p. 186. 8, cf. Str. 1. P. 380 of ras Bavaioovs
periovres réxvas, IIT. P. 536 of rv dxddacrov periovres Kotva@viar.

24,25. rocdpakalrs tos. Aristotle (het. 1. 1.3) uses cGpya ris ricrews
for ‘the substance of proof’ as distinguished from appeals to feeling &c.
It is used in an opposite sense in Str. vi. P. 289 cntt. of pev ro cdpa Ta”
ypapar, ras A\éEes xat ra dvopara, mpooBrérovew, of S€ ras Stavoias Kat ra bd
rav dvopdray Sydoupéva Sopot. For tgos cf. Longin, 1. 4 ry rar

p, 892, § 97] _ NOTES. : 339

mpaypdrav Trdg ovx €£ évds obd? ex duoiv, éx dé rod dAov ray AGyor Tous
exavopérny épapev. .

97, davetépevor. The same word is used of the heretics known as
Antitactae in Sér, 111. P. 528 dvadéyovrar dé nai oro: x rwev mpodyricav
mepsxomdv déLes dravOrrdwevor Kai ovykarricavres kakds, kat’ dddyyopiav
elpnpévas €& evOetas NaBovres.

p. 170, line 1. mpocavéxover. See above 164. 10.

6, 7. +l rH Kuply mpérov. This would be the principle followed in
interpreting the anthropomorphic language of the O.T.

12. 1d ris dtavrlas wreovéxrnpa. Cf. Str. m. P. 434 (Basilides held
that) @icews wAcovéxrnpa i wiotts, tb. P. 433 (the Valentinians) ry pev
miorty Tois dwdois droveipavres jpyiv, atrots dé riv yao, rois pice
cafopévos Kara THY Tod duahépovros wAcovegiav omépparos.

13. <p> Prafdpevor tds ypadds. See p. 166. 5. Cl. explains the way
in which the heretics treat the Scriptures, (1) by their fear of losing their |
position, if they acknowledged that they were in the wrong, and (2) by the
necessity of claiming the support of Scripture, which could only be done
by forcing the sense.

14. dOdoavres eeveyxeiv. For $6. c. inf. see above p. 64, 28, 1 Kings
xii, 18 6 Bacdeds EPOacev dvaByva, Jannaris Gr. § 2121,

17—20. sropévover ra pév prj mporlerOar...rd 5% rjpnds a’rots...SiaBddr-
Aovew. The more regular construction would be ra pev pu) wpootdpevar, ra
d¢ StaBdddovres.

18,19. ds &AAnS yeyovéras dicews. See quotations on 1. 12 above, also
Str, rv. 689 Eevyv rav éxdoyjy rod kéopov 6 BacsAcidns Neyer Gs dv SmepKdc-
puov dvoe ovcav, and Kaye p. 154 f.

19, cvveivar. There seems no reason to change this to ovyeévat. The aor.
inf. is also found in Sér. 1, P. 336 ouveivar ra év rh mioret Aeyspeva (where
D. reads cuveévar after Hoeschel), 1. P. 487 rd 8¢ xaraxodea ouveival dorw,
Str. 1v. P. 583 ofre xoAdoets ouveivar Bovdovrat, Plat. Crat. 414D und eva
dvOphrav cuveivar & ri wore BovAera Td dvopa, Anton. V. 6 fin. where Schultz
would read cuviévan. Cf. too Str. 1. P. 337 xpy pereivar rd édeyerixdy eiSos.

§ 97. 24. émévras, ‘going over, cf. Luc. Herm. 1 émav r9 prin
dravra, Str. v. P. 783 ef rds déSers erlomerv adray, Str. vi. P. 737 ré wep)
dpydv rois "EAAnow eipnpéva émidyres, Heliod. Aeth, 11. 6 d€Arov dvedduevos
emepard te Tay eyyeypappévey émieévat.

28. ijs dkodov8las. See above p. 160. 22 and Index s.v.

29. «popyretas. On the importance attached to prophecy, see above

1.17 f. and p, 2. 11, below p. 174. 14, .
80, alpotvra: éxdorrore 73 Séfav...4] ro mpds Tod Kuplov elpypévov. For the
omission of pédAov with #, cf. below p. 180. 30, above p. 112, 22. Potter
cites Iren. mm. 2 cum autem ad eam iterum traditionem, quae est ab
apostolis, quae per successiones presbyterorum in ecclesiis custoditur,
Provocamus eos; adversantur traditioni, dicentes se non solum presbyteris,
Sed etiam apostolis existentes superiores, sinceram invenisse veritatem.

22—2

340 . NOTES. [P. 892, § 97

Apostolos enim admiscuisse ea quae sunt legalia Salvatoris verbis; et no,
solum apostolos, sed etiam ipsum Dominum modo quidem a Demiurgy
modo autem a Medietate, interdum autem a Summitate fecisse sermones; g
vero indubitate et incontaminate et sincere absconditum scire mysterium,

$1. imdpxav évapyéorepov. Perhaps ‘to be a-priord the more probable

p. 172, lines 5, 6. ois &v plow évruxsvres. Cf. Schmid I. 141, 300
Iv. 651, Polyb. Schw. Lex. 3.v,, n. on évrevéis above p, 86. 11.

8. &Bycav miv ddjOaav. Cf. Arist. Pol. Iv. 11. 16 of +d pévo
éxBaivovres xaO” abrovs dyovat tiv todcreiav, Plato Polit. 295 D pi) éxBaiver
Ta dpxaia.

12, waperéupavro tds ypapds. See above p. 166. 1.

§ 98. 17. rédtos dxodovOeivy éxropifépnevor. I have suggested éxrovor
pevor (cf. Str. vi. P. 795 otk eLerovncav mepryevéoOa moro, Longus Past
prooem. rérrapas BiBAous e&erovyodyunv) as I know no instance of an inf
following éxopifopat, or of its being used’ of an unsuccessful attempt
for, I presume, we are not to suppose that the gnostics could reall;
succeed in proving the connexion between their premisses and conclusions

18. SiarAnxKrlfovra. See an excellent note of Holden’s on Plut
Timoleon 14.

Sid. rots éX€yxous. See above p. 162. 14.

20. trd drroryslas tropévovor. I explain the transposition of th
words id didoripias in the Ms. by the scribe’s passing unconsciously fron
the first to the second fd, and the insertion of the marginal correction ir
a wrong place.

21. «wdvra «ddwv xivotor. The proverb is also used in the form 7. «
égiac., as in Arist. Hg. 756, and Eur. Med. 278,

24, 25. mpwroxaleSplas...mpwroxdiolav. See Mt. xxiii. 6 gidodan rH
mporokdiciav év rois Seimvos Kal Tas mpwroxabedpias év rais cuwvaywryais
The Ms. has rjv cuprorikiy ba ris Wevdovipov. I have omitted dud as ar
unmeaning repetition of the 6a before jv.

25. ris PevSwvipou dydmys. Cf Paed. 11. 165 (ra Bpdpara) && dh
6 capkikds...danpratat Bios, bv dydamrnv twés roApdot kadelv...Seemvdpid Tw
«vions Kat Copdv dronpéovta,..ryv dydmnv rv Hyacpévny KvOpidios Ka
Lopod pioe KabvBpifovres, worg re cal rpuvpy cal kawvg Bracgpnporvres
tovvopna, opddXovra tis irodnews, Ty émayyediav Tov Oeod Secmvapior
eEoveicbar mpocdoxnaartes,..tas totavras b¢ éoridoes 6 Kvptos dydmas 0
xéxAnkev, 1b, 166 dydan 8 r@ Gvre eroupdvids éatt Tpopy, Evriacis AoytKiy.«
xXaArerorarovy S€ ravrov mropdroav tiv artorov ayarny avabev é£ oipavoi
émt rovs Capovs pirrerOa xapal,...obK dydwn 76 Setrvov, Setypa S€ evvoias
xowvovixis (directions for its use are given in P. 167), Str. m1. P. 514 (of the
followers of Carpocrates) rovrous gaciv cis ra Seirva dOpotCopevous (od yap
aydrny eiroup’ av Eyaye riv ovvédevoty airdv), where he goes on to impute
to them the enormities which were falsely laid to the charge of Christian:
generally by the heathen. The name occurs in Jude 12, 2 Pet. ii. 16
évrpuparres ev rais aydmats a’rav (where some Mss. have dmdrats), In both

p, 893,§ 100] NOTES. 341

of these passages, as well as in 1 Cor. xi. 20—34, reference is made to the
abuses to which the Agape was liable. It is described by Tert. Apol. 39.
See Lightf.. on Ign. vol. 1 p. 386, vol. 11. p. 312 f., Suicer Thes. 8v.,
Plumptre’s art. in Dict. of Chr. Ant. Bigg Christian Platonists, pp. 102—

106.

§ 99.‘ p. 174, line 8, rerapaypévos. rdpagis is a technical term for a
special inflammation of the eye.

9, GorAw@etoa. See above p. 150. 24,

10. ra év wool. See above p. 120. 29.

11, 12, rds éyyé&us dXlokerOar. Cf. Arist. Hy. 864 dmep yap of ras
éyxAdes Onpdpevor mémovOas. Grav pev 7 Aiuyy Karaor, AapBdvovor oddév -
day 8 dvw Te Kai kdtw Tov BdpBopov Kxuxéary, aipotor, and the reference in
Nub. 559.

15. 8 Ereyxov. Cf. above p. 162. 14 fyrnoes extpemopuevor dia rovs
ddéyyous, p. 172. 18 Siawdnerifovrar dia robs édéyyous, Protr. P. 14 init.
kwyoe yédora bea robs Ed€yxaus.

16. ovyxarréover, Cf. Str. 111. P. 528 (of the Antitactae) quoted in n.
on p. 168. 27 above, and Spopdrev ovyxarrices above p. 64. 1, where see n.

17. prj wpocler Oar tds ypapds. Above p. 170. 17.

22, rév rod Xprorrov wapaddcewv. See above p. 166. 18 n.

23. mupildvrov...Soypdrav. So I read in place of mipif{ovras, as an
epithet is wanted for Soypdrwy. The verb is used of a species of honey by
Strabo p. 498.

24, e&dpxovras Soypdrov. Potter quotes dédpyew smavros Sdyparos,
‘auctorem fieri senatus-consultorum,’ from Plut. V. 1056.

$100. p. 176, line 2, olos 6 Adyos roideSe kal 6 Blos. Quoted also in
Sir, 1. P. 531 ra yap rijs wodereias ék€yyet capds rovs éeyvaxoras ras
évrodds, émet otos 6 Adyos Toios 6 Bios, and more fully in Protr, P..95 init.
SSE ras Zxer ra Huérepa Tov Xpiorod draddv* ofat pév ai Bovdai, rote Kai of
Aéyor, drrotae Sé of Adyot, rovaide Kai ai mpdées, cai droia ra epya, rowodros 6
Bios, where Potter cites Philo M. 2, p. 421 éay yap ota ra BovAetpara,
Tooiro: of Adyot, Kal ola Ta Aeydpeva, Touaide ai mpdkes dowv...<vdatpovia
kparel. Seneca speaks of it as an old proverb (Zp. 114. 1) audire volgo
soles quod apud Graecos in proverbium cessit ‘talis hominibus fuit oratio,
qualis vita.’ See too Eus. H. Z. vi. 3 (of Origen) ra xara mpakw épya aire -
katopbapara eo peddra Oavpaora mepteixer. olov yodv rav Adyov, roovde, haci,
_TOv Tpdrov, Kat olov Tov TpdTov, Taovde kat Tov Adyov eredeixvuro, Philo M. 2
Pp. 85 (of Moses) mpdrrav dxddovba rois Neyopévors, iv’ otos é Adyos, ToLodTos 6
Bios, kal olos & Blos, rowodros 6 Adyos ekerdtwrrat, kaOdmep év dpydvw cvuvy-
xXowvres. [Add Cic. Tusc. v. 47 (Socrates) sic disserebat: qualis cucusque
anim adfectus esset, talem esse hominem; qualis autem homo ipse esset,
talem. eiug esse orationem; orationt autem facta similia, factis vitam, Diog.
L. 1 58 (SéAwv) Ereye rov pev Adyov eldwdov elvac tov Epyor, Schol. in
Hermog, (ap. Walz Rhet. vol. v. p. 534) Soxpdrns eiaOev A€yew ofos 6 Blos
Toodros & Adyos, Kal ofos 6 Adyos rotadrat al mpdéas, Publ. Syr. Append. 156

342 NOTES. _ [Pp 898, § 100. |

Ribbeck, ps.-Senec. de Moribus 72, Cowell, Art. on ‘Thought, Word, anq
Deed’ in J. of Phil. vol. ui. p. 215, where this ethical division is tracey
back to the Brahmins and to the O. T. J.E. B. Mayor.] The same form
is still used in the prayer, ‘Grant, O Lord, that what we speak. with our
lips, we may believe in our hearts, and what we believe in our hearts,
we may practise in our lives.’ I am informed by Mr W. H. Frere that it
is found in mediaeval pontificals for the ordination of a singer, and I haye
since read words to the same effect in the forms of Ordination for the
Lector, Ostiarius, and Cantor contained in the Pontijficale Romanum,
Bingham (Ant. Bk 111. ch. 7) cites the last as taken from Conc. Carth. ty,
can. 10, ‘vide ut quod ore cantas corde credas, et quod corde credig
operibus comprobes’; and so Dict. of Chr. Ant, 3.v. cantor.

3,4. trerOar rH Bed & doxajs td wdvra eddeiav wepatvowrs. Plato Legg.
Iv. 714 6 eds, Somep xal 6 wadatds Adyos, apynv re Kal TeAeuTHy Kal péca
rv évrwv drdvreav éxov edbeia (al. ebOctav) repaiver kara piow mepiropevs-
pevos’ r@ Oe det Evvérerat dixn Trav droderopuévev rod Oeiov vopov ripapds:
fis 6 pev evdapovnoey pédAdAwv éxopevos Evyérerat Tarvewis Kal Kexoopnpévos,
quoted again in Protr. P. 60, and Str. 11. P. 499. See Stallb. zn loc., where
' a whole catena of quotations are given, including Anton. x. 11 obey addo
BovAcra: 7) edOciav wepaivey dia Tov vopov, kat evOeiav repaivovre ereaOat Th
beg.

4,5. érdv 8% wapaPy...rdv Gedy. For éerdy see Klotz-Devar 1. 546;
for the acc. dedv Dion. H. Ant. 1. 23 pavrevopevot riva Gedy mapaBavres rave
mwaoxovor, and Herod. vr. 12.

7. ‘mpoxelpovs ras davractas rds AoyuKds wounréov. Cf. Epict. Diss.
11, 18. 23 f. radra dvrirels vixnoes ray avraciav, ody AxveOnoy i’ airs.
76 mparov & brd ris diryros py ovvapracOys, GAN ele "Exde€ai pe
peuxpov, pavracia: ages idw ris ci kai wept rivos, dhes wé Soxipaco
GANG padAdov GdAnv rivd dvrewdyaye Kadyv Kal yevvaiav gavraciav kali
rairny civ pumapav ékBadre, tb. It. 10. 1 éxdorov Séyparos drav 4 xpeia
wapi, mpdxeipov ard eye Sei, tb. 18 duo yap raira mpdyeipa exew Sei* ort
t£wo ris mpoaipécews ovddv dori ore dyabdv olre Kaxdv, Kai Gre od OE
mponyeicba Tav mpayparar, GAN’ éraxodovbeiv, <b. 17. 6 mpdxerpov exere ott
vopos ovros duacixds Tov Kpeirrova rod xelpovos whéov exew, tb. 24, 115 raira
(e. 9. Ta dyada déw pi) Cyreire) Zxov det év xepal cal rpiBwv airés mapa ceavto
kat mpdxepa moray, ovdérore Seqoe rod mapapvboupévov, Tou errippavivros)
Iv. 3. 1, 4. 39, 12. 15, Anton. 111. 13 Somep of iarpot del ra épyava at
odnpia mpdxeipa Exovew mpos ra aipvidta trav Ocparevpdrav obra Ta
dé yyara av éroiua exe, tb. V. 16 ofa dv wodAdkis havracjjs, reumbry got eorat
n Sedvota: Adwrerat yap ind rev pavracioy 1 Wuxn. Barre obv airy Th
awvexeia rdv Towvrav havracdy, olov, dre dou Civ éori, éxei kai ed Cir.
The definition of Aoyerr pavragia given in Sext. Emp. Math, vu. 70 is
gavracia kal? hy 16 havracbév corti Ady@ mapacrioa.

8, 9. yéyovey xvBatos. The passage referred to is Exod. i. 7 of. vioi
"Iopanr xvdaior eyevovro ‘increased abundantly.’ Cl. applies the word in
another sense, as in Paed. 11. P. 232 wéa nets of rH xapere Spoortdpevot rol

p, 894, § 101] ‘NOTES. | 343

Geod...xépros dé 6 xudaios ddAnyopetrat Bydos...6 Girdcoopos Kat Pidddogos xai
mdvra padrov } pidradyOns, Str. vi. P. 761 fin. ‘ENAnvev robs doxipwrdrous
rav xvdaiav dvOpdrov diekpwev. We are told that this latter sense.
belongs to late Greek (see Eustath. yudaior mdAa éAéyovro of wemdnbv-
opévat, viv dé of oddausvoi), but the word itself is unknown to classical
writers.

1]. paydpeva Sdypara. See above p. 170. 28 ris dkoAovbias rav
ogerépwv Soypdrav xarappovodta:, and below 1. 16 Kav évayria rvyydvy, and
(for paydpeva) p. 170. 15.

12. dpnvororots tov Soypdrav. The phrase is taken from Mt. v. 9
paxdptot oi elpnvorraoi, and modified with reference to the previous clause:
cf, Str. tv. P. 581 pak. of eip. rv avriorparnyotvra vépov ro ppovnpart rod
vod jpov...racvetoavres K.T.A.

13. KarergSover trois thopodets. Cf Str. vi. P. 785 €v rG mapa mérov
pddrew GdAHAos mporivoper, Karemgdovres Huav Td erOvpyrixdy Kal Tov
beov So&dCovres. In speaking of those ‘who are easily startled from their
want of experience,’ Cl. probably refers to novices who stumbled at the
anthropomorphic language of the O.T.

14,15, ryv dAPaav bid rijs dxodovOlas ruv Siadgkav cadnvifovres. See
below p. 190. 1-5, Str. vi. P. 803 xavay dé éxxAnotaotixds 7 cvv@dia vopov
TE Kal mpohyTev TH Kara Thy Tov Kuplov mapovolay rapadidopevy Biabjen.
Many of the Gnostics opposed the Old Testament to the New.

17. aternpa yip ton. Cf. Protr. P. 85 7d‘ abornpdy ris oowrnpias
Uropévery od Kaprepeire.

19, rprdv otodv Siablorewy rijs puxijs. See above p. 164.3—5. Plato
makes ééfa the mean between émcarjpy and dyvoa (Rep, v. 477 foll.).

$101. 22—24. H. J. compares Eth. Hud. vit. 5, p. 1146b. 29 Zot
yap murrevovow ovdev frrov ois Sogdfovatw i erepor ols erigravras

28. rapavolas jAwxévar. A metaphor from the law-courts, see Dict. of
Ant. under Paranoias Graphe. .

kal pévror pepadrcapev dAdo elvar rSovjv. I account for the ms. reading,
kairo. pep. GAAO pévrot, by supposing that pév had been carelessly
omitted after cai by the copyist, and the correction pévro: (for ro) written
in the margin, and wrongly inserted after @Ao. There is certainly no
opposition between this sentence and what precedes, to justify cairo. The
phrase kai wévroe introduces a second set of characteristic differences
between the heathen, the Church and the heretics. Dindorf keeps to the
MS., only changing pévro into pév vr. But there is no more reason for pév
ve after the first dAdo, than after the third in 1, 30. On «ai pévror see
Klotz-Devar 11. 649, Schmid Attic’smus 11. 307, 1. 339.

29, 30. fv rots veow...4jv rats alpérer. The ev inserted in the ms.
after each #v is unmeaning, and seems to me to have been carelessly
written for fv by the scribe in the first instance. I suppose the correction
to have been made in the margin, and wrongly added in the text.

30. «wpooxpiréov. I see no sense in the MS. mpoxperéov, which is

344 NOTES, [p. 894, § 101

mistranslated ‘quae in haeresibus praeponitur’ in Potter's ed. For zpoc-
kptréov compare Jos. B. J. prooem, 4 (let the reader) ra pev mpdypara rp
ioropia mpooxpwére, ras 8 dhopipoas ro ypdovrt.

xapdv. This along with eippocivy was regarded by the Stoics as an
émeyévynua of virtue (Laert. vil. 97), and, as such, contrasted with 7Sov7,
cf. Sen. Zpist. 59. 2 scio voluptatem rem infamem esse, et gaudium nisi
sapienti non contingere. Est enim animi elatio suis bonis verisque fidentis,.,
Gaudio iunctum est non desinere nec in contrarium verti. Suidas s. »,
ascribes to Prodicus and the Stoics the definitions yapa evAoyos exapais,
edhpocivn 4 dia Adyav fdovy. The N. T. use is marked by the same lofty
character, cf. Joh. xv. 11 raira AeAdAnKa bpiv iva y yap 7 Eph ev dpiv peivy,
Gal. v. 22, and for ei@p. Acts ii. 28 rAnpares pe ebppoovvns perd rod
mpor@mov cov.

p. 178, line 1. mporowKewréov. Cf. Strabo v. 244 rév rémov tois
Keppepiows mpocorkecot.

espportynv. Above p. 20. 22, p. 116. 1.

2,3. dv mpdcoxy ms, «.7-A. I am indebted to H. J. for references
(taken from Pape-Benseler’s Higennamen) on Crobylus and Archelaus in
the following list. The former reference is to Ael. V. H. 1v. 16, where we
find a corresponding list: édv mpooéyy tis KaAXlg, didomdrny avrov
épydoera: 6 KadXias dav “Iopnvia, addnrnv: ddatdva, édv ’AAKiBiddy- dyfo-
' gov, éay KpwBvAo «.7.A. Aclian appears to have been a younger
contemporary of Cl. Probably both copied from some earlier writer.
Anyhow it is a queer list, combining the most obscure with the most
famous names, and all to no purpose. The conclusion would have been
just as indubitable, though no names had been mentioned. The same
curious lapse from common sense is shown in the futile argumentation of |
§ 37, p. 65 above.

3, "Ioxopdxy. I suppose Cl. is thinking of the account which Ischo-
machus gives to Socrates of his work at his farm (Xen. Oec. XI.)

4, Adpmsdi. Potter quotes Plut. (Mor. 787 A) A. 6 vavedAnpos, épworndeis
aS ExTHEATO TOV WAOvTOV, Od yadeTrs, Eqhy, Tov péyav, Tov Se Bpaxdy emimrdvos
kat Bpadéws. See also 7b. p. 234 F mpds rév paxapifovra Adpmiw rév
Alywyrnv, dire €bdxes mAovowwraros elvac vaveAnpia moAKa exyav, Adkav
elev Ob mpovéya ebSamovia ex cxowiov exnprnpévy.,

Xapibyjp0. The famous condottiere of whom we read in the speeches of
Demosthenes.

5. Xpow. Potter quotes Plin. H.W. xxxiv. 8 to the effect that S. was
the first to write on the subject, and Xen. de re Hg. 1 cuvéypaype pév ody
kat Sivov mepi immexjs, 6s cal tov Kard TO *EXevoiviov “AOnynow tmmov
xadrxoiy avéOnxe kal év ro BdOp@ ra Eavrod Epya ervmacev. Xen. adds that
he has taken much from him for his own treatise.

TlépSinr. Cf. Ps.-Plut. Prov. Alex. OXXIV. 76 Tlép8txos oxédos. 6 I.
katy os *AOnvyat yoddos, Kat xopodovpevos emt yoddrnre,

KpwBtr\y. Nothing further seems to be known about him. It is very

p, 895, § 101] NOTES. 345

improbable that he was the comic poet. Perizonius, on Aelian quoted
above, suggests that Cr. may be the informer, who, when Plato undertook
the defence of Chabrias, threatened him with the fate of Socrates (D. Laert.
mI, 24), .

6, ’Apxeddy. Hegesander (ap. Athen. 1. 34 0) says that he was highly
esteemed by Antiochus the Great.

7, IIippww époricdy. P. died about 270.3.c., see Zeller Iv. 480 foll.
For épor. see Arist. Rhet. 1. 11. 15 érret rd vixdv 40, dvdyxn wat ras maidias
qdetas ‘elvat Tas paynrixas Kal épiorecds...cal mept ras éomovdacpévas de
madias dpotws...dcd xal 7 dixavixh xal épiorixy ydeia trois eiOurpévors, where
Cope quotes the definition from Top. vi11. 12, p. 162 b éeptorixol of éx ray
pawopevar évddov, pi Svrov dé, ovdAdoyoriKol } Pawdpevor cvAAGYTTLKOL:
of. Strom. 1 P. 339 9 8€ coguorixy réxvn Svvapis dort havracrixy bia Adyor,
dokdv eumraunreny evddy os ddnOdv: mapéye yap mpds pev mee Thy
pnropixyy, mpos TO dyovorrtkéy O€ ray éptorixny, tb. P. 340° rotodroe
of épiorixol obrot, etre aipéves perioev etre xal Stadextixa cuvacxoiey
rexvudpia, 1b, P. 343 fin. riv 8€ épiotixyy cal coquorixyy réxyny maparrnréov
TaVTEAas.
' 8 Stareericédy. Aristotle uses the word of one who reasons from
probabilities, esp. in the way of question and answer, as contrasted with
the continuous oration of the rhetorician. Hence the term éparnya,
interrogatio used for argument generally. In Str. 1. P. 424 fin. Ol. uses the
term in its higher Platonic meaning, 9 xara WAdrova diadextixd ris Tov
dvrov dnracews ebperixy ris €or émiorhun, tb. P. 425 4 ddnOns Scadexreny...
ime£avaBaiver wept thy mavrev Kpatiorny ovciav...€muoripyy rev Oeiov Kal
otpaviay émayyeAdopeérn.

10. rq S08eloy Sv atrod rpopyrela. A remarkable phrase. We should
rather have expected im’ airod d? dAAwv. Probably it refers to the office
of Christ as the Logos, through whom the Father manifests Himself.
In that case mpodyreta would probably have its original sense of
‘telling forth,’ not of ‘telling beforehand.’ We can hardly suppose that
Cl. is here thinking of the life of Christ as typical of what man is
to be.

11, é capxt mepimoday Oss. See n. on p. 6. 23 above.

14, Gcomveto-rous ypadds. See Protr. P. 71 where the words are given
a8 a quotation from the Apostle. ;

15,16. dpxat dpaptlas, dyvora Kal doGéven, Cf. above p. 16. 16 in’
doBeveias xaxol, p. 26, 2 xaxdv airiav cai dAns dv ris doOéverav SrroddBor Kai
Tas dBouvAnrous ris dyvotas Sppds, also Str. 11. P, 462 rd 8€ dpaprdverv éx rod
dyvoeiv kpive & te xp) moet ovviorarat, } T@ aduvareiy rroteiv, Gowep
dpéde kal BdOpm mepimimre tis, frou dyvonaas 4 dduvarhoas imepBivac Oe
doOéveay gdparos. We find something like this in Plato, Legg. 1x. 863
tpirov pi dyvocay Aéyov dv mis Tov duaprnpdrey airiay ob dv yeidorro,
where the two former causes are the incapacity to resist pleasure and
anger, C). (after St James i. 14) substitutes érdupia for these.

17. The gen. is a little awkward in consequence of the 颒 #yiv, which

346 NOTES. [p. 895, § 101—

intervenes between it and what seems to be its governing nouns. Should
we read é)’ jay ‘in our case’?
23. €aclevsv. See below p. 192. 25 xaradeaivew ééacd.

§ 102. 24. +6 vera = yevixds, cf. Str. 1. P. 349 ddAnros dvdpoia elvar
Soxei, TO yéver ve ddy ti GdyGeiq sporoyotvra, Plut. Mor. 954D maoa yi rg
yeves oricpew kal oye mépuxe. For the thought compare Str. 11. P. 443
init. Sirdod roivuy Bvros rod ris Kakias eidous, roU pev perd dmwrdrys Kal rod
AavOdvew, rod 5€ pera Bias dyovros, 6 Oeios Aéyos Kéxpayev mdvras cVAANBInv
Kadav...dre eh’ niv rd weierOa Kal wn, as py Exew ayvorav wpopacicacbal
Twas...Tois péev yap duod r@ Oédew nal rd divacbat mdpeotiv, ex cvvarKiceas
nbEnedor Toro Kal Kexadappévars.

28, 29. & mioreds re Kal péBov maSaywyoupdyy: dydw 8 els dydarny
cuvatfovrw. Cf. Str. 1. P. 458 mponyeiras pév miotis, PoBos dé oixodopei,
redeol b¢ 1) dydrn. A gloss is quoted in Stephanus for the intransitive use
of cvvavéw, which seems more appropriate here, though usually Cl. makes
it transitive. See however Str. vi. P. 736 6 maidaywyis fpiv év rpii
Statpotpevos BiBras tiv éx maidov aywynv tre Kai rpopiy mapéorycer,
Touréorw é€k KaTnxNoews cvvavEovcay th wiore: modtreiay, translated in
Potter’s ed. ostendit institutionem a pueritia, hoc est, vitae rationem quae ex
catechest per fidem incrementum accipit. The simple verb is often intransi- _
tive in later Greek, as in p. 118. 7 (dydmn) pidov rév yvoorixdy admepydfera
eis pérpov jAtxias avénoavra, and so the compound tzepavéav in 2 Th.i. 3. |

29, 30. réd\os 7d ye évraida Sirrdv. The distinction between the
practical and contemplative life may be traced back to the Bios modurixds
and Oewpyrixds, and the 7Oxai and diavonrixal dperai of Aristotle (Eth. N.
1, 5, 2, and 13, 20) and to the @vAakes and émixoupa of Plato’s Republic.

p. 180, lines 4, 5. Tot Katwois piv Aeyopévou dpxatordrov St goparos.
The original has Oupés atrois...acei damidos kadis...jris obk elraxovoerat
gaviy éradsvrav. Cf. Protr. P. 6 rb dopa Td carnpioyv py Kawdv ovras
broAdBys...rps éwrddpov yap jv, where the Gospel is compared to the
strain of Orpheus.

5, madevdetey apds rod Geod tds mpd tijs Kploews vouderlas trropévovres.
1 Cor. xi. 32 Kpivdpevor d€ bd rod xupiov radevdpeda iva py ov TO Kdope
karaxpiOapev.

10. pepixal, as opposed to the wavredjs xpiots mentioned above, cf.
below p. 184. 19.

12, xarodtoOdvovres. On the tendency in later Greek to change forms
in -avw into -awe, see Jannaris § 900.

14, eds 88 od ripwpetrar. H. J. compares Plato Prot. 324 ovdeis xoddtet
rovs ddtxodvras, mpos rovr@ Tov vodv éxav Kal TovTov évexa Sri AOiKnoev, OS
Tis pu) Gomep Onpiov addyorov Tiswpetrar’ 6 O€ pera Adyou emiyetipav Kodatew
ov Tod mapeAnAvOdros Evexa ddixnparos Tywpeirar—ov yap dv rd ye mpaydev
dyévnrov Oein—ddd& rod péAdovros xdpw iva py adOis ddixyon pyre airos
otros pyre dAdos 6 tovrov iddy xoAacGévra. For the distinction between
kéAacis and riyzwpia see also Paed. 1. 140 init. xordfew pev roy Oedv

p, 896, § 103] | NOTES.. 347

dv épodoynoatwe tors dricrous: 4 yap Kédaois er’ dyaO@ Kai én’ dpedeig
rod KoAdafopévov, tors yap éravdpOwots avrireivovros: tiyswpeioOar dé py
BovrecOa. riyswpia 8€ dorw dvramddoots Kaxot émt rd riywpodvros cup-
gépov dvarepmropévy. obx av dé émbupnoae ripwpeioba 6 tmép tov
énnpea(ovtav quads mpocevxyerOa Siddoxov. This is in accordance with
Cl.’s general teaching (see above on p. 20. 7 and Index s.v. ‘ Punishment’),
but a contrary statement is quoted by Huber (Philos. der Kirchenviiter,
p. 149) from a fragment said to belong to the treatise epi Yuxqs (P. 1020)*,
dOdvara, waoa ai Wuyai nai rov doeBdv, als dpevov fv wi dbOdprovs eivat.
Kohagdpevat yep bd rod doBéorov mupés darepdvrep Tipwpig kal py Ovnoxoveat
émi xax@ T@ (al. 7b) Eavrdv rédos AaBeiv od« « Exovew (preserved by Maximus
Loct Comm. p. 656). ;

16. «oddfe pévror. See Klotz-Devar 1. p. 125 and Arist. Pol. 11. 4. 9
avy 7 abdri dads aper) wodirou Kai dvdpds, rids pévrou trodirov.

17. daorpépar. BovAdpevos. See Plat. Protag. 324 dmorpomis evexa
‘Koda cet.

18, rijs els rds aipéoas cleprrwolas. Cf Paed. 1. P. 99% xddvors ris eis
ry ovvnbeay Trav dpaprnpdrev eveywrrwcias, Diog. L. vil. 115 és émi rod
gapatos eveutracias Twes Aéyovrat, oloy Kardppovs Kai Sudppoa, obra Kart
Tis Wuxys elow evxaragopiat.

§ 103. 27. dvapetv émyxeapoio:. The common meaning of i. seems
out of place here. Can it mean ‘to be witty’? Cf Plut. Mor. 8735
Barpayopaxiay év erect maifwv Kai pdrvapov éypape. In 3 Joh. 10 it has a
transitive force, Adyois rovnpois HAvapSv Hpas.

28, 29. odlow adrois td plyora ovyxwpoivres. Cf. Plato Legg. x. 906
ovyKEXopHkapev Hiv adrois Tov ovpavdy ToAAGy eivar peordy dyabav (quoted
by. Cl. in Str. v. P. 702), Xen. Hier. 1. 16 avyywopd co rods émaivovs
WOlorous eivat.

30. ovérayres. On this form see W. Schmid Az. rv. 693.

THv dkodovilav. Does this refer to the consistency of the truth, as in
p. 160. 21, 22; or is it general, implying the absence of consistency in the
heresies, as in p. 170, 28?

31. i piojoeev. For the omission of paddor, cf. Lk. xv. 7 yapa éorat
éml vi duaprorG peravooivre i} emt éevvevnxovracvvéa dixaiows, tb. xvii. 2
Avowredel adra@ ef epperrat eis rHv Oddagcay 3} iva cxavdadion éva, Moulton-
Winer pp. 301, 302, and above p. 112. 22 py re-odv 9 00 dyvacay ovviorara
i Sei; p. 170. 30, Str. 1. P, 484 init. ryv yroow paxp@ by Kexopiopévny
Tis wioTews h ro MvEevpaTiKoY TOU AOYEKOD A€yovoty.

p. 182, lines 2, 3. darorépvoveay <ual> kalovoay. Cf. Paed. 1. P. 136
Jim. are dé olovel xetpovpyia ray ris Wuyxis wadav 6 edeyxos...d xpy rehéyyew

1 Allusion is made to a future treatise with this title in Str. 11. P. 488, 7d. m1.
‘P. 516, ib. v. P. 699, but the fragment is entirely inconsistent with Clement’s
known views, and, in fact, as Zahn has shown (Forsch, vol. 11. p. 63), it is taken
from the Clementine Homilies, xt. 11.

348 NOTES. [p. 896, § 103—

diatpoivra rij ropy, Where Potter cites Tert. adv. Mare. 11. 16 Quid enim sj
medicum dicas esse debere, ferramenta vero eius accuses, quod secent et
inurant, et amputent et constrictent? See also Str. 1. P. 422 rijs pev rod
sdparos tyeias Evexa kal ropas cal xavoeis xal happakorogias ipirrdyueba,
kal 6 raira mpogdyev cornp te kai iarpds Kadeirat,...ris 8€ Yuxis evexa oby
Gpolos Uroornodpeba;

3. Srex ere Td, ara, vis boxijs. Cf. Aelian W. A. vilt. 17 ér@ oxon}
pavOavew, otros dméxav ra &ra dxovérw, where Jacobs quotes ab, x11. 44 6
dé bméxer ra Sra cai Oédryerat, Synes. de Prov. 904 16 rarpi breixe ra dra,
Themist. Or. xv. p. 184D. See also Dio Chr. I. p. 661 Ady@ rds dkods
bréxovot. There is therefore no reason for D.’s éreyére.

4,5. pqdupetv érerydpevor seems rather like a contradiction in terms. I
Suppose Cl. means ‘from their love of ease.’

5. épryvapevar. Cf. Plat. Axioch. 366 7 yoxt Tov ovpdytoy nobel kat
cupdvrov alépa, ris exeioe Stairns kal xopeias épryvapévn.

6. xaveropety Pidfwvra. For inf. with 8. see above p. 108. 4, below
p. 188, 27. .

7, 8 For the self-demonstration of Scripture see above p. 168. 6
and 21. ;

9. cuvatpoipevov. Cf p. 84. 24 rd wav cuvaipeirar mpds rv rededryra
tis cornpias, where H. suggests ovvaipera. Perhaps we should read
avvarpépevoy here: or was there a confusion between the two verbs in late
Greek, as between mepaive and mepaiw (on which see p. 146. 4) ?

10. +d mpoadvi tots Ocomvetorras Adyors. Cf. Plato Phileb. 67 © vois
iSovis mporpvécrepov réavrat rH Tov vixvros ida, Dion. H. p. 820 rébw
Trois mpdypace mpoopuy.

12, apaSeSopéva. The pf. seems required instead of the present part.
of the ms. See below 1. 21 rporapadedopéva.

cedures elvar. It is usually said that this phrase is limited to negative
sentences, but D. refers to Phryn. p. 274 f. where Lobeck gives many exx.
of the neglect of the rule in later Greek. Cf. also Theodoret, Gr. Aff.
p. 175. 22 raira 6 Wopupios ey cal dddG arra, a exo eivat mapédurov.

coplfovra. Cf. Str. 11. P. 547 co@ilera: rnv ddndeay bv ddnOois yevdos
Karackevdloy. .

13. wapeyxeprjoewv, ‘cavillatio’ gl. Philow. Cf. Str. vi. P. 762 ra
ducBdoraxra qgopria airois (M8. abrois) dia ris dvOpwrivyns mapeyxeipyjoews
émavabépevot, verb used by Plut. V. 276 ef pn ris BovAorro mapeyyxerpetv
Sre x.7.A., Str. 1 P. 376 7 xupia airy ddnOeca amapeyyxeipytos, fv mapa ro vid
rov Oeod wadevoueOa. For the simple v. compare Plut. Mor. 687 D éddéxe
tabra miavas per eyxepnoba, mpos Oe rd péytoroy éevavriaba ris piceas
tédos. Philo M. 2, p.677 (commenting on the word éyyeipidioy in Exod. xx.
25) explains it to mean of riv giow mapeyxepelv rohpavres Kal Ta épya
THs picews eyxepnpacw idios perapophodyres.

13, 14. éyorrdpevor Oclq mwapaddca. Arist. Top. vil. p. 157b 2 évic-
travOa TO Kabddov.

1 The word is wrongly explained in L. & 8.

J
¢

p, 896, § 104] . NOTES. 349

17. Mapxtavos. Also mentioned in St. 11. P. 449, 11. P. 515, 519,
520, 522, 1v. P. 584, 593.
TIpo8lxov. See above p. 70. 16 n.

§ 104. 25. éploroplay trav Soypdrwv. Potter cites Eus. H. #. tv. 3
ris droorodis dporouias, where Valesius refers to 2 Tim. ii. 15 épé@oro-
poovra rov Adyov THs dAnOeias. Cf. Prov. iii. 6 iva épSoropy ras 6dovs cov.

27. dvameprépevos. I can make no sense of this, and think it possible
the true reading may be waparepmdpevos. The latter verb is a favourite
with Cl. in the sense of ‘to help along,’ see below p. 192. 16 ryv Baow de
viod mpos rév warépa mapaméurovcar otk éxovow, Protr. P. 7 init. mapa rod
Xpiorod 76 eb Civ éxdSarkdpevor eis didtov (anv mapareumdpeba, also Anton.
1. 17 ri odv rb rrapaméppa Suvdpevov; dtdocodia.

30. d&AN od wdvrev. In the original dAX’ ov ev racw.

p. 184, lines 1—6, The original has ot Oéd\w yap ipas ayvoeiv, adedqoi,
. 6re [of warépes qpav] wdvres bad tHv vedédAnv qoav kai [wavres. did rips
Oadrdoons SipdOov, cal ravres els rov Movony eBarricavro ev ri vepédy Kal év
7H Oaddoon, kal wavres 76 airé|] mvevparixdy Bpdpa epayor, xai [wdvres
TO avro|] mvevparikdy Extov wopa, [€mwov yap ék mvevparixis dxoAov-
Bovans mérpas, } mérpa 8€ Hv 6 Xptords]* GAN od« ev Trois mAeloouy abray
nudoxynoev [6 Beds }!.

3. xatackevd{eyv. Cf. Philo M. 2, p. 619 carackevdtes rd mpGrov otras,
tb. mpos tiv rod rpirov xararxevny xepadaiov xpdvrat Ady rodde, Epict.
Diss. 11. 20, 22 xaracxevdow cot ért K.7.d.

7. vl pe A€yere, xipve. Quoted above p. 130. 10 f. The reading in
Lk. vi. 46 is ri we kadetre Kupte [xdpre], cal ob mocetre d Ayo; For a réyo
Cl. substitutes words from Mt. vii. 21. See Barnard Biblical Text of Cl.
p. 41.

9. mépa Sipav odk émordpevov. Cf. John iv. 14 és & dv win ex rot
Baros of eyd Show adr, od py Supnoy eis rov aidva x.7.d.

10. Swp twijs. Rev. xxi. 6, xxii. 17, vii. 17.

q yraors elpyrar pucotv. 1 Cor. viii. 1 7 yao guowi, 7 dé dydan
oixodouel, where there can be no doubt of the meaning of the word, any
more than in 1 Cor. iv. 6 iva py hvowwtode card rot érépov, 18, 19 epvorw-
Onodv rwes...yvdoopua od rov Adyov TSv reqvotwpévear, dra Thy Sivapuy, tb.
V. 2 pets wehvotopévor core, tb. xiii. 4 4 dydary ov dvotodrat, Col. ii. 18 ein
vovovpevos bd rod vods ris capxds airov. The sense is connected with
gica and guvode, of which we have exx. in Is. liv. 16 yadcels @ucdv
évOpaxas, Wisdom xi. 18 Ojpes ruprvdov guodvres doOya, and (metaphori-
cally used) in Xen. Mem. 1. 2. 25 émnppévo emi mrotre, redvonpéva 8 emi
Svvdyet. The form gvovdo is similarly used in both senses. There is
however another use of dvowew which is connected with gisis, cf. above
Pp. 80. 26, Arist. Categ. 8 (p. 9a. 2) didBects dia ypdvov rAOos #5n wehuciw-

1 Words in square brackets are omitted by Cl., those in spaced type are
altered.

350 NOTES. [p, 896, § 104—

pévn xal dviaros, Simplic. ad Epict. p. 219 Schw. 6 da rijs havracias.
cuvebiopds Grow ras nds obras tev (‘makes it natural to us to be so’),
Elsewhere Cl. uses the word in the same sense as S, Paul, cf. Paed. 1. P. 129
opis redeious rivés roApaat Kadeiv, Urép rov dmrdorodoy dpovoivres, huciot-
pevol re Kai Ppvarrdpevor, P. 108 fin. jets rovs mapapvaavras els huciwoww
Grdakduevor rav alpérewv dvéuous, P. 112 jin. of els wow mepvordpevar,
Str. 1. P. 347 fin. cat yvooopat, dyoiv, od rov Adyov Trav weducto-
Bévay, ddd tiv divapey, rovs Soxnordgous Kat olopévous elvat, odk dvras
8, coports erippari{ov ypade, so Ignat. Magn. 12, Trall. 4, 7, Smyrn. 6,
Polye. 4.

§ 105. 17. 4 coda ivepurlworey rd éavrijs rékva. The LXX. of Sir.
iv. 11 has 9 codia viots abris aviyooe, where Itala has ‘filiis suis vitam
inspirat,’ which Lansen thinks may represent an original éydxocey (taken
from n. in Potter's ed.). The word occurs in 1 Esdr. ix. 48 dvéyvooxor rév
vopov éuduawwiyres dua ray dvdyvoow, which Ball translates ‘breathing into
them withal the reading, a.e. inspiring the hearers therewith,’ and also in
v. 55 evethuorwbnoav év rois pnyacw ois édiddyOnoav. In classical writers
the verb is used in the sense ‘implant,’ ‘instil,’ cf. Xen. Lac. m1. 4 ré
aideicOa éudvovdoa BovAspevos abrois. The cognate éud@vedw is found
in Ezek. xxi. 31 év wupi dpyjs pou eupvonoe émi oe, Job iv. 21 evedianoe
yap avrois, kat é&npavOnoav, 1 Kings xvii. 21 évehionce ro radapio rpis.
Clearchus (ap. Ath. 225 D) uses it in a metaphorical sense r7 xoAaxeig
éudvoapevos, and Cl. has éudvonua of inspiration (Str. Iv. P. 603 fiz.)
rour gore Td euch. rod Staépovros mvevparos Kat KaOddov 6 éumveira I
voxi- -

19, ats pepixais. Above p. 180. 10 we have pepixai tives madeia. If
the reading in the text is correct, the phrase must have become so common
as to admit of curtailing by the omission of the noun.

22. ‘roovpévrwy. Cf. Paed. 11. P. 187 init. rayd eis dragiav iroovpera
yur”.

27. rds ypadds ovviere. Lk. xxiv. 45 Sijvofev airdv tov vodv rod
cuvieva. Tas ypadas.

p. 186, line 4, “Iov8ala e€opoddynors épunvetera. Cf Str. 1. P. 335 init.
6 ropadys *Iovdas—Suvards 8€ éppnveverar—mpos tiv Oduap é&éxdivev,
calav tiv mpos rov Oedv dpodoyiav, where Potter cites Philo M. 1, p. 349. 24
*Iovdas, ds Epunvedera xupio eLoporcyyars, tb. p. 59. 44 rod peév e&ouodoyov-
pévov “lovdas atpBorov, Constit. Ap. 11. 60, where Cotelerius notes ‘passim
auctores Judam de confessione et laude interpretantur.’ The significance
of the name appears in its use in Gen. xxix. 35 (Aeia) érexev vidv, xal eire,
Niv ért rotro e£opodoyhoopa: kupio: 1d rodTo éxddee Td Svopa adrod "lovdar,
ef. ib. xlix. 8.

5. ob poxeboas—ds ceavtédv. The original has od goveioeas after
poryedons and od yevdouaprupjoas after KAdyes. The best mss. have
ceavrov agreeing with the corrector in L.

8. of tds aiptoras peridvres. The same phrase occurs in p. 168. 24.

p, 897, § 106] NOTES. | 3B

9. porxedey why aAvGaav. Cf. Str. m1. P. 552 6 owrip rovs ‘lovdaious,

yevedy eirav poryadida, &ddoxer py é éyvaxdras vpov os 6 vdpos Boderat...
poryeve rov vdpov, tb, vi. P. 816 potxeia éoriv, édy tis Karadirov ld

dex Aqovaorieyy kal adh yvaow Kal trav rept Oeod Siddnyuv emi rv py
mpoonkouray epxnrar yevds Sdéav x.r.X., and the corresponding use of
nopvevw above p. 154. 4 x. eds ray éxxAnoiay, p. 130. 26, also Protr. P. 53
jraipnxev tpiv ra dra, meropvetcaow of dpOadpol Kal rd Kawdrepov mpd
ris ovprdokis ai dwes tpiv peporxedxacr, Jer. iii. 9 éuolyevoe rd EvAov Kal
rov. AlBov.

kdGrrav tov Kavéva ris ekAnolas. Cf. above p. 116. 25 mapaxdrérrovet
7. vopov, Synes. Hpist. 283 devov 4 edvora xhéyrar rv addnOeav, Aesch.
p. 73 fin. rois évépact xd€mrrav ra mpdypara. On xavav see above p. 70. 25.

16. SodAcotow. The original has the irregular imperfect éSoAcodcay.

§ 106. 19. é&€dpxovres. See above p. 174, 24.

20. ore atrol clolacw. The original has xAclere riv Bacidelav rov
oipavav eympoobev trav dvOpdrav- ipeis yap otk elcépyerbe, odd8 rods
civepxopevous adiere eiredOciv.

22, «dev. This, the Attic, form is found' in Apoe. iii. 7 6 éyov rv
kdely Aaveid, 1b. xx. 1; but in Lk. xi. 52 we have ray krcida ris yvdorews
and in Mt. xvi. 19 ddow oat ras xdeidas ras Bacidelas tov obpavady, like
dyrixdeida 1. 24 below.

24. dvruxdciBa, ‘a vice-key,’ like dvriBacidebs ‘a vice-roy.’ Cf. Pollux
X. ¢&. 4 mapa trois vewrépats Kat dvrixdeides elpnyra. It is used with a different
force by Serap. Aegypt. (Migne Patr. Gr. vol. xu. p. 936 c) dpOadrpods 6
mdha. aipovpevos ri ndovy avtixreida rHY Toppoovvny elyev.

vv atdelav. The MS. addaiavy means ‘a curtain,’ which is not opened
by a key and is altogether out of place here: addeta or addewos (Bvpa) is the
regular word for the main entrance from the street into the courtyard
(aidn) of the house, cf. Herodian IL. 5. 3 éxaoros, jy éyxexeipioro poupay
Luray i) eri rh addeiw } emi rais Noerais eiaddas, Ehevyov, tb. IV. 1. 5
mapapparrovres macas eiaddous, et rives oav AavOdvovea, pdvas S€ rais
dnuooios Kai addetors ypmpevor, Joh. x. 16 pa) eivepyduevos dud ris Ovpas eis
THY avAQY TdSv mpoBdrwv GAAG dvaBaivev dddaxdbev, éxeivos KA€mTns earl Kai
Ayorns. Cl. refers to the same passage of S. John in Protr. P. 9 and con-
tinues dxrws jpiv dOpdas rév obpavav dvarerdon mvAas* AoyeKai yap ai rod
Adyou wiAa, migrews dvovyvipevat Kredi.

24—26. 80 js...domep rpeis...cloupev. The construction is attracted
from eiciacr to etoipev by the intervening Scep jpeis. On this attraction,
which is very common with ody Somep, cf. Kiihner Gr. Gr. vol. 11.
p. 1079.

26. trapdbupov dvarendvres. Cf. Philo M. 1, p. 16 6 péyas inyeway
Toducxioels a dvaréuvev ddods did yijs Epxerat, ab. 2, p. 362 év dvodias icyucev
Aewedpous ddovs dvarepeiv, tb. 2, p. 2 éAsrida ofa Aewsépov ody 7 Guddperos
dvaréuver kal dvotye voxis Plut. Mor. 617 a déd:a pr SoxGpev TH adrAcio
tov ridov dmoxdclovres elodyew TH mapabipe pera modAjs adtadopias.

352 NOTES. [p. 897, § 106—

27. drepBatvovres rijv ddrjOaav. See above p. 172. 7.

28, puoraywyol. Cf. Str. iv. P. 637 fin. qpas 6 cwrip puoraywye, tb. y,
P. 693 as Oduis rois éxet puoraywyeiv ras e€erkeypévas yuyds, ib. P. 727 (from
Menander) dravri daipwv dvdpi cupmapicrara ebO0s yevopévg pvoraywy)s
tov Biov dyabds. On the Christian use of language belonging to the
Mysteries see Lob. dgl. p. 32 f, Anrich Das antite Mysterienwesen
pp. 154—162. : |

29, perayeverrrépas. See below p..188. 18.

p. 188, line 1, rds dv@pwrlvas cuvnAtoas. The word o. is also used in
Paed. 11. P. 175 and 167.

6. «dro. Used in later Gr. of time, as dvw in earlier Gr., cf. Aristid.
XIX. p. 453 was 6 rév kdro dvvacrdy xarddoyos, cited with other exx. by
Schmid (Aét. 11. p. 220, 111. p. 245). For the date of heresy cf. Euseb. H. £.
III. 32 (commenting on Hegesippus) péyps rav rore ypsvewv (the martyrdom
of Symeon under Trajan) mrap0évos xabapa cat ddvapOopos Epewer 7 éxxAnoia..,
ws S€ 6 lepds rv droarddwy xopds dtdopov eiAndet rod Biou rédos, mapednAvOe
Te H yeved éxelvyn TaV avrais dxoais ris évOéou codias éraxoica Karnimpévor,
rnvixadra tis aOéov wAdyns Tiy dpxnv éAdpBavev 4 cioraots x.7.A. The
notices in the Epistles and the Apocalypse seem to show the existence of
heresy at an earlier date, and Simon Magus and Cerinthus are certainly
prior to Basilides, as indeed is admitted below ll. 10—16. For Basilides
see Hort’s art. in D. of Chr. Biog. 1. p. 269.

10. TaAavxlav. Only mentioned here. . .

11. Ilérpov éppyvéa. This office is generally ascribed to S. Mark, see
Papias ap. Eus. H. £#. 111. 39 Mapxos peév, épynvevrns Tlérpou yevopevos, doa
éuvnpdvevoer, axpiBas éypayev, but Jerome thinks that he employed more
than one interpreter (Hp. ad Hed. oxx. 11) duae epistolae quae feruntur
Petri stilo inter se et charactere discrepant structuraque verborum. Ex
quo intellegimus pro necessitate rerum diversis eum usum interpretibus.

Otadrevrivov. See art. by Lipsius in D. of Chr. Biog. m1. pp. 1076—
1099.

12, @co8a Siaxynxoévoas. For the use of the v. Potter compares Diog. L.
11. 5. 3 Zwxparys Sujxovaev ’ApxeAdov rod dvorxod (quoted in Str. 1. P. 352
jin.), tb. 1. 12. 1 (the sons of Crito) Sijxoveav Zwxpdrovs. Nothing is .
known of Theodas. Zahn (Forsch. 111. 125) suggests that it may be
another form of Theodotus, from whom Cl. has made excerpts, but Lipsius
Lc. shows that this is improbable.

§ 107. 13. Mdpxos ydp. This is Gieseler’s emendation adopted by
Hort. The reading Mapxiwy followed by ped’ év (or even, as emended by
Dodwell, pe6” of) Siuav Iérpou émjxovcey is in flagrant contradiction
to the chronology, since Justin Martyr and Irenaeus both witness that
Marcion flourished about 154. ‘Mark the Evangelist was older than either
Glaucias or Theodas, even though we should allow that these were disciples
of the Apostles. He was older also than Simon, who undoubtedly heard
S. Peter.’ ydp is here used like nam in passing on from one instance

p. 900, § 108] NOTES. 358

to another, see my note on Cic. V. D. 1. 27 and above p. 32. 3. Gieseler
supports his emendation by a reference to Greg. Naz. Orat. xxv. p. 441,
where Mdpxov (the Gnostic) should be substituted for Mapxiwvos.

16, amjxovre. The same correction (ér. for dz.) is made by Zahn in
Str. 1. P. 824 rd mveipa exeivo rd Kexapirapévoy of xarnkimOnpev draxoioa.
I am not sure that it is required in either case.

19, sroPeByxvias rH xpévy. I am not aware of any other instance in
which dro. is used generally of posteriority in time: Cl. mostly uses it of
subjects to be dealt with in later chapters, cf. Str. 1. P. 366 init. ds ddjLyov
broPdvres Seifouev.

kexarvoropnodar. Cf. above p p. 182. 6.

20. mapaxapaxOdoas, Cf above zapaydpaypa p. 158. 22.

22, of kard mpdQerw S{kaio. Cf. Rom. viii. 28 rote xara mpdbeow
xAnrois ovat.

23, dyxaradéyovra. Cf. Protr. P. 35 Saipoves deuvrépg eyxaradeydpuevos
rage, Str. 1. P. 350 fin. "Axovaidaay éyxarédretav rois Era cogois, tb. P. 423
rois viois €yxarahéyera, Luc. de Paras. 3 wapacirexny rais dAdas réxvas
éyxarad€é£opev. .

24,25. Kard viv pévwor eraweira Seen. on p. 190. 8—10 7 eéox7
ris éxxAnolas Kard thy povdda éoriv.

26. ri Tod évds hbo cuyKAnpotrar eKAynola a pia. Cf Ael. V. A.
XV, 28 oxdsas (‘owls’) ovyxexAnpdoba cory, where Jacobs quotes Max.
Tyr. 1.4 cvycexAnpora: y Wuyi roovre wdbe, tb. XVI. 9 yuyn ypyoTe Saipore
ovykcX., other exx, in W. Schmid Aéé. 1. 151, 11. 152.

p. 190, line 2. «ts &véryra wlorews x.t.A. Of. Eph. iv, 3-6, and Collect
for Unity in the Accession Service.

3,4, kard rds olkelas SiabijKas, paddov 8t Kara nv Srabijqny mv play.
Cf Str. vi. P. 793 pia pev yap r@ dvre diabqun cornpios, dwd KaraBodijs
kdopov els jpas Sipxovea xara Siaddpous yeveds re kal xpdvous, Sudopos eivat

my Sow brodnpbeica, above p. 176. 14.

9. «ard riv povdda éorty. Cf. above p. 80. 16 n. on riy pilav éxetyny
ef, p. 118. 4 f. dia rv rod dpicrov Oepareiav, & 5) r@ Ev) xapaxrnpitera,
pirov (4 dydwrn) tov yvworikdy drepydtera, Protr. P. 72 ometooper eis
owrnpiay,..eis play aydmynv ovvayOjva of moddol, kard THY THs povadsis
odelas &vwow oreicapey dyaboepyovpevor avaddyes, évdérnra Sidkopev riyv
adyabiy éxCnrodvres povdda: 4 dé ex moAASv Evwots ex ToAvpavias.. .dppovlav
AaBoica Geixiy pla yiverat cuppovia, évi xopevr7 TO Adye Erropevy, Str. Vv.
P. 689. In Str. m1. P. 512 init. it is said that Epiphanes, the son of
Carpocrates, kadnyjoaro ris povadixis yrooews. The term seems to have
been borrowed from the Pythagoreans, see Plac. Phil. 1. 7 (Diels p. 302)
TivOayépas rév dpyév rv povdda bedv Kai rdyabdv, Gris eoriv 4 Tov évds
piais, airés 6 voids: tiv & dépioroy Sudda Saipova cal rd xaxdv, rept qv éore
76 idcxdv AqOos.

§ 108. 12,13. ds 4 dws OvadAerlvov. One would rather expect ai, as

three distinct schools are spoken of.
M,C. 23

354 NOTES. [p. 900, § 108—

14, viv Marélov aixdo. mpordyerfa. Séfav. From a passage of
Hippolytus cited in the n. on p. 142. 19 it would seem that this refers only
to Basilides and his followers. ' For mpoody. of. Plut. Mor. 10498 oe
Etperidny pdprupa mpoodyerat.

' 17,: Ileparixol. The founders of the sect (a branch of the Ophites) are
said to have been Etparys 6 6 Teparixds kat KéABys 6 Kapvorios (Hippol.
v. 13). The second name is also given as ’AkéuBns (ib. Iv. 2), and "Ad€pnys (7b.
x. 10 and Theod. Haer. 1.17). For Euphrates see D. of Chr. Biog. 11.
p. 296, where it is said that the name may have taken its origin from the
phrase ”ABpap é repdrns (Gen. xiv. 13), which was understood to mean ‘one
who came from the other side of the Euphrates,’ as explained by Jul.
Africanus in Routh’s Reliquiae 11. 244 (‘E8paior yap of meparat éppnvevovrat,
dvarepdoavros Eippdrnv ’ABpadu). A mystical interpretation is given to
this in Eus. Pr. Hv. vit. 8. 15 Mepartcol reves éppnvetovrat, riv dad rév r78e
él riv Tod tdv Gdov Oeod didBaciv re xal Oewpiav orecAdpuevot...cat mépay
Trav capxés AOovay eri rov GeoreBH Biov SiaSeBnkdres dvaypdpovra. Similarly
Hippol. v. 16 Atyurrov...ré odpa vopitovat, kal mepaca rv Oddaocoav riyv
*EpvOpdv, rouréors tis POopas ré Vdwp...nat yevéoOa mépav ris "EpvOpis
Oadrdoons...xat édbeiv eis riv epnuov, rovréotiv tw yevérews yevécOa, It
would seem therefore that C]. was unfortunate in taking this sect as an
example of a geographical name. Perhaps he may have supposed them to
belong to the Trans-Jordanic Peraea. .

| tav Ppvyév. Montanus was born in Phrygia; and Pepuza, the
sacred city of his followers, was situated in the same province. See
Salmon’s art. in D. of Chr. Bog. 111. 935, and Str. v. P. 605 inié., vi
P. 773 dmep eri trav mpopyreve viv by Aeyouévav maparnpyréov, and
above p. 114. 18, where the allusion is probably to them.

18. *Eyxparnrdv. They were ascetics who boasted of their éyxpdreca.
Cl. mentions them also in Paed. 1. P. 186, Str. 1. P. 359, and speaks of
their leader Tatian in Str. mr. P. 458, 550, 551 jin., Hcl. Proph. 999.
They are called "Eyxpareis by Irenaeus, ’Eyxpariras by Hippolytus, see
Salmon in D. of Chr. Biog. 11. 118.

19. Soypdrwy iSiafévrav. Cf. Str. v. P. 675 jin. ev rd repi ris "Oppéos ,
momoews Ta ididfovra (peculiar phrases) éxriOépevos.

Aoxirdy. ‘Quia Christum doxnoe, specie sola, humanam naturam
induisse docebant’ Potter. In Str. m1. P. 552 Cl. quotes from 6 ris
Soxnoews eEdpyav “IovAtos Kaooiavos, cf. P. 558 fin. Docetic doctrine was
not confined to this particular sect, see Salmon’s art. on ‘ Docetae’ and
‘Docetism’ in D. of Chr. Biog. 1. 865—-870. Even Cl. himself comes very
near it in Str. v1. P. 775, cf. ddumbr. in Joh. p. 1009. The form Aokerav
is found in Hippolytus and others.

20. Aiparirdv. This seems to be the only mention of them. The
name may have referred to the substitution of blood for wine in the
Eucharist, which was laid to the charge of some heretics, cf. Ps. xvi. 4
‘their drink-offerings of blood will I not offer.’

dd troSécewv [kal] dv reryjkacw. I can make no sense of this, and

p, 900, § 109] NOTES, | 355

ropose to omit xai and read brocrdceov. A similar substitution is
suggested by Kiessling in Iambl. V. P. c. 8, p. 84 dua rv rot marpds Kai rijs
pnrpos indOeccv dAaBev. For the meaning of imder. cf. Suidas av. guar
héyerat aloy 7 dyyedidrns: imoordoas dé al i8cxai éxdorov ™pooyyopiat, ifyouv
Mixa kal TaSpupr. aoatras duos i dvOpamndrys: troordceas 8€ Térpos
xal Uatdos. The meaning of the passage will then agree with Epiphan.
Pan. 1. 3. 87 of ’Odira: ras mpopacas eiknhacw ard ths rod NekoAdov
aipéveos: ‘Odirar dé kadovvrat 8¢ by doEdfovaory sir. See art.
‘Ophites’ in D. of Chr. Biog. tv..79—88.

21, Kaianoral. See Salmon in D. of Chr. Biog. 1. 380, where they are
said to have been a branch of the Ophites, who, regarding the Creator as
evil, reversed all the moral judgments of the O.T. and held that the
Serpent was the vehicle employed by Wisdom to free man from his
bondage to the Demiurge, and that the death of Abel at the hands of Cain
proved that the power from which the latter sprang was higher than that
from which the former was derived.

23. Xipoviavav. Spoken of as of audi rév Sivova in Str. u. P, 456 jfin.,
above p. 188.15. See art. ‘Simon Magus’ in D. of Chr. Biog. Iv. 681—688.

*Evruxurat. The name embodies the common belief that promis-
cuous sexual intercourse was practised at the nightly meetings of the
Carpocratians and other heretics, see D. of Chr. Biog. 3.v.

§ 109. émiv. See Index.

"rots drrobed poor. Cf. Plato quoted in Ser. 1. P, 873, I P. 442 init.,
v. P. 654 init. rods 8¢ dAnOevods girooddous tivas A€yes; robs Ths adndelas,
jv & éeya, pidobedpovas. Standing alone, the word is used by Plato for
‘lovers of sight-seeing,’ but frequently by Philo in the higher sense,
e.g. M. 1, p. 376 rois gidobedpoot kai rd dompara épav yAxopévass, 1b. p. 566
6 beds (riv copiay) ais evpuéct kat pidobedpoow avabev emepexdifes diavoiats,
other exx. in Siegfried p. 128.

24, 6 Kxard rds Gvorlas vopos=6 Trav Oucidy v., cf. above p. 146. 19 ris
kara tov yvoorixoy amabeias, Diod. I. 65 rav dé ris eboeBelas SrepBodjv
avAdoyicar’ dy tis ek THS Kard THy apy drobéceas, Aclian V. H. 111. 36
aivirrépevos rév Kad’ abrév xivduvov (‘ipsius periculum’), 2b. 11 41 4 WAdreavos
ddéa xal 6 rijs Kar’ avréy dperis Adyos eis *Apkddas ddixero, Acts xvii. 28
oi kab? ipas mownrai, tb. xviii. 15 vopos 6 Kad? tpas, tb. xxv. 14 ra xara Tov
TlatAov, Winer Gr. p. 241.

26. xv8alov. Cf. above p. 176. 9.

p. 192, line 2. kararatcopev. The future, stating the writer's in-
tention, seems more appropriate here (as below p. 196. 5) than the
subjunctive; and the long and short vowels are constantly confounded in
the a.

Td pty Suyxndodvra «rd. Cf. Lev. xi. 3 wav xrivos Siyndodv émdjv Kat
évuxioriipas évuxitov dvo xNAGv Kat dvdyov pnpuxicpoy...raira ddyeobe,
quoted by Barnabas x. 11 in the form ¢dyeoe av dixndotv Kai papuKd-
Bevov, and explained as follows, ri ody Aéyet; KohAdoGe,..pera TOv pedeTdvrev

23—2

356 NOTES. [p. 900, § 109—

8 @raBov S&idoraArpa pnparos ev rH xapdig...perd Tov...dvapapuxopévear roy
Adyor xuplov. ri b€ rd Styndovv; dre 6 dixatos nai ev rotTm Th Kécp»
meptrare cai rov dyov aidva éxdéxerat. Reference is made to this passage
of Barn. in Str. v. P. 677, Paed. 1. P. 298 may ydp d:xndodv kal
papuxdpevov xabapdv éorw, dre rd dtxnrodv Sixacooivay. eudaiver riv
looordovov, pnpuxdfoveay ri olxelav dixatocdvns rpopyy, rov Aéyov, Exrocbev
pev elowdvra xara raird ry tpopy Sia Karnyjoews, évdobev 3é dvarepméopevoy
Gomep €x xoidlas rijs Stavoias eis dvduvnow Aoyixny x.r.A. Philo. gives a
different account of dixAodv (M. 1, p. 320) pypucdter d¢ 6 Sixatos rip
mvevparixyy tpopiy ava ordua txav, Tov Adyov. Kali Siynrei 7 Sexatocvyn,
elxdrws xdvrai@a dyd{ovea Kai eis rov péAdovra aparévrovea aldva.
domep rd pnpuxapevov viv mpoxaraBaAnbeicay bravardéovoay avéis émtdeaiver
tpopyy, obras 4 Wuxi Tov gidopabois, émeaddy riva dt dxojs déEnrar Gewp?-
para, \nOy péev aira od rapadidwow, qpennoaca S€ xa’ cauvriy exaora pel”
qouxias Tis mdons dvaroAei...puynpn 8 ob maca dyabdv, GAN 4 él pdvots rois
dyaOois...05 &vexa mpos rededrnra xpeia rou dtxndelv, va rod pynpovixod diya
TunOévros 6 Adyos did ordparos péwv...d:acreiAn Té Te AhéAmov Kal rd
EmeCnpiov pynpns yévous eldos x.t-d., 2b. p. 321 fin. Stynrnoes pév, Starréddew
kal Staxpivew exacra duvdpuevos, od pypuxnOjoera B& ds Sherluo xpjoGae
Tpopy Kara ras dropvnces. Much the same account is found in Aristeas
(at the end of Havercamp’s Josephus vol. 11. p. 117): pnpuxopds signifies
recollection, d:xnAia signifies discrimination. Origen (in Levit. hom. vu. 6)
gives a somewhat different explanation: ‘revocat ruminationem qui ea,
quae secundum literam legit, revocat ad sensum spiritualem...sed, si
mediteris legem divinam...actus autem tui non sint tales ut habeas
discretionem vitae praesentis et futuri...non dividis...nec angustam viam a
via spatiosa secernis.’ Cl. here is in close agreement with Iren. v. 8. 3, as
will be seen by the quotations which follow.

4,5. ds dv els rarépa Kal els vidv Sid rijs mlorews Tdv Sucaleov ry tmopelay
rovoupévov. Cf. Iren. Zc. ‘qui sunt ergo mundi? qui in Patrem et Filium
similiter iter firmiter faciunt.’

6. adbryn ydp 7 radv SixnAodvrav Epadrns. Cf. Iren. Jc. ‘haec est enim
firmitas eorum qui duplicis sunt ungulae,’ above p. 80 duerarraras Bioiv
dokotyrt dia Ty Tis yvopns povdrovoy édSpaidryra, p. 88. 9 édpaig Bie Kai
Sy.

7. radv Td Adyia Tod Ccot viKTwp Kal pe” uepav pedrerdvrov. Cf. Ps. i. 2
€v TO vou@ avrod pererjoet Hepas Kal vuxrds, and Iren. J.c. ‘et eloquia Dei
meditantur die ac nocte.’ The art. rdv seems inappropriate here: com-
paring Iren., I am disposed to read «al in its place.

8. dvawewratopévwv. The verb is literally ‘to reckon up on the
fingers,’ then to ‘ponder over,’ cf. Ruhnken Tim. s.v. where exx. of the
middle are quoted from Plato and Max. Tyr. (Diss. xvi. p. 187 dvamepmd-
(erat TH pvnpy Ta Tov vod Oeduara), and of the active from later writers,
e.g. Heliod. m1. 137 domep ef mov yvapifovres ij, iSdvres mpdrepov, rais
pynpas avameprd corres.

9. qv Kal cuvdonyow «7A. If the reading is right, we must either

p, 901, § 109] _ NOTES, | 357

take mopelay (1. 5) to be the antecedent to jv (which seems hardly
possible), or we must suppose that 6 (viz. rd peAerav Kai dvareprdtecGat) is
attracted to the following cuvdoxnow. The attraction of the gender to
the predicative noun is common enough (see Jelf § 821. 3); in this instance
it would be to the noun in an appositional clause. There is also a
difficulty in «ai: what else is implied besides cuvdcxyots? Perhaps
rpopyv (which appears in Philo’s explanation) may have been lost after #v.

10. ddAdnyopet. For construction cf. above p. 152. 28 capa adAnyopeirat
4 éxxAnola, Paed. 11. P. 186 rdv Adyov rdv wept moddey éxxeduevor...dytov
ddAnyopel vipa (6 Kuptos).

11. Goa prire éxdrepov prjre rd erepov rotrav kya. Apparently an
awkward phrase for dcots ré érepov émideiret. Or is Exdrepov used here for.
dude? see Plut. Mor. 10720 gaiverat mpd rijs érépas dvayxatépevos del iv
érépav Subxew, dmrodeurduevos Sé Exarépas. But then we should have
expected something to mark the climax, such as pyr’ odv 16 érepov. For
the thought cf. Iren. J.c. ‘immunda autem quae neque duplicem ungulam
habent, neque ruminant.’

12. dhoplta. Rare use, see Lk, vi. 22.

13. rots *Iov8alous alvliooera: x.r.A. Cf. Iren. J.c. ‘ quae autem ruminant
quidem, non habent autem ungulam duplicem, et ipsa immunda; haec
Judaeorum est imaginalis descriptio, qui quidem eloquia Dei in ore habent,
stabilitatem autem radicis suae non infigunt in Patre et in Filio.” Both
here and above (Il. 4, 5) Irenaeus’ interpretation seems to me to come
nearer to the original figure, and therefore to be anterior to Cl.’s more
guarded and reverent explanation.

17. d@ev Kal édicOypdv x.7.A. Cf Tren. Le. <propter hoc autem et
lubricum est genus ipsorum: etenim quae sunt unius ungulae animalia
facile labuntur; firmiora autem sunt quae duplicem quidem ungulam
habent, succedentibus invicem ungulis fissis secundum iter ; et altera
ungula subbaiulat aliam.’

18, +9 Sirddép. Used in a different sense above p. 80. 17.

- 20—27. Cf. Iren. Zc. ‘immunda autem similiter quae duplicem un-
gulam -habent, non autem ruminant; haec est autem omnium videlicet
haereticorum ostensio et eorum qui non meditantur eloquia Dei neque
operibus iustitiae adornantur...Qui enim sunt tales in Patrem quidem et
Filium dicunt se credere, nunquam autem meditantur eloquia Dei, quem-
admodum oportet, neque iustitiae operibus sunt adornati.’

24, Xewroupyev. Used properly of any fine or delicate work, cf. Plut.
Mor, 997 where Lycurgus is said to have permitted the use of saws and
axes, but forbidden that of chisels cal doa Nerroupyeivy mépuxev, Paed. I.
P, 234 where Cl. allows women to use softer fabrics than men, pdvoy ras
HeLwpappévas derroupyias kal ras év rais pais mepiépyous mAoKas exrodav
peOtordyras. Plato uses it of minute logical division, Polit. 294D Aerrovp-
yelv obk eyxopeiy jyotvra Kal? eva Exagrov..dhha mwaxvrepov olovra deiv os
€mt 7d odd... oreia bas Téetv.

25. xaradealvav. Used of the mastication of food in Paed. nu. 179

358 NOTES. [p. 901, § 109—

init. ovdé yap B8aros dvébyv éuopeioOa mpoonxet, ws pi éxxdo{orro 4 Tpopn,
karaXeaivoiro 5é els méyuy, see quotation from Quintil. on 1. 26. Stephanus
cites Cyril. Al. in Hagg. 1. p. 646 Geod ryv rév mpaxréwy jpiv od xaradeai-
vovros 6ddy (‘making plain’ or ‘smooth’).

acbevoivras. Above p. 178, 23 év. rois tpyos eEardevav.

ra tpya rijs Sixavortvys. See Iren. cited in n. on 20—27.

26. sdocyxeplorrepov...perepxopévovs. See Anton. I. 7 rd dxpiBds dvay-
vooKew Kai pi) dpxeiaOa repwooivra ddocxepas, where Gataker cites Quintil.
x. 1. 19 ‘repetamus autem et retractemus et, ut cibos mansos ac prope
liquefactos demittimus quo facilius digerantur, ita lectio non cruda sed
multa iteratione mollita et velut confecta memoriae imitationique tradatur,’
Sext. Emp. P. H. 1. 13 as dv ddoayxepéorepoy eta: ris, Epicurus ad Herod.
(Usener p. 3, 1.15 f.) rd xara pépos dxpiBopa wav ekevpeOnoera, rav ddo-
TXEpeoTdrov TUTa@Y ED TEpLEAnupevov.

§ 110. 28. rl pe Adyere—A€yw. Quoted by Iren. Jc.

p. 194, line 1, dpets 8’, & Meyapets. An oracle wrongly attributed to _
Theognis, which is given more at length in the schol. on Theocr. xiv. 48
dupes 8 ore Adyo revds Ho, od? dpiOpnroi, Siornvor Meyapies dripordry évi
poipy, where the historian Deinias is cited as follows: of Meyapeis ppovnpa-
ricOévres roré, Ort kpdricro: ray ‘EAAjvev eioiv, érvOovro rod Oeod rives
kpeirroves truyxavoev. 6 dé edn’ Talns pév mdons rd Tedacyixdy “Apyos
dpewov, trot Opnixeat, Aaxedarpdvece dé yuvaixes, dvdpes 8° of rivovew tap
_ xadis "ApeOovons...dpeis 8° & Meyapeis x.r.A. Allusion is made to it in
Callim. Epigr. 26 viv & 6 pév adAns 89 O€perat rupi, ris 8é radaivns vipdys,
as Meyapéwv, ov Adyos o'r’ dpOpds. .

4, ots’ év Adyw obr’ év dpvduG, ‘unworthy to be either mentioned or
counted,’ cf. Herod. 1. 120 Adyou oddevds yiwdpeda mpds Meporéov, Eur. fr.
detdol yap dvdpes ox Exovow év paxy apiOusv. H.J. compares Plato Phileb.
17 E ovk €AAGyepov ob8" evdpiOyov.

5. dX 4. See above p. 94, 27, and cf. 2 Chron. xix. 3, Dan.
x. 7, 21.

7. rod HOuKod rémov. At the beginning of the Sixth Book Cl. sketches
out what he has still to do 6 S€ 81 Exros épot Kal 6 EBdopos Hyiv...crpwpareds
Staypdyras rov nOtxdv Adyov €v TovTots mepatovpevor, Kal mapacrncas doris dv
ein kara Tov Biov 6 yvoorids, mpdeot Seiov x.r.d. This does not seem
quite consistent with the beginning of Paed. 1. where he says rpidv rovrev
wept rov avOpwrov bvrav, nOdv, mpdkewv, wadGv, 6 mporpemtixds eiAnyev Ta
#On adrov. Again, at the beginning of the 4th Strom. he mentions various
topics which he means to discuss iy’ os ev émidpouy tov 7Oixdv cupmepava-
pevot Adyov, wapaotiowpev tiv eis “"EAnvas éx ris BapBdapou dirocodias
diadobcioay dpédccav, 1b. P. 564 fin. vuvi be...crov nOixdv drromAnpwréoy Adyor,
Str. tv. P. 688 (6 Oeds) F pév eorw ovcia, adpxy Tod moinrixod (7? pvarkod)
rémov Kab’ doov éori rayabdy, Tov 7OtKod+ 7 S ad dors voids, rod AoytKod Kat
Kptrtxov tomov. Cf. P. 469 Moses supplied to the Greeks dpyjv mavros rot

2 a é
nOtKov TOmov.

p. 902, § 111] NOTES. | 359

a

8 ds Srecyypeda. See Str. 1. P. 324, esp. 326 mepieovor dé oi
orpopareis dvapemypévyy tiv ddnbeav rois didocoias déypact, pGddrov dé
éycexadvppévny,,.dppdfer yap tis dAnOelas ra oméppata povas puddcoer bar
rois Tis micrews yewpyois.

9. td {érupa. First employed in this metaphorical sense by Plato
Legg. 11. 585 0. Many examples are given in Ruhnken on Tim. Lew,
of, Julian Zp. 34, p. 406 D olovel omwOnp tis lepds ddnOods kal yovipov
madevoens trod oot pove (wrvpeira. Cl. has it also in Str. 1. P. 321 fin.
ouvegdrres ypady ro (amupov ris yuyis, and as an adjective Str. vI.
P. 736 (of orpwpareis) éuot bropynpara elev dv Comvpa.

11,12, rév dylov wapadécewy. Cf. above p. 44. 19 9 adybns zrapadoors,
p. 182. 14 Oeta wapddoots, 2b. 1. 30 4 rod xuplov wapddoars, p. 174. 22 ai rot
Xpiorod rapaddces, and Index s.v.

12, at viv dré0erw. So I am inclined to read for irdryeow, which
seems to have slipped in owing to the previous imecynpeda. The argu-
ment or theme of the A:ddoxados is laid down in the first chapter of
Str. Iv.

§ 111. 13. of orpapareis. See P. 565, and Introduction.

wapadelrors. Here the word is used of a formal garden, as shown by
the description which follows; but in Str. v1. P. 736 of something like an
English park, as it is joined with a meadow, év pév odv TO Aepaue ra GvOn
moxidws advbodvra kdv re wapadeiow 7) Tv dxpodpiov gureia ov Kara Eidos
éxagrov Kexopirrar TGv dAdoyevay, cf. Becker's Gallus, exc. on ‘Gardens,’
Longus Pastor. rv. 2.

14. e€noxnpévors. Cf. Lycophr. Cass. 857 spyarov guroiow éfnonn-
pévov. a

karamepurevpévas. See above p. 128. 19, below 1. 18.

16, 17. xvraplrocos—cvnais. This agrees with the description in
Longus lc. elye 5¢ rdvra dévdpa, pndéas, puppivas, dyvas Kal poids kal ouxiy
kai éAalas...rocavra fpepa> joav be cal kumdpirro: Kat Sadvat xal wAdravot
kat qirus...<vdov qv ta xapmwoddpa ura xabdrep povpoipeva, tEwbev
weptcorykes Ta akapra.

21, 22. ¢& dv Si} perapocyedoas Kal perapuredoas 6 yewpyds dpatoy kara-
koopioe mapdSacov. Cf. Sir. vi. P. 736 jin. 6 wapddecos 6 mvevparixds
abrds judy 6 cornp brdpyet, eis dv xaradhurevdpeda perarebévres Kal perapoo-
xevdévres els ray yiy tiv dyabny éx Biov rod mahaod.

23, 24. olf’ obv rijs rd£ews—oroxdtovrar. Cf. Str. 11. P. 429 jin. epapev
B€ modAdkis #Sn pyre pepedernxévat pyre py emerndederr EAnvitew...bei 8,
ovat, rv ddnOelas kyBdpevov odx && ériBovdjs Kal dpovri8os ray ppdaow
ouvbeivar, wepacba dé dvopatew pdvov as Sivarat 6 Bovdrerat.

25. yvopévnv. Cf. Plato Rep. x. 607 riv Advopévny povoay, Arist,
Poet, 6. 3 Aéyw dé yOvapévev Adyov rov Exovra pvdpdy Kat dppoviav kai
Médos, Rhet. 11. 3. 3 ra ’AAKDdpavros Wuypa aiverar: ob yap ydvopare
Xpira GAN’ os edéopare trois émibéras, Polit. vit. 5 fin. } povorxy pice: ray
novopévev éeariv.

360 NOTES. [p.902,§111 —

27. AAnOdtws kal od Kard riv ddAjGaav. For the same opposition
H. J. compares Arist. Eth. WV. vi. 5. 6 £. dvayxn riv ppdvyow ew evar perd
Aéyou adn Oj. GANG pv 008 Lis pera Aéyou pdvov: onpetoy Se dre AnOn ris
pev roairns feds cart, ppovyceas 8€ ode Forw.

prAorrdvous kal cipertods evar rots ef tives ivrdxouy mopacrneudtovres
So in Str. vr. P. 786 r@ els yodow émurndeip, ef was mepirixa roirde
(rois cpois tropvypacw), mpds rd ovpépov' cat ahéAmov pera i8paros
4 Cnrnow yevnoera. For the article see n, on p. 112.1 réyv dea rovras
ouyyevi.

APPENDIX A.

Unrecorded Uses of avrixa.

Beside the ordinary temporal uses of adrixa, the Lexicons (Stephanus,
Rost and Palm, L. and 8.) only recognize the use, found not unfrequently
in Plato and Aristophanes, by which a particular instance is introduced to
confirm a preceding general statement. Many examples of this are given
in Devarius, and in Ruhnken’s note on Timaeus. There is however
another use to be found in Clemens Alexandrinus, which approaches more
nearly to yoy and justifies a previous statement, not necessarily by an
example, but by reference to some generally recognized fact or principle,
with which it is logically connected. Sylburg in his Index quotes two
examples and translates it by wtzque. It is however very common, and it
may be well here to put down the instances I have collected in order to
ascertain its exact force. I will mention first one or two cases in which
the rendering ‘for instance’ is admissible. Str. 1v. 573 ‘Choice and
rejection are in accordance with knowledge. Hence it is knowledge, not
pleasure, which is the good, and owing to this we sometimes choose a
particular kind of pain, eg. (airixa) the martyr chooses the pleasure he
hopes for by way of the immediate pain’; Str. vir. 841 ‘the heathen make
their gods like men, not only in body, but in soul, eg. (airixa) the
barbarians make them savage in disposition, the Greeks gentler but
passionate,’ vit. 878 roiro pdvov épav Bovdrerar 8 mpoojKev aird. adrixa
tay ddekday tas wuyds Oewpav Kal ris capKds rd KdAdos airH# Béwes tI
Wux7, ‘he desires to see that only which becomes him. For tnstance,
while he contemplates the souls of his brethren, he beholds even the
beauty of the flesh only with the eye of the mind.’ So 11. p. 570.

Now consider the following: (a) Str. 1. 316 wuyfs &xyovor of Adyoe:
avrixa (‘at any rate’) warépas robs xarnynoavrds papev. The fact that we
call our instructors by the name of father, is not an znstance of the general
statement that ‘words are the offspring of the soul,’ though it may be
alleged in confirmation of it. Jb. 323 peradidévat rdv Oelav pvatnpiov rois
Xopeiy Suvapévas avyxeyapnkev. adrixa od woddois darexddupev a py
ToAAGy jv, ‘he has permitted us to impart the divine mysteries to those
who are capable of receiving them. Certainly he has not revealed to many
what was beyond the capacity of many.’ Here adrixa introduces a clause
to justify the limitation implied in rois ywpeiv duvapévors. Id. 318 dude

362 APPENDIX A.

Knpurrovot Tov Adyov...t7 S€ airig rod py rd BéAriocrov Edopévou Oeds dvairios,
airixa tay pév éxdaveioae rév Adyov Epyov éeoriv, rav dé Soxtpdoat Kai Aro,
récba # py, ‘God is not to be blamed; at any rate it is the duty of one
set to communicate the word, of the others to test it.’ Jb, 367 gaol yip
airtoy elvat kAomis Tov py puAdgavra...ws rod éumpnopod Tov py} oBécavra..,
atrixa kohd{ovrat mpos tov vepou of rovrav atriot ‘any how this is proved by
the fact that such are punished by the law.’ Jb. 11. 447 6 vdpos odx
éroinvey GAN edakev tiv dyapriav.,.aitixa 6 amdarokos yvaow eimey
dpaprias dia vopov meavepdoba, ‘the law did not cause, but revealed sin,
At any rate the Apostle said that the knowledge of sin was brought to
light by the law. Jb. 462 rd éxovciov } ro Kar’ dpeéiv earw 4} T6 Kara
mpoaipeow 7} Td Kara didvoiav. avrixa wapdketrai mws tadra addrAots, dudp-
Thpa ariynpa adixnpa, ‘the voluntary is that which is done either in
accordance with inclination, or with purpose, or with understanding: at
any rate there is a close connexion between error, mishap, and wrong-doing,’
(Or should this come under the following head b?) 1b. 472 xwduvedvovras
dveyairice vovbernoas pdBos: airixa of meprdacbbévres...xipioe Karéorncay
Trav tolepiov, (speaking of the Israelites seduced by Midian) ‘when they
were in danger, fear rebuked them and pulled them up...a¢ any rate the
survivors defeated the enemy.’ S¢r. 111. 540 (‘as woman is considered the
cause of death owing to her child-bearing, so for the same reason she. will
be called the author of life’) atrixa...(@7 mpoonyopevOn dia riv ris dtadoxis
airiav, rév Te yevvopever rav Te dmodvnoxdvrwy (so Louth for duapravdvrav)
yivera...pnrnp, ‘at any rate Eve was called by a name meaning life,
because she brought about the succession of birth and death.’ Jb, 553
(‘Cassianus thinks that the soul is of divine nature to begin with, but that
it was rendered effeminate by desire, and descended here to birth and
death’) adrixa Biaterat rov TlavAov €x ris drarns THY yéverw cuverravat
Adyew, ‘at any rate he makes Paul say that generation is caused by deceit.’
Str. tv. 570 (The martyr departs to the Lord with good courage and hears
from Him the salutation ‘Dear brother’ because of the similarity of their
life) abrixa reAciwow 7d paptuptoy Kadovorw, ‘at any rate they call martyrdom
perfection.’ Str. 1v. 574 (‘Plutus makes men blind’) airixa mpos rév
mourav Tuprds ex yeveris knpurrera,, ‘certainly he is represented as blind
from his birth.’ Jb. 566 ray émvypapiy Kupiay exovory of Trav bropynparov
oTpopateis xara THY madatay exelvny mpoopopay...airixa of orpwpareis
NpOv...cvK édatov ioxyddas péAt mpocodevovar, ‘at any rate.” Str. v. 660
drroxexaduppévas ovx oldv Te WV Ta ToLAdTa TOV yapioparoY éemioréAdE.
airixa tis BapBdpov dirocodias wavy obddpa éemixexpuppévas ifpryrar Te
TvOayépera cipBora, ‘it was not possible to set forth such graces without
concealment. At any rate the allegorical precepts of Pythagoras which
are derived from the Hebrew philosophy are most carefully shrouded.’
Str. vil. 844 mas dyvds dorw 6 pndev éautg xaxdv ovveidas. adbrixa 7
rpaymdia éye, "Opéora, tis o dwdAAvoew vdoos; 4 givers, drt avvotda
dciv’ eipyacpévos, rQ yap dvrt 7 dyveia odK GAAn Tis corw may Hy TAY
dpaprnpatev dmroxn. Kxadds dpa cal ’Emixyappds hyo, Kadapoy dv rdv vodv

APPENDIX A. 363

tyns, dav 7d odpa xaapds ef. abrixa kal ras Wuxds mpoxabalpay xpedv
gapev dd rv atdwy doypdray. ‘Every one is pure whose conscience is
clear. At any rate the tragic Orestes witnesses that to be conscious of
guilt is a fatal disease. For purity consists in abstaining from sin. It is
well said therefore that, if you have your mind pure, your whole body is
pure. Anyhow we say that we must first cleanse our souls also from evil
opinions.’ Jb. 897 (discussing the meaning of the word guotoiv, Clement
says it does not imply vanity but a high-minded trust in God, and
contempt for the world) abrixa gyoiv 6 dwdorodos ‘Kal yodooua od rv
Adyov rav mehvorwopeveav GAG rHv Sivayy,’ ef peyadroppdvas rijs ypadis
cuviere, ‘at any rate the Apostle says “I will know not their word, but
their power,” ¢.e. whether they have a lofty understanding of the Scripture.’
Protr. p. 38 (‘the demons are always plotting against men and are
incapable of benefiting anyone) airixa yotv éxyw vot BeAriova rav tpedarav
Oeav, rév Sapdvev, émideita rov avOpwmrov ‘at any rate I can show you
that the man comes out much better than the gods in the story of
Croesus.’ The only example I have from other writers is Plut. Mor.
p. 1187D od 8 dyvoav dsreixovro év rois Awpias roid rerpaydpdou rovrov:
abrixa éml rav Aouray révev éxpavro, Sndovare eiddres ‘it was not owing to
ignorance that they abstained from using this tetrachord in the Dorian
mode; at all events they used it in the other modes, which shows their
acquaintance with it.’

What is the origin of this peculiar use? The' word adrixa properly
means ‘on the instant’ as a’rod means ‘on the spot. Hence it is
employed like ed@vs to introduce a sudden thought with the force of ‘to go
no further,’ ‘to take what first comes to hand, and so is fitly joined with
an example, implying that they are so abundant there is no need to spend
time in looking for one, As the word yotv, which originally means ‘at
any rate,’ is narrowed to mean ‘for instance,’ it is possible that abrixa may
have received a converse extension of meaning, especially as it is often
united with yoty by Clement (cf. pp. 108, 113, 159). More probably
however it is a parallel development from the root-meaning.

(b) Among the instances of the use of the word by Clement there are
some which do not seem to come quite under either of the heads mentioned.
Thus Str, 1. 342, after speaking of the importance of regular training in
husbandry, medicine and other pursuits, and showing that an athlete is
thought little of without it, C. goes on abrixa kai kuBepviryy roy modbmerpov
€wawotpev. Here neither the interpretation ‘for instance’ nor ‘at any
rate’ seems appropriate, as airixa merely continues the series of examples
already commenced. Perhaps it may. be equivalent to the Latin jam
‘further’ Str, 1v. 577 (What is the meaning of the parable of Lazarus,
and of the saying no man can serve God and Mammon?) aidrixa els riv
kAjow rov delrvov of pidoxrnpoves KANOévres obK awavTéow...da Td mpoc-
wabés kexrjoOa. Here neither ‘for instance’ nor ‘at any rate’ will give a
natural meaning to adrixa, which, I think, must be translated ‘further,’
‘again,’ Str. rv. 633 (God is passionless, without anger and without

364 APPENDIX A.

desire. This is the meaning of the Pythagorean precept that man should
be one, as God is one) atrixa 6 corjp dia ris ériOupias cuvavype Kai ry
Gupdv ripwplas dvra émcbupiav, ‘further the Saviour did away with anger by
forbidding desire, anger being a desire of vengeance. Jb. 633 4 rip
sodppocivn é éavriy érirxotrotca xat Bewpoiora ddtadeirras eSopovotrar Kara
divauiy Ge. airixa rd eG’ ipiv dori obmep én’ ions airod re Kiptol éopey
kal rov dvrixetpévou, ‘ self-control constantly surveying and observing itself
is made like to God ‘so far as is possible. Mow that which is within our
power is that in which we are masters alike of the thing and of its
opposite.’ Str. v. 659 (After a quotation from St Paul on the distinction
between the spiritual and the psychical man) airixa 6 drdarodos mpis
dvridtagroAny yvoorias Tedecornros THY Kowny wiorw Oepédtov Aéyet, ‘again
the apostle calls ordinary faith the foundation in contrast to gnostic
perfection,” Jb. 663 (After quoting sayings of Pythagoras which are taken
from the Bible just as a candle is lighted from the sun, Clement proceeds)
airixa émeropny trav mepi Sixaoaivns eipnuévov Moitoet 6 TvGaydpas
metroinrat, Aéyov Cvydvy py trepBaiverv, ‘again P. has given an abstract
of the words of Moses about justice in his phrase “not to exceed the
balance.”’ Jb, 712 (Plato calls the light of this world night, and the
descent of the soul into the body slumber and death; so David says of the
Saviour, ‘I laid me down and slept, I awaked for the Lord shall sustain
me’), a’rika 6 avrés carnp mwapeyyva ypnyopetre, oloy pederare Civ Kai
xopiley rv Woxqv Tov ceparos, ‘again the same Saviour charges us to
watch, z.e. to practise how to live and to separate the soul from the body.’

(c) There are some passages in which airixa is read, where the text
seems to me corrupt. Such are Sér. 1. p. 426 (the Apostle used the phrase .
‘according to that ye are able’ because he knew that some had only
received milk) obdéra@ dé kal SpSpa, airixa oby dwdGs yada. Here I think
we must read with Louth 4 raya (‘not yet allowed meat, perhaps not even
milk unconditionally,’ ¢.e. unless mixed with water): atrixa makes no
sense. Str. 11. p. 460 rddos S€...dpun éxpepopévy kal dreOis Adye. mapa
iow obv xivnows Wuxis Kara tiv mpds Adyov dreideav ra wdbyn, 4 S€
amdoracts Kal exoracis Kai ameibea ed’ jpyiv...d0d Kai ra Exovowa Kpiverat
[airixa Kad” év Exacrav rav' maddy ef ris emeiot, aGddyous dpéters edpor dv
aird]. rd yotv dxovotov od kpiverat. I have elsewhere suggested that the
sense requires us to transfer the senterice in brackets after dreOjs Adye.
This would give the force of ‘at any rate’ to airixa, which is meaningless
as it stands, but would then justify the preceding words by reference to
the fact that each particular passion is an ddoyos dpefis. Str. rv. 566
"Emixappos pépvac’ dmoreiv, dno, dpOpa radra trav ppevadv. adrixa To pev
dmoreiy ti dAnbeia Odvarov dépet, ds 7d morevew fonv, fumadw Se 76
mrevey TH evden dmioreiv S€ rH ddnOeia eis dwadAecav iroavpe, Here it
seems to me that airixa has no meaning as it stands. If we exchange it
with the following gumadww dé we should get the sense ‘on the contrary to
disbelieve the truth brings death...at any rate to believe a lie sweeps men
to destruction.’

APPENDIX B}.

On Clement's use of dv.

Abnormal uses of dy in late Greek.

Indefinite dv in connemion with relatives and particles :
(a) Joined with the indicative.
(b) Joined with the optative.

Potential av:

(a) Omitted with optative or past indicative.
(b) Inserted with subjunctive, or present, perfect, or future indicative.

Indefinite av in Clement. -

1. Normal subjunctive with relatives. —
Abnormal examples: indicative or optative for subjunctive.

2. Normal subjunctive with hypothetical particles,
Abnormal examples: optative for subjunctive.

3. Normal subjunctive with particles of time.
Abnormal examples: indicative or optative for subjunctive.

4, Normal subjunctive with particles of manner and place.
Abnormal examples: indicative or optative for subjunctive.

Potential dy in Clement.

1. Normal with optative in apodosi.
Abnormal use of av in apodost:
with future optative,
with present or future indicative,
with subjunctive.
Abnormal omission of av in apodost,
Abnormal insertion of dv in protast,

1 On the subject of this Appendix compare the Grammars of Winer and
Blass, and Viteau’s Etude sur le Gree du N.T., Vol. 1. Chapters 15, 16, 17,
Sophocles Lex. s.v, dv, Klotz-Devar De Graecae Linguae Particulis, Schmid
Atticismus,

366 a APPENDIX B.

2. With past indicative.
Abnormal omission of dv in apodosi.

3. Secondary uses of potential dv,
dy with infinitive.
Abnormal use with future infinitive.
as dv wth participle, with noun.

The spread of the Greek language through the world after the con.
quests of Alexander was naturally followed by the disappearance of many
of the finer distinctions in the use of Cases, Moods, and Tenses, and also of
particles, such as py and av. The most marked departure from classical
use in regard to py, which we meet with in the writings of Clement, is the
substitution of py for od after dre and émeidy, of which examples will be
found in the Index. Peculiarities in the use of dv are dealt with in this
Appendix.

It may be well to begin by pointing out the exceptional uses to be
found in the N. T. and in other post-classical writings.

Aa. Wewill take first the use of dy in connexion with relatives and
conjunctions, where according to the normal use of classical writers! it
should depend on a principal tense, and be followed by the Subjunctive
mood. In later Greek déy is not unfrequently omitted as in James ii, 10
Sorts SAov Tov vdpov THpNon, raion Se ev évi, and Vv. 7 paxpobupay eos
AdBy, Herm. Sim. vit. 11.3 doo xabapiowow éavrovs. Sometimes we have
the indicative instead of the subjunctive, (1) eg. Luc. Dial. Mort. 1x. 2
évriva dv mrpooéBdeva, Mk. xi. 19 érav éyévero, Apoc. iv. 9 Grav ddcovaw,
ab. ii, 22 dav peravonoovow, 2b. viii. 1 drav #voikev, Luke xix. 40 dav cto-
anoovow, Acts li. 45 Stepépifov Kabdre av ris xpeiav eiyev, Lk, xvii. 33 os
dav Cyrnon Thy uyxiyv...dmodéce: adray, os 8 av droréce (woyovnoe airy,
Clem. Rom. 11. 12 (quot.) éray ora: ra duo év: and even the present ind.
as in Apoc. xiv. 4 ézov av tmdye, 1 John v. 15 éay otdapev, 1 Th. iii, 8
éav ornxere, Mk. xi. 25 Grav ornxere. In the following examples the
frequentative dv with the past indicative is made subordinate, contrary to
the ordinary classical use: Herm. Sim. 1x. 4. 5 drav éréOnoav of ribo
éyévovro Nevkoi, Barn. 12. 2 érdrav xadeidev eGavaroivro, Mk. vi. 56 daov
éay eiverropevero...€ribecay, kai doa av Wpavro...€oa{ovro, Mk. iii. 11 érav
ededpovy, mpocémurrov, Gen. vi. 4 ds dv eloeropevovro mpos Tas Ovyarépas Trav
avOporav.,.€xeivor Hoa oi ylyavres, Gen. xxxviii. 7 drav elonpyero...€£éxeev,
Exod. xvii. 11 érav émijpev ras yeipas xaricyvey, Num. xi. 9 drav xaréBy 7
Spdaos xaréBawve 76 pavva, Jud. vi. 3 dav Zomepav xaréRawov, Ez. i. 12, x. 11,
Philo M. 11. 112 érav eis évvorav fdOe...cvveyivaoxev. (2) Sometimes the
Optative is used after édy or similar particles (see Klotz-Devar 11. 457 f,
689, Jelf § 844 c obs., Kuehner vol. 11. p. 1054 f.) as by Socrates H. Z. 1. 8

1 Exceptional uses are found in verse and (very rarely) in prose, in which dv
is omitted.

APPENDIX B. . - 367

ob mpérepoy xablfey npeiro, mpiv dv éemwevoeay, ib. 1. 40 Srws dv drodup-
mdvowro, II, 1 eb8atpovnoey edeyev iv xparnoeev, by Herodian (after os
dv) 1. 1 @s av py AdBorev, 1. 5 edokev mponyayeiy rd pespaxiov as dv da-
heydein, 2b. 1. 8, 9, 1. 1, 6, 11, 13,

Ab. There are also irregularities connected with the potential use of
dv tn apodosi, where it properly accompanies the optative or past in-
dicative. It is often omitted with the latter, even by classical writers
(especially if the verb implies necessity, possibility, &c.), rarely with the
former : cf. Joh. xv. 24 ef ra gpya py eroinoa ev abrois...duapriay ob elxovay,
and Schmid 1, 89 f., rv. 90, Jelf §§ 426, 858, 859, Kuehner 11. 191.

Ac. Amore flagrant irregularity is the use of the potential dy with
the future indicative, as in Artem. 11. 70 od yap éxaréyv Cyoerat dv ris ern,
Sext. Emp. Math. vit. 296 més av ofros xyphoeras rh onpetp; tb. X. 12 ray
dravra dvédopev, 6 tomes otk av dvatpeOjoera, Socr. H. #. 11. 40 dravrnce
8 dv ris mpds rovrov, 7b. 111. 16 rodro 8 od« ay mwecdpeda ef py...xrncaineda
xai povdpev : or the subjunctive, as in Polyb. x1. 6. 6 xupietoavres médews
ob av SBpifew twopelvnre rods éAevOépous ovre eprysmpdvat tr. modes,
Epict. 1. 2.17 ri obv oe fe ppovrifew mas dv Spowos ys rois dros;
ib, 11. 13. 8 wés av OeparevO7, mds éEapebA; Iv. 6. 31 Cyret tiv’ av doma-
onra, tive Sdpov méuyy, cf. Kuehner 11. 169, 170.

I proceed now to consider how far these and similar irregularities
are to be found in Clement: and I will take first the use of indefinite dv.

Ba. After relatives (normal construction). In Str. vit. we have the
following exx.: § 4, p. 8. 1 émeredeiv 6 re dv 6 Adyos bmayopetn; § 9, p. 14.
27 wepeyiverat Sv dv €Oéhy; § 19, p. 30. 15 peradorixds dy dv 7 xexrnpévos ;
§ 41, p. 70. 28 wav 6 ay airnon AapBdve; § 46, p. 80. 5 6 Oeds bre dv
ouphépy xopnyet; § 65, p. 112, 19 dwep av 6 Geds wapdaxn; § 101, p. 178.
13 émdpevor Oe Fav Hynra; § 104, p. 182. 26 rds darodeifes ds av émity-
thon dvevpicxe; § 53, p. 92.17 (subj. understood) é 7 wep dv ev va (pépp),
rovro Kal émt yAdoons pépet.

Bb. After hypothetical particles: édv, &v, qv, Kav (=Kalédv). § 33,
p. 56, 9 day Adywor Seddicba ra CHa, kai Hels cvvoporoyotper; § 45, p. 78.
21 €ay 6 Adyos eadj; § 70, p. 122. 19 (also in § 78, p. 136. 10) dav 6 Adyos
aipn; § 73, p. 126. 28 day ovpdépovra 7; § 77, p. 184. 16 dav ericrnra;
§ 80, p. 140, 4 dav vids 7; ib. 15 day ayaba 7...€av naxd; § 82, p. 142. 20 éay
duaprnon, fpuaprev 6 exrexrds; § 84, p. 148. 21 jv py mpocedEavra; § 88,
p. 156. 3 fv mpocuvmaxotoopev; § 94, p. 166. 8 A» py rov Kavdva eyaor;
§ 101, p. 178. 2 dav wpdooyn; § 103, p. 182. 4 day py drodiwbdvrat; § 59,
P. 102. 19 088’ av rd cpa erididGow ; § 61, p. 104. 28 088" ay mpoxadjra.

cay stands both for «ai édvy and xai dv (potential): of the former (which
alone comes for consideration under this head) we have examples in §1,
P 1. 20 kav érepoia gaivyra; § 11, p. 18. 19 nav idiarns F; § 28, p. 46. 8
kay ny réxyny crear 5 § 29, p. 48. 21 kay pndére dow aétot; § 34, p. 60.
8 nav metparal Kav ripavvor rixyaow ; 1b. 24 dv pdvos dv truyydvn; § 37,

Pp. 64, 25 kav pr) A€yy; § 39, p. 68. 19 xdv yibupifovres rpooAadaper; § 42,

368 APPENDIX B.

p. 72. 20 cay mpodapBavn;. § 49, p. 86. 23 nav évvonO7; § 50, p. 88. 14 kay
py cuvnOns ruyxdvn; § 51, p. 90. 22 xdv évarobvinony; § 56, p. 98. 15 kay
dyia J; § 59, p. 102. 23 nav Evoracw oof; § 61, p. 106. 11 Kav vdcos emiy
nav rt; tb. 22 kav déos ruyydvy; § 69, p. 118. 23 nav olkérgs Ht kdv mrodeutos;
§ 69, p. 126, 20 nav réynrar; § 72, p. 128. 20 xdv rovnpad elvar 80n7; 2b. 26
nav xabapds 7; § 73, p. 128. 1 xdy ris Aéyn; § 76, p. 182. 13 nav Brérey
80x79; 2b. 27 nav doyornO7; § 78, p. 134. 19 kav dbp re; § 78, p. 136.14 kbp
povos etynrat; § 80, p. 138. 32 xdv xaréynras; § 85, p. 150. 8 dv mpoRaivp;
1b, 24 xdv rixoow; § 90, p. 158. 5 xév mapaBaivwcr; § 96, p. 168. 22 cay
roApnowor; § 98, p. 172. 21 cay docBeiv péAdoow; § 100, p. 176. 16 kav
évavria ruyxdvn; § 108, p. 190. 13 cay abydor.

b*, Abnormal constructions under this head are § 16, p. 26. 7 Kav els
apyyy xatracrain srore eri cornpia jyjnoera, where I have suggested that we
should read xaraorf ; § 101, p. 178. 20 obre drarnOeis ris Sivacr’ dv ed mpdrrew,
xdy mavu duvaris 7 rad yuorOévta moveiv, odre x.7.A. (here the more regular
construction would have been ei xa) duvards «fy in the protasis, or else
duvnjoera in the apodosis; but such irregularity is not uncommon); § 69,
p. 120. 8 eidévar ore dv ris pddtora kai érdcov ewido (here there seems no
place for the indefinite dy: we want either the deliberate subjunctive or
the potential optative ; I have accordingly changed émid¢ to émtdqn). § 41, -
p. 72.1 mapédxet 4 airnow xnav xwpis afidoews Sidorar ra dyad (here the
editors have rightly substituted the subjunctive for the indicative of the ms,
the long and short o being constantly interchanged). Paed. 11. P. 201 fin.
nav éxdOtoas mpdrepos pi éxreivys xeipa (original has e? éxdé.).

Be. Grav, éwérayv, érdv, trra8Sdy, tor’ dv, mplv dv, dxpis dv. § 1, p. 1. 18
érav évdeEopeba; § 33, p. 56. 19 drav EAxwvrat; § 43, p. 74. 12 émav ddBy;
§ 56, p. 96. 27 dardrav ris exxpepacOy ; § 62, p. 106. 19 éadrav aiph Adyos;
§ 73, p. 128. 8 drav Sixaids ris 73 § 76, p. 132. 11 drav xardAnWew AdBy ; tb.
14 érav ndopévov éavrot ovvaicbyra; § 97, p. 170. 24 éredav dvarpérorrat;
§ 100, p. 176. 4 érav mapaBa; § 7, p. 12, 29 gor’ dv riywor; § 9, p. 16.5
gor’ dv ris ddixnrar; § 10, p. 16. 29 dypis dv xaravrnon; § 45, p. 78. 26 gor’
av ddixovra; § 57, p. 98. 25 dypis dv droarion; § 93, p. 162. 27 mplv dv
AdBoor; § 102, p. 180. 7 gar’ dv peravonawcw.

c*, Abnormal construction (indic. for subj.): § 48, p. 74. 9 érav airetrat
(ms), where D. reads atryrat ; cf. Str. 111. § 98, p. 558 drav ody pyre ris Oupe pat
émOupia xapiodpevos...dAX drodvoduevos tiv ék Tovrav aydlv...mvedpa kal
pox evdces..rére obx Eve ev ipiv ov« dppev od Oyrv. Here it would be
easy to correct évdcy, but the length of the sentence may perhaps excuse
the anacoluthon.

Bd. ds av, dws dy, Sov dv. § 3, p. 6. 9 ray Bedriorixny evderxvdpevos
Oewpiay bras dv 7 Teraypévos ‘in whatever way he may be appointed,’

d*, Abnormal (opt. for subj.). After a historic tense the subjunc-
tive with indefinite dy regularly changes to the simple optative. But in
Str. vit. § 42, p. 72 we read ras évrodds ddaBev 6 dvOpwmos ds dv €& abrod
Sppntixds mpos émdrepov av kal Bovdoro rev re aiperdv Kal rov cevKTdv
For the use of as av see Eb below. The general construction of the

APPENDIX B. 369°

sentence should either be AapBdver—mpds dmdrepov &v BovAnrat, or €AaBev
mpos dmrérepov Bovroro. Possibly the second ay represents an original odv,
this particle being regularly used like the Lat. cunque with an indefinite
force. Similarly Str. 1. § 56, p. 348 éyxarermappévny gxovor riv adnOeav
dros dv AdOot robs omeppoddyous, unless we should here make dy potential,
‘in a way in which it would elude the curious.’ Paed. 111. § 41, p. 279
marpida emt yas otk Exopev ds dy xaradpovoipev r&v émeyeiov; cf. Hus.
Pr. Ev. 1. 6. 12 @grw 8 odk pas dovas GAN advrdv 8) rdv pddtora Thy
edoéBecav mepiarovdacrov memounkdtov, ds av 6 Adyos dmdons! éxros dao-
volas xaraorain (perhaps we should read xaraorf7 as in Str. vit. 16), also
exx, from Herodian given above under A a (2),’

(Subj. for opt.) the avy being potential, Sér. vir. § 35, p. 60. 22 6 yrooruds
év mavri rém@, kav cab? éaurdv pdvos dv ruyydvn, Kav (M8. kal) Sov Twas
dv rdv dpolws memiorrevxdrov éxn, TYG Tov Oedv. Here I propose to read
gyo. ‘where he would have believers of like mind.’ The indefinite force of
éerov dy éyy is inappropriate, while the misreading is naturally accounted for.

Ca. Potential &y with opt. tn apodosi following optative in protasi,
expressed or understood, Str. vu. § 1, p. 4.2 9 emt mAdov ére€epyacia
repioo Sdgeev dv; § 3, p. 6. 22 obrus dv ely 6 eidas; § 6, -p. 10.25 rodro mdbat
av; § 6, p. 12. 5 ot’ ody pOovoin ror’ dv otre kodvOein wor’ dv; 1b. 22 copia
xupios dv hexGein; § 8, p. 14.8 odd€ rod idlov wor’ dv duedoiy Epyov; 2b. 11
ot8 ay Bedriov ris Stoixnos ein; tb. 18 obra: 8 dv, elev of EXdpevor; § 15,
p. 24. 13 +d dixatov odk av more mpoddev (D. unnecessarily mpodoiev); § 16,
p. 26. 2 xaxadv airiav drys dy ris daOéverav broddBa; § 17, p. 28. 1 xardAn-
us BeBata Sedvras dv A€éyouro emtarnpn; § 20, p. 32. 5 ob8e of Adyot of recorixol
Tis dAnOetas Stapovny mapdcxacev av; § 21, p, 34.14 ris dros’ dy dripia beod;
§ 25, p. 40. 13 od« dv more yévorro mapa diow; § 28, p. 44, 22 ri dv dyov
ety Epyov; tb. p. 46, 1 yeAoiov pevrdy ein; ib. 7 ra dydApara aira dy ely
dpya; 1b. 10 ri dv wat Sptorro; ib. 16 rd by odn dv puvbein; § 29, p. 48. 18
ety & dv odros 6 yooorids; 1b. 16 eBpomsev dv; § 81, p. 52. 3 odx dv POdvorer ;
§ 33, p. 58. 6 ray’ dy ris dmdoyouro; § 35, p. 62. 6 edAdyws dv éavrod xpeir-
‘tov ein; § 47, p. 82. 17 dvevdens ety av; § 50, p. 88.4 was av rapdoyo;
4b. 16 odx dy ddixos ebpebe’n; § 51, p. 90. 8 od8 dv dudoa mdmore; § 53,
Pp. 92. 13 elxdras dv A€yorro; tb. p. 94. 3 ob« dv mpayGein ef pu) wowoin; § 54,
DP. 94, 22 udvos dv ein edboreBns; § 69, p. 120. 9 ris dv eyOpds yévouro; 1b. 18
Tov airdy rpdmov etpopev av; § 71, p. 124.16 mas ere dv ety reprvd; § 74,

1 Dr Gifford writes: ‘This construction is however not uncommon in Eus.
of. P. E. 1x. 1 dpterar 6 Abyos dd rod Blov ds dy udOos, ib. vi. 6. 3 7d Sardvroy
oxymrerar WwW, év ols dv ris wpoppicews aronlrra, Kxatapvyhy atr@ mopltoro,
ib. 1. 6. 6 pvnpoveticouat ris loroplas ws dy gavepdy yévotro, ib. miorwodpeba ws dy
Hh Soxotuev, also 11. 5.1 and 17.’ He also refers to Str, 1. § 42, where Plato’s
Words (Crito 46 B) éyw,..rovobros olos...jundevt ANAy welOecOa } Ty Abyy Ss dv pos
oyefoudvep BéAnoros palyynrat, are altered to dmotos oder! Addy 7 7G Ady elOcaOat
8s dy woe cxomroupevy Bérrworos palvorro. Here, I think, Cl, means us to under-
stand av datvocro as potential. .

MLO. 24

370 APPENDIX B.

p. 130. 3 od« geri Srws bd rovovTev madevbein ror’ dy 6 yuworixds; 1b. 12
odros ay ely 6 yoworixds; § 89, p. 156. 13 ed dy yor wporévar; § 91, p. 160,
13 ovk av ris dxvnoat, xpnoaro 8 dv; § 95, p. 166. 27 ef rus broAdBor eikdras
dv hudaxdein; § 96, p. 168. 30 edpors dv; § 103, p. 180, 31 obs eAenoeev ay
rts.

a*, Abnormal use of av in apodosi with fut. opt. In classical writers
the future optative is only used for the purpose of representing the future
indicative in oratio obliqua after a historical tense, cf. Madvig Gr. Gr.
§ 134, rem. 2. I am indebted to Dr Gifford for the following exx. from
Eus. Pr. Ev.: més wpocééos av (Vi. 6. 8), elxdras mav dbvpov dmroppato: av
ordua (1. 3. 8) where he would read drogpdfa av. Compare also Dion. H.
Ant. Rom. 11. 15 ef ody eioiv olovs dxovoyev mpoOupdrara dv déEowro,
Philo M. 1. 469 yepondeis ei yévorro iora ay Bddyor (where however
Wendland corrects BAéyaz).

a®*, Abnormal use of dv in apodosi with fut. or pres, indicative. Of this
abnormal construction D. gives the following exx. in the Index. Proér. § 41,
P. 36 init. riva 8 av hoviy, ef povav AdBouev Alyurriov Geol...mponotovra
i} THY ‘Opnpixnv; This, I think, is a case of anacoluthon excused by the
length of thesentence. Paed. 1. § 47, P. 126 od yap 75 alpa dv more mponoera
govnv. Perhaps for a wore we should read of more. Paed. 1 § 17, P. 108
ei dé els SiddoKados ev odpavois,...of ert yas eixérws dy mdvres Kexdjorovrat
padnrai, read perhaps dpa. Str. 1. § 143, P. 405 ef ris ixOds dvaomapevos...
drodpdoet, obkér’ dv ev r@ aire Tér@ Tod avroi eldous ixOUs adrijs éxeivys ebpe-
Onoera ths Hpépas. The insertion of dv is easily explained by dittographia of
ev, but the length of the sentence makes anacoluthon possible. Str. v1. § 4,
P. 738 init. of (? of, Hus. has ed) yap pndé €avradv, oxoAn ye Gv r&v nperépwv
apéfovra. Here D. would omit dy: possibly it stands for ody, or it may be
that, in the phrase oyodj 7 dv, the dv has lost its force as sometimes in «dv,
and rdx’ dv (see exx. in Ast’s Lex. Plat. and Str. 11. § 86, P. 550 rdya
& dv...mpopyreves POopdv). Of the pres. ind. D. cites two instances from
Str. vit. § 7, p. 12 waradelwes aor’ dv ryv dvépdrav xndepoviay and ib.
1.26 was 8 dv dort cornp, ef pi) wavrwyv cornp, in both of which I have
followed him in restoring the optative. He also cites Str. vi. § 159, P. 823
4 xphaws tis pitocopias odK eoriv dv xaxGv, where I should read ad, refer-
ring to the preceding sentence, in which it is argued that philosophy must
be good as the gift of God: further it is shown to be good from the
character of the philosophers themselves.

a***, Abnormal use of av in apodosi with subjunctive. Str, vit. § 85,
p. 150, 10 was & av kal dyyédous res Kpivy. D. suggests either xpivos or
xpivat, but has the former in his text. I think the corruption is more
easily explained by assuming that the latter was the reading of the
archetype. Protr. § 55 mas dy évdixws of dvOpwrot mapa rod Atds airy:
covra (Cobet ap. D. 1. p. xxviii. init. airjoovra:) rv ebrexviay, fv 008
airé mapacyeiv tcxvoev; If we accept Cobet’s emendation, I should be
disposed to read ydp for dv.

at. Abnormal omission of dv in apodosi (a). § 29, p. 46, 21 f. mas, 6

APPENDIX B. 371

pbdcav elyev dy, rov0” éavrd Torepov rrowoin; ob b€ ra dvra was ody Todr’ dv
Séourd twos; 1 see no excuse for the omission of dy after the first wés, or
for the insertion of ody after the second més, and am disposed to think that
ogy represents an original marginal correction, inserting dy in the former
place. § 37, p. 66. 3 tiva kal oviv dvapeivac 6 xara mpobeowv Tov
écdexrov éyvoxos; I think D. and H. are right in inserting dy after
dvapeivat, the word dy being easily lost after -a. § 48, p. 84. 1 odxow
dgédorro Tobrovs ra 8s’ dpernv. D. inserts dy after dpédorro: perhaps the
loss would be more easily explained, if the original were oix dy ot».
§ 69, p. 120. 18 adrés pév oddevt €xOpds dv yévorro, éxOpoi 8 efvas vootvro
aird of Thy évavriav d8dv rperdpevor, Here dy might be understood with
vooivro from the former clause, as in § 41, p. 70. 31 airnaacw dvakiors
oix &v Soin, doin 8 aéios, where however Barnard conjectures doin 8¢ < dv
kal pi) airnoagw > agiows. So, here, I am inclined to think that dv may
have been lost before airg. § 82, p. 142. 24 ri wept rod yooorixod pyoat-
pev; I have followed D. in adding dv after @yoaper. § 90, p. 158, 17 ovk
dpa 6 Thy Wuxhv voray mpodacicaro ras aipécets. Here too I have followed
D. in inserting dv. § 95, p. 168. 8 ody dwdds drodawopévas avOpdrors
mpocéxosev. Here D, suggests either mpooéyopey or mpooéyouev av. I
_ prefer the former, as it makes the appeal to actual fact. Str. 1. § 57,
P, 349 Scot rddnOods dpéxOnoav, of pev odx odjiya, of S€ pépos Tt, etrep Epa,
Tov Tis dAnOeias Adyou éyovres dvadexOeiev. It would be easy for av to be
lost after dvaderyGeiev. Str. ut. § 8, P. 513 cai was ert odtos &v re Kal?
nuds é&eracdetn Ady; ‘deest av’ D. Str, 11. § 129, P. 497 ri dn oor
"Apiorova xaradéyoun; where D. inserts dv, but perhaps it might be
understood from below, as Cl. continues (réAos otros eivat tiv ddtaopiav
en), 7} ra “Hpiddov eis pécov mwapdyou’ dv; 1. § 28, P. 524, cuppéroyor
ciev <dv > (added by D.) avrais of cies, elev 8 adv ev rais peitoow
riow ai répva. A similar case is Str. 111. § 72 P. 543 ob Selgeas eyxipove
mdnodoavra, dA’ borepov edpas dv ywooKopévas tas ‘yuvaixas, where,
however, D. does not insert dv’. '

att. Abnormal insertion of dv in protasi. Str. 1. § 91, P. 372 Cyreiv rb
Geciov ef dpa Wnragjceav } eVporev dv. The original (Acts xvii. 27) has kat
eUpoev; the insertion of dv is probably due to dittography of the preceding
syllable. I cannot believe that Clement wrote it?.

Da. dy with past indicative in apodosi. § 9, p. 14. 28 odd yap ay er
iv 70 Sdov €d elpyacpévov ; 19, p. 30, 25 otd dv fv €6° Exovoror; § 26, p. 42. 13
ovk ay rodro éyivero ef dvehduBavev ; § 29, p. 46, 20 ode ay odde Fv; § 82,

1 Dr Gifford furnishes the following exx. from Bus, Pr, Hv. vi. 8. 18 médw
ov kdvraida Oaundoaé tis, 1. 5.9 wOs ofv dAAws Oétaimev eD mwemornxévar; where
Hein. inserts a» after ofv. He adds that the interrogative use of the opt.
without ay is common in Eus. Compare also Justin M. Dial. 7 rv oy ére res
XPioaro Sidackdry } wher wpedyOely res el unde ev rovrows 7d Ades Eorty;

* Dr Gifford suggests that Cl.’s reading may be due to one of the vv. Ul.
(etpoay or evpoeav) in the original.

24—2

372 APPENDIX B.

p. 142, 21 ef obras daurdv fyev, xargdéoOn dv rov Biov 6 yeirov; § 98,
p. 174. 2 nav (=xal dv potent.) idbn, ef reiberbar nBovdAnbn; § 103 odk ay
brepéBadov cogig ros Eumpoobev dvbpas; § 47, p. 82. 23 Kav duerdBeros Fy,

a*, Abnormal omission of dv. § 24, 40. 5 roiro yap jv Oavpucroy e? ry
piv 6 OvdGE Karépayev. Str. 11. § 29, P. 525 init. ef yap obros mvevparinds
éridevro xowavias, tows tis a’rav ray trodnpw éredéEaro <div>. Ih,
§ 103, P. 559 was 8 <dv> dvev rod coparos 9} Kara riv éxkAnolav olko-
vopia rédos éAdpBavev; The first example is of a type in which ap igs
liable to omission in classical writers: in the 2nd and 3rd, I think ay
should be inserted.

E. Secondary uses of potential dv.

a. With infinitive. Str. vit. § 31, p. 52. 13 ov« av oddapds Gaol Kard
thy tis éevdeias émibupiay Kaxovpevov rpéper Gat rav Oedv, where the dy with
infinitive has its usual force as the oratio obligua of av rpéporro. Str. 1. § 18,
P. 326 of dé kai mpds xaxod dv ray hirocodiay eicdedunévat rov Biov vopifovew.
Here the oratio recta would probably be 4 gidocodia dv eivededixer, Str. Iv.
§ 1, P. 563 dxdAovdov & av olpa: wept paprupiov diadaBew. Here I think we
should read ety for ofuat, a8 there seems no room for the ordinary force of
av with inf.

a®*, Abnormal use of future infinitive with dv. Str. vir. § 92, p. 162. 1
oipat madvras dv épodoynoey, where D. notes ‘rectius épodoyjoa.’ Dr Gifford
supplies an example from Eus. Pr. Ev. Vi. 8. 21 xadeipaprat pi dv toeadai
TL TOUTOV. ‘ .

b. With participle. Str. vir. § 95, p. 166. 30 6 miorés d&toreros,
eixdros dv did rod Kupiov évepyovpevos (=ds eixérws dv evepyoiro). Str, VIL
§ 33, p. 56. 6 ravry “Iovdaior youpeiou dméxovrar ds ay rod Onpiov rovrov
puapod dvros (sc. dméxowro). Ib. § 40, p. 70. 9 (6 yoorkds xaradéAaurer)
mwdvra doa py xXpyotpever yevopévm exet (8c. ev odpave), as dv évbévde
#8n thy reArciwow drednpas (sc. xaradeiwo). Lb. § 47, p. 82, 12 ov
yap AeAnOev adrov (ra ernyyedpéva) os dv dawdvra Ere (8c. AdBor). § 60,
p. 104. 5 mepi raév ddwv drnOads dteiAngev os dv Oeiav ywpnoas didacxadiav
(sc. StadayPBdvor). § 63, p. 108. 8 ds dv én’ axpov yvdoews Frew BraCdpevos
(sc. motoi), TG Oe Kexoopnpevos...7a mpoxetpa wdvra TOU Kdopov Kad OvK
dyang § 94, p. 164. 27 réroxev kal od réroxey ds dv &€ adrijs ovk ék
ovvdvacpot avAdaBodaa (sc. réxot). § 109, p. 192. 18 dAtcOnpdy rd yévos
Tév rowvreay ws dy (8c. ein) py cxiOavorddar Svyrar.

From this usage os a» (often written as one word) comes to be used
simply like guas? without thought of a verb to be supplied, as in § 109,
p. 192. 4 ra Sexndotvra Kabapd wapadidwoww 4} ypad) ds dv eis mwarépa eal
viy did ths micreas trav dixaiwy riv mopelav motovpévov. Hence the
participle disappears, as in § 42, p. 72. 24 ras évrodas eraBev 6 avOpwros
os av é& abrod dpunricds mpds émérepov odv Kai BovAarro; § 78, p. 134 dei
éroipos dy os av maperidnpos cat Eévos; 2b. p. 136, 13 6 dé Kat per’ ayyédAoV
edyerat as av bn Kai lodyyedos; § 50, p. 88. 19 duvivar ydp dare rd dpKov
4} ds dv Spxov rporpéperbat.

APPENDIX B. 373

F. I subjoin a few other cases in which dy has found its way into the ms.
without justification, as far as I can see. § 21, p. 34. 8 xaOdwep dy idiov
yevynparos 6 cwrjp dvadéxera ras dedcias Tov dvOporwv eis Wav xdpww,
where D. after Herv. reads ydp, but ody seems to me both an easier and a
more suitable correction. Str. 1. § 90, P. 371 fin, dyabod 8 dy dvdyxn Geod
dyaOov rév Aédyov, where for dv I propose to read eiva, Str. Iv. § 124,
P, 620 rd pév ody adda elpyew Svvarai Tis mpoomodepav, TO 8 ep? jpiv
obSapas, od’ av pddtora évicracro, where ei, or possibly ay (sc. Sivatro) ei,
should be read for dy.

The general conclusion which I should draw from the occurrence of
these impossible readings, as well as from the prevalence of the normal
usage, is that instances of the abnormal usage of dv should generally be
set down to the credit of the copyist, and not to Clement himself.

APPENDIX C.

ON THE RELATION OF THE AGAPE TO THE EUCHARIST
IN CLEMENTS WRITINGS}!

The order of the xuptaxdy detervov (1 Cor. xi. 20), which took the place
of the Jewish feast of the Passover (Luke xxii. 15, 1 Cor. v. 7), was strictly
observed by the Christians of the apostolic age. It was commemorated
by an evening meal, and the eucharistic bread and wine were administered
during the course, or at the close of the meal (Mk xiv. 22, Acts xx. 7—11,
1 Cor. xi. 24), At Corinth this common meal, expressive of the union of
Christians in their Head, seems to have been regarded by some as merely
on a level with the cvociria or épava: of their heathen countrymen, and
St Paul, who condemns in the Corinthians much the same faults—
selfishness and greediness—as Socrates is said to have done in the case
of the partakers in an gpavos (Xen. Mem. 111. 14), finds it necessary to
remind them earnestly of the spiritual meaning of their feast of love, and
of the punishment which might be expected to follow a careless or irreverent
participation in the Communion of the Body of Christ. St Paul does not
himself use the term Agape, but it occurs in Jude 12 odroi eiow of év rais
dydrats tpav omaAdddes, cuvevaxotpevor apdBos, éavtovs moiaivovres, Where
the word ofro: is explained by v. 4, mapecaSincay ydp tives dvOpamor of
mddat mpoyeypappeévor eis Todro TO Kpipa, aoeBeis, THY Tov Oeod judy yapiTa
perariOévres eis doéXyerav, Kal tov povov Seamdrnv kal Kipioy jpav “Inoodv
Xptordv dpvovpevot. From these words and from the rest of the passage
it would seem that the men who disgraced the Christian love-feasts by
their greediness and licentiousness were antinomian heretics of a more
advanced type than the disorderly members of the Corinthian Church,
though the words of St Paul (1 Cor. xi. 19) seem to imply that the latter
also entertained heretical views.

In the parallel passage, 2 Pet. ii. 18, the colours are even darker, 7dovqv
Hyovpevoe rH ev Hpépa tpupyy, omidrot kai pOpor evrpupavres ev rais dmdrais®

1 The most recent works on the Agape are Keating’s Agape and Eucharist
and Achelis Canones Hippolyti.

2 Bp Lightfoot on Ign. Smyrn. 8, vol. 11. p. 313, speaks of this reading as an
obvious error for dydmats, but in that case it is difficult to explain a’réy. How
could the heretics be ‘ feasting with you’ if they were in their own ‘agape?
Reading drdrats, we get the excellent sense ‘taking part in (i.e. being admitted
to) your feasts through their deceitful wiles.’ I think these drdra: are alluded to

APPENDIX OC, 375

airay cuvevaxotpevor dpiv, OPOadrpors Cxovres pecrovs porxadidos cal dxata-
raborovs! duaprias, Sededfovres Wuxas dornpixrous. These men are further
described (2d. ii. 1) a8 Wevdod:ddoxado1, ofriwes mapecdgovow alpéces drw-
Nelas, kai Tov dyopdcavra atrovs Seamdrnv dpvovpevor, and we read that
many éfaxoAovOqcovew airdy rais doedyeias, 80 obs 4 ddés tris ddnOelas
PraodnpnOnoera.

Of the charges of immorality alleged against the Christian love-feasts
we shall presently hear more; but there is no reference to them in Ignatius,
the next writer to mention the agape by name. Compare Smyrn. § 8 éxeivn
BeBaia ebyaptoria Hyeicbe, 4) bard rov éricxorov otaa i d dv abras émirpépy,
tb. obx eéov dorw xapls rod émirxérov obre Barrifew otre dydarnv roveiv,
where edyapioria and dydmn seem to be identical, both standing for the com-
plete eucharistic feast. In the longer recension ‘the interpolator, living
more than two centuries after the edyapioria had been separated from the
aydrn, inserts the words otre rporgépew obre Ovoiav mpooxopifew obdre Soxny
émredeiv’ (Lightfoot). For the use of Sox7 in the sense of dydzn, L. refers to
Apost. Const. 11. 28 rots eis dyanny Frot Soxny, as 6 KUptos avdpace (Lk. xiv. 13),
mpoatpoupévars xadelv. Compare also Ign. Lph. 20 direpiomdore diavoia éva
dprov xAdvres, 6 dori dppaxoy abavacias, dvriderov rod pi arobaveiv,
@AG Chv ev "Incot XprorG Sta wavrés, where L, notes ‘the reference will
be to the agape, but more especially to the eucharistic bread, in which
the agape culminated, and which was the chief bond of Christian union....
For «Adv dprov comp. Acts ii. 42, 46, xx. 7,11, 1 Cor. x. 16, where it occurs
as a synonym for celebrating the eucharistic feast, apparently in all cases
in conjunction with the agape.’’ On Ign. Rom. 7 dprov Oeod Oédw, 6 éorw
aap& rod Xpiorod...cai mopa Gédo rb aipa abrov, 6 darw dydry apbapros,
L. says ‘the reference here is not to the eucharist itself, but to the union
with Christ which is symbolized and pledged in the eucharist...As the flesh
of Christ represents the solid substance of the Christian life, so the blood
of Christ represents the element of love, which circulates through all its
pores and ducts, animating and invigorating the whole” For similar
allegorical and mystical interpretations, see Zrall. 8 dvaxricace éavrods
év riore, & dorw cap& rod Kupiov, xai év dydmy, 6 éotw alpa "Incod Xpicroi,
and quotations from Clem. Al. below. But elsewhere Ignatius uses far
More definite language than we find in Clement, cf. Smyrn. § 6 (the
Docetae) edyaprorias Kat mpocevyis dméxovrar Sta 76 pi) Gpodoyety ebyapioriay
odpka elva rod caripos ypav “I. X. rv brép duapriav yyav wabovaay, fy
Th Xpynordrnre 6 warnp Hyeper.

in v. 14 dededfovres puxas dornplkrous, and in v. 3 whagrots Né-yous buds ewroped-
govra. Moreover it is only what might have been expected, when we find that,
in some ass, dordrais has been altered to suit the dydrrats of Jude.

1'W. H. read dxarawdorous (said to be from rd{w a Doric form of ratw), but,
as the line in Cod. B ends with -za, it seems to me easier to suppose that the v
was accidentally omitted in the same way as the last syllable of géryara in the
same Ms, has been lost at the end of the live in v. 20.

376 APPENDIX C.

Pliny’s letter to Trajan has been much discussed in regard to the
relation of the eucharist to the agape. He states that the Christians
confessed ‘quod essent soliti stato die ante lucem convenire carmenque
Christo quasi deo dicere secum invicem, seque sacramento non in scelus
aliquod obstringere sed ne furta, ne latrocinia, ne adulteria committerent, '
ne depositum appellati abnegarent: quibus peractis morem sibi discedendi
fuisse rursusque coeundi ad capiendum cibum, promiscuum tamen et in-
noxium, quod ipsum facere desisse post edictum meum, quo secundum
mandata tua hetaerias esse vetueram.’ Lightfoot’s comment (Jgn. 1. 50 f.) |
is ‘The account here supposes two meetings in the course of the day,
(1) before daylight, when a religious service was held; (2) later in the day,
probably in the evening, when the agape was celebrated...The later meet-
ing however was suppressed after the issue of Trajan’s edict forbidding
clubs.’ He concludes that the eucharist had been already separated from
the agape, and was celebrated before dawn; but notes that ‘in some parts
of Asia Minor, and probably at Antioch, the two were still connected when
Ignatius wrote.’ From the language of Tertullian and Clement it is plain
that either the abolition of the agape was merely temporary, or that it was
at any rate not universal. We learn from Origen c.-Cels. 1. 1 that Celsus,
writing, say, 50 years after Pliny, spoke of the agape as forbidden by law,
and Origen does not deny it. See, however, on the changes in the legal
position of the agape, Keating App. B.

In the Didaché, chapters 9 and 10, we have an account of the eucharist
as administered shortly before the time of Ignatius. It begins with thanks-
giving for the vine of David and the life and knowledge revealed through
Christ, followed by a prayer that the members of the Church may be
united in one body, as the grains of wheat are united in the loaf which is
broken. Then come the words pera 76 éurdAnoOjvat ovras ebyaptotycare,
implying that what precedes refers to the agape. This is followed by
a form of prayer and thanksgiving for earthly and heavenly blessings,
especially because éxapiow mvevparixyy tpodyy Kal mordv Kat Caqv aloviov
dia rod watdés gov. It is added that prophets are to be allowed to utter
thanksgiving in their own words, edyaptoreiv boa OéAovow. Inc. 14 it is
ordered that the eucharist should be regularly administered on Sunday
after confession to those who are at peace with all, iva py xoww7 7 Ovoia
Upav.

Justin Martyr goes further into details in regard to the eucharist, but
without any allusion to the agape. After baptism, he says (Apol.1. 65), the
newly baptized Christian joins in the prayers of the Church, and receives
the kiss of peace; ¢re:ra mpoodéperat TG mpoeordri tev ddeApav dpros cat
mornpiov vdaros kai Kpdparos, Kal otros AaBwv alvoy kai ddfav TO mwarpi Tov
GAwv dia rod dvoparos tov viod nal rod wvevparos Tod dyiov dvamépmet, Kal
ebyapioriay imép rod Karnétacbat rovrwy map’ adrov émi modd moteirat: o8
guvrehéoavros Tas evyds Kal THY edyaptoriay, was 6 Twapav Aads émevpnpel
Aéyov ’Apnv. After this, of kadovpevor sap’ npiv Sidxovor Siddaow éxdore
T&v wapdvrwav peradaBeiv ard Tod evyaptaTnOévros aprov Kal olvov Kal vdaros,

APPENDIX C. 377

cai rois ov mapotow dropepover. xal 4 rpopy airy Kadeirae wap’ ppiv
eixapioria, js obdei dAw peracyeiv éfdv dorw i} rG morevovre ddyO7 elvat
ra deBdaypéva Up’ jpadv, xal Aovoapévy rd brép ahévews duapriay kal eis
dvayévvyow AouTpdy, Kai olrws Piotvrs as 6 Xptorés mapédoxev. ov yap os
xowov aprov ovdé Kody wépa tatra AapBdvopev. In c. 67 he continues oi
gxovres Tois Aetropevors maow emixovpodpev Kal obverper GAANoLS dei- ét
raot re ols mpoopepdpeda edroyodpev tov mouTiy trav mdvrov. He then
describes what takes place on Sunday, rj rod jAlov Aeyonévy Huépa wavrov
card modes f dypods pevdvrwy emi rd alrd ovvédevots yiverat, Kal ra dropyy-
poveipata Tay dmoordAwy 7} Td cvyypdppara Tov mpopyray dvaywadokerat
péxpis éyxwpei. ira mavoapévoy rod avaywwooxovros 6 mpoeoras bia Adyou
riv voveciav...raeira. Erera dvordueOa Kows mdavres Kal ras ebyds
wépropev. kal, os mpoednpev, Tavoapévav ypav ris edyns dpros mpoc-
déperat kal oivos xai Vdwp, kal 6 mpocoras edyas épolws cal ebyapiorias, 6o7n
Sivauts aire, dvamduret...of ebropodyres Bé...nara mpoaipecw exagros THY
éavrod & BotAerar Si8wow, kal rd cuAdNeysnevov Tapa To mpoecrare droribe-
rat, kal abrés émtxoupel dpdavois re kal xhpats...cal ddas rois ev xpeig ovat
xydeuav yiverat, Justin challenges unbelievers to find any fault with such
a meeting as this. He allows however that abominable and utterly base-
less charges were brought against the Christians (Apol. I. 10, 23, 27), charges
circulated by Jews (Dial. 17) and supported by evidence extracted from
slaves by torture (Apol. 11. 12), and that he himself had once believed
them (Apo. 11. 12), till he was convinced of their falsehood by seeing how
fearlessly the Christians faced death. Possibly such charges may be
truly alleged against some of the heretics, though he will not affirm it
(Apol, 1. 26).

Clement of Alexandria and Tertullian have a good deal to tell us about
the Love-Feast. Tertullian especially gives two remarkable sketches of the
Agape, one written before, and the other after he became a Montanist.
The former is contained in Apol, 39, cena nostra de nomine rationem sui
ostendit; id vocatur quod dilectio penes Graecos est. Quantiscumque
sumptibus constet, lucrum est pietatis nomine facere sumptum, siquidem
inopes quosque -refrigerio isto juvamus,..Si honesta causa est convivii,
Teliquum ordinem disciplinae aestimate, qui sit de religionis officio, Nihil
Vilitatis, nihil immodestiae admittit: non prius discumbitur, quam oratio
ad Deum praegustetur: editur quantum esurientes capiunt; bibitur
quantum pudicis est utile. Ita saturantur, ut qui meminerint etiam per
noctem adorandum Deum sibi esse}; ita fabulantur, ut qui sciant Dominum
audire. Post aquam manualem et lumina, ut quisque de scripturis sanctis
vel de proprio ingenio potest, provocatur in medium Deo canere: hinc
probatur quo modo biberit. Aeque oratio convivium dirimit. Inde disce-
ditur...ad eandem curam modestiae et pudicitiae, ut qui non tam cenam
Cenaverint quam disciplinam.

? See D. of Chr. Ant, under ‘ Vigils.’

378 APPENDIX C,

Tertullian notices the charges made against the Christians, adding that
they arose from a misunderstanding of the eucharistic feast (Apol. 7):
dicimur sceleratissimi de sacramento infanticidii et pabulo inde, et post
convivium incesto, quod eversores luminum canes, lenones scilicet, tene-
brarum et libidinum impiarum inverecundia procurent (cf. also 7b. 8, 9),
Compare with this the account given of the catholic agape in his later
Montanist treatise De Jejuniis 17: apud te (the ‘homo psychicus’)
agape in cacabis fervet, fides in culina calet, spes in ferculis jacet. ‘Sed
major his est agape, quia per hanc adolescentes tui cum sororibus
‘dormiunt. Appendices scilicet gulae, lascivia atque luxuria.

It is plain from the language used in Apol. § 39 (cena, per noctem,
lumina), that the agape, as described by Tertullian, takes place in the
evening; but the eucharist is said by him to be celebrated in the early
morning ; cf. De Corona 3, where, armong other examples of changes made
from primitive use, it is said: Eucharistiae sacramentum et in tempore
victus et omnibus mandatum a domino, etiam antelucanis coetibus, nec de
aliorum manu quam praesidentium sumimus. Here it may be questioned
whether e¢#?am means ‘as well as at the time of the evening meal,’ or ‘even
before day-break,’ enhancing the contrast to the primitive communion
administered at nightfall. Perhaps it is better to suppose a complete
change in the time, as there is in the mode of administration from the
AdBere rovro cal Stapepioare eis éavrovs (Lk. xxii. 17) to the distribution
by the presiding minister. The passage quoted by Keating in support of
this (ad Uxorem 11. 5)—non sciet maritus quid secreto ante omnem cibum
gustes /—seems to be an allusion to the ‘eulogia,’ the portion of the ‘ panis
e£opxiopod, which was distributed by the president at the beginning of the
Agape and taken home by those present (Achelis p. 208), or else to the
reservation mentioned in Basil’s 93rd epistle (below p. 382).

Clement is much less definite than Tertullian. It is often difficult to
know whether he is speaking of an ordinary feast, or of the agape, heretical
or catholic, or of the eucharist, or simply of pious meditation. I will take
first some passages in which he appears to be speaking of the eucharist.
Paed, 11. 29 pvarixdy cipBodrov 7 ypady alparos dyiov olvoy dvdpacer.
Str. 1. p. 318 fin. § 5 ryv edyapiotiay rwes diaveipavres, ds Bos, adrov by
Exagrov Tov Aaov AaBeiv rv poipay émirpémovaw. dpiotn yap mpds THY
axpiB aipeciv re kai puyjy ovveidnors, Str. Iv. § 161 P. 637 MeAyuredex 6
rév oivoy Kai rov aprov, thy jycacpevyny SSors rpodyy, eis Tvrov edxaptoTias,
Str. vi. § 113 P. 797 Stivayw AaBovoa kvptaxny H ux pedreTG elvar eds...
dei ebyaptoroica emi maot Ta Oe@ OC dkors Stxaias kat dvayvaoews Oeias, dit
Cyrivews GdnOovs, 8d mporhopds aylas, d: edyis paxapias, aivodca, ipvoiaa,
evAoyovca, WadAdouca.

In this and the following quotations the phraseology is eucharistic, but

1 Tertullian applies 1 Cor. xiii. 18 in a different sense, ‘There is a feast
surpassing these luxurious meats,’ viz. the following lascivia.

APPENDIX C. 379

the feeding spoken of, the realization of the union of the Body with the
Head, seems not to be limited to the actual reception of the eucharist.
Paed. i. § 42 fin. hayeré pov, hyol, rv odpxa cal mieré pov 76 alpa, § 43
rod rapaddgou puornpiov...cdpka uw rd mvedpa rd dyiov dddnyopel (‘he uses
the figure of flesh to describe the Holy Spirit’) cai yap im’ atrovd dednpuovp-
ynrat i) odp§, alpa jpiv rév Adyov aivirrerat, kal yap ds ala mAovorov
emixéxurae Tp Big: i Kpaows 5é 4 duo 6 Kipios, 4} tpody trav vyTiwv.
Ib. § 47 obras rodAayds ddAAnyopeirat 6 Ad-yos, kai Bo@pa kai caps cal rpopy
kai pros kat alua Kal ydAa, dravta 6 Kipws eis dmddavow ray eis airov
memorevxotav. Q. D. S. § 23 (Christ is speaking) ¢yé cov rpodets, dprov
épavrov diSovs, od yevodpevos ovdels ere meipav Oavirov AapPBdvet, kal mopa
xa” Hpépav évddods aBavacias, Paed. 1. § 38 (P. 121 init.) Ol. explains
Joh. vi. 53 f. as follows: 80 dy (sc. ris mricrews Kai Ths émayyeNias) i) éxehgota
ék TwoAA@y cuveotnKvia peA@v dpderat kat avferat, ouyeporetral Te Kal oupe-
myyvurat €& dudoiv, cdparos per ris micrews, puxis b€ ris éAmidos, domep
kal 6 Kuptos €k capkds kai aiparos. TQ yap dvr alpa tis wicteas 7 édmis i’
fis (MS. eh’ fis) ouvexerat, kabdrep bird poyhs, } rion.

In contrast with these passages we may take the description of certain
heretical agapae in S¢r. 11. § 10, where Cl. relates what is reported of the
Carpocratians and others, eis ra Seirva dBporConévous (od yap dydmny elroup
dv éywye iy ouvédevow airév) dvdpas 6 dpod kat yovadixas pera On Td Kopec-
Ojva, TO Katacxivoy airéy rv mopyiKiy ravray Sixaroobvyy! éxmodav
momoapévous Pas tH Tov Avxvov mepirpom|, plyvucGa. als Povdowro,
pedernoavras b¢ ev Toaity dydry tiv Kowaviay, ped’ Hyépav fn map’ dv
dy BedAjowor yuvatkGv araireiv rv Too Kapmoxpareiov...vdpov bmaxonv. In
Str. vit. P. 892 Cl. speaks of heretics who will endure anything rather than
give up their heresy, xai ris modvOpuvAqrou Kara ras éxkAyoias abrav
mpwroxabedpias, dt’ fv Kal éxeivgy rv cupsrorikny ris Wevdavopzou aydmys
mpwroxdoiav domdfovra. In Str. 1. 96 he applies Prov. ix. 17 (Stolen
waters are sweet and bread eaten in secret is pleasant) to heretical
sacraments. ‘The phrase bread and water is here used’: ovx én’ a\X\av
twav GAN F éwt rev apr cai Vdate kara rHy mporpopay, py) KaTa Tov Kavova
Tis exkAnoias, xpopévav aipérewv.

In the passages which follow Clement appears to be speaking of
abuses to be found in the agapae of Catholics, to which he attributes
the ill-repute of Christianity among the heathen, and at the same
time to be setting forth a higher view of the meaning and use of the
feast of love. Paed. 111. § 81, P. 301 déiws ris Baothelas modrrevadpeba (MS.
~Oueba) bedy dyanGures kal Tov mAnciov. dyamn dé od« év pidnpatt, add’ év
ebvoia kpiverat, of 88 oddév GAN F Pedjpart karaypopoiot Tas éxxAqoias, rd
pidoiy évdov ov exovres aitd. Kai yap 57 Kal rodro cxmrémAgner i Urovolas
aicypas kai Bracdnpias, 76 dvédyv xppcOa ro Pirnpart, Grep expay elvas

1 The diKcaooivy of Carpocrates was communism, xowwvla per’ lodrnros
Str. um. § 6,

380 APPENDIX C,

puotixdv. Paéd. i. § 4, P. 165, speaking of excess in eating, Cl. says that
some have ventured to give to the fleshly life the title of dydmn, 7d xadédy
kal gornpiov epyov Tov Adyou, THY ayarny Thy Tyacpévny, KvOpidios kai
Copod pice. xabuBpifovres,..tyy emayyeNiav Tod Beod Serrvapios ewveicba
mpoadoxnoavres, Tas pev yap éml tis eihpoocivys (?r7 edppoadvyy) cuva-
yoyas... derrvdpid Te kal dpora kal Soyds eixdrws dv xadoiper...ras rovavras
d€ Eoridoers! 6 xvptos dydmas ob KéxAnnev. § 14 réppwo rdv wacyntidvray
edeopdrov 4 rpdmwela ris dAnGeias, contrasted with rdv Saipoviav ras
rparéfas in § 10 fin. § 5 dydarn dé re dyre eroupavids core rpopn, €ariacis
Aoyixy’ mavra oréye, mavra Sropéver...paxdaptos ds dayerat dprov ev r7
Bacideig rod Geot: yadkerwraroy Sé mdvrav mropdrav rv drterov aydmrny
5.4 ’ > Fal , on ‘ 4 er , a
avoabev €& otpavav emi rots Cwpots pirrecOa yapai. § 6 ravrns édAns
amnprntat dydamns 6 vdpos Kal 6 Aédyos, Kav ayamnoys Tov Oedv gov Kai Tov
wAnoiov gov, év otpavois éoriv altn 4 émovpanos evwxia, 7 Sé émlyeos
Seiarvov KéxAnrat...d0 dydrnv pev ywopevov rd Seimvov, GAN’ odK aydmy
ro Seimrvor, Setypa O€ edvoias Kowwvixis...0o0 yap éorw 7 Bactdreia Tov
Geod Bpdois Kai moors...ddda Sixatoovvy Kai elpqvy...rovrov 6 gayav Tod
dpiorov to dpirrov tav ovrwv tiv Bacirelav rod Oeot Krnoerat, pedernoas
> 2 , , 2 4 > > fo 28 ‘ kf
evbévbe dyiav ouvnrvow dyads, otpdviov éxxdnoiav. § 7 dyday pév odv

a : a a » : 8 > e , € 5 > , ze
xpijpa...rov Oeod Aktov, épyov Sé airijs 7 perddoors...ai dé etpoovvar adra
evavopd te dydmns exovow ex Tis mavdnpov tpodis cuvediCdpevoy eis didtov

a > , A ? -~ bd » ¢€ ‘ e ‘, > LA > ‘

tpopiy. ayarn pev ov Seiarvov ovK tori, 7 b€ Evriacts adydmans nprncbe...
GAAG yap 76 Setarvov orw deriv jpyiv cai edCwvov...dyabn yap Kovporpdgos els
kowaviav dydrn, épddiov €xovea mAovotov Thy abrdpKxeav, §9 dyaoroy pev odv
..THS ave rpodis e&éxerOat kal Tis Tov dvTws SvTos dwAnpwrou epripwracat
Géas...raityy yap ray aydmny éxdéxerOa Seiv euaiver 4 Bpdors y Xpiorod...
§ 10 6 éadiwv xupio éobie cat ebyaptoret TH Oe@...a8 elvat THY Sikaiay rpopyy
evxaptoriay, Kal 6 ye det evyaptorav odk doxodeirat mepi HOovas. § 11 dvonrov
yap opddpa Oavpalew...ra mapariépeva rais Snuddeow éoridceow pera THY
év Adyw tpvgnv. By dypadeowr éoritoecw we are probably to understand
public as opposed to private agapae’, preceded by readings from Scripture’.
Paed. 11. 58 ef yap 8&0 dydanv ai émi ras éoridoes cvvededoets, ovuprocior b€
ro Tédos 7 mwpds Tovs auvdvTas ditoppocivn, mwapemdueva S€ rH dydty 7}
Bpaors Kat 7 méots, Tas ov AoyiKGs advacrperréov ;

In the above passages there seems to be an attempt to sanctify not

1 I agree with Dr Keating that éorlacts is perfectly general, not limited to the
eucharist, See Index.

2 Compare Keating pp. 86, 123.

3 Dr Keating translates ‘after the rich fare which is the Word’ (written
with a capital): a phrase which could only be used of the eucharist itself. It
seems to me more natural to understand it of the reading of Scripture which
formed the first part of the agape. Compare 2 Pet. ii. 13 Qdovny ipyodmevor Thy
év quépg tpypiv, which Dr Bigg translates ‘counting our sober daylight ‘joy
& mere vulgar pleasure.’ This may be illustrated by 1 Th. v. 5—8.

APPENDIX C. 381

merely the agape, but ordinary entertainments, by connecting them with
the thought of the eucharist, and of the’ brotherly kindness which every
meal of Christians should symbolize. In what follows the original
meaning of the Lord’s Supper seems to be lost in mystical allegorization.
§ 19 9 dumedos 4 dyia roy Bérpyv éBrdornoev tov mpodyrixdy. rodro
onpeiov...6 péyas Bérpus, 6 Adyos 6 imép jydv OdeBels!, rod aiparos ris
crapuans Bdart xipvarOar éOedjcavros, rod Adyov, ds kal rd aipa avrov
gornpia kipvara. dérrov 8€ 7d alya rot kuplov: rd pev ydp éottv adrod
gapxixav, & tis POopds Aedutpapeba, rd S€ mvevparixdy, rouréorw &
xexpiopeda, kat rodr’ gore meeiv rd alua rod "Incod ris xupsaxis peradaBeiv
apbapaias lexis dé rod Ab you 7b wveipa, ds alua capkds. (‘The meaning is
that what the blood is for the flesh, its lifeand power, that the Spirit is for
the Logos’ B&éhr ap. Hagenbach H. of Doct.) § 20 dvaddyas roivuy xipvarac
6 pev owos r@ Vdart, r@ dé dvOpore@ Tb wveipa: Kal To pev eis wiotw ebwxet
ro xpapa, Td b€ e’s dpOapciay ddnyei rd wveipa 4 8€ dudoiv adOis xpacrs,
worod re kat Adyou (Potter compares Iren. v. 2 érdre ody nal 76 Kexpapévoy
mornpiov Kat 6 yeyovas dpros émidéxerar rov Adyov Tod Oeot Kal yiverat 7
ebyapioria cpa Xpiorod) evyapioria KékAyrat...fs of xara mioriw pera-.
AapBadvovres dydfovras cal oGpa kal yuyiy, rd Oeiov papa tov dvOpwrov
rod marptxov Bovdevparos mvetvpare kal Ady@ ovyKpwwavtos prorixads. Str. V.
§ 66, P. 685 fin. yada pév 4) Karnxnots...Apayua dé 4 érromrixy Oewpia. odpKes
abrat kal alua Tov Adyou, rouréort KardAnYis.rijs Olas Suvdpews Kai ovotas...
oUras yap éavrod peradidwow Trois. mvevpatik@repov THs ToLa’rys peradap-
Bdvovor Bpadcews...Bpaors yap Kai mdots rov Belov Adyou 7 yraors éori
tis Oelas ovaias. Str. 1. § 46 init. da rotro 6 cwrip dprov AaBav mparov
éAdAnocev kal ebyaplornoev® elra kddcas rov dprov mpogOnxev, a 8) hdyapev
Aoytkds, kal rds ypapas emeyvdvres (Véeravayverres) mwodtrevodpeba Kab?
tmaxonv. Paed. 1. § 16, P. 106 jin. rév m&dov, pool, mporddyoev durdro’
dtrdotv rodrov xai vnmiov Nady Toe Ady@ mpocdnaas, dv Euredov dAdAnyopel.
Gépet yap olvov 4 apredos, ds alua 6 ddyos, dpdw dé dvOpwrois wordy eis
carnpiav, 6 pev olves rH gdpart, rd dé alya TG mvedpar.

1 The holy vine with the prophetic cluster of grapes is a reference to Num.
xiii, 23, to be interpreted by Joh. xv. Lowth thinks the nom. 6 véuos 6 OPels
should be in the gen. as it depends on onuetov, but perhaps we may keep the
nom. if we translate ‘This is a sign, the great cluster is the Word.’ Herv,
translates 706 aluaros—xlpyarat ‘cum sanguis uvae, Verbum scilicet, aqua tem-
perari voluerit, ut etiam sanguis ejus salute temperatur,’ but the sense is
very obscure. We might read 7d afua (acc. instead of gen.) and translate ‘The
Word having willed that the blood of the grape should be mingled with water,’
& reference to the two sacraments, and to the blood and water which flowed
from the side of the Saviour; or perhaps better, retaining ro alzaros, but
transferring rod Aéyou to the next clause, we might read ws xal atrof roi
Noyou 7d alua cwrnplg xipvarac: ‘the blood of the grape craves to be mingled
With water, as the Word is mingled with salvation’ (the Water of Life).

382 APPENDIX C.

I will conclude with a quotation from the Hc. Theod. § 82, which
Harnack cites as an example of Gnostic tenets subsequently borrowed by
the Catholic Church (Dogmengesch. 1. 252 ed. 3): 6 dpros kai rd @Aatov (the
eucharist bread and the chrism) dy:d¢era: rj) Suvdpet rod dvdparos, ob! ra abrd
dvra xara Td awopevoy ola éAnhOn, dddd Suvdper els Sivauy mvevpatixiy
peraBéBAnrat.

Considering all these passages, it does not seem to me that we are able
to assert positively either that the eucharist in Clement's circle was cele-
brated in the morning apart from the agape, as Dr Keating seems inclined
to do, or (with Dr Bigg) that it was always joined with the evening agape.
There is a sentence in Str. vi. § 40 which should perhaps be understood
as implying that it did sometimes form a part of the agape. ‘The gnostic
is not limited to fixed hours of prayer, but prays all his life through,
striving to be united with God in prayer, and to have done with all that is
useless for the higher life (€xei yevouéve), as av évOévde bn tTHv TeAcwow
dradndds rod kard dydrny Spupévov. I have translated the last clause
‘as one who has already obtained the perfection of loving action’; but
I do not see why, if this was his meaning, Cl. might not have written
simply dydns or évepyeias dyarnrixfs, and in the note I have suggested
that it may mean ‘having received the perfection of that which is exhibited
(or represented) in the agape,’ viz. the union with Christ and with the
brethren?.

We learn from Sozomen vit. 19, some 200 years after Clement, that it
was still the custom in some parts of Egypt to administer the eucharist in
the evening after the agape. After mentioning that Rome and Alexandria
were exceptions to the general rule of holding religious services on
Saturday as on Sunday, he continues wapa S¢ Alyumriots év modAais rddeot
kal kapats, mapa rd Kowf maot vevomopévor, mpds éomépay re caBBaro
cuvidrres, npiornkdres fn, pvornpioy peréxovot, or as it is more strongly
put in Soer. v. 22, pera 7d ed@xOqvat Kai ravroiov edeopatay éepopnOnvat
wept €omépav mpoopéeporres rSv pvornpiov peradapBdvover, Another pecu-
liarity of the Egyptian Church is noticed by Basil (Zp. 93) where he
justifies his advice to a layman to administer the sacrament to himself
in time of persecution, by the example of the hermits and by the Egyptian
usage: éxaoros rév év hag TeAoVvTwY as él TO MAcioTov Exe Kowwaviay Ev
T@ oikw adrod cat dre Bovrerat AapBdver 8: éavrov. Apparently the bread
had been already blest by the priest; for he goes on to say that the
recipient in church receives the bread in his hand and applies it to his
mouth himself, and that sometimes the priest gave several portions, which
the recipient was at liberty to carry away.

All Clement’s references to the eucharist seem to me to be characterized
by the principle laid down in our Lord’s teaching on the subject, ré. rvetpd

1 Dr Abbott would omit ov.
2? For the liturgical sense of dpdw see my note on the passage.

APPENDIX CG. 383

ear rd Cworrawotr, 4 capt oix ddedei obdév, and also to. resemble in many

oints Plato’s teaching in the Symposium (p. 211 0 to E) where he traces the
upward development of ¢pws from its beginning in the natural admiration
for a beautiful person, to the unselfish delight in all objects of beauty, until
it rises at last to the contemplation of avré ré Geiov Kadcv, the Divine source
of all beauty, whether in earth or heaven: dpycpevov db ravbde rav Krahav
exelvov evexa Tod Kadov del €ravcévar Gorep eravaBabpois ypopevov...ri dira
oldpeba el rp yévotro abrd 76 xadop ideiv eidtxpivés, kaPapdv, dpixrov; dp’ olec
gaidov Biov yiyverOat éexeioe BXérovros dvOpwmov Kdxeivo 59 Oewpévov Kat
tuvévros airg; So Clement passes from the good fellowship of ordinary
hospitality (¢x rijs mav8nyov rpopjs) to the more ideal fellowship of the
love-feast ; but there too the detarvoy is nothing, except so far as it is an
érovpdvios Tpoby, éoriacts Aoyixy, the manifestation of that inner feeling
of love described by St Paul in his ep. to the Corinthians. In the eucharist
itself, the actual bread and wine are nothing; the Body and Blood of Christ
are no material body and blood, liable to accidents, such as were anxiously
deprecated by some of his contemporaries!; but the Body is faith, the

Blood hope (Paed. 1 § 38); the Flesh and Blood of the Logos are the |

apprehension of the Divine Power and Essence; the eating and drinking
of the Logos is knowledge of the Divine Essence (Str. v. 66); the Flesh is the
Spirit, the Blood is the Logos, the union of the two is the Lord who is the
food of His people (Paed. 1. § 43).

Indeed, as far as I am able to judge, Clement would not have dis-
sented from Barclay’s language (Apology p. 453) : ‘The Supper of the Lord
and the supping with the Lord (Rev. iii. 20) and partaking of His Bread
and Wine, is no way limited to the ceremony of breaking bread and drink-
ing wine at particular times; but it is truly and really enjoyed as often as
the soul retires into the Light of the Lord and feels and partakes of that
Heavenly Life by which the inward man is nourished; which may be and
is often witnessed by the faithful at all times, though more particularly
when they are assembled together to wait upon the Lord.’ This seems
also to have been the view of Clement’s pupil Origen, if we may judge from
his language in the Answer to Celsus VIII. 22 6 vonoas ori rd mdoya hpav
imép huav éridn Xpiords, Kal xp} oprdtew eoOiovra ris capKds Tov déyov-
ovx Zorw Gre ov motel TO mdoxa, Srep Epunveverat AcaBarnpta, SiaBaivwy det
T@ Aoyiope Kal ravri Adye Kai wdoy mpd&e dws Trav rod Biov mpayparav émt
Tay Oedv Kat emt riv mdduy adrod amreddov. Compare also Comm. in Joh,
t. XXXIL § 16 voeicdw dé 6 dpros kat rd mornptoy Tois pev dmdovorépois Kara
THY Koworépay mepi rhs edyapurrias éLoxnv: Tois Sé Badvrepay dKovew pepabn-
kdot kara Tv Oeorépav Kai wept rod rpocpipou Tis ddyOeias Adyou emayyeNiav :
and Comm. in Matt. t. x1. § 14 where he applies the words ov 7é elvepydpevov
eis rd ordpa Kowol rov dvOpwmov to the eucharist, ofre ex rov py payeiv,

1 Calicis aut panis etiam nostri aliquid decuti in terram anxie patimur.
Tert. De Coron. 8. :

384 APPENDIX C.

map’ aid To py hayeiv, dd rod dyaabévros Adym Beot Kai évrevter dprov,
borepovpeda dyabod twos, odre ex rod hayeiv meptocetopey dyabe Ti+ 75 yap
atriov ris torepnoews 7 Kaxia eori...cal Td alrioy eis meptomevoews ¥ Stxaro-
abvn éori...cal obx 9 Ay rod Gprov, GAN’ 6 én’ airg elpnpévos Adyos early
6 dpedGv roy py dvakios rod xupiov éaOlovra airdy. al raira peév epi rop
Tumtkol kal cupBodtkod cdparos.

For the rules laid down as to the management of the agape in the
Apostolic Constitutions and elsewhere, and for the later history of the
agape, see Keating pp. 107-165, Achelis Canones Hippolyti, and the
articles on Agape in the Dict. of Christ. Ant. and on Love-Feast in Hastings’
Dict. of the Bible. .

INDEX TO QUOTATIONS AND ALLUSIONS.

BIBLE.

Gen, i. 26, § 3 (n. on eopotoupdry) ;
xxix. 35, § 105 (n. on "Iovdala)

Exod. i. 7, § 100; xx. 13, 15, § 60;
xxx, 34-36, § 34 (n. on Ouplaua);
xxxii, 82, § 80

Levit, xi. 8, § 109; xii, 8, § 32 (n. on
h tpuyav); xvi. 10, § 33 (n. on tpdyov)

Num. xx. 17, § 73; xxi. 9, § 79 (n. on
onuetov)

Deut. vi. 7, § 80 (n. on mpwias); xiii.
8, 9, § 14; xxxii. 8, § 6

Jud. ii. 11, § 82

1 Sam. i. 13, § 39 (n. on 1. 19); xii. 9,
§ 82 (n. on mimpdoxe); xvi. 7, § 61

1 Kings vii. 18, § 29 (n° on d-yéprov)

Job i. 1, § 80, ib. 21, § 80

Psalms i. 4, § 110; iv. 5, § 31; v. 9,

§ 105; ix. 11, § 105; xix. 9, § 79;

xxiv, 3-6, § 58; xxxiv. 11, § 81;
xlviii, 12, § 83; li. 16, 17, § 14;
lviii. 4, 5, § 102; lxxvi. 1, § 105;
xci. 11, § 81; xciv. 10, 11, § 61;
cxix. 2,§1; oxix. 66, § 36; cxix. 164,
§ 35; exli. 2, § 48; exlv. 15, § 49 ©

Prov. i. 7, § 70; viii. 9, § 51; viii. 22 f£,,
§ 7; ix. 10, § 70; xx. 27, § 37

Isa. iv. 4, § 34; v. 7, § 74; vi. 3, § 80;
xl. 13, § 7; xl. 15, § 110; xliii, 2,
§ 34; lvii. 15, § 18; Ixv. 24, § 49

Jer. iv. 3, § 74; xvii. 10, § 61

Ezek. xviii, 4, § 14

Dan. ix. 21, § 49

Mait. iv. 16, § 43; v. 8, §§ 18, 19, 56,
57; v. 9, § 100; v. 20, § 56; v. 28,
§ 82; v. 30, § 72 (un. on éxxdypar); v.
37, §§ 50, 67; v. 44, § 84; v. 45,
§§ 84, 86; v. 48, §$ 81, 88; vi. 6,
§ 49; vi. 7, § 49; vi. 12, § 815 vi.
14, § 86; vi. 21, § 77; vii. 14, § 93;
vii. 21, §§ 5, 7, 8, 9, 104; x. 16,
§ 82; x. 37, § 93; xi. 27, § 58; xii.
50, § 5; xiii. 7, § 74; xiii. 20, § 93;
xi, 25, § 89; xvi. 19, § 106; xvi.
25, § 14; xvii. 20, § 77; xviii. 22,
§ 85; xix. 17, §§ 39, 41, 58; xix. 19,
§ 50; xxi. 22, § 41; xxi. 33, § 74;
xxiii. 6, § 98; xxiii. 14, § 106; xxv.
1f., § 72; xxv. 23, §62; xxv. 34-45,
§ 21 (n. on eds ddiay xapuv).

M. GC.

Luke vi. 46, §§ 104, 110; ix. 62, § 93;
x. 22, § 109; xi. 52, § 106; xiv. 26,
27, § 79 bis; xiv. 33, § 79; xvi. 13,
§ 71; xvii. 31, § 93; xix. 26, § 55;
xX 2° §§ 57, 78, 84; xxiv. 45,

§

John i. 3, § 17; i. 11, § 83; i. 12, § 68;
i. 18, § 16; iv. 14, § 104; v. 13,
§ 54; v. 39, § 1; vi. 36-40, §§ 5,
7,8, 93 viii, 38, § 82; x. 12, § 106;
xiv. 2, §§ 9, 40, 57; xiv. 15, § 21;
xv. 14, 15, §§ 5, 19, 21, 62, 68, 79;
xvii. 3, § 41; xvii, 4, § 41; xvii.
20 f., § 41; xviii, 37, § 54

Acts vii. 48, § 28; x. 43, § 1; xvi. 3,
§ 53; xvii. 24, § 28

Rom. i. 20, and ii. 1, §§ 11, 92; ii. 25,
§ 53; ii, 29, §$ 53, 78; iii. 21, § 1;
ili. 30, § 53; vii. 14, § 82; vii. 23,
§ 44; viii. 15, § 82; viii. 20, § 6;
viii. 26, § 49; viii. 28, § 37; viii.
30, § 6; ix, 3, § 80; ix. 11, § 37;
x. 5, 6, § 56; xi. 32, § 11; xi. 34,
§7; xiii. 9, § 105

1 Cor. i. 24, § 7; i. 30, § 16; ii. 7, § 107;
lii. 6, § 74; iii. 18, § 34; iii. 16, §§ 64,
82; iv. 15, §53; iv. 19,§ 105; vi. 1-
17, §§ 84-88; vi. 19, §§ 64, 82; vii. 29,
§ 64; vii. 32, § 71 (n. on Ge dpéoat);
vii. 35, §§ 18, 64; viii. 1, § 104; viii.
6, § 9; viii. 7,§ 104; ix. 19, § 53; ix.
21, §§ 10, 11; x. 1-5, § 104; xi. 9,
§ 90; xiii. 2, § 77; xiii. 3, § 59; xiii.
7,§70; xiii, 12, §§ 18, 57, 68; xiv. 6,

* § 59; xv. 27, § 5 (n. on brordgavra)

2 Cor. iv. 2, § 43; iv. 10, § 80; x. 5, § 14

Gal. iii, 22, 28, § 11; iii, 24, § 86; iii.
29, § 82; iv. 9, § 82; v. 17, § 79

Eph. i. 4, § 7; i. 21, § 82; i. 23, § 87;
li. 8, § 11; ii, 11, § 53; ii. 20, § 55
(n. on Oeuédos); iv. 6, § 58; iv. 18,
§§ 10, 34, 68, 84; iv. 19, §§ 12, 39;
iv. 22, § 14; iv. 24, §14; v. 5, § 75;

vi. 12, § 20
Phil. ii 14, § 10; iii. 20, § 85; iv. 18,
§1

Col, ii. 3, § 16; iii. 5, § 75

1 Th. ii. 4, § 70; iv. 17, § 57

1 Tim, i. 6, 7, § 14; i. 9, § 10; iii, 3,
25

386:

§ 69 (n. on dgpiddpyupov); vi. 19, § 16;
vi. 20, § 41 .

Heb. i. 1, § 95; i. 3, §§ 16, 58; iii. 5,
8§ 5, 19; iv. 12, § 34; iv. 14, §§ 9,
13, 45; v. 14, §§ 2, 94; vi. 18, § 6;
ix. 25, § 40; xi. 13, §§ 13, 77, 78; xii,
2,§9; xii. 7, § 56

INDEX TO QUOTATIONS AND ALLUSIONS.

James ii. 22, § 55; ii. 28, § 19; v, 12,

8 67; v. 15, § 86

1 Pet. i. 10, § 1; i. 17, § 49; i. 20,
§ 107; ii. 9, § 35

2 Pet. i. 10, § 66

1 Joh. iv. 17, § 46

Rev. xvii. 14, § 6; xxii. 17, § 104

APOCRYPHAL WRITINGS.

Sirac iv. 11, § 105; xvii. 14, § 6 (n. on
Gyyedot); xxxv. 17, § 37 (n. on répver)

Susanna 42, § 37

Wisdom ii. 24, § 7 (6 POovdy) ; xi. 25,
§ 69 (n. on xrlorns

Pseudepigrapha Vet. (Ezek.), § 94

Pseudepigrapha Nov. (Protevang. xix),
§ 93; (Trad. Matthiae), § 82
Agrapha (évvonOnre xal mroujow), § 73:

dv éyw mardiw od édénoov), § 74;
doxemot rpareftrac), § 90

OTHER GREEK AUTHORS,

Aischylus, Agam. 36, § 13; Theb. 577,
8

fisop, Fab., § 33

Androcydes, § 33

Antiphon, § 24

Aristophanes, Eq. 864, § 99

Aristoteles, Hth. N. u. 1, § 46 (n. on
Kaddmrep Te Oy); 1. 2, § 67 (n. on
dyporxia); 111. 8, §§ 59 (n. on Bupoe-
Sets), 66 (n. on dAdyws dvdpetos) ; v.1,
§ 17 (n. on savredobs); vi. 5, § 18;
vit. 6, § 21 (n. on mpoxarapyxet)

Basilides, § 81 (n. on pndevds ériOupetr),
§ 96 (n. on aAAn Pivots)

Bion, § 24; § 33 (n. on pyrporons)

Chilon (ySH ceavrév), § 20

Chrysippus (definition of wisdom),
§ 70; what is allowable in brutes
right in man, §§ 23, 24

Cleanthes, § 33

Diogenes, § 26

Diphilus, § 26

Epicharmus, § 27

Eubulus, § 51 bis

Euripides, Augé, § 23; Orestes, 395,
§ 27; Phen. 893, § 61 |

Frag. Com. §§ 24, 34

Frag. Trag. § 16

Hesiod, Theog. 556, § 31

Homer, Il. rv. 48, § 31 (n. on yépas) ;
vit. 422, § 26; rx. 533, § 23; Od. 1.
181, § 25; x. 235, § 95; x11. 453,
§ 23

Ireneus, v. 8. 3, § 109 notes

Menander, Deisidaimon, § 24; ib. § 27;
ib.§ 31

Numenius, § 5 (n. on mwepiwry and
peptSouevos); § 16 (n. on dedrepov
alriov) °

Pherecrates, Deserters, § 30

Philemon, § 25

Plato, Crat. 412, § 55; Epist. 11. 312,
§ 9; Ion 533-536, § 9; Laches, 195,
§ 65; ib. 197, § 66; Legg. 11. 690,
§ 8 (n. on mpoojKke: rp Kpelrrovt); IV.
716, § 100; 1v. 799, § 31; vu. 803,
§ 28; ib. x. 885, § 15 (n. on wapa-
ryrovs); ib. x. 897, § 8; ib. 901, § 6;
Phedr. 246, §§ 18, 40; ib. 247, §§ 7
(n. on POovdv), 46; Phileb. 30, § 22;
ib. 64, § 45; Polit. 272, § 53 Prot.
313, § 19; Rep. 1. 361, § 98; ib. 365,
§ 15 n.; ib. 1. 382, § 53 n.; ib. 379,
§ 22; ib. m1. 412, § 17; ib. rv. 436,
§ 65; vr. 509, § 2; vu. 525, § 10; x.
618, § 18; x. 617, §§ 12, 20; x. 620,
§ 6; Symp. 204, § 10; Theet. 155,
§ 60; ib. 176, § 3; Tim. 29, § 7 (on
6 pOovas); ib. 42, §12; ib. 90, §§3, 18

Plato Com. § 33

Polemon (6 xara giow Blos), § 32

Sextus Empiricus, Math. vu. 121, § 17

Socrates (?), § 100 (n. on olos 6 Adyos)

Theognis, § 110

Theophrastus, § 34

Xenocrates, § 32

Xenophanes, §§ 5, 22, 37

Xenophon, Gicon. x1., § 101

INDEX OF GREEK WORDS:

The list is meant to be complete for all the less common words and usages

occurring in Strom. v1.

The figures in thick type denote that the word is commented on in the note
on the passage. The references are ordinarily to Potter’s pages, but a small ‘ p.’
prefixed denotes a reference to the pages of this ed.

dBerrepla: 895 elre duadlas etre af.
élre xaxeélas

dBAaBijs: p. 868 dB. rypetrac 4 Yux7,
861 7d Oelov pice dBraPes

dPraBds: 848 dBraBiis adéec

dBotAnros: 887 rUxais a8. mepirlr-
rovres, 1b. dBoudjrous dyvolas dpuds,
see Schmid Att, 1. 213

&Bpwros : (quot.) 847

dyaborroréo : 855 ovkouv 6 Oeds dvd-yny
dryaBorrote?, 879 dyadoroely mporpéret
4 deydary

dyads: 855 otk dxwy dy. 6 Oeds

dyabdrns : 835 dy. roi Kpirod, 853 es
a&yabéryros, 876 7 dixala ay. Tob beod,
882 init., 884, 885 dy. wpovolas bis

Gywbootyy : 837 6 Geos ev rauréryte Tis
dikalas ayabwadvys éort

dyabdraros : 857

dyadpa : 837 dy. Oefov Sixalov Wux7}, 846,
862 eupuxa dy. ol AvOpwiro, 863 dy.

, PuxtKdv Tod Kuplou 6 yworixds, 52

Gyardw: 835 d-yardous puxais doriav-

, 7a T. dxdperrov Oéav

dydarn : (love-feast) 514, 854 7d xara
dydarnv Spdyevov, 892 % cupmroriKh
bia ris Wevdwriuov dydans mpwro-
khola, cf, App. C and Elmenhorst
on Minuc. Fel, pp. 308—310 ed.
Ouzel: 865 wpooredijoerar ry “yvcd-
vet Gy., TH dy. dé 7 KAnpovopla, see

, under ‘Love’

ayarnricds : 872 c. gen. 6 yrwortkds
Geoh dryamrnrixds, 873 dy. mpds rods
olxetous

dyanrnréy : 896 ay. qv abrots ef K.7.d.y
839 dy. ef mapackevdoas ddivacro

tyyeAoteo(a,: 833 fin. érl 7. dkpw Tédet
T. pawoudvov } ayy. (only in Cl.)

dyyedos : 831 xpdriorov ev obpavg byy-,
882 6 Kiptos Sldwoe r.”EAAQot 7, Pido-

1 Note,
the illustrations from other authors,

coplay did r. Urodeeorépwv ayyédwr,
ib. dyyedo xard t6vn, 839 Gearai
dyyerot x. Oot, 835 of rpocexe’s dy-
yedo, 852 4 cuvalebnots Tov dyy.,
865 dreipor Soo. dyy., 879 per’ dyy.
ebyerat, 881 4 du’ dyy. BojOea: (fallen)
859 +r. dyyéAwy twas édtobjoarras,
884 mids ay dyyédous ris Kplvac rods
adrocraras ;

dyevvijs : 860 dOAnrhs obk d-yervis

dyevorros : c. gen. 872 dy. ydovav, 945
dy. Sixacortvys Beo0, see Schmid 1.
233, um. 55

dytd{w: 851 dy. wip puxds, 875 jyac-
pévat tapPévor

Gyvos ev dylos: 836 yuyal dy. év dy.
AoyisGetoa, 865 Kav ayla 7 Kal &v
Grylows 4) Aetroupyla: 854 ért ra dyva
(‘heaven’) xwpeiv: 879 Tov Tv aylwy
Xopdv curorapévoy Exe, ib. ode ew
Tore THs dy. ppoupas ylverat

dyuérys: 846 &’ brepBodty aytdryros

dyvoordvy: 836 dvadydiels els aryiw-_
oupyny

dyvela: 844 4 dyvela i Tov dyapry-
padre daroxyh: pl. 850 Alydmrrioe év
T. ayvelars ovx émerpérovat otreicbat

odpkas ;

ayvife: (quot.) 844

dyvoww: 837 xaxdv alrla al dBovdAyror
dyvolas dpyat, 868, 871 odd @ OV
dyvowy cuncrapévy mwpiiis Fin &-
yvou, dAAG Kak} (MS. Kaxla) per dv?
d&yvowav, ib. ol watdes dryvolg 7. dewov
tdloravras ta PoBepd: 870 de dyvoray
cuvlerarat ) Sela, 874 obtrore ary.
ylverat 4 yoGots, 875 drpodla i dyv. r.
puxfis, 894 dv dyvole r& 20v7

dyvés: 844 dyvds 6 undev air@ cuverdds :
848 Buds aryv.

dyvdorrws: 881 dy. rapéxerat, ‘secretly’

I am indebted to my brother, the Professor of Latin at Cambridge, for many of

25—2

388

G@yptos: 893 dy. duvydddy, 837 70
dypiov é&nuepioerat, 841 Geol dyp. Td
40n

a

dypouia : 872 8: dypoixlay eyxparis

dyuptijs(?) : 846 see Tvpios, 269 dyuprat
kK. Myrpayupral

dyxtBabss : 888 Pddaoea dx.
Gyo: 882 daurdv dye: ws 6 Nbyos Uraryo-
pever oo
Gywyss: 852 7d dpdbueva pdor9s dyw-
yod xdpw od mpoclera, 884 ay. 7d
€pacrdv tavrés, Plut. Lyc. v. 5 dv-

_ vapes dvOpbrwv dywyds

dydv: 871 fin. dy. yuurexds

dyovlfopat: 870 dy. dpaua

dydvurpa: 840 init. KéxAnrat dri 7d dy.
70 Oéarpov

dyovobérns : 889 6 dywy. 6 mavroxpd-
twp Oebs, cf. 77 aywvoberoivros 7.
Seorbrov r. d\wv, but in 937 Christ
is called the dywvrobérns, see Bpa-

Bevs .

addpas: 872 6 dd. reyxros ry mrupl

dbajs: 872 ApoBov x. ddcd 4 arydan
Karackevdges 7. GOAnT Hy

AbaorSalnwv: 841 dé. 6 rg dvr. Ba-
oodixds

adeaAdds: 878 45. eloly TE dvre Td adrd,
wotolvres K. voodyres K. Nadobvres, 880
ra Tov 46. apapripara peploacbat
edxdpevos, 878 dé. dpomrdrpios K. du0-
Lar ptos, 884 a5. xard more

aSidkpiros: 836 evwors adidxperos, 190
nloris a0., 474 dydan dé., of. ddia-
«plrws 115

dSuddaurros: 829 jin. 4 mepl 7d Oetov
Kata Tr. ddidAeurrov dyarny doxoNta

dStadelrrws: 851 cuumrapovy ditadelrrws
7. Op, 854 6 eds ad. erate, 858 rH
Bewpla dd. mpocedpevwr

dSideraros: 874 ad. Tis 7. Geol dyd-
wns, 792 pads ywpevov puyy Ov dyd-
wns ddvacrarov, see exx. in Siegfried’s
Philo p. 48

GSidpPopos : 858 ok els 7d ddidpOopov
pévov, GAN Kal els T. darelpacroy

dSiadopsrys (?) : 857 ddcapopéryra (us.
aidubryTa) wv Ajperar alrijoerat

&8uxos: 861 dé. eds daurdv

dSofla: 870 Karetavicrara: ddoklas

aSotdAwros : 837 7d ddovAwrov T. Pus
mpos éxdoyhv Blov, 864 déovdwros év

Ppopy .
*Adpdcrea: 840 airy 7 ’Adp. Kad? jy
otk fore Stadpavas Tr. Oedy
*ASpiavds: 898 zrepl rods’ Adp. xpdvous
15a; (quot.) 842 drexrpuwy doy
delpyynorros : 861 init. Pewpla deluvyoros
depyos: 849 depya fwa els Bpdow
dup: 845 7. adpa x. 7d wepiéxov déiov
Hynoduevoe THS T. Geo vrepoxis, 862
7d evrabes Too d.: 850 ovyyerhs Te

INDEX

dépe ) puxi}, tb. dhp eyxéxparar rg
Udart, 844 Arp -

dijrryros: c. dat. 870 a. f5or7

dGavacla: 840 init. xparety rijs dd.

GBeos : 831 40. 6 wh voulfwv elvar Oedy,
841 46.6 rots xaxlorois 7. Oedy core.
xagwv, of. 19, 21, 864 obx 40. 6 xpic-
través, 854 Wwa wh éml rq dbdy coplg
byKdANwrrat

GOeros: 850 40. 4} roratrn codla mpds
ouveorw

dOéws: 886 40. 7. adrhy dperhy Aéyovew
dvOpirwv k. Oeob

GOAnTIs : 839 6 7. aANOA vikny creda-
vodpevos dOd., 840 mayxparidtovew ol
GOX., 872 4 dyarn yuuvdter Tov YOrov
adOgTIy, 860 dOd. Tis els "OAUpre

avaGas

dOd\ov: 871 éxdvres welBovrar ody) 5e

’ bd 7d GOAG TOy wdvuv

GOdos: 839 fin. dOdous éraprg 6 reipdjov

Gpocpa: 846 7rd dop. 1. éxAexrodv
éxxAnolay Kadw, 848 7d dp. rev rais
evyats dvaxepévuy

dOpdos: 856 dbp. ererat ra dyabd

dOpéws: 863 ‘all at once,’ 958

dbvpdyAwowos : 858 rappyolay eye, ob
rhy awhds otrws dO. divauty, 270
8xAos 26., Eur. Or. 903

dOgos : (quot.) 866 dA. xepat

alSdopar: 862 ald. wi ddnOedev, 891
ald. karadécOat 7d weovéxrnua, 892

dt5ios: see tos 879, and didtws 835

diSioryns : 857 see ddvadopérys

Giblws : 866 dBs uévoy aidlws, 835 éor-
Ovrat Oday didlws atécov, 873

AlOlo: (quot.) 841

alvéw : 851 yewpyoduev alvoivres

alvuypa: 877 rijs vnorelas rd aly.

atvlcoopat: 836, 883, 901 7a dvaryovra
benpuxiopov Tt. “Tovdalouvs alvlocerat,
124 init. alua nuty rov Abyor alvirrerat

alvos: 85170 Kava rods atvous cuvaryé-
pevov Ouulaua, 860 duola: airy edyal
Te kai alvos

atperis: (1) ‘choice’ 835 éxovcros dv-
Opirw 4 alpeots; (2) ‘sect,’ ‘school’
854 7 IIpoilkov, 886 al repli. ryy adAqy
didacxanlay aipéceas, 888 év mdvy TY
éxxAnoig 4 dplory atp., ib. dreapady-
cap al alp., 887 init. uh dely muorevew
bia Thy dtadwrlay 7, alpecéwv, ib. al
év rh larpixg aip., ib. map’ “EdAnst
gtrocddwy mautrodra yeydvacty alp.,
889 1 dvouacla rév alp., 890 al al-
péoess raparéurovrat Tas ypapas, 891,
892, 894 dv oljoee ol karar. alpéoets,
897 ol ras alp. weriévres, 898 epi rods
*Adpiavod xpévous ol ras aip. émivor-
cavres yeyévact, (list of) 900

aiperuxés: 893 robs alp. kevods rév T-
Geoh Bovdevparwr, 895

OF GREEK WORDS.

afperds : 855 alperd xal devxrd, 872 }
ayann avrh Sv abrhy alperh

atpéw: 868 bis \byos aipet (ms. épei), 874,
879 dav 6X. alp7 (ms. Ep), 890 dKo-
houBodvres 7 alpodyrs Ady (MB.
epodvt), of. 94 od 8) dugiBddrew
épe? (D. alpe?) 6 Adyos: m., 892 al-
podvrar 7d-ddgav avrois evapyérrepov
7d mpos Tod Kuplov elpnudvoy, 834
alpetobar Trav Bovdduevoy aperjy, 833
_xowh 4 whores 7. édopévwv, ib. ot €d.
olxetor elvac TH Oelw Adyy, 840 ére?-
rat 6 Suvduevos, ib. el édolueba Td
BovrecOat, 858 aperiy Edduevae Puxal

atoOnows: 852 7 dxoh did twos puxe-
Kis alaOjoews exe 7. avTiinyw, ib.
alcOjcewy ob Set Beg, ib. ExOndOvover
be alcOjoews Tr. puxyyv, 888 ol. rads
alcOjoews dvarpobvres

alobyriyprov: 889 xKpiripia ra alcdy-
rhpia, 829 ol r. alaOyripia yeyuma-
opévor (quot.), Sext. Emp. Math. vm.
350

aloOnricds : 831 fin. matdela dt’ alcOy-
rixys évepyelas

aloOnrds : 829 rd. aloOyra )( rd dtdaxrd
and ra vonrd, 833 aloOnriv dvada-
Bav odpxa 6 vibs, 852 dvev 7. aloPyris
dxojs wavra ywoaxer, 889 6 Trois alc-
Onrots mpocavéxwr Blos, 922 mrapdyrwy
rv alaOnrév

aloGopar: 882 c. part. alo@erar déos
yevduevos, 519 c. gen. ated. ris St01-
Khoews Karas éxovons, 4 dperfs atcd.,
Ael. N. A, 111. 2, Becker Anecd. Gr.
359. 6

aloypdés: 864 aloxpdr 8 dor ddixov

aloyvvy: (quot.) 847 aloy. 7d Karevrety

aloxivopar: 882 ob alex. rats étouclacs
épOFvat

alréo: 881 alr.)( diracréw, m. 881, 884,
876 7a dryaba aflos x. wh alroupévors
dldorat, cf, 855

alrycis: 853 rovrwr al edxal dv alrices
x. toirevy al alr. Ov éribupla, id.
alryow moveicOat, 855 ob rapéd\kea 7
alr., 876 émiruyxdvec kara Tas alr.

alryréov: 853

alriov: 888 7d mpirov alr., ib. 7d dev-
Tepov alr.

aldv(Sios : 898 algyldiov rpoomecety rive.
gartactapy

aly nadwrite : 836 (quot.), 0. 5

alov: 8385 ¢ aldvos els aldva, 1b,
adrededrnro: aldves, 879 els alava
aldvos

dkdPapros: 900 dk. gga, 844 init. dx.

, Kabapuol

Gkadappelrys: (quot.) 844

Gkdparos: 831 dx. Kat arpiry duvdjee

dkapas: 872 7d dxapmes rijs éyxpa-
telas els r. Hdovds, Theophr.

389

dkapmos: 902 dk. ddvdpa

ax(PSyros: 887 dx. vououa dard 7,
mapaxapdyparos Swaxplvew (ms. KiBéy-
Aov), 780

dxlvBuvos: 888 xpicatro by rh dk. kK.
Bachuc K. NewPbpy (65@)

dkduvifs: 858 dtxaorys ad.

dkpr: 869 év rats axuais Tr. Koddoewy
evyapioreiy

- dkoy: 852 dd cwparikdy mépwv evep-

etrat 4} dxo}, pl. 867 od ras dKxods

GANG 7. Wuxy waplornot Tots mpdy-
pacw, Arist, Pol. m1. 16. 12 dvoiy
épuacw x. Svoly dxoais xplywy

dkohacla: pl. 837

dxodacratyw: 851 web’ judpary ax.

drodov8lw: 892 dvayxalws rédos aKo-
Aovde?, 890 dx. rq alpodyre Aéyy, 893
doxyors mpds TO dxodovdely divacGac

dkodovbyréoy : 893 ax. rivi

dxodovOla : 867 dxodovblay odfew, 550,
888 7. dAndelas 7. dkodovOlay éfeupl-
orev, 892 rijs dxodovGlas 7. operépwy
doyudrwy Kxarappovober, 894 7. adij--
fecay ba THs dxodovdlas 7. dtabyiy
cadnvif{wr, 895, 896 init. obx ebpdyres
ri» dx., Philo 2 p. 141 dxodovéla
gdicews, Clem. Hom. nm. 8 ax. dro-
Oéoewy

dxddovlos: 846 olkla re x. rd. ax. wavra,
867 dx. TH PeoreBelg, 896 Adyou THT.
kuplou dkddovSor mapadéce, 885 Kara,
ro dxéddovdor )( Kara 7d mponyoumevor,
886 dxddovbdy dort wpds Ta eyKA}mara
dmodoyjcar0at, 888 diacréd\rew 7d
paxduevov drs rod dxodotGov: (adv.)
882 axddrovba rH émioriuy (Ms. dvax.)

dkodov0ws: 864 dx. odd doeBei, 875
ax. ols dvereltw éffoauey, 868 dxo-
hovdws dpa drpemros uéver, 895, 71 fin.

&képeoros: 835 dx. Oda, dx. eddppo-
our”

d&xovotos: 868 dx. wreploracts

dkovolws: 859 rofde 4 emioriun dva-
mwoPBArnros ovK ax. GAN’ éxovslws, 879 ol
perd T. Odvarov ax. éEoporoyoumevor

axpacla: 887 dxpacle Hdovav mepurlr-
ew (?)

dkparos: 879 ax. mons

dkptBys: 850 ovvects axp., 888 % dxpt-
Beordrn yaars (bis)

dkptBas: 835 axp. elAccpiys 6éa, 877

axp. Temeopevos, 887 dxp. Biwréov
Akpodopat: 863 6 dxpowpevos =‘ disciple’
dxpos: 864 diaddtacdar 7. dxpay olko-
voulay r. wadeurol, 869 a&kpa edetla,
873 dxpordry Sixaoctvyn, 882 darrerat
tT. Opdvuw tr. Axpwv, 883 emoriun }
dxpa, 862 kar’ dxpov ddnOelas Brody,
869 én’ dxpov ywuoews qrew, 864 ra
axpa ob diddoxerat 4 Te apy} K. Td
rédos, 847 (quot.) dxpay rhy dopiy

390

dxpérys : 859 dxp. -yodoews

dxpws : 899 7d dxpws rimov, 941 dxpws
dropeiy, Plut. Daem. Socr. 7

dxvupéw: 887 punidv dv vréoxnra dxv-
potv xp}, 923, 3 Esdr. vi. 32, Philo

GAdAyros: (quot.) 861 dA. crevaypol

dAyevds: 869 7a eveordra ddy.

ddynddv: 878 ayeirar riv ddyndbva
éxelvov iWiov dyna, 838 xphotmos 4
ady., 877 xareppbynoev addy.

Gdynpa: see ddynduv

Grclrrys: 840 init. 6 meGjyios Te aX.,
132 6 Adyos Fv 6 aA. Kal mradayuryés,
958, Philo ap. Hus. Pr. Ev. vit.
11 init.

Arelhw: trop. 872 4 dydrn ddelpovea
Karaokevate. +. tov dOAnrhv, 436,
Philo ap. Eus. Pr. Ev, vit. 12, 5

dAekrpudy: (quot.) 842

dArfGea: 888 edpeiy riv ad., 890 7.
xavova rijs Gd. wap’ airs \aBwv ris
Gr., 902 AeAnDérws K. Ov KATH Thy ar.

GAnledw: 863 adryGeder x. ddnO ppovet

GAntros: 833 dr. aicOjoe Klvyots

dXlokopar: 894 ¢. gen. rapavolas prw-
kévat, 893 al éyxéders GA,

d\Ad: repeated 883 day xaropbdon,
GAN’ ob Th ye dv maow, GAN obde why
per’ émorihuns: in apod. 873

GAAd Kal in apod.: 873 Kav Aéyyrat,
dANG Kal ruyxdver

GAN’ i: ‘but,’ 864 ob5e doeBet GAN’? 7
pévos OeoveBeit, QOL pets ovn ev

dpb adn Wf ws 6 xvobs, 823 7
pirogogla obk gore kaxkGv, adr’ Fr.
dploros Sédorar, 151 ev bby dpuap-
TwraY ovK orn GAN’ 7 ev TE vduy
7. kuplov rd Oé\nua avrod

GAN’ otv ye in apod.: 854 el 58...ddn’
ody ye, cf. 6 el’ ofv...etr’ ad, ad\Ad

ve

GAAnyopéw: 849 al Pula: 7. edodBecav
ddAnyopoict, 901 cuvdeknow yuort-
Khy wnpuniopor 6 vduos dddnyopel, 186
vo alua Tis dumédov roy Aédyor
addAryopet: p. 880 ra fea 7. da "Hoatov
aAAnyopodpeva, 885 cua. aAAnyopetrat
q éxkAnola

GAStpros: 870 ra Ty Bye Sewd ard.
Tod xpiorcavod, 879 rd evraiéa ddd.
fryojpevos, 882 dddorpla 7 duapria,
882 dAX. yur}, 868 AAA. )( olketos Kai
dvaryKaios (cf. Segaar Q.D.S. 946 P.,
397, 8 D.), 877 7@ Bly r@de ws add.
oVyXpHrat

adAdé6vros: 882 rovs waparecdvras Tols
adAdoPvAots wempdoKer, See Sudpudos

Gros te kav: beginning the sentence,
followed by dAAa kal 873

ddoyos: 887 droyo: dvdyxat, 870 ad.
érOupla, 880 orducov éuBarioy 7. addy@
avevpart, 849 rd ad. wépos Tr. Wuxiis,

INDEX

843 rd dAdoya ray Suv: 849 7d drove,
‘brutes’
Ad6yos: 867 ad. el Tra word dppdar,
871 obdels ddéyws dvdpetos yrworixds
GAs: 849 fin. KredvOns dyolv dv’ Gray —
rods bs exew rT. pox, 848 fin. drdv
xévépous dedlacw, 844 (quot.) éuBardy
ddas

Gdoros: 902 &. émcreprés

dAumitws: 874 dvnddvws re xat dd.
eyyupvardpmevos

GAdoipos: 858 ar. Hdovy re Kal Ady
yux%, 597 fin.

pa: 857 exw dpa nal edyduevos

dpaila: 853 dau. doxdrn rd wh oun
dépovra alretaGat, 895 4 ériroddgouca
elve dp. elre dBedTepla

dpdprynpa: 871 of5é 7a aduapripara
kaxlat, 880 aéeApdv apaprjyara
peploacba

dpapria: 894 dpyal mdons dpaprlas
dyvouw x. dobévera, 895 madetae mpdc-
dopo éxarépg TOY au.

dpaproddés: 851 au. puxal

dpelBw: m. 840 du. ryv ebrouay

dpelvov: 835 peraBddre. wav rd évd-
perov els dpelvous olkijoes, ib. ras
yrworikas uxds...els duelvous duews-
vuv Toray Térous ddixouévas, 882 éri-
orduevos duevov alrg pera 7. eodov
yeryocer bat

dpelwros: 859 fin. du. 9 evépyeia Selx-
vura, very rare, cf, Basil. Neopa-
trensis in Mai Nova Biblioth. vn.
praef. 12, Sever. (in Mai Scr. Vet.
Nov. Goll, vit. (1) 138), Athan. De
Sent. Dion. § 17, Dionys, Areop. 2.
2. 417, Philo 11. 66 fin. bmép rod ma-
pareudOjva Thy oirwvlay duelwrov

ev: beginning a sentence 855, 856,

858, 872, 876 bis, 890, 893; see
Schmid Attic, 1v. 122, Klotz-Devar
1, 24 f.: with Womep, 854, 862, 22

Gpedéo : 841

Gpeprros: 895 dueurroy davrov mape-
xerOat

dpepdris: 840 Geds ducudrs

dpeppas: 870 du. droxpwbpevos 7.
Opiua rv. Blov

dperdBAnros: 874 du. 4% rod dyabod
ETLOTNMOVKY KT Hots

dperdOeros: 860 init. au. kara ras mpo-
komds

dperdwrwros: 861 du. x. édpazos Blos,
433 dfis du. Yard Ad-you, 865 fin. TO djl.
kal xaraAdnrrév, 434 du. Kperjptoy,
Philo

dperamrdrws: 859 du. Brody

dperacrdtes: 858 du. Badliwy (Ms.
dueracrdary), 725

dpnyéry: 835, 856, 889, Philo

dpyxavos: 870 dujxavor dua rg abry rd

OF GREEK WORDS.

évayrla dravrav, 886 auhyavov ‘ye-
péoOal ria Tédetov as Geds

dplayros : 860 yuxh Gu. ,

dpvnorexa deo : 886 adiévres K. QurnoiuKa-
kotyres, see pvyoixaxéw and nm. on

. .dpunotréyypot 873

dpvyotkance : 884 etopuoofcbar Beg did
7. apvynoiaxtas, tb. Kara 7d ev-
ayyéuov duv., 885 dpoodcda 7. dya-
bérnre 7. Beod Sid ris duv., cf. 474 fin.

duvnotkakos: 883, 884

dpvyourdvnpos: 873 (Ms. pscomrdynpor),
dar. hey. ;

dporBy: 840 du. Kupwwrdry mapa dv-
Opdruv, ib. Sqv amodiddvar dporPiy
‘reward,’ opp. to xédacts 802, 866
4 xara 7. OeoréBetav dp., 883 7. yraow
avadeéduevos rpdacw eri 7. aylay ris
peradécews dporSny

dumeddy: 876 6 7. xuplou dumreddv, 878
Exasros abrod re dum. K. épydrns

dpuySddyn: 893 duvydddrar xeval, ib.
Tous atpercxods mixplfovras Kara Thy
dyplay dpuydddqv

dpvipds: 835 au. dropav

dpinros: 901 ph padlav elvar rh r.
mapadbcewy etpecw Tr. duviprots, 936
au. Tis ddnGelas, Philo

dul: 854 of dudl riv 7. TIpodlkov
atpeow .

dpdiBddws: 891 7a dud. elpyudva

dpgrévvupse: 880 dudrevyduevos x. diro-
Suduevos

dv: see Appendix B

dvayevvde: 889 7. rarépa 7. avaryer-
vovra Kal dvaxrifovra, 948 .

dvaykaios: 892 dv. dpxas mpayudrwy
karaBddreoOar, 868 (necessarit) cvp-
wepipéperas tr. avaryxatos avrod, 878
kara 7d avayKaiov 7. Blov, 858 obdey
emignre els 7. avaryxalay xpiow, 835
al dvayx. madedoets

dvaykatws: 892 dv. rédos dxodoudely
exrroprfouevor, 874 écOler ob mporyou-

, Hévws, adn’ avarycaiws

Gvaykyn: 837 xaxdv airla al ddoyor bv
auadlay dvdykat, 868 cldds r& ro.aira
(disease, &c.) xricews dvdyxny elvat,
877 éweyxuNerat Ti To Blov dvdyky,
ib, T@de 7, Bly Soov ev avdeykys cvy-
Xpyras polpge

dvdyyucrs : 861 dvayvices xpwpevos

Gvayw: ‘exalt,’ 859 ro dia 7. mlcrews
avayduevov, 864 ard rT. mlorews ava-
Youevov, 868 dvdywv. éavrdv éml ra
olxeia, 85 els obpavdv dvdryet ) adi}-
Bea, 431 drdye 4 robrwy pdOnors
ert +r. ipyeudva, 239 dvdyovra ol
Woppupeurai x. aira r. koyxvrta: Sto
refer,’ 852 rhv drédavow él 7. Oedv
avdryew: 901 avd-yew pnpuxiousy bis

dvaSéxopar: 830 7. Kapwovs TOv mioreu-

391

odvrwy els davrivy dvadéxera, 831,
862 rip olxovoulay dvad., 871 evdap-
os way dvadéxera, 846 dvad. émt-
orhuny, 840 6 owrhp avad. ras wpe-
Aelas els llay ydpwv, 883 7d 7. yourews
péyebos dvad.

dydSoots: ‘nutrition,’ 850 wielory dvd-
Soots éx xotpelwy xpedv, 163 els ras
dvadéres xpnotpeter, Cleanthes Fr.
55 Pearson

dvdOnpa: 836 obde dvadjuace -Kyretrac
T. Oelov, 853 Kabdmrep dvadjpard (Ms.
Mabhpara) Twa mapaxelueva

dvaluplacis: 886 7 dia 7. Kamvod dvaé.,
848 +d dwrctovra Onpla é& abrijs ris
T. olxelov odparos dvadupdcews Tpe-
popeva, 184 al ek 7: olvou dvad.

dvabupide: m. 848 4) Guola éorl Ad-yos
dro 7. ayluy puxdy dvadupsmpevos

dvaipéw : 836 davrovs avatpely Tr. madady
dvOpwrov atroxrwruvras, ib. roy awap-
Twrdv dvatpetodar Kedevec 6 vduos, 888
dvatpodow drddesiv...alcOjoes

dyatrios: (quot.) 835 xaxlas av. 6 Oeds,
731 airla édoudvov, Oeds av., Hus,
Praep, Ev. vit 22 §§ 21, 37

dvdkepat: 843 7. ypadds Sedlace r.
dvaxermévas, 846 dyadua dvaxeluevoy
Gep, 848 Ouciacripioy evradda 7rd
GOpooua Trav r. edxats dvaxemévwv

dvakepdyvupt: 885 ry mvedpare Te dryly
dvexpdOnre

dvakepadatdw : 897 (quot.)

dvaxdAovGos : 882 adv. werarefels dvaxé-
Aovba rH eriorhun, see dxddoudos

dvaxopidy: 869 % els: olkov dvax.,
Polyb.

dvdkpacis: 880 do: xabapbryra Kara
dvaxpaow eye 7. Sivayuty rT. Oeod,
626 7d del voety obota Tr. ywaeKovros
kar’ dvaxp. Gdiderarov yevouern, see
dvaxepdvvupe

dvanrita: 889 6 dvaxrifwy marip

évadaktifa: 890 dv. 7. rapddoow

évadapPdve: 832 dvakaSiy ri éuradh
odpxa bis, 833, 868, 836 dvadndbels
els aywwotvnv, 844 ra 7. mepixadap-
Gévros xaxd dv., 862 7. mpooraclay
dvadaBdv, Kus. Pr. Ev, vir. 8. 312 b
év rots Geoguddot dvelhywrat

dvaNlokw : 847 atroi rd dAAa dad.

G@vaddolwros: 838 ra BéBaia x. dvad-
Aolwra

dvadéyws: 835 dv. rots davray Her
Stocketrac Ta pexporepa

dvapavedve: 828 dvay. olds dor 6
Xpiortavds (elsewhere only in Herod.)

dvapdpryros: 836 dv. ywouevos, 864
76 dvapdpryTovy KaTropO@y, 880 ava.
fever, eyxparys dé ylverat, see Potter
on Paed. 1. § 4

dvapévo: 853 guviv dvapeiva, 856

392

ras mwodupivous yAWooas ovK ava-

Héver 6 Oeds, 891 ob viv cE dvOpirwy —

dvapévonevy papruplav

dvaplyvupe: 902 dvapeurynévy purela
kapropépwy x. dxdprav dévdpwy

dvdpvyois: 886 rd uvorhpioy eupalvew
écov els dvduvnow

dvdwos: 855 dvatlos obx by Soln, 862
dvdévov 7d WevdeoPar

dvdtravots: 865 6 Kxopu@aios rijs dva-.

matcews Toros, 115 redelwots éray-
. yeNlas ) dvam., mépas yrioews, 873
év mvevparixy Ty éxxAnola wéver [els]
tiv dvadravow 7. Geof, 889 7 aldyos

v.

dvarrato: p. 882 obk émOuuhoe érépov
6 Eywy dvamravéuevoy 7. Oedy, 888 dva-
wenalobat voultovres

dvatreprdfopat: 901 rd Adyia 7. Geob
dvareprdvovrat

dvatréprw: 848 Juclay dplorny dvaréu-
mouev, 311 alvoy dvarduwpar xuply,
896 ras dwodelies dveupicxew dva-
mepropevos (? rapar.) brd 7. Kuplov
aré re vopou x. rpopnrdv, 140 ripwpla
éoriv dvramddoots Kaxob él rd rob
Tiwpodvros cuuépoy davamewrouern

dvaterdvvupt: 897 riv avdclay dva-
TeTdoavTes

dvamwAdrrw: 841 ras yuxdas 7. Bedy
duolas Exacrot éavrots (Ms. duotofow
kal rots a’rots) dvamrAdrrovet

dvamAijpwors : 886 els dvarh. rijs rept-
KoT is

avamvéw: 848 doa dvamrvel Kara Thy 7.
arvevuovos dvridtacroNjy, 850 Ta rryva.
dvarvel rov atrov aépa 7. huerépas
wuxats, ib. rods xis ob68 dvamvety
Tolrov 7. adpa, trop. 829 7a Aeyoueva
éxelOev dvamvel x. fy, 950 Gedy avarvet

avarvor: defined 848

dvawéBAnros: 859 avar. riv dperhy
doKxjoe wemroinudvos quinguies

dyamddeKxros: 891 wlore: wepihaBdvres
dvarédexrov 7. dpxiv

dvawoAdynros: 888 dvar. 4 xplots, 834
dvaronoyyrés core wis 6 wh Ticredoas

dvdire: 875 76 olxetov dv. dds

dvaprdw: 870 mdvra els éaurdv dvijp-
THT OL

dvapxos: 829 dvapyos dpx} Te k. dmapx}
6 ulés, 733, 638, 791 dvapyos mpé-
Geots

dvdpxws: 882 drafys dvdpyws yevd-
pevos 6 KUptos

dvderacis: 877 riv év abrg r. xuplov
avdoracw Sotdfwy

dvacrpépopar: 838 mepl ra PéBaca
dvagrp., 852 évOdws (ms. évréxvws)
dvacrpepbueda

dvaré\Aw : 856 dvdrehev yrwoews dd7-
Gelas jhucpa

INDEX

dvaréuvea: 897 rapdOupoy dvarendy

dvarodsj: 8856 yeveOAlou hudpas elxdy
h dv., ib. mpds 7. ewOwwhv dvarodty
al evyal ;

dvarpémw: 891 dvarpéyoust racay d.
69 Sidacxarlav, 892 dvarpérovra
mpos hudy Sexvivrwy abrovs évayriou-
pevous

dvahatvopar: 838 dvip rp dvre dvag.,
835 8rws 6 wavroxpdrwp dwyabds dya-
dalyynras ;

dvadépw: 862 % evepyecta els rov xipiop
dvadéperat

dvadopd : 833 4 7. xuplou évépyera emt
T. wavroKpdropa.r. avapopav exer, 863
tT. aldnpov “Apny wrpocayopetoucs Kkard,
Twa, avadopdy

dvaxdfopar: 863 (so P. for ms. dvay-
xagerat), Numen. ap. Eus. Pr. Ev.
xiv. 8. 3 of dvaxdtovres Ofjpes Brabre-
pov éaurods ieiow els ras alxpuas

dvSpela: forms of, 838, 867, 871

avSplfopar: 867 uh éx Aoyiopod dvdpl-
erat, 264 yuvatces dvdpltovrat

avdpikds: 876 avip. Iropovy

dvewdyws: (quot.) 851 dv. edreoros

dvevders: 836 6 Beds dvevd., ib. opis
adrovs lepedovres els 7d dvevdeds ex Tod
avevdeods, 848 ef dvevdeds tpéperat 6
eds, rls xpela rpopis r@ dvevdeel;
857 adrdpxys x. advevdehs, 859 7d
dvevdeds (mS. évdeds) x. émdeds, tb,
6 dvevdeods peréxwy avevdehs en ay,
Philo

aveySeas: 848 see dvevders

dvefikakla: 885 duoobras (ry Oey) ded
re 7r. aveftxaxlas did re T. Gurngt-
kaxlas

dveElkakos: 858

dvewOupyros: 875 els 6 dv. ef dpyis, 6
KU pros y dvemGdunros é doxnorews

dverAymrws: 830 PeoceBys 6 avemi-
Ajrrws eEvnperav ry Veg, 860 6
yoworikds mavra aver, éxmetAnpwKkws,
886 Bovdrerar 6 Oeds Huis dv. redelous
vylvecOu, Philo

dveronpelwros: 883 ws wh dveron-
pelwrov Tapadirety 7. Témrov

dvemorriyjpov: 857 dv. ris xphoews, 867
mwica 1 Ota roo dvemtarhuovos mpakis
Kaxotpayla

dveruotpabla: 840 xuplov dorly dv.
mepl rovs kalwowpéevous alt@ KdKwalts,
only found elsewhere in Epict.

dvev: 885 olov dodpxy 7on x. avev (8.
dvw) rhode yijs ayly yeyovérs, 888
wavres dvev rap 7. alaOhoes dvarpour-
Twr, 849

dveuplakw: 896 dv. drodeltes

dvéxopat: 895 ode dxofcat avéxovrat
Tav mporperdyTuv

dvySsvas: 874 see ddumjrus

OF GREEK WORDS.

dvijiko: 860 ray mpds tyuds dvnxdyrwy
_alpeots, Ign. tao las

dviip: (emphatic) 838 dyip rg dvr ev
rots GAdots avOpwrots, 871 7. dvdpa ev
7. Aoyixp avdpela ekerdfecOar, 874
dvip Selxyura (of. W. Headlam in
- ¢. R. for 1901, pp. 393 foll.), ib.
obdérw dvipes yeyovéres, 874 dvdpas
vixg ‘wins in the contest of men’

dv@pamevos : 852 rd dvOp. dyald

dvOpwmicds: 889 réxvar dvOp.

dvopdmvos: 890 alpéces dvOp., 898
avOp. ouvndtaets )( 4 kadodxh exxAnola

dvOpwrroeBrjs: 846 init. ef dvOp. rd
Oelov, TGV towy Sexoeras 7. dvOpwry,
852 ovkouv dvOp. 6 Oeds

dvOpwmspophos: 841 Geol dvOp. x. dv-
Gpwromadets

dv@pwroradiis: 841, Orig. c. Cels. 1.
16 jin., Hus. Pr. Ev. uu. 3 fin.

dv@pwros: (emphatic) 830, 863 init. 6r@
bvre AvOp. Snmovpye? kar’ elkéva rt.
xuplov, 836 (quot.) dvOp. madatos, 890
dvOp. Oe00, ib, cE dvOpwarov Onplov...ék
dvdpwrov Oeds

dvOpwrdryns: 832 owiev Bovdrerat Thy
avOpwmrdryra 6 Kuptos, 101 bis

dvlaros: 895 werareioat rous uy wavrd-
macw dvidrous

dvibidrys: 857 suggested for aidiérns

dvlSpuros: 845 7d lipuudvoy bird rivos
Wpurat wpbrepov avldpurov by, elrep
ob 6 Geds Lipverat mpds dvOpdrwy, avl-
Spurés wore qv Kal ovd’ ddAws Fv, &e.

dvlornpe: tr. 836 7. Kady dvOpwrov
dv.; intr. 880 wrpwlas dvagrds

dvolyw : 854 unde 7. xeldn av., 892 fin.
rica alpeais ara exes udvov rots pos
Rdovav dvewyéra.

dvopos: av. )( evvouos 884

dvopékrws: 848 duotos durg, dvopéxrus
Tpedbuevos

dvoptcow : 849 xolpos dv. Kapmous

dvéovos: 854 dv. ywdors
vrayaviope: 839 mepvyivbuevos T. peE-
viru dvrayuvicudrwv (rare)

dyradixéw: 888 dvradikfjoas e0édew, see
dyridixéw

dyravamAnpdw : 878 5 yworikds 7. daro-
OToNKHY drovelay dvravamAnpot

dyrdfios: 846 7d mepl modoo déov ov
Ty 7. wavrds dtl, MaddAov dé oddevds
avratin, cadipwrat, 956 vmréep hud Ka-
, TEOnKe T. Puxty r. avratlay rav Sdwv

avraradlSwpr: 883 dvrarodoiva: Bob-

; Aerat, 88

Gytamédoo1s: 895 4 riwpla Kaxod
avrarddogls gore

Gvramodalyw: 891 drodawouevors av-
Opisrots ob wrpocexouper dy, ols K. dvra-

, TopalverOa én’ tons teorw

Gvremorpody: 855 dvr. tis dort 7.

393

mpovolas ) 7. yvwortkod dovdrns K.
dvrlorpopos edtvoa

avréxopat: 879 pévys ris Tr. Kuplov
dvréxerOat Oeparelas, 859 +. eddo-
yiorlas dvr., 897 7. ddnOelas avr.

dyriBtacrody: 848 4 rod mvevpovos
mpos Tov Owpaxa dvr., 889 rédv ailpé-
sew 4 dvouacla Aéyerac mpds dvre-
Starrodny ris ddnGelas, 109 6 Aads 6
Kawds mpds advrid. Tol mperBurépov
Aaod, 331, 545, 551

dvribixdw: 885 ddiKxet & dvridixdy (? dv-
Tadixay)

durlkepar: 875 al dvrixeluevar pdoval,
873 Beds obdert dvrixerrat

dvrucdeis: 897 dyrikd. evdys Tis Kets
(rare)

dyrucpus: 832 dvr. wapicract, 861 év
mayrl rémw, obk dvrexpus 58 ovde éu-
gavads rots woNdols edterar, 892 dy-
Tixpus dporoyely aldodpevor, 882 dvr.
G@\Nbrpiov 7. auapriay Adve, 883, 897,
Philo 1. 688 dvr. 608 =coram

*Avructpa: 844 (quot.)

dvruapBdve: 888 Kaxodotlas rijs éx rT.

| -WwoddGy ovK dyTikapBaverat 6 yowore-
kés, 852 wh StvacPat érépws dyrida-
Béobat (ff did 7. ala Pjcewr)

dvridyw: 894 mpds 7d dvriréyew re
fee rr. puxhy yupvacréov, 891 brd 7.
dvriveyovrar édeyyduevot

avrldnipes : 852 7 axoy ob id 7. cwpa-
ruxhs Suvdpews exer 7. avridnyw

dyrumpsowmos: see dravrimpdowmros

durlppnois: 854 dvrippjoews revgerat f
avéotos yvaors

dvrurtparedopat: 858 éyxparys rév
dvrisrparevopevay TY ve

dyrlotpodos: 855 dvr. edvora rol dldov
T. Geot

dytirdgcow: m. 838 dvr. mpds wav rd
puxaywyoiv

*Avravivos: 898 péxpe Avr. dtdreway
al alpéras

vw: 877 mopvelas rpels Tas dvurdrw
Stagopas wapeoricauer: c. gen., 885
dvw (Ms. dvev) ris vis

dvwGev: 833 aio pds dv. dpxiis, 884
vouos dv. odros, 869 beddev dvwhev,
459 dv. dpyRbev mpoctiev

dywopodla: 878 al 7. puxiis dvwyadlac

dla: 846 els rapadoynv peyéOous délas
(S. d&lav) r. Oeo8, of. Chrys. Hom, in
Matt. vit. p. 89 F. ovdanod wept rijs
délas avrod Siadéyovrat of mpopijrat
Tocolroy oop mepl Tis evepyeolas : 858
7d péyefos +. dperijs Kar’ dglav ép-
Secxvdpevos, 879 4 Kar’ délay drepoxy,
829, 840, 882 mpds délav 7. xdprros
évdecxvipevos Tr. évepyhpara, 886 Kar’
dilay rv. évro\fs moNtrevodueda, 873
kar’ délay dtaxperinh

394

d£idAoyos: pire did xdpw pajre did
PbBov dé&odéywv (Ms. dtcoddyws)

dfdmurros: 862 dé. Blos, ib. dé. dt-
Sdoxados, 890 6 mords T.. KupaKy
gwvq détémoros

dios: 846 ro wept roddod dé. TE Tod
mavros atly KaGtépwrat

aiidw: 847 p. rijs tons eddamovlas
akotvrar

dklopa: 862 7d yrworixdy dé, 865 7rd
T. aydmns dé.

délwois: 855 ob wapédKer 4 alrynois Kav

. xwpls dkidoews Sddra Ta dyadd,

Goucos: 874 7g dolky Td ToAda elvat
oupBéeBynkey drepdory

déparos: 877 rd wéddNovra kK. ddpara

aépioros: (‘unlimited’) 857 dia 7.
doplorou aydins Yvwra tT. Treduare

admdyw: 875 init. awd trav wadav dm.
(ms. érelywvr) 7. Wuxi, see émelyw

Grae: 832 7. odpxa T. cumadA pice
dvahaBow els kw dradelas éraldeucer,
834, 886, 836. 7d ¢€ doxijcews els
‘dw. cuvesradpévoy, ib. 4 éx micrews
amrddea, 883 ) Kate T.. yrworidy
amdbeu

GraGrys: 832 6 kipios dr. dvdpxws yevs-
pevos, 836 6 dice 7d dirabés Kexry-
peévos, 10. opis adbrovs lepetovres els
vo aralis d& rod dmalots, 872 az.
Tais HOovats Te x. Aras Areykros bis,
884, 886, see Potter on Paed. 1. § 4

GmalSeuros: 837 di. déixla

aratréw: p. 860 radra draretra: wap’
quwv ra éd’ jutvy, 862 ob6é survow
Spxov amatrndels: act. 875 ras brro-
oxéces am., 876 amare? T. pucbdr ws
épydrns dya0és, 881 6 rowobros arare?
mapa kuplov [otyl dé kai alre?]

d&madyéw: 835 dia 7. xploews rods darnd-
yaxéras éxBidfovra: peravoeiv, 854 7.
éemioTpopyy 7. dixacogvvns Texvafdpevos
rots dandynxbow, 142 7, dandynxviay
puxiy

Gravdpow: 886 % worl) 7) ddethouevyn TH
otras drnvdpwydévy, 974 ra OnduKa,

_ dravipwlévra évoirat rots dyyéAois,
347 vimioe kal of girécog~or dav wh
bro r. Xporod aravipwhdow, 118

GravOlfopat: 891 dAlyas dav. duds,
528 Aéd£eus ar.

Gravrde: 852 cravlws els 7. éEoridoes
T. oupToTiKas dravrwv, 870 durixavov
Gua Te abr@e ra evaytla dmravrav
(occurrere)

Graytimpoownos: 857 aravrimpocwrot
(M8. darav Te rpdowmor) Ta d-yahudrwv
lordmevot (dr. dey.), H. J. reads dx’
dvrirpoowiou

dratarAds: 856 ar. drdvrwv yruplte
T. vowoes

G&trapaddytorros : 840 am. 4) T. eod Yijos

INDEX

Grrapxy: 829 4% dxpovos apy} Te x,
drapxh 6 vids, 851 (quot.) Oeods: xal.
pe drrapxats (Ms. dzravras)

amdpxo: 852 m. re dornp 7. ddtuy
dardpyeras

Gras: 829 diay rd brepéxov

dtrardo: 888 éavrots ararwow, 895
obre drarndels 7. yvibpnv Sbvacr’ dy
ed mparrev

dardrn: 838 ro wera Bids 7 pera drdrys
puxyaywyotv, 890 éx 7. drarns wahw-
Opopety

dravide: 837 mpds Tas cuudopas ar.
( to lose heart at’), 594 init. o¥8’
aravdjoe h yur KaKx@ cuvoixotca dvdpt

GrelOeua, : 895 4 danvys drellea

dreOéw: 833 Trav dreOnoavrwv Kiptos

drreOijs : 873 Beg éxOpol of dr.

Gmevkatw: 841 roils xaxlorois dvOpdmas
7. Oetov dr., 848

dtrexovito: 846 Geds obk dmetxovlfera
ggou oxhpart, 41, Plato, Philo

dtrexdviopa: 846 7. Oelov drekivioua
év dale puyy, Philo

G@rekorwos: 848 odk dr. Tyuwuer T. Oedy

GrrecAéw: pass. 837 pdBos dw.: m. 142
Jin. 6 Adyos Adbéyxwy, drechovpevos

dete: 857, 859

Gmrelpacros: 858 aveornpds odk els 7d
ddiddOopov pdvov aGAAG x. els 7. amel-
pacrov, 874 6 doixos dz.

dmepos: ‘infinite’ 869 dr. dco. huiv
Aoyefoudvors dyyedou: ‘inexperienced’
894 xaremgdover Tr. Wopodeets tiv
airelpwy

d&mex8ox7j: 882 miorw édrlde Kepdoas
mpos Thy T. wéddovTos arexd. (rare)

drepydfopat: 850 capa pwyadéor darep-
yagovrat

GrepiAnmros: 845 ev romp meprypdpew
Tov areplAnmrov

ameplomacros: 856 4 dm. wpds 7. Oedv
émisrpoph, 869 amr. THs mpds 7. KUptoy
dyarns, Kipict. Diss. 3. 22. 69

atreprrmdorws: 836 dr. cuvev To Kuply

dex Odvopat: 881 drexGdverbar adrois

aréxw: m. 875 mapSévor Kaxwy dare-
oxnpévat, 877 wéyiorrov év relpg yevb-
pevoy elra drocxécbat, 887 dd@etducda
Tis d\nOelas, 888, 850 doxjoews xapw
dmbcxotro dv, 874 init., 881 dw. ard
awdons wovnplas

Garyvyis: 895 drelPea dr., 868 arnve-
oTEepoy peTrappvl msdpevot

amoréo: 849 init. dar. qutv, 892 ar.
rais ypapais, 87 amr. juds madyras
"yevopévous

dmorla: 834 Thy dr. cuvéxracer els T.
Twapovolap

dmoros: 837 7d dyptov x. dmoror,
861 6 drat misrés was dy éavrov dr.
Tapexot ;

OF GREEK WORDS.

dardyorrl : 834 dard. Abixos

dmdas: 858 a. ofrws

GroBdddo: 877 droB. gadhov vénua,
859 7d py daroBAnOey (us. dao-
PryOfvat) 81’ evraBelas dvarbBdyrov
yiverat, 878 ras 7. Puxjs dvwyaNlas
drroBdd\wy

drroyeto : m. 891 droyevodpevot pdvov 7,

ypaduwy a

droypdde: m. 779 awd rev dpyerbrwn
riv dtolknow amoyp., act. 838 olov
droypidovres (H. vroyp.) 7. yrwort-
xdv, p. 954 Oeot arroyeypappévos .0.0n-
rhs, 157 6 droyeypappdos Xporg
adrapky émavatpetrar Blov

dmodelxvupe: 891 da’ adrdy wep) abrav
T. ypapar darodelxvuper

G&modenrik@s: 888 did Tr. ypadiupy éx-
pavOdvew dar., 891 éx wlorews met0-
peda dar.

Grdsekts: 865 7) ywuors ddd. loxupa.
éroucodopovperyn Tr. where, 888 mérepov
dvaipodow 4 ovyxararlevra: elvat
ar68. bis, 889 4 ax. dn’ abrévy riav
ypapdv, 895 4 rijs éx 7. ypapdv uap-
tuplas dw., 896 rds dr. dveuploxew
dwé re vduov kK. mpopnrav, ib. rds
olxelas 7. ypagats da’ adrav Tr. ypapay
woptferOqt aobeltes, 892 4 alors
ovola drodeltews, 454 dréd. émtarnpo-
very, 891 4) gwvn 7. Kuplou wacdv
amodeliewy éxeyyuwrépa, uaddov dé }
povn aar., ib. Tas ar. wap’ abris 7.
apxiis rept ris dpxis AaBdy, 894 dvev
drodel&ews StaBeBaodyra, cf. 1 Cor,
hi, 4 év drrodelfer wvevuaros -

dro8ynpéw: 869 drodnpolea 7. Blov mpds
T. KUpLOY Yyurh

drodipdokw: i. 872 drodidpdoxovres
Tah Kad

rroB (Bape: 833 ‘to assign as due,’

drodtorspanots: 850 (diordurnois H.
with ms.)

drodiatéw: 896 drodiwotcGa. Tr. ady}-

, Fear (rare)

aroBoréov: 894 etppooivyy drod. TG

_ WaorKkg

Grodtw: m. 868 dx. airy r. xerava,
880 dugrevvdimevos Kk. dr.

Groxalalpw: 882 robs ris Wuxys dio-
kexabappévos omldous

droxdbapors : 877 wepacuol es Thy
arox., 849 4 darox. rT. dAdyou pépous 7.

, Puxijs

Grokalornr.: 865 els roy Kopudaiov
aroxaracriee T. dvaravcews Térov
ToKahéw: 828 dOéous dmox. rods 7.
Gedy éyruxébras

drrokdduis: (quot.) 867

Grokarderacts: 865 Kabapois 7. xapdla
woooudver TH Oewple aroxardacracts

395

G&roxkelw: 893 rovnpd moardla 7. racda-
yuryov am.

émoxplyw: ‘set apart’ (quot.) 847

Groxptrra: 893 sca aroxpiyat ovK
toxuoap

Grékpupos: 831 4 peylorn Urepox} Tas
arroxpigous évvolas émriBdérer

droxrelyw: 878 5 uu Oéduv exxdyac
wddos éaurdv daroxrelvet

droxrivvupe: 836

GrrohapBayo: 875 rododudv oe droda-
Beiv, 854 am. thy redelwow, 886

dmrérauois: 852 ras é& olvwy drodatces,
tb, wavrwv Tr. ceuvhy drddavew éml 7.
Gedy dvdyew, 868 drrodatoews Kipios
(6 yrworikds)

aréhavepa: 852 al da 7. EAAwy daro-
Aavepdray rokeNlat

Groketra: p. 874 darod. ){ meperredvet,
886 darod. éxdaBety

arédyiis: 869 4 yao meloua eveyér-
poe THs T. MEAYTWY drohhPeus

GrokAups: 890 dvépwiros elvat r. be0d
darodwAeKe

G&rodoyéopar: 886 di. wrpds éyKAjuara

Gmrodoyla: 887 xpwpevos dirodoylg

a&rodovw: m. (quot.) 885

G&mokitpwois: 865 drodvbdvruv tudy
Koddoews, e0” qv diroAtrpwow ai
rysal amodldovrat

&todkiw: 865 wrdons KoNdoews drodvbels

dropneplta: p. 834, ai repirporal xard
Thy T. peTraBodrRs Tdécw dar., Plato

Grovepntéov: 894 Hdoviy [év] rots e6ve-
ow drovepnréoy

Gtrovénw : 854 dpas raxrds darovéuovew
ebyy, 855 4 alryows drovéuerat Kara
THY T. Ge00 BovrAnow

Gtrorravaréoy: 894 droraverdov 76 Gos

atroratw: 895 rods 5é THs duadlas
adroradaa yAudpevos

G@rrotirra: 834 of xaxol dr. yaual,
859 wh awomeceiy 7. dperys alricerat,
890 dior. r7s dpO7s 6606, 894 amor.
rodde rob tous

LToTAnpsw : 832 rdvra dr. 7d, rap’ abrod

Gtropéw: 897 AdAurac 7d Hropnuévoy
(‘ problem ’)

drropla: 886 ai ray drop Avoes

arroppabupéw: 892 péxpr 7. BdOous
KarehOety d&roppgOuujcavres

G&roppiyvupe: intr. 868 daoppfiae r.
ouvaywyis

G&ropplrra: 885 7. 7dy 7. WuxiKd
drepplwacbe

Gtrockiptdw : 890 drockiprijeas els Sdtéas
alpéccewy, 143 éxdaxrioavros Naot Kat
drogxipricavros, Themist. 87"

@rormiw: 860 ray r. Kaklas epyuv
arecracpévos, 889 drocrdcavrés rive,
awd T. GAnOelas, 863 intr. dx. roo
vdpou

396

Qnéoracis: 885 7 ard 7r. edayyedlov
dr. mpos rov ébvexdy Blov

d&morratéov : 888 otk door. (Tod mévou)
bis, Diod, Sic. 16. 1

Grorrdrys: 884 mis dy dyyéhous rs
kplvat vous aroordras, abros aroordrns
yevduevos (7. evaryyedlou)

G@rooré\Aw: 840 fin. Hdtos dr. 7. abyhy

drroorepéw : 884 (quot.) droorepeisbe—
arooTepetre

GmrooroNuKds: 883 al élxarpor Ty dro-
orodxav Néers, 878 7. drrocr. arrovelay
dvravamdnpot 6 yvwortkéds, 896 4 ar.
ke éxxAnowotixy épboropla 7. Soypd-
Tw

&mdorodos: 898 7 Trav ar. didacKkarla
érl Nepsvos redevoOrat, 883 6 Oetos ar. ,
876 of waxdpioc dw., 866, 867, 869,
877, 882, 990 did re r. rpopyrav x.
Too evayyeAlou K. rwv arocré\wy, 874
elxévas &xet rods dw., 900 ula ) rdvrwv
T. dmocrévwy rapddoots Kal didacxa-
Ma

&rrorrpopij: 888 fin. kara Thy dm. Tuy
aloxpwy ws addorplwy, 889 pucorovn-
poraros Kara Thy redelay daroorpopiy
kaxoupylas md&ons, 509 aw. awpds yu-
vatka

Grorpdddo : 888 drecpddyoay al alpé-
gets

G@mrordcow: 851 aquépar dmorerayuevat,
880 ric aroratdpevos

GrroréXerpa: 830 rpla cori 7. yoworinys
Suvdpews droredéouara, 840 xabdsrep
lélov yevyjparos x. kard Te ovyyevois
arorekéoparos 6 cwrhp avadéxerat Tas
dperelas 7. dvOpsrwv, Philo

Groredéw: p. 890 ec dvOpdrov Oeds
arroreNetrat

Grrorésvw: 896 7 mappyola droréuvouca
<kal> xalovoa 7. Wevdeis Séfas, 831
ovx amoréuverat 6 vlds 7. Ocob

GrrorlOnpr: 836 ra waby arorieuévous,
838 ov yap vromeverv Sef vr. kaxlas adr’
amobér Gat (M8. dAAG welBerPa), 845 7.
aeov drrobéuevor SbEar, 889 olnow

aTod.

arrorliktw: 890 al ypapal rHv ddjdear
arorlkrovcat

drorpérw: 895 drorp. 7. pidopadoivras

Gtrotpomy: 858 i) arorpory 7. KaKGv
eldos evxyjs, 221 init. watdepacrias
éudalve. dirorporyy

Gmroruyxdve: 875 fin. alroduevos aNdov
droruxely erouos 7} wh alrovuevos
ruxely

Grrorupldw: 893 7. éyxédets dAloKecOal
gacw drorupdoupevas

émovela; 878 6 yrworixds T. drogroN-
Ki dmovolay dvravamdnpot

Gropalvopat: 891 ob yap admdds dio-
Pawopudvos avOpwmots mpocéxormev av

INDEX

arodebyo: 880 jin. dr. rds SidackaNlas

dtd 7. Kareyvucw
Groxyj: 844 4% dyvela od addy éorl
TA hr. dpaprnudrwv aroxy}, 875,
879 Kaxdy dr.
Smoxedopas : 891 Wry amoxpdperor 7,
€l

Gréxpy: 841 ddtya éx roAAGy arrdxpn,
886 dréxpy 7d Setypa Tots Gra Exovew

Girpemis: 7d dip. )( 7d wpérov

inp 869 yduos am., (-ws 640
init.

G@rro: 832 wdéos drreral rwos, 840

- ariyula amr. Geot, 846 wy amr. rdbos,
882 dteOav 7. aveuparixds ovclas
drrerat T. Opdvav 7. dxpwr, 871 rupds
arrovrat, 897 drrovrat \é-ywr

darraros: 859 ocvvepyav mpds 7d dwrwros
biaryevéo Oar, Clem. Hom. 11. 37 d-
mrwros akpoarys, WI. 62 dar. elpyvy,
Vita Polycarpi. 31, Longin. (usual
form doris)

dpa: 887 da 5% roiro dpa, cf. Xen. Oec.
18 §9 od mev oh dpa

d&pyys: (quot.)-848

dpyla: 876 pu08ds dpylas

dpyés: 864 1rd Weidos odk dpyds éort
Noyos, 845 e& dpyys +. trys dpyd
ylverat, of. aepyéds

Gpytptov: 875 ot 7d dpy. Aéywr Mapwvd,
GAA Thy é dpy. xopy‘ylav

GpSevw: 876 epydgerat 6 -yrworikds dp-
detwy

dpéoxw: 852 jpece 7. Drurxois, 874,
875 (quot.) dpécxew rp ee

Gperrds: 840. ap. Dew

Gpery: 886 ody 7 adrh dp. avOpdrov kK.
Geod, 860 ra dv dperjv, 870 dp. éx
gicews, doxjorews, Nd-you

“Apys: 863 7. oldnpov “Apyy mpocayo-
pevover

GpibijAws: (quot.) 841 7a dp. elpnuéva

GprOudss: 860 mdvra exer Td dyadd 6
ywortkds kara 7. Sivapev, obdérw dé
kara 7. aptOudv, 869 adrretpor soot
apcOug, 901 (quot.) ofr’ ev Adyy ob?’
év dprOp@p, 894 puplav dyrwv kar’ apid-
pov & mpdrrovew dvOpwrrat

dpxéw: 857 dpxetra: rots wapotow, 862
dpxetrac TH ouverdhoes

Gppdsvios: 833 obk by dpuoviwrépa diol-
knows avOpdbmruv etn, Wisdom xvi. 20
pp. yedors

Gpvéopar: 892 rd davray dpv. Soypara

dpvnois: 861 él r. dpvijcews 7d ‘od’
Tacoe énlppnua

Eppyros : 852 duvd wer rivt (Ms. Ty) dppiry
TAYTA YOKE

dprdw: 833 drd mids apxns Fpryrac

dptnplov: 848 dpr. x. prdBes

Gpiropar: 8384 ras évrodds ex midis apu-
Témevos wyyis 6 KUptos

OF GREEK WORDS.

dpxatos: 888 % apy. éxxdnola, 898 gona
dpxarbrarov, 829 dirogopla dpx., 848
Bupds apx. ,

px} : 894 dto eloly apxal mdons duap-
tlas, 869 7. apxas Pedder meptremoty-
pévn, 882 SteNOdv mwaicav dpxhy xal
étovolav, 890 7. dpxiy ef ris érépov
dete Oat Urodd Bor over’ bv dpxy puda-
xGelin, 864 dia Xpiorod 4 dpxy x. ra

réhn, 891 wiore: mepthaBdv dvars--

decxroy 7. apxjv, 892 dvaryxatas dpxas
karaBadAduevat, 435 al apxal dvard-
decxrar: (adv.) 893 rica alpects apy hy
dra axovovra obx eyes 7d avudopor,
895 ovde dvéxovra: 7. dpxhy éra-

Koloat
dpxnyos: 841 dwrdvrwy dpx. dyaddy 6
beds

d&pxtepets: 835 (quot.) mwpocoputrely 7.
Geq dia Tr. meyddou dpxtepéws, 888,
858, 500

dpxuxds: 832 6 ulds mpd mdvrev ray
yevouévay apxicwraros NOyos T. wa-

Tpos

apxwv: 893 6 Adbyos dv Apxovra eldi}-
paper yruceds re x. Blov -

doapkos: 880 obrws. Sioa 7. wpiopévoy
év capxt Blov ws daapxos, 885 olov
dodpxw yin Kxal dvw rijode tr. yijs
aylw yeyovdrt, 851 (quot.) écr& de.

doeBiw: 864 drododdws otdé doeBel,
894 aveBe? did 7d driorety

doeBrs: 897 7. doeBGv drréuevor Abywr

doGdven: 894 dpxyal mdons duaprlas
dyvoww x. dobévera, 884 im’ doGevelas
Kal, 837 Urns ac8., 855 4 juerépa
aod.

doxéw: 860 7d cwudriov mpds dvdpelay
doxjoas, 889 dox. Td addnO4, 859,
850 rots doxoio. 7. shua xpyoweda
T. Xowpeta

donnois: 836 7d é& doxioews els dard-
Gevay cuverradpuévov, 858 7 Karopbw-
TiKh TOY mpaxréwy dok., 850 doxjoews
xapw, 875 dvemOuunroa €& ackiocews
yevécOat, 893 7 dox. +. Yuxis, 859
dick. youotixh, 895 7 xard dNOyor do.
éx wlorews x. PbBov madayuryoundryy,
870 dperi, éx gioews, doxjoews, Né-

- YOU cuvnuénnery

Cpa: 895 dpxatordrov ératey doparos
opéves: 856

domdfopat: 835 7. Gewplay dow. 7.
Oelav, 892. 7. cuptroriKiy mpwrok\-
clay domdvovrat

dorelws: 843

aodudopos :
, alrqoera

arhadiys: 881 dog. <éorw> ev oup-
, Mepipopg 6 yrworixds ,

dodadros: (quot.) 844

Gry hpoy: 853 dox. evo

876 dovpdopa ovdérore

397

doxodéw: 878 drlyov re 7. pas wept
T. Tpophy doxonrelrat

Goyohia: 829 fin. dox. wept 7d Oetov

dre: not followed by participle 832

Greyuros: 872 adr. qdovais x. NuTais,
87

dredebryros: 868 dr. kal rédecov rédos,
500, 835 alwy dr.

drexvas: 874 elxdva dr. obfwv ris
mpovolas, 878 dr. gévos

dripla: 840 rds BrAdBas ldlas driulas
Hyetrat, ib. ris yap Addn drror’ dv
ar. Geod ;

drovla: 859 dcos BplOoved tis ere bro-
Aelrerat drovia (Ms. ywula) kdrw pé-
mova: cf, 493 7. drdévors x. doOeviKors
7d pérpiov vrdprovoy Soxe?, 890 edrovia

puxijs

&rperros: 866 das dords rdvrn rdvTus
drp., 868 drp. péver Kara 7. Wuxi,
Ign. L. vol. m. p. 24

arpodla: 875 arp. 4 dyvoa r. puxiis

drpuros: 831 dxaudry x. drptry duvd-
pee Tava épydgerat

Grupos: 886 Ouvala dexrh mapa Oeg 7
drugos Kapdla

dridws: 881 7d (us. Ty) did 7. edyiis
dyworws x. adtigws mapéxerat

“yt : 840 fin. Frcos drooré\Aet 7. adyihy,
quot.) 843 br’ abyas porrdcw

Atyovorros: 898 7 didacxadrla ard Ady.
dptamevn

avOalperos: 837 7d avd. rijs puxis Kx.
adovAwrov

avis: 859 ‘backwards,’ rdv dyyédwy
tivds ddcOjoavres avOts xapal

atAala: ‘curtain’ 269 dvamerraudvys
Tis addalas, 665 4 ewer repixerpevn
avrala (? avd) 4 waow dvecudvy, see
av\cla ,

atdela: ‘chief door’ (ms. avAata), 897
T. avrelav avamerdcavres ){ rapdOupov

avAy: 866 werd 7. ev capxi redevTalay
Urrepoxy peraBdddwy els 7. warpyay
addi, 794

atéyous : 834 dixacoodvys avé.

atfw: intr. 848 raira ék THs avadumee-

_ dgews aBdaBas abe, 859 Oewplav
ebxerat afew x. rapauévew, 872 avinp
els pérpov avéjoas : tr, 850 rv poy
avgew émixepotot, 852 adtéjoas rd
yyenovixdy: p. 856 7d pus avferat,
864 avindels év wlore, 872 4 rerXecdrys
at&erat

atornpds: 858 ator. odk els 7. ddid-
POopov wbvov, ANG, kK. els Tr. darelpacrov,
894 ator. K. ceuvh 7 dAjOea

av’rdpkyns: 857 atrdpkns dvevdehs dé
Trav &\dwy

atrika: see Appendix A

avrokparopicds: 835 7. alpeow 7. yud-
vews avroxparopixhy éxéxryto 4 Wuxh,

398

Philo u. 594, Galen xiv. 4 K., Dio.
57, 23. 5, 61. 5. 1, 63. 25. 3.

abroxpdtap: 872 cwdpocivn xipiov x.
avroxparopa 7. dv Spa KaracKeud set

atrés: 878 ‘alone’ 7d xdddos ai’ra
Pr\éree rq Yuxg: 870 dua TQ aire
Ta evayrla xara ravrov (Ms. Tov av-
Tov) kal mpds roy atrov dmravray
xXpdvov, 878 ra abrda alpetobar riers,
gpovely yvaors, robeiv édmls

atrod: only found once in the ms. of
Str. vu. in P. 892 (p. 172. 18), where
edd. read avro?s, but perhaps the
aspirate should be retained, as we
should otherwise expect avrais to
suit the preceding feminines. Hise.
where the printed atrof stands for
MB. atrof except in 843 (p. 40. 21),
where the ms. has éaur@ for original
airg in a quotation. The other
exx. are 831 (p. 8. 24), 832 bis (p.
10. 18, 19) 837 (p. 24. 24), 855 (p.
72, 24), 862 (p. 90. 17), 869 (p.
108, 27), 871 (p. 114, 21), 872 bis (p.
116. 7, 26), 877 (p. 132. 10), 878 (p.
134, 9), 885 (p. 154, 4), 889 (p. 162.
17), 890 (p. 164. 27). The aspirated
form is found in the ms. of Q. D. S.
p.1.10-(Barn.) xa6’ abryv, p. 4.2 dN
airéy, p. 16.12 xaé’ abrov. Cf. on
the question whether a’rof can be
used for atro?, Hort N. T. App. p.
144 f., and Winer Gr. p. 188 f.

atxéw: 892 abxyofor dddoxovres, 889
avy. mpotoracat diarpiBijs, 898, 900

ddexréos: 847 7 7. ddokavudTwy Kvioa
Tois Onplois ddexréa (H. dderéa), 888
od dia 7. duotdrynTa dupoty ddexréov,
Staxperéov Sé, 785 init. odk adexréov
T. Pirouablas, Themist. 199¢

ders ; 884 dd. duapriay

dyvidte (trop.): 834 rods wh ératovras
T. BapBdpov Pirocodlas apnvidoat ov
cvyxwpicas, 863, 880 orducov €uBadrov
ddyvidfovre Tr. adéyy mvevpart, 73, 137
mapa Tov véuov apnvidforres, Orig. c.
Cels. 111, 55

ddlnpe: 881 ovdérore wéurnrat dAAG
dglnot, ib. (quot.), 886 ddidvres r.
dpaprlas, (quot.) 885 adpeOjoeral cot

ddukvéopar: 852 (of accepting an in-
vitation), 862 ért 7d durvivar a@.,
883 ad. els avipa rédevov, 951 wos
dv 7d édmio Oey els xrjow adlxotro;

ddirdpyupos: 873 mpds éxOpods adid-
dpyupos x. dyynovrdynpos

adlornpe: m. 889 ovk dmrogricovrat
Snrotvres

AhoBos: 872 dd. x. adders

adgopdw: 869 els ras elxdvas apopg rT.
kadds, 833 mdvrov els r. Stowjrny
ddopwyruy (Ms. épop.)

INDEX

ddopifo: 901 ds adxdOapra ddoplte
Fee ie) Lk. vi. 22 érav do
cwow bas :

ddoppy: 855 ad. ris ducdlas mpds 7,
Gedy 7) ebx}, bis, 836, 871 ddopuds
odlow abrots rapéxovres értpplarrovaw
éavrods 7. xwddtvors, 888 Exouer ex
dicews dpopyas mpds rd éterdfev, ib,
adopuats Karaxpnoréov, 829 ard ray
ypapav ras ddopuds exer 7a Aeybueva

ddpobloros : 850 oppiyav rept 7a adp,,
875 dep. ndov}

*AdpoSlry: 877 4 mapackevy éripnpl-
ferat ’Agppodirns

ddpdytirros: 833 of5e 7d wxpbraroy
amonelret THs éavrod Storxjoews dppdv-
tiarov 6 Oedbs

ddpoctvyn: 871 ob ydp, el 5’ ddpo-
ctynvy re cuvlerarat, robr’ edbdws
appootvn

dxaptorla: 840

dxpavros: 860 dxp. yuxi

dxpnoros: 893 xeval duvyddrac dé-
youra. év als dxpnoroy rd évby

dxpovos: 829. dxp. apy) 7. rdvruv 6
vids, cf. Plotinus Enn. iv. 4. 1

dxdpurros: 880 dx. dy ris évrodijs

devSdw: 887 dyevdciy xph 7. émrrenka

&Wuxos : 855 odk torw dy. 6 owkduevos

Baditw: 843 air@ B. Exacros, 896 8B. 7.
opOhy dddv

BaGos: 892 péxpr 7. Bddous +. mpay-
ware KareOelv, 853 7d B. ris Wuxiis
Oippoos : (quot.) 844
avavola: 845 ra mpds dvOpdrwy Ba-
vavowy KaTacKevafoueva THs Bavavolas
perelA\ngev

Bdvavoos: 845 B. réxvy, ib. B. dv-
Opwrot, 846 lepdy od Bavatow Kare-
oxevacuévoy réxvy, 851 wip ov 7d
Tappayov x. B. &d\d\d 7d Ppdvipov

BdpBapos: 834 7 B. girocodla, te.
Jewish )( Greek, 364, 349 7 re B.
k. 9 ‘HAAnvixh gidrocodla, cf. 355,
356, 359, 371, 700, 701, 702, 703,
693, 679, 680, 733, Eus. H. E. vi.
1

9

Bdpos: 859 7 AlOw 7d B. dvamrdBAnrov

Bdoavos: ‘tortures’ 862 ob Wetderat
kav dvarobvjcxy 7. Baodvos, 867 B.
brouévery edxddus, 869 7. Bacdvous
Kk. T. OAles droudver

BacrAeds: 898 ’Adpiavds 6 8.

BaowruKds: 831 Bacirixwrdry 7 7. vlob
gtors, 366 Bacitxwrdry SidacKxaNia,
841 6 re ByTt Bactdixds T. ux K-
works, 852 ofros 6 Bacthixds ay-
Opwros iepeds Soos T. Oeod, 856 édev-
Oeptxwrdrn x. Bacittxwrdrn Oeparela,
876 ddds Bac. qv 7d Bacidixdy ddeder
yévos, 888

OF GREEK WORDS, — 399

dows: 901 B. &’ vlod rpds 7. marépa
mapaméumovea .
aordie: 880 8. 7d onuetov
éBatos : 838 BeB. karddyyics, 869 retopa
BeBarérepov édarldos _

PePardrns: 875 yupvdow nuiv mpoc-
pepe 9 0% olxovoula els ouvdoxnow

eBardTnros .

PeBardw: 891 4% GAnbea ev Te BeBasoby
éxacrov Tay dmodexvunéver é& adrav
7. ypupav, 892 7d brd rob ebay-
yedlov BeBarovpevoy .

BeBalas : 874 B. Kxrnoduevos ris éme-
orhuns Th peyanreta, 887 B. Exovrar
ris ddnOelas, see Schm. tv. 717

Pedri6w: 834 1 Bedriouunevy yuxh els
dperiis erlyvwow Bedrlova dmokapBdver
rdéw, Orig. c. Cels. 1. 9 fin.

Pedriwrixds: 830 ris Oeparelas y pev
Bedriwrixh 9 5¢ banperixy K.7.d, dis
ta: 838 uerd Blas puxaywye?

Eetopan: (c. inf.) 868° od udvov éraivet
T. KaAd GAAG avrds Bidgerae elvar
xarés, 854 7. Yuxyy éml ra dia
xwpetv B., 896 B. Kavorouely, 869 éx”
dxpov yvdoews jKew B., 858 B. kricac-
Oar, 875 averiObpnro. é& doxhoews
yevécban Bid fovrat, 884 B. dEouorofobar
beg, 899 B. kararduvew 7. éxxdnolay,
cf. 64 B. Badlfew, 328 B. éeuploxer:
885 7 évrody Pidfera els cwrnpidy :
(‘to strain a meaning’) 890 Bid govrae
mpos T. émcOuplas 7. ypady, 891 bis

Blos: 840 fin. al rod B. mpdtes, 861 6
kowvds B., 1b. 6 B. Spxos TH meior@, 864
kara rpdmov x. B. x. AO-yov, 878 7d
avarykaiov 7. Blov, 882, 891 év rots kara
Tov Blov éxoval Te doy ol Texvirat

Bidw: 863 awd yroduns Adywr Gua K.
Bwods, 831 Aoyixws Brodvra, 860 ed B.,
862 car’ Axpov adnGelas B.

Bwwréov: 887 mds dxpiBds B., 830
dws B. écouévy Oeg, 230 ob Ovynrds
B. dyatouevous Gey, 104 dvev mot-
Kévos mpéBara od B.
woruKds: 873 al B. xpetac
AaBepds: 857 Trois uoxOnpots y dx
kal els ois adrovs Bh.

BACByn: 840 ras els 7. wemiorevdras
BddBas lias tyetrat, 853

BAdarrea: 841 yelpous 7. dvOpdmwy Brar-
Topevat delxvurras ol Geol

Brcodypos : 895 Adyor PA.

BorPaa: 881 4 dv dyyédwr B.

Bondéw: 859 ra Bondetv Suvdueva

Bopa: 846 mpocayev B. Tit

Bou: (quot.) 847

Bow nea: 857 7d ravroxparopiKdy 8.

BovAnors : 879 péroxos 7. Glas Bovds}-
gEws

BpaBeurris : 839 dywvobérns 6 eds, BpaB.
0 uldés, Jearal adyyedot, cf. 77

axus: 883 did Bpaxurdrwv ter
plGw: 859 dcos Bploved ris vrohel-
merat arovia (Ms. ywvla) Kdrw pé-
Toved, KaTacrarat Td Oud THs wioTrEews
dvaryouevoy

BporodBdpos: (quot.) 841 oxida Ap.

Bpopa: 896 7 didackadla 7. cwrijpos
Bp. éort mvevparixdy, (quot.) 885 Bpw-
para Ty Kole, 852 Bowudrwv cvy-
KaTrToces ;

Pecos: 850 7 rodde B. wAadapdy rT.
odpka Tapackeuvdger, 849 Bp. rw xpewy,
850, 852 Bpwoews x. rouaros drddavets,
875 Bp. xk. wéors

pwoowos: (quot.) 851
pds: 842 (quot.) B. midwvos, 848 B.
dytos 7 dtxala Woy}, 848 B. ev Anrw

Prox 848 4 rw Bp. Sacro}

yopéw: 874 +. ob rponyounérws dAN’ ed
6 Abyos alpy, 879

ydpos: 869 6 ray paxaplow v., tb. yy.
dmrpootadys, 874 6 yduy eyyupvacd-
pevos

yap: (in 3rd place) 878 drexvas édvos
yap: (elliptical) 839 of vduor yap, 849
al uev yap xara 7. vouov Ovalat

yelrov: 882 exrexrob +.

yedotos: 845 yedotov Av ely dvOpwrrov
Oedy épydgerbar

yevé®Atos: 856 +y. nudpa

yéveorts: 850 4 mpdrn y. ‘creation,’
829 sarpecBirepov ev yevéoa, 853 mpd
Ths y. 7d éoduevoy ws brdpxov eyvwKiws

yevyntos: 836 7d 7. x. evdeds, 846

yevyddns: (iron.) 876 of yevy. 7. wappy-
ctagopevwn diroodduy

yevvatos: 863 6 7. dardoroXos

yevvdw: 864 init. ods eydvyoev év
mlore, 869 dydrn dua 7. ydoews
yevvwpevyn

yévvnpa: 840 +. Ydcor Geo8 6 dvOpwiros

yévvnois: 889 fin. Nex Oia rh tr.
matolou yévynow

yevvijrwp : 837 ray Kaddv y. 6 Geds

yévos: 895 do 7. yéver matdeias mpdo-
gopo éxarépg +. ayapridy, 880 (=
‘sex’), 563 jin., 851 y. éxdexrdv

yepatpw: 848 Ouolay dyiwrarny dvarép-
mopev ‘yepalpovres (R. On dixacoTdrw
Abyo)

yépas: 847 7 Kvica yépas Oedy T. Trap’
“EdAgowv, 851 (quot.), y. Aaxelv réde,
865 perd 7. drokirpwow 7d yépas kK.
al rial, 834 rdv éAduevoy +. AawBdvew
ératav

yevopar: 867 yetoerar +r. Oedjparos
Geod 6 ywwortkds, 879 od >. Trav év
Kéopw Kadov

yelous: 852 al drodatces Sededgovcr 7.
yetow

yewpyéw: 851 yewpyoiow alvoivyres

400

yeopyla: 880 (spiritual husbandry)

yewpytxds: 830 dumeipla +.

yewpyds : 876 5 yvwortkds Devos -yewpyéds,
888 pu re dréxovra: of y. 7. KyTev-
rixjs émipedelas; 894 "Ioxduaxos
yewpyov rovet

ynbew: 859 yéynPev eal rots émrnyyed-
pevots

ylvopat: 840 c. inf. yeydvaue elvar
meOyvio 7. évroNats, 845 7d yuvduevoy
ravrov ry e& ov ylverau ,

ydoko: 865 pirov pity 7d yuwdoxoy

" 7e ywuworKopévy, 877 wept dv eyvw
(things revealed) trav peddAdvruv «.
fre dopdrwy memeopevos axpiBas, tb,
pndérw Karakwotuevos ris wy eyvw
peradijwews, ib. xalpwv éd’ ols tyra,
882 iduevos dp’ 8 Eyvw, 840 (quot.)
yh cavrév, 466 bis

yAaukds: (quot.) 841 .

yACxopar: 895 c. inf. of. Clem. Hom.
index 8.v.

yAvketa : ‘gall,’ 847 (quot.)

yAvits: 888 init. yA. epeors

yAdooa: 850 7d Ouulaya rd ék wohAGy
ywoody re x. pwvdy ward 7. edyyy
ovyxelwevoy, 856 7. rohupdvous ywo-
cas odk avauever 6 Beds, 862 7d Kara
Thy yr. papripioy, 863 wav Srimep ev
vy TovTo K. éml yAdoons pépet

yuynolus: 838 7. dAndela yr. mpdceow .

yopareiw: 869 7y dtxaly 7d mpaxréoy
yupareder 6 yrworixds, Themist. 36>
WHEL Ke ETP Yu. Thy dperhy, 1884
érodev olerar yvwuarevew Tr. Ocoedq
Baciréa, 235° ywyareiwv 7. éraklous
éyduvous avrots ra dryddpara, 253° ob
raury 7. Tovgtov yyuparevouer el Sax-
Tudoy UTdxpugoy mepiOdwevos K.T.d.

yrdpn: 863 dard youuns rAé-yew

yvopov: 891 dxpiBels yvdmoves T. adn-
Belas of yrwortxol

yopltw: 886 y. 7d OédAnua 7. Geod,
854 y. ri» paxaplay rpidda, 870
“yy. Th TPAKTea

yvspios: 863 daurdv émidldwow bmép
rT. yrupluev ods abris eyévynce ev
aloret, 898 Geodas yr. IlavAov

yaous: 838 6 ywors (MS. yrwortKds)
ywopevos Huiv, 839 6 7 did 7. évrodds,
av adbriv dé riv yv. Kadapds pidos 7.
Geod, 853 oddels ErOupel youoews GANG
Too ywavat, 864 7 yr. Tedelwols Tis
avOpwmrov ws avOpwrov, tb. yr. dis-
tinguished from godgia, 865 7 -yv.
drédeks Trav dia miorews mapecdnpe-
pdvaw loxupd, dia 7. Kuptakis ddac-
KaNlas érotxodouounévyn ry whore, 775
yraors Oda rls dare ris puxijs, 897 yy.
EKKANOLAGTLKY

yveoriKds: 836 yr. efouolwors, 830 7.
yvoorichs Suvduews rpla dmorekeouara,

INDEX

855 6 kara r. éxxd\notacriKdy Kaveyg
yruworeds, 835 6 redewOels yv., 896
wh yv., 901 cuvdexyors yv., 858 +,
yourrng yruworKds exarra drodlso-
rat, 875 al yr. yuxal, see under
‘Gnostic’

yoorukds: 858 rots vonrois yu. olxetot-
peeves, 855 ety évarroxemeévy “yr.

ywoords: (quot.) 897 yv. ev ‘Tovdalg
‘6 Oeds

yons: 843 mpds 7. yorrwy Karayonrev-
Oévres xard riwas adxabdprovs xabap-
bobs, 844

yonteiw: 852 Ouyapdrwr rodvrédaa
tiv beppynow yonreter

ypatSioy : 841 dévxodor yp.

yoy: (of Scripture) sing. 836 réyer
4 ¥p-, 892 J dnow 7 yp., 883 moda
éx ypadijs uapripia wraparlbecdat, pl.
829 rails yp. ovyxpyoouevar ter, 883
kar’ éxoyny Trav yp., 895 4 éx Trav yp.
baprupla, 896 ev abrais Karaynpdoaus
Tats yp., 888 & abiréy r. ypaddv
éxuavGdve dmrodexrixds, 890 (cf.
829) al xuptaxal yp. 7. ddjOetay dzo-
tlkrovoat, 891 yp. mpodyrixal, 894
Geds Fryetrat xara T. Oeomvediarous ypa-
dds: (general) 843 ras ypadas Sedlace
Tas avaxepévas, 853 ovdé év ypagais
cuse OeoréBerav iy wpérovea Tepl
T. Oeod vrédrnyis, cf. Clem. Hom.
ind., and see ‘ Scripture’

yupvdte: 859 6 els dxpdryra yeyuuvac-
Kévos, 872 % dydirn drelpovca «k.
yupvacaca karacKkevdtver 7. tétov dOAy-
Thy, 882 yuprdter éaurdv dia 7. ev-
TONGY

yupvarréoy: 894 +. rhy puxhy els 7d
dvridéyeuv

yupvdovoy: 875 ra mpoobvra y.

yopvecds: 871 ev dydot 7. yuuvexots

yupves: 868 +. ris auaprias, 876 ¥.
Tpoatpects

you": 869 4 TWérpov +., 889 4% Adr ¥.

yovia: see drovia

SarcdAAw: 846 lepdy od yeupl Sedardad-
pévov

Saupdviov: 831 dercrdaluwy 6 dediws Ta
datpdven

Salpwv: 848 darveira: 7d 7. Sayudvov
yévos

Saxridtos: 834 wveiua did roANGy Ex-
rTewdpmevoy SaxruAlwy

Sds: 843 (quot.) 844

Sacts: 901 dpos 5. xuraplocos K. TAG
Tavas Sdgvy TE

Sddvy: 901

8€:=dAAd 888 ode yap ddexrdéov, dia-
kpiréov dé, tb. obx dmrocrardéov, émt-
Meddorepov b¢ Onpardov, passim; in
apodosi 871 fin., 890 init.

OF GREEK WORDS.

Setypa: ‘evidence’ 866 é spares r.
kupianfs évepyelas rpdmros 7. elonuévys
duotBAs Selypa, 867 5. rod divacOa
haPely r. ywOouw xoulfw (7d Oavpd-
ce), 886 daroxph 7d 6. rols ara
Lyovew, 850 dip éyxéxparat rots orot-
xetots, 8 x, detyya 7. UdiKAs Stapovijs
(? see pecoua and deopss)

SelBw: 843 ypadas Sedlace

Sadrla: 870 dc’ dyvoay r. dewdy x. wh
davdv ouvlorarae 7 deAla

Setv: (pleonastic) 851 céBew Seiv éyxe-
Aevdueda, see aoAvs

SacrSarpovla: 841 7 ‘EAAqvixy 6.

BacrSalpov: 831 5. 6 mdvra Oecagwr,
842 decordaluoves mepl rods edopyhrous,
842 6 Aetotdalpwv, see dacudrioy

Secrés: (quot.) 836 dvola 6.

Sededgw: 852 al ¢& otvwy drodavoes
dededfovet 7. yeborv

Sédeap: 902 wodrAd 7. SeAdara xk, trot-
kiha

SaAddkiov: 842 xarépayev is ra 5.

Sév8pov: 902 xaprodépa x. dxapra 8.

Séov: (=det) 888 ols Séov relOecOat wh
meObpevoe Kptvdueda,

Sedvrws: 838 4 Trav vonrdy karddnyis
Sedvrws dv Adyowro érioriun, 860
dedvrws wot Ta mpds T. Gywva wape-
oKevaorat

Seopds: 854 7. deopod xarameyadodpo-
velv tT. gapxixoi, 850 (air mingled
with the other elements is) decpuds
(ms. de@yua) Tr. oAuKAs Stapor]s, see
éperopa, and ef. Lightfoot on Col, i.
17 cuvérrnxev

Serméris: 852 5. Oedrpwv dxdoxpacla

Seire: 881 (quot.)

Sedrepos: 833 fin. Ta mpdra x. devrepa
kK. Tplra, 888 7d debrepoy alriov, 883
éav év rovrwy 7 x. Sevrepoy Karop-
Owen, 883 dvradtkjoa Sedrepov

81 dpa: see dpa

SnAovdrs: 855, 884, 885 rorofrot Spovdre
_olot (Ms. d7Aov dzrotot)

SijAos: 892 S7Aor -yeyovdres cs mpovo-
ofvrat=pavepOs mpovoodpevor

Syrorikds: 848 dvamvofis 6.

Snprovpyéw: 886 davrdv krifer x. Sy
oupye 6 yworidss, 863 6 TY dvTt
&»Opwiros Onucoupye kK. werappvOulfer
T. Karnxovmevoy

Syptoupyla : 833 pdvy dvOpwrw Kard
T. Snutoupylay evvoua évéoraxras Geos,

6 mpd +r. Snuovpylas 6 Beds Hrl-
oraro, 880 rad els 5. xal rpodiy rt.
TapKds olketa

Syuds: (quot.) 848 énit.

Snpoola: 882 init. iSiq Kal 5.

Sid c. gen. =brd: 890 dd 7. Kvplov
evepyoupevos, 832 codla abrof Aexdeln
av K. dixdoxados ray 6’ abrod whacbev-

M, C.

401

rwy (unless we read atrof in accord-
ance with Joh. i. 3), 867 4% dia rod
émtorhuovos wrpatis, 880 ra did ’H-
calov ddAnyopovueva fga

SiaBdAAw: 836 7. véuov duaB., c. infin.
892 dtaPdrArgovew juts wh olovs Te
elvar ocuveivar

SraPeRardopar: 894 of dmirrdwevor tepl
wy toact diaBeBacobyrae

SiaPiPdfw: 865 y yradors diapPiBdtea ras
Tpoxoras rT. pvaorikds 7. &vOpwrrov

SudBodos: 871 ot ydp, ef did dia Bddou
évépyecdy re cuvlararat, rofr’ ebbdws
ded Bodos

Braylvopar: 859 cuvepyav mpds 7d darrw-
Tos diaryevér Par

Siaypdgw: 867 +. Bloy 7. yvwortxod
Starypdgew july wrpbxecrac

Sudyw: 880 intr. werd Tdv duolwy 8. rg
avedpart, 839 werd rdv éuodtduv
prrety did-yew

Siadéxopar: 864 of diaddacBa 7. olxo-
voulay tr. madetrou durduevot

SraSiSwpr: 864 7 yrdous ex rapaddcews
badldorae

StaBiSpdorke: 840 atiry 7’ Adpdorese xad’
qv ovk ort dtadpaivas r. Gedy (5. Tuvd
also in Herod.)

Stafedyvups: 838 cuvnupdva )( drevevy-
Héva, Cl. cuvarrw

Svagwypaddw: 841 ras popdds dmolas
éavrois diagwypapoteww, Plato

SidBeois: 851 7. eoya x. 7 dd0., 869
H péxpt vr. pidrdrwev 6d0., 870 dad.
Ouoroyoundvy TG evayyedy, 881 ph
ovpmepipopa 5. yévnrar, 894 rpets
duadécas rv. puxiis dyvoww olgots ére~
oThun, 870 ees 7 Oiddeces

Siabyjkyn: 850 7 xara 7. dtabyxas déots,
885 ropveder rp mapa +t. Stadhxny
évepyelg, 894 7. ddjOeay did r. dxo-
Aovdlas 7. deadynxav cagdnvitew, 899 fin.
9 mleris 4 Kara 7. olxelas dtadhxas,
PaAov 66 Kara 7. play Siaddpois rots
xpivos, 873 StexOpedvwv ry diadyxy

Slavra: 846 of duocomabets 7. tons dé-
ovrat Gtairys, 865 4 écopévn ayty
pera Oey Slarra

Svakalalpw: 886 diaxaddpavras ra éu-
twodwy evrperets mpotévat

SvakAnpow: 835 al pardprar Oey olky-
cas SiakexAnpwvrat

Staxovdw: 839 diaxoviica 7. puyiy -
(aw. rey.), cf. dxovdw 90

Stakovéw: act. 190 init. 6 Adxvos dta-
kovyoe. TO POs, p. 530 rpéperae dia-
kovouuévy els drdAauow émiOuula, m.
830 6 yrworikds Oem Siaxovetra, see
Siarrovew

Biaxovia: 855 6 xvpios évedelwoev rr.
dtaxovlay, 830 dudw ras 8, deyyedou
banperodprat

26

4,02

Sidkovos: 830 ri wey Bedriwrixhy
ol mpecBurepo odfovoew elkdva, Thy
banpercxhy 5é of dtdxovos, cf, 793 inn.

Siaxédrrw: 829 Wa wy diaxdrrwpev rd
ouvexés 7. Névyou, 854 6. rov ev xepot
Adyov

Staxobw: 898 OvarevTivoy Ocoda dSiaxy-
koévar pépovow

Btaxplvw: 870 dak. 7d Gapparda rap
Parvoucvir, 887 KlBdyrov xvplov 6.,
90

Siaxpiréoy: 888 6. 7d dAnOés dard Tr.
pawopevou

Staxpirckds: 852 dxoh exe 7. dyrt-
Anyw da 7. Staxperenhs tev onpac-
vovsiy Ti dwvdy vojoews, 873 ekis
dtaxp. mpds 7d waddov Kk. Arrov, 448
init. (quot. fr. Basilides) copia dvu-
AokpuyyreKy K. Staxperexy

Staxopwdéo: 842

BiadapBavw: 858 rd ep r. Oecd
duecAngws mpds aris 7. ddAnOelas
xopod pvorixod, 867 mepl 7. drwy
GAnOGs Stelkndev

Starextikds: 894 dv mrpdooxy Tis Xpv-
clamp 6. adrov rovjoe

SidAecros: 839 ek ris 7. cupPiodvror
ériyivonévn (MS. cupBavrwy Kal éme-
ywouerns) cuvndelas 4 Siddexros re-
Aevotras

Stapévw : 835, 879

Sudperpos 3c. ypaupy: 870 ra TH dvre
Sewva, ex Stauérpou xwpet 7. ayaGors

Svapova: 835 mpos tiv 7. Kpelrrovos
Siapovhy dtoxetra: ra pixpdrepa, 839
eriernuovixh THs aAnGelas 6., 850 4
drKH 5., 860 5. (? deavouy) r&v mpds
Huds avyxdvrwy

Stavénows: 841 al wepl 7. Deod diavoy-

ets

Stdvouw: 862 dpxoy mporpdéperPar amd
diavolas mapacrarufs, 883 ray 6. rob
pnrod, 848 4 8. éxxadvrrerae 7. ew,
875 klynua dtavolas

Stavopy: 854 al 7. wpdv Siavoual rpiyy
dteorapevat, 860 (for Ms. deapovr})

Stamépirw: (quot.) 844

StarAdnkrigopar: 892 diardAnxrifovras
apos Tods T. GAn0R pidocodlay pera-
xetptvoudvous, Chrys, x1. 768 ¢

Scarvéw: p. 848 diamveira: rd 7. Sat-
pévev yévos, act. 221, ef, 124 al
HrEBes Gtarvoys ob ruyxdvovta: opvd-
fovee

Starrovéw: 861 7d ddixeiy ov ev TY
wade. Keira 7. Siatrovoupévov (ms. dta-
xovounévov, Lowth déixoupévov), cf.
Hesych. dtarovnfels, Aurn@els

Stampdrrea: m. 868 pulcous déos éd’ ofs
Starparrerat, 838 6. rte rv mpoon-
kévrwv, 846 Yuxh paxdpia 6. épya,
877 évrodjy 6.

INDEX

Slappa: 858 5. evPeov 4 etxi}

SiarreQeo: m, 847 7. Atévucoy dig.
oreANGuevov treroinxe, act. 888 3. 73
wevdes ard TadyOods

StacroAy : 848 7 7. Bpwyxtwv 6.

Starrpodr : 836 ¢ Oavaros Tis wadads
dtagrpopijs, 896 édefjoa r. Toratrys
dtacrpopfs, cf. Kus. Pr. Ev, virr. 9
bis dtacrpopds AawPavery

Stardocopar: m. 831 4 weylorn brepoy}
Ta mavra 5., p. 834 dddoe bm’ ddrdors
dtarerayarat, 835 wpos THY 7. Bdov
cwrnplay wavra dori dtareraypeva

Starelyo: 835 els thy 7. dvOpdrwv dia-
relvet cwrnplavy, 898 pwéxpt Ths ’Ap-
twvivou Hrrklas 6,

Staredéw: 892 eplfovres dtaredolor

Starnpéw: 892 alpeow Siarnpet

Starl@npe: 891 ovx exovow 8rws did-
Ouvrat ras abraév ddfas

StarprBy: 889 mpolcracbar StarpiBis
MaAAov 4 éxxAnolas, of. Athen. 350 a,
Clem. Hom, 1. 3, 11, 24

Starpuye : 842 (quot.) bis

Biadépw: 449 uaddvres 7d dtadépor 7d
év w\ypwpart, 603 7d eudtonua rd
dtadépoy 7. stadépovros mvevparos,
604 r. dtaddpor yévos, cf. deddopos

Stadopd: 877 rpe’s al avwrdrw da-

opal

Suddopos: 850 7d ex dtad@dpwv cOvar x.
pdoewr oxevafduevoy Ouplapa, 886 7d
Siddopoy 7. cuvddou yévos KoAAwpevos,
899 dtadédpors rots xpbvors, 603 av wher
7o 6. yévos, a phrase of Valentinus,
see diaddpw

Stapevla: 887 uh dety morrevew did 7.
dtadwriav r. alpécewy bis, 888 5. dav

SiBakrds : 829 dd. )( vonrds

Si8ackadla: 831, 896 7 7. cwripos 4.,
834 7 ddnO7js 6., 835, 862 rpocracla
rhs §., 864 copla card 6. éyylverat,
867 6. Oela, 890 dpxy SidacKarias 6
ktptos, 891, 896 didackarlar dvOpw-
metat, 900 pla 9 rdvTw Tr. drooToAwy
didacxadia, 884 7 7. Kuplov 6., 886
al epi r. dd\Agv dtdacxariar alpévets,
887 7 Kuptaxy 6., 888 dropetyew Tas
5d.
Si8doKados: 831 6 5. 6 vids, 832, 840 6
5. x. cwrjp, 862 6 d&idmicros 5. 889
SdoKkw: 864 fin. ra wey dxpa od didde-
kera, mlatis Adyw Kal 4 dydmrn

Bredéyxo: 891 ra EauTGv dereyxdmevot
dpvotvra: déypara,

Siérw: 833 Kars re 6., 855 rerayyevus
6. Plut, and poet.

Steppyspévs: 901 8. ra Swarupa 7. yee
cews eyKaTacretpat

Srépxopar: (quot.) 851 4 duepyouevy 7
wip yux}

x
SrexOpetvw: act. 873 of dreBets diex-

OF GREEK WORDS.

Opetover TH Stadjxy, 189 of wh ot-
exOpetovres TH ahyGelg, 884 o viv
dtexPpedav torepov morevoe, m. 884
9 GdAndea od te dtexOpeveral rive
Sinyéopar: (quot.) 883 5. év rois mip-

ols

Buti: 838 rd ev ws Sujkovra Ta dé
ts weptéxovra, 699 of wey Supre did
maons T. ovolas 7. Gedy hact, ypets dé
mointiy povoy abrév xadoiuev, Sap.
vii. 24 Sujxes dd ravrwy 4 copla,
Clem, Hom. ind.

Suxvéopar: 851 7. dpdvipov wip dd,
puxiis 6

Stxacodoyéw: m. 841 ef 5. mpds rt.
"AOnvay

Slxaros: 848 Tq dixatordrw Adyw, 876
5. uh xara dvdyKny 7 pbBov F édmléa,
GAN’ éx mpoapérews

Stkatoovyy : 835 8. owrnpios, 872 Sixaio-
otvy TO dAnPedew mepitrace?, tb, Sixato-
cbvys értrouy, 873 6. peradorixy —

Sikaidw: p. 851 Kar’ évrodyy dixaod-
pevos

Suxalws:
ppovetre

Stkacriys:. 858 6. dxAwis

Storxéw: p. 835 mpds +. cwrnplay 7.
kpelrrovos 5. kal T. puxpdrepa, 858 eb
oda morykahds 6. ra wavra, 1d.
wemetouevos dpiora StorxetoOat Ta KaTe
T. Kdcpov, act. 231 6 Kips 5. 7d
cpa tT. Yuxa

Siolfkyois: 833 8. dvOpwrwv, ib. Te
Suvapévy KaAvG@s re duérew drodédoras
h éxelvou 6., 1b. ode 7d puxpérarov
arokuriov rhs éavrod Sstouhoews d-
dpbyrisrov, 860 dueraeros Kara 7.
évOdous Stouxhorets

Sioucnryjs: 833 ¢ wpdros 5. rv Shwy

Aidvuros: 863 ‘wine’

Stomdparnois: 850 rpdyov Over ml di0-
Toumyce 7T. KaxOv (D. arodtorop-
Thee)

Stoparikés: 857 4 8. rhs émoriunys
dpywtrys, 785 yuxy rov ddAnBods 6.,
116 gwricpds 7d 6. evriBels, Orig.
Cels. vit. 4, Philo

Stopdw: 885 duvdpds 8, 853 init.
Podver 7 Ola Sivas Sudely 7. uxyv,
859 6. 7a BonOety Suvdueva, 862 5, 76
BéBatov 7. droxptoews, 893 4 Oorwheioa
puxh obx ola re 7rd pads Sudeiy

Sropidw: p. 838 5. els wpddrccay 4
adyyddvos

SiépOwois: 881 5. rév mapedyAvObruy

Stopttw: 885 al paxdpiat olkjoes diw-
plopévar SeaxexAypuvras

Sioptccw: 842 (quot.), 897 6. 7d rerxlov
T. éxkAnolas

897 yrwoopa ef 8. péya

403

Surddy : 859 undérw els 7. ulay ew éx
ris els 7. Serddnv emrirndecdryros exOnl-
wavres éavrovs, 901 +. Simddy 7. al-
orews émepedduevat, Philo

Surdods: 879 4 dixatoctvn Surd#, 876
pucdeds 5. wv re ovx émolycey x. dvd’
ay ednpyérnoey

Stordiw: .864 7d wy diordoa wept Oeod
Oepédtos yruwoews

Surrés: 879 6. evépyaa

Bixnréw: 900 ra dtxnrodvra, 901 4 +.
Sixnrobvray éSpacérys, ib. dvdyoura
pnpuxiopov ph dixndoivra dé, tb.
Sixnrel wdv, puynpurcoporv Se obk avd-yer

Sixds: 846 5. exhapBaverar

Shpa: 896 méua Slyay ovx émord-
jeevov

Sidkeo: 828 efkH dude. rotvona

Séypa: 844 daira x. uoxOnpd 5., 853
ovdeulav dv Sdyuacw ower OcoréBeray,

891 S6yparar. ypapais paxdueva, 892
al poxOnpla. rav 6., tb, mpoecrares
ToD 6., 893 ra wapa giow 4., ib.
edpxovres Soyudrwv, 896 dpPoropla
Soyuarwy, 900 dard 5. mpocayopetov-
rat, 854 7a repl rod ph detv eyecOar
mapeoaydoueva §,, 867 r. Blov Tr. yrw-
orikod Staypdpew, ob rhv 7. doyudruv
Gewplav rapartibesOat, 883 awpocexro-
vely 7. Obypara Kar’ éxdoyhy 7. ypa-
dev, 894 paxdueva Séypara, 892

Soyparl{w: 887 raparelves ) ddAjDea
ddA\wy Gra. Soyparizévrwv, Philo

Soxéw: 857 init. 5. )( elvac, 868, 870,
891 ovx dpe? eltrety 7d SbEar, ANAD
mordoacbat, 892 rob Soxety paddov 7
Tod dtdocodety mpovoodyrat

Sdkusos: 887 of 6. rparefirat 7. KlBin-
hov voutowa 7. Kuplov dtaxplvover, ib.
init. of Soxtmdrara 7. piroodpur, ib.
Odxtuoe Frot ol els what ddixvodpevot
q ol év abr Ty mlore

SéAros: (quot.) 848

Sodidw: 897 (quot.) rats yAwooas 5.

Sédos: 864 7. Weidos werd Sddov elpyrat,
866 (quot.) obdé @uocer érl ddrAw

Sofa: 838 6 yrworikds ob Sdtacs UroBe-
Brnrat, 845 5. dPcos, 870 SbEns waAAOv
H ddAnOelas exerat, 890 ddtat alpécewv,
892 dédfars dvOpwrlvats Kexiwnudvor

Sofdiw: 877 rhv dv abrg r. xuplou dvd-
oracw 6., 835 7. Kdptov 6., 864

SofoAdyos: 880 7. f@a rT. dok. Ta dtd
*Hoatov dd\d\nyopotvpeva

Sofooopla: 889 év udow Karacrdyres
axptBois émioryuns K. tmpoterois 6.,
892 tard 6. éarnpydvor

So—bcodos: 888 ol 5. Kadovpevor éavrods
ararace

Sdous: 876 od Sia 7. alrfoarra H 5.
ylverat GAN 7 olkovopla Sixatay rovetras

7. Swpedy
26—2

404

Borijp: 852.709 méuaros rg dori +.
Brwy dardpyerat

SovAevw: 875 5. qdovais

SodAos: 868 ex 7. microd dovAou pera-
Balvwy ov dydarns els plrov

Soxetoyv: 901 7d 7. puxfs Trav pabn-
wdreav Soxeioy, Lucian

Spdpa: 870 dueupds sroxpivdpevos 7d
dp. 7. Blov, 849 6 kwpixds ev ry Sp.

Spdw: 851 (uwpds édmlifer Oeods radv
Ouorav) xdpw rots Spacw (‘to the
worshippers’) éxrivew, 854 7. redelw-
ow drehyous Tod Kar’ dydrnv Spw-

_ Bévou

Spipts: 871 Kddaors AAAy Spuvrépa

Spipiens: 857 4 dStoparich +. ériori-
Bons Op.

Sivas: 829 4% rod morefoa 5., 831
6 ulds Suvdwec 7. Suydwecs (the celestial
powers) ¢pevrdiv, 833 mpwrovpyou Kivy}-
cews Sivayis 6 vids, ib. 5. rarpiy
brdpxwr, 853 pos rijs 6., AdXvos Ths
&., 857 Expovoy rip 7. Oewpynrav 46.
Kexrijo0at, 859 6. Aoyiny} : Soy Sivas
(éorl), 838 rhv elxdva rhy bon 5. cEomot-
oupévnv: ets Sivapw 840, 835: xard
5. )( kar’ dpOudr, 860 init.

Sucaperréopar: 893 5. 7. Oelats evro-
rats, Polyb., Schiifer on Dionys.
Hal. Comp. p. 124

Stoepyos: 887 5. kal dvexodos ddjOaa,
Polyb

Stow : 857 init. r. wadalrara 7. lepdv
arpos 6. €Bderre

Stoxodos: 878 rdoxev te dviox., 887
6. cal Sboepyos 7 adnan

Svcovrros (?): 861 7d eaeredety did rdv
Svcorrov Kody Blov SwKover xara-
Ammdver (H. rd ey re redety Sid rd
00 rots rév Kowdy K,T.d.)

Svodypla: 853 7 7. roddav eddnula
Svodyulas obdév diadépe

Svoyxepalva: 837 5. Trois yuwouévots mpds
THs ddtxlas, 878 fin.

SuwSéxaros: (quot.) 901

Swped : 876, see doors

€PSopels: 866 ert +. Kupiaxhy dvrws da
T. aylas éBdouddos émelyerat povap
(ef. dvdsravots 878), 884 7 KoomiKxy
qepijrvots éBdoudow dpiOpoupévats
onualverat

&BSopynkovrdas : (quot.) 884

¥BSopos: 902 6 EBS. srpwuareds

éyyevvdw: 869 9 yous weioua éeveyev-
pyoev

éyylvopat: 839 9 Kaxla é« cuvndelas
éyyiverat, 850 % dd 7. Kpeopaylas
éyywoudvn vwOpla, 864 Kara dida-
oxanlay éyy. ) copla

&yypados: 897 &yypaga exover ra emt-

INDEX

riya, 806 &yypagos.)( dypados map.
ooes

dyypddo : p. 837 Kédacrts f Kard Abyor els
madelay éyypadoudvy, 736 ol els
dvdpas éyyp., 53 bis

éyyupvdto: m. 858 +r. xaropOwrixg 7,

- mpaxréwy éyyupvacduevos doxijoe,
868 éyy. 7. émcornuovxg Oewplg, 874
éxeivos dvdpas uxg 6 yduw eyy., ef,
Plut. Caes: 28

éykaradéyw : p. 899 of Sikatoe éyxara-
Aé-yorrau ls T. ceiehnyolay
Karacrepw: 901 +r. fdbrupa yx.

ven Philo pe ey

éykatacrropd : 902 7 7. doyudrwy eyx.

éykaropicow: 889 of cogicral rais
réxvas éyx. rwd, Dion. H.

éyneAeto: 851 p. dBew [Setv] eyx.

¥ykAnpa: 886 mpds rd eyx. drodoyy-
cacbat

dyxpdraa: 874 Oeuédtos yowoews
TowauTy éyK.

éyxparevopat: 877 ri yap ef Ts a mh
oldev éyxparevorro, 874 éyx. 7. de
érayyerlav 3 dia pdBov

éykparrs: 858 dyx. yerduevos 7. dvri-
oTparevouévwy rp vy, 872 de’ drypoe-
kiav éyk., 874 éyx. oly 6 7. waddv
pévoy Kpardv adda Kal 6 rdv dyadap
éyK. yevouevos, 880 dvaydprnros weve
éyxp. 5é yiverat, 471 76 Oetov ov eyx.

tyxputos: 865 4 yvaois rapadléorac rots
els Todro éyk. ;

éykdKAvos: 839 éyx. madela

éykuAlopat: 843 éyx. wefais, see éreyx.

éyxetpéw : 842 ’Apxeoldaos mralfwy éve-
xelpe, see émtxelpnua below, 890
peyloros mpodypacw éyxetpely

éyxerplfw: 856 rdkw evexepicOncay éx

- Geo8, 865 4% yvdars roils aglos éyxerpl-
feras

tyxeAus: 893 ev Podepy dare ras eyx.
alexerGas

&Spatos: 861 duerdwrrwros x. édp. Blos

Sparoryns: 859 dueranrdrws Brody K.
doxely povdrovoy édpardrnra, 901 7
tay Seyndovvrwv édp.

@ltw: 878 pdvoy 7d Kady émioxorrely
elOtouévy, see édvicw

Bropos: 893 6 €0. mpds <rd> ois
kpiOetow dp0ds exew dkodovdelv, cf.
éOlfecPat mpds re Arist. .

vigw: 889 al aipéces eOvigovow aun-
vyérn (Ms. €0lfover)

@vucds: 858 ra éOvixg eOvixds ExaoTa
amodldorar, 885 4 dro 7r. evaryyedtou
arécracts [a] mpds Tov €0v. Biov, 886

yixds : 858, 885, 761

Wvos: 859 6 ef cOvdy émirrpépur, 873
Jin. é& rots &6v. dia pelfovas qdovas
aréxovrac rev ndéwr, 900 dd EOvous
mpocayopevovrat, 866 ueraBory owr?}-

OF GREEK WORDS.

pios ef eOvdv els lori, 894 adoviv
rots é6v. atroveunréov
os: 894 init. ry mpoxarerxnxbri eer

qrrndels

dSwrorarpla: 849 défv dvev rijs eld.
peradauBdvew xpewy,877 mopvelasrpeis
Stapopal girydovia pirapyupla eldwho-
rarpla

eBwrov: 887 elSdAwy urdews 7. Wuxhy

een : 828 elk® Sudxover rodvoua

elxov : 888 init. rplryv rhy Celar elx., 862
7. kuplou xar’ eixdva masdebwy Snusoup-
yet Tr. KaTnxXovmevov, 869 els Tas elk.
apopay tT. Kadds, 894 7, kuply me-
Obuevos éxredetrat Kar’ elxdva roi
diwWackdvAov, 830 7. Bedrriwrixhy ol
mpecBvrepos owfoveww elxdva, 870 éml-
yetos elxwv Oelas Suvdpews, 874 elkdvas
éxyeu 7. droorédous, ib. elxéva cote 7.
mpovolas, 884 plav elkdva éml play
obolay meptBeBrAnuéva, cf, Stiblin
Clem. Al. u. d. LXX. p. 12 foll.

eAducpivis : 835 evapyts x. dxpiBds ein.
Géa,

edAtkpwwas: 860 Wuy7 dulavros eid.

eps: 895 (opt. c. inf.) ely uév ody
(<dv> D.) rovede 7. glperixods ow-
dponcbjvat

elpynvoroids: 894 mpds rods elp. Tov
Soyudrwy ropeuréov, Xen.

as= dv: 840 rayxparidfoucw eis 7d ord-
dtov, 873 péver els 7. dvdwavow, fre-
quent in N. 7.; repeated with dif-
ferent sense 876 els rffwv...els welpay

ds: 859 7 ula dks )( 4 durddy, 899 évds
byros 7. Geod K. évds T. Kuplov 7d Axpws
tluov kara T. pdvwow éraivetrac, id.
TH 7. évds pioer ovyxAnpodrac % pla
éxxAnola, 633 (from Pythag.) r.
aOpwroy dety tva yevécOa, 695 Kat
Aodvres Frou év 7 Tayadov | Oedv: 883
& 7 Sedrepov

lore: 897 did ris 7. kuplou rapaddcews
elotuev .

clonydopar: 848 o8dey diapépovra dv-
Opwrov elony. Gedy

erodes: 889 fH elo. 7. avaratoews Te-
Ortpévn, 897 4 Krels 7. eladdov

tlodépw: 838 Netroupylay elodéperat
&xagros (late use of m. for classical

dtr’ obv...clre...clre: 885 bis without

ék...els: 836 (of an ascending scale) x

ToD advevdeods els rd dvevdeds, 865 éx
purds els Ads: &e...8ud: 884 ef dvds
k. 60 évds cwfduevor, cf. 1 Cor. viii. 6
éxdtepos: 901 boa sire éxdrepov pajre
76 erepov rodrwry exet
&Balv: 892 éx8, 7. ddpOeay
eceBreifopar ; 835 dia 7. Kploews rods
arndyynkéras éxB. peravoetv, 868 éra-

405

pixds éxB. dpala yuvy: pass. in 64, 66
TH Xpihocee Tr. GArnOelas éxPiagducvov
guyadeveras

&Béxopar: 836 giddvercov éxd. 7.
vouov, Arist. .

&S(Bwpe : 890 odds adrods j5ovais éxd.

éxet: ‘in heaven ’ 884 )( evOévde.

&Lnréw: (quot.) 829

&OnrAvvw: 852 edwoels wrokai éxO. 7.
yuxiv, 164 fin. éx0. rhv edkodor Bpw-
ow, Philo

&OA(Bw: 859 cls, play Ew ex rijs els 7.
Surddny emirnderdtyros éxOd. éavrovs, .
Plut. Mor. 878 ra juxpd «. deta
owuara éEeOAlBero els re Td weréwpov
dvedépero ;

eexadtnro : 848 exxadinrera: dua Tr.
Bvola 4 Sidvora +. Geg

ecudAyola: 830 ard ri éxx. of mpec-
Bbrepor,..ot Sidxovor, 846 éxx. lepdy
Geod, ib. 7d Opoepa 7. exdexrav éxk.,
848 4 Ovola ris éxx. Nbyos awd
Tr. dylwy woxay avaPupidmevos, 863
éavrov émidldiwow brép rijs éxx., 871
elol Kara Thy éxx. orépavor dvdp&v re
k. maldwy, 873 4 yrwortkh puxy év
mvevpariky TH éxk. méver [els] 7. ava-
mavaw, 882 6 wéyas vads 7 éxx,, 885
oiua d&ddqryopetras 4 éxx., 893 7.
mpopyrelas ,elpyovow éavrav rijs éx-
KAnolas, 888 év udvy 7. dAnOel (MB.
dAnGelg) kK. 7. dpxala éxx. % dxpiBeo-
rdrn yedous, 894 xapdy 7H ex. rpoc-
oxecwrdov, 892 % wodvPpUAnTOs Kard
ras éxx. abrav mpwroxadedpla, 899
h wpoyeveotdrn K. ddnberrdry éxKnr.,
ib, play elvar rhy adnOR éxx. Thy re
dvre dpxatay, ib. dpxala x. Kadotxy
éxxy,, see els and éfox7}

é&KkAynovacriKds: 855, 826, 887 6 éxx.
kaviv, 890 4 éxx. wapdSocts, 892,
896 h éxx. yuGous, 10.9 dtroorotKh K.
éxx. dp0oropla doypdrwv

andra: 875 yuxiis éxxdyar rdos

exxpépapar: 865 ordray ris exxpenacOy
(ms. xpeuacdp) T. Kuplov did mlorews,
ef. 936

&nvkdéw: 886 obK éxxuxdely xp} 7d
puoT ploy

&AapBavw: 846 7d lepdv duyds éxrap-
Bdverat, 868 (7rd pyOev) lilws éxrap-
Bdvev, 886 drodddrecrrat exAaBely rois
ovvrévat Suvapévors, 111 jin. éorw éré-
pws éxraBety, of. Plut. Pericl. 6, Hein.
on Kus. H. E. vi. 8

&eAdprw : 865 ro-7. dydarns délwua éxr.
éx ures els pds, 853 els 7d BdGos 7.
wWuxis To pas éxr.

&xAéyw: p. 829 ol éferreypévor els ydou,
878 d£erkeyuévy xriots, 879 dkeur. ws
dlkatos, 889 4 puxh H dEed., 812 of
dpay éxreyevres, 792 exreyévres wpds

406

Too T. Té\n mpoopwuévov, m. 891 éx-
Adyovrat ra dugiPdrws elpyudva, 896
76 7. dovais cuvarpovpevov éxdé-yovrat
éeAexrends: 887 dSéxipoe ol éxNexrixd-
Tepov mpootoyres 7. Kuptaky SidackaNnle
— bedexrés: 846 7d APpoiopa 7. éxNexTav,
853 Kard mpdeow Tov éxr. éyrwKus,
851 and 866 +r. yévos 7. éxdexrédv,
793 and 955 éxdexr&v éxdexrdrepot,
882 (quot.), 882 (saying of the
Apostle Matthias) dav éxdexrod yel-
TwY auapThon, Yuaprev 6 éxr., 878
&kAoyr: 837 7d ddovAwrov 7. puxas
wpos éxd. Blov, 883 mporexrovely rt.
Sbypara Kar’ éxrX. TOY ypadov, 891
éxdoyas xopulfoucr
éxpavOdve: 829 rapa 7. viod éxu. rd
éréxewa atriov, 831 7. Bela pwvornpia
wapd T. povoyevots éxpu., 888 did r.
yoapar exp. drodexrixGs, 890 al aipé-
ces ovK éxpadotoat raparéurovrat T.

yoadas

éxoborvos: 879 éerotxodouet ert rd éx. 4

aydarn

éxovorlws: 855 éx. oredoet rpds owrnplay

éxmucpatyw: 841 els dpyiv exmixpal-
vovrat

demrAnfts: 830 er. ayla

&mAnpdo: 860 edowvedijrws Ta Tap’
éaurod éxr. els tr. udOnow

éxtrovéw: (c. inf.) m. 892 rédos axo-
Aovdety exrovotpevor (MS. éxmopt{s-
pevot), cf. Hur, Med. 241 xdv pev 70.0’
quiv éxrovoupevacow ef mécts fvv-
oun KT; act. 795 obk éerbyycay
yevéoOas miorol

éxrropl{a: m. 892 4 ris adnOelas énl-
yruots ex. tiv mloriw, act, 942, see
éxrovéw

éxretvo: 884 7. mveGua bid ToAAGY 7.
cidnpay éxrelverat daxrudlwy

deredéw : 845 xav r. réxvny éxrerécys,
894 p. 6 7. Kuply mewBduevos Tedéws
exreNeirat

derlOnur: 867 riv 7. doyudrwy Oewplay
torepov éxOngéueda

éxtivw: 851 xdpw rovrwy éxrivew

éxrds: 88470 €. udvoy mAcovexroicw ol
dduxeiy émeyetpoivres: for ra éxrds see
881 init. dg@ypéOn tev éxrés, D. On
p. 136, 1. 1 and 9483 jin. ra éxrds od
Brérree

éxrpérw: m. 853 els raewds éxrp.
brovolas, 888 ol dad 7. dAnOelas éxrpe-

wrouevot, tb. c. ace. Tas Syraoes exrpe-.

Tovrat

€xrumdéw: 891 of rexvtrat mapa Tr. Kowds
évvolas éxr. TO BéATLOV

éxdépw: 891 exp. Séypara

éxiw: 877 ex pirapyuplas x. PiAndovlas
al wacat éxptovrar Kaxiat

&xgorl{o: 836 exdwrifoudvov mavris

INDEX

els Evwow, 663 4 w0E exduriferar rg
#Alw, Constantinein Socr. H. E. 1,9

éxady elvac (affirmative): 896 SéEns ém.
Oupotow soot éxdvres elvat copltovra

reyxos: 888 7. fnrioes exrpérovrar diy
rous éd., 892 scardnkritovrar did rods
€X., 893 bdopiperor 7. rpopyrelas b’
BNeyxov

a&dyxo: p. 891 brd rv dvrideyévrwy ar,

ddedw: 876 dv ey wardiw od édénoor,
c. gen. 896 robrouvs édehoaer dv ris
THs Toavrys diacrpopis, cf. 7 gxrecpev
heads rhs widvns

enpootvy: 866 (quot.)

#Xeos: 855 kar’ decoy

devOepicds: 856 init. devdepuwrdry
Oeparrela

€devBeprdryns: 838 a form of dvipela

dépas: 845 76 dé éhépavros éheddyrivoy

Moow: 834 éixPevres 7. whOECt

xo: 834 rg dryly rvedmare Erxduevor

threnfus: 886 kar’ EAA. Aeyoudvou 7.
pynrod wpocuraxotcwue 7d evddov

é\Acajs: 857 €AX. 7. olxelwr d-yabav

&arl{w: 851, 896 edmrefsueva eds xard-
Anyw

eharls: 869 meio a BeBatdrepov éEXldos ter,
892 rijs davréy édarldos karagpovoder

apBeiddo ; 895 els r. xplow éavrods

“up.

tu Bds: 841 (quot.) iudvra éuBddos

épBrérw: 882 uh éuB. mpds emiOuplay
a&dorpla -yuvacl

éppévo: 871 rH THs KAjoews
dporoyig

éppeotredw: (dr. Ney.) 862 Kowwvlay
éup. weds 7. Bedv

tupovos: 857 gupovos 7. Dewpyrav Siva-
jus ev 7. Woxg

éprd8ea: 833 capkds dvOpwrlvns eum.
(ms. edz.)

éurrabrs: 832 7. cdpxa 7. dur. pices els
fiw daradelas éraldeuce, 839 avevpa-
tixas étovclas éurabay wabdv, 841
BdpBapor d-yprot, "EAAnves éur., 870 6
é€um. Blos

tprradw :
Ketva

tumedos: 874 tur. hr. dyaod émiory-
Movekh KTFows

épréSus: 861 7G yoworikG gum, SpKos
éoriv 6 Blos

épretpla: 871 cf gum. Kaxorexveiv, 858
éurretplg wo\G xXpnoduevos Kard TE
uaOnow K. Blov

uprrdews: 887 6 7. Yuxiy vooay x, eldd-
Dev eur.

éprrvéw : 860 loxiv éumvel, 848 éumvetrat
T. &vvdpa xara thy 7. Bpayxtwy dia-
oro}

éprroSuv: 882 7a cum. karadcray réuvet
7. ovpavdr, 886

Eft.

901 gum. ab dxdOapra Kd-

OF GREEK WORDS.

durrovéo : 897 ridov everolycev
tumpoorGev: 896 od yap brepéAaBor codle
r. €urp. dvdpas
inpatva: 884 7d Adyew cudalver rods
alroupévous, Kai elvat rovrous dmel-
vous
dudavas: 861 eud, rots roddois, 886
enqepris : 888 4 ek Knpod eu. remornudvy
TH AAnOe dmribpa
dnpdpnors: (quot.) 850 capxay éudopr-
oes CHUA pwuaréoy drepydfovrat
énpuoidw: (quot.) 897 4 copla évedu-
gluce Tr. auras Téxva, See ducww
pureto: 897 4 codla ols Kara r.
pdénow réxvos éudurevbeion (MS. éu-
vrevoaca)
tuuxos : 862, 863 tuy. dyadua
days: 844 Beds dvaryées oldey 7. ddtkov
Hos
&aywvifopar: 868 dvaywricacda (H.
érary.) Tots KaPoXtkwrepov elpnudvots
evavridopat: 892 dv. rails ypadats
ivarolyyoKe: 862 evar. Trois Bardvots,
Philo
ivardskepar: 855 eldos evxiis évamroxes-
pévys yrworuws, Plut., Philo
ivaroodpaylLopar: 837 6 wovoyerys éva-
Trorpp. T. yruorixe 7. TeAclav Oewplav
kar’ elxova rhv éavtod, 240 7d éracpe-
kov evam., 84 ravras 7. Belas ypapds
évatrooppayloacba. ry yuxy, of. 487
Ta 7d0n évarorppaylopara 7. mvevua-
rico Suvduewv, Sext. Math. vir 248
ivdpyewn: 893 dv. roy ddyOGr
évapyris: 828 dvapyeorépos xpioGar 7.
ASyous, 835 Oda ev. Kx. eldixpuvhs,
892 76 ddtav abrois brdpyew evapyéo-
Tepov, 895 4 7. paprupias ev. drdgeées
évapyas: 891 Séyuara év. maxdpeva,
854 dv. wravrds waddov
évdperos: 834 of év. olxerodyrat 7. mpiory
povy, 835 peraBddrA\c. wav 7d év. els
duelvous olkijoes, 846 dyakua év.,
870 tts rijs év. puxys, 871 ra Onpla
é&vdpera Aeyévrwv, Lob. Phryn, 328
Wavdos: 876 exer 6 yoworixds évavdov
T. Pwvyp
WwBerjs: 859 rd vd. (? dvevd.) mpds 7.
ériBddrov perpetrat, tb. evdeods -ywwo-
Kévov, 829 7d ph éreoxépOar piOvpmor
kal évdeds, 836 ovk évd. 7d Belov, ib.
7d yevnror x. évd,, 846 Beds odx évd.
@8Set: 886 mpoovraxodeas 7d évddov
tvSea: 848 xard riy cx r. evdelas ém-
Ouulay kaxodra, 878 pdov rol ddeApod
tT. évdecav olowy bis
WSelxvope: m. 901 raurl +. alperixods
vd. dvdmare mev mwarpos émtBeBnndras,
854 évd. ds, 880 7. Oewplay dvOpw-
tos évd., 829, 858, 882
tvBagis: 841 ddlya dardxpn mpds evs.
WSéxopar: 885 card 7d évdexduevov

407

dySlo: 868 743 cumart évdedeudvos, see
evict

dvSrdBeros: 864 mloris évdidBerdy ri
éorw dryaddv, 854 7. dvd. dustdlav 6
Oeds erate, of. Clem. Hom. nr 19 4
rév réxvev mpds T. Tarepa évd. Tin,
ab, xi. 16 4 cddpwy 7. dvdpa évdta-
Gérws pidet, Prantl 1. 420, 507, Walz
Rhett. Gr. vu. 5, Galen 1. 1, Philo
De Abr. 18 (11, 13 M.)

’vB(Sapr: 852 els dxAoxpaclay éavrdv
évd.

tyBobev : 854 ed. xexpdyauer, 856

¥vBofos : 894 péromev els rd, vd. wary
én 7: ddjbeav

évSdousos: 858 7. Yuxty evs. Hdov7
maplernot, ef. Schmid iv. p. 354
[Stephanus cites from Greg. doxX-
vew €x Tov darorouou mpds 7d évddotuov,
Max. Tyr. 1. 2 mpds rds 7. xetpwvos
éuBords daGeverrary Kk. évidarpos vads]

évSuw : 833 capxa evivoduevos 6 cwrip

tveupe: 837 eveors pdvat, 893 Keval ré-
vyovrat év als dypyorov ré évdv

évépyern: 831 61’ alcOnricis evepy. rat: -
Geves T. ckAnpoxdpdiov, 883 TarpiKy
mis évépyea 6 ulds, 859 Kwwotvray Kk.
icxdvrwy ddAnAoUS THs Te évepyelas
k. Tod perloxovros, 864 obs eyévyncer |
els dvépyaav ayderns, 866 xuptaxy
év., 869 BeBala wloris 7 dxodovPoiac
moral évépy., 870 oddepla evépy. eéts,
ib. SeaBorov ev. wGdrov be cuvépyeia,
875 év. evroulas, 883 yrworixh evép-.
yea

évepyéw: p. 852 4 dkol did cwparixov
wopuv évepyoupévyn exer 7. avTiinpu,
855 at olxovoulac évepyotvra:, 890
dia +. kuplou mpds Thy T. dvOpituv
evepyeclay évepryoumevos (M8. -oupévy)
act. 864 rd peBdos obk dpyds éort
Abyos GAN’ els kaxlav évepye?, 868 did
oréparos dvopwrivouv xiptos év., 877
% évepyoioa perddnyis, 839 al did
capxav évepyotcar efovalar

évépynpa: 875 evépy. reprvdv bpopira,
878 évepyjuara ayia & 6 Képtos abrods
Hodrnrev dpoveiv, 809 dia 7. Oelwy
évepynudruy 7. divapuv avdrod Karahap-
Bdvouct, 882 évdecxvdmevos Ta. év.

tvepyos: 868 goyy BeBaly x. Adyw evépyw
tmiords

éyOévde: 859, 866 ev 6. Hin bis, 883

tvOeos: 858 Slapua evO. H edxyy, 860 évd.
mpoxorat, Philo

évOdws: 852 évO. (ms. évréxvws) dvacrpe-
pbucda

eye: oe ws a pddtora Bpaxvraroy,
83

év(Spuros: 846 7d ev. K. 7d évidpudpevoy
(us, avldpvrov...évedpupévov)

éviSpta: 837 dv dtxalou yuy7 évdpterat

408

6 rdvrev tyeudy, 845 wis abrd 7d Gy
éavrd éndptce; 846 6 Peds evldpurar
éy 7. yrwortxy, ib. see évléputos,
m. 755 év aondols 7. lepdv ras OhKas
évidpicarro

évlornpe: 896 evloravras Dela mapadéce
(‘resist’): 869 r. eveordra ddyewd,
879 7. eveordra)( 7. mpoyeyovéra and
T. HeNNOVTE |

évyvodw: m. 855 7) alryots ylvera x. airyh-
cavre K. évvonbévri, 876 evvohOyre x.
Toujow

tvyouw: 831 +. droxpidous vv. émPré-
wew, 833 &vv. Oeot, 852 6 Oeds erate
ris évy., 853 els doxijuovas exrpémrerat
évvolas, 856 direp Huiy pert onpalver,
Tolro rT. Oeg 4 evvota, 876 vyoredver
dro Tuy évvoudy Tr. Tovnpwv, 885 4 Tod
BotrerOae Evvora, ib. efre ev Evyw ere
év Abyy etre év rq évvolg, 891 rapa Tas
kowas évy. éxrumotet To BéNrtov

tvvopos: (quot.) 834 al évrodal ovx év-
vouots

évorrovéw : 861 éavrdy évor. 7. Oly ope,
Arist.

évérys: (quot.) 850 4 év. 7. mlorews,
899, 793, 776

év6m: 857 6 yrworixds did 7. dydrns
qvera T. mvedpart, Philo, Clem.
Hom. ind.

tvordtw: 833 pdvy dvOpdbry e&voay
évertax Oat Geod (eveorddOat Ms.), 59
mwacw évéoraxrat drdppoa Getxy

Woracis: 867 cdfer wor., 868 roy
"Iwohd rapdyew Tis evar. obx tloxucer,
190 &or. Xptoriavod, 469 wa wow ol
Abyot x. 6 Blos axéddouda rH everdcet,
536 7. "Iwdvvov ray evoracw 7. Blov,
Clem. Hom. xu. 14 ry mpds 7d
owdpovey evordce coeur pmelvaca
ow fvar Exe, cf. Wytt. on Plut. Mor.
628, Schw. Index in Epict. s.v.,
(‘ principle,’ ‘ obstinacy,’ ‘obstacle ’)

vrdoow: 861 evreraypévos els Dewpiav

évrat0a: 854 evr. yevouevos ‘at this -

point,’ 615: 865 évraida 7 reAelwors
‘herein,’ explained by infin. follow-
ing, as in 840, 897 dvr. 4 S¥vams:
895 ‘in this world’ rédos 7. yrwort-
Kod évr. Surrov

évredajs: 859 dvnp evr.

éyré&\Xw: 1m. 875 dxodrovdws ols everett
étjoapev, 880

tyrevgis: 860 jin. al mpd 7. éoridoews
evr. T. ypadav

tvriysos: 894 6 adris vos rap’ ols wer év-
riyuorares wap’ ols 6é rapavolas jAwKeE

évroAyj: 834 al kard& vouov re K. Tpd T.
vopou évr., ib. mpdrepar Kk. Sevrepat
évr., 877 évrodds dtamrpatduevos, 893
Sucapecrotmevor rats Gelais evrodais,
rovréort TY Gel mvevuart

INDEX

évroprj: 848 see Evroos

Wropos: 848 mepirveira ra &. Kard rhy
ba 7. wrepiywy érlOruye 7. éevromfs

ivrpomy 851 4 evrp. x. 4 aldds

évruyxdvw: 892 roils dy péow evry.
xdvres (sc. BiBrlos), 851 4 srapoveta
dvipds aryabod oxnuartter rov évr.

tvuBpos: 848 ra ev. dumveiras Kard rhy
T. Bpayxlwy Starrodjv, cf. Theophr,
A. P. 1. 14.3 peylorn didoracts ent
Trav Sduv Sri rd pev Evudpa, rd se
xepoaia, Plat. Tim. L. 104 xoddwy
puxal és rrnvay woppas merevdvorra,
dpyav 5€ kal duaddy és rhy ray dvy-
Spwwv ldéav

evwots: 836 exdwriferfar els ev. ddid-
kptrov

&€alperos: 832 dfaipérous rots dEarpérws
memiorevxdow arroveluas rids, 851 obk
év é&, quépas o€Bew 7. rardépa, id. é&,
lepov, 881 7d é&. 7. yrdoews

e€oarpéras: 832 see efatperos, Lightf.
Ign. p. 308

eEaloios: 837 df. AUmas Kx. dBoudrrois
roxas Tepimlar eww

&arardw: 888 dfararay opas atrods
émxetpodow, tb. of rods mpoctovras éf-
ararwyres trovnpol

tEapvos: 862 6 dixalws Brovs ovde eEapvds
wore ylverat, Isaeus 40, 9 &. ylyverat
7. papruplay, Iren. 1. 21. 1 dédpynocs
Tol Barricuaros

&dpxw: 893 dtapx. doyydrwv, 897 7.
docBav Noywv é£., 552 ris Soxjoews
é

Earbevéew: 895 ev Trois Eoyos éetacd.,
901 riv 7. Noylwy capiveray Newroup-
yely é€a08., Arist., Philo, Ign. Phil. 6

e€ackéw: 901 rapddewo eEnoxnudvor

eemlrndes : 901 ef. dvayduxrar 4 purela
€epydfopar: 860 dyaddy davrov ééep-
"yagerat

€epevvdw: (quot.) 829

Eerdt{w: p. 856 did rijs edyns ekeraterat
6 Tpd7r0s, 861 6 ev edoeBelg ekeratouevos,
862 4 xplow 7. ddyOelas dEerdferat,
871 dv r. NoyixG dvdpela eéerdferat:
act, 868 6 Geos éterafe: ro wvetua
(ms. mparyya), 888 apopuds Exwv mpos
76 é&er. Ta NEeydueva, 893 ovdé rov'To
ééyrdxacw el gre rivt dxodovOnréov

&éracis: 833 % wdvrwv 7. pepav bu’
dxptBelas €&., 887 ef. rod wis Buwréov

evploxm: 888 ef. rhv dkodovdlav 7.
ahndelas, 892, 889 al éEnupnudvac 7.
copicriy Téxvat

&€npaprndvas: 897 7. Adyous ef. ovy-
Xpwmevor -

e€npepow: m. 837 7d dyprov cEnuepwoerat
kode T. woxOnpav

Erxvéopar: 852 % pwr) déuv. mpds T-
Gedy

OF GREEK WORDS,

tes: 880 Geompérea tits dort 7d mpérov
re Beg awfovca, 884 kf. drddelas,
853 6 ywworekds edxeras els EE. drya0d-
ryros éNOelv, 859 % ula exelvyn ¥E.,
ib. puovoirae 4 &., 869 7d rédNeov 7.
#., 870 &. 7 Siders +. evapérov
yuxfis, ib. ovdeula evépyea tks, 885
7@ els robro qxovre ews dryly elvat
oupBalver, 874 ovdémrore 7. idias &. 6
yvworixds elorarat, 873 ees 4} map’
Huiv, 880 év eer yevdmevos evrocyrixy,
886

lornpe: 881 ovKk eticraral more ris
abrod meptwrys 6 vids, 874 see ets

tEofos: 879 edouveldnros wpds Thy EE.,
886 d&dws erouevos +. Kadobyrs kara
7. t&., 882 émorrdpevos duewov éavrg

era T. Ekodov yevjoecOar (MB. ‘ye-

végbat), 961 én’ atrys 7. é&déou 7.
éridakw 7. Soyparwv bperar

Eoporde: act. 886 ry gicer (dae?) rd
e doxjoews arabes éfopowv, p. 8380,
835, 836, 884, 885 eon. Ge, 838 4
Gela elxwv 4 eEoporoupevy mpds 1d
devrepov alriov, 849 rpopi é&. rats r.
ddoyww puxats, 875 €&. xapaxrijpt, 883
redelwors €&. CeGi

€opolwors: 869 4 Yuxt wpds 7. Gelav cf,
mpaorynra, repuremonpery, 835 yvwort-
ys é&. Kavoves

€oporoyéopar: 838 gor’ dv ekouohoy7-
cacbar duvnOdvres rys evepyeclas TY-
xwoww, 879 dia Tr. KoAdcews dxovolws ek.

€opordsynors: 880 eds cf. x. emirrpodhy
tT. ouyyerdv, 897 "Iovdala ¢f. épun-
veverat

Eovela: 882 rica dpyy x. df., ib. obde
aloxiverat 7. eEovolats dpOfvar, 839
(quot.) avevparexat éé.

€ovord{o: p. 885 (quot.)

oxy: 899 udvn xara é&. 4 dpxala ék-
kAnola, 900 7 €& 7. éxkAnolas Kard Tr.
povdda éorl

Uoxos : 852 rd &. ris yuioews, 872 hr.
eLoxwrarou Oeparela

&vurnperéo: act. 830 GeoreBis 6 eturn-
petav r. OeG, 832 GeAjpare warpds éé.,
537, 581, m. 562

%€w: 870 6 &. 7. waddv, 862 of eéw ‘those
outside the Church,’ cf. 1 Cor. v. 12

éoprij : 848 card, rds éoprds, 851 bis

érayyeAla: 860 4 ex. redevodrat, 874
init. 50 éraryyeNlas éyxparevovrat, 877
init. xoopixwy ér. xaradpovel

erayyAdo: m. 829 ob r. AdEw mapioray
émaryyé\herat, 852 7d cuprdovov ér-
ayyeNNerat 7d pidixdv: p. 888 mapa-
Sexrixds rOv emayyeddoudvwv, 859
yéynOev emt rois éarnyyeduevors

endyyeApa : 867 ra wept 7. EAAqV Tor
relay éraryry.

emdyw: ‘to add,’ 896 did x. érfyaye

409

drayov(fopar: 868 er. Trois elpnudvas
(ms. évarywv.)
dwrauverds: 882 wpis T. KUptov evdpecros
apos 7. kéopov év., 839 drawerdy 7
dper?}
drrawéw: act. 879 init. rd edayyédov
50 Epywy érawayv (? erekidv), 868 fin.
éraway Ta Kad, p. 888 (77 xrloe
Xpiiuevos ws mporhxer eravetra, 89
70 &xpws rluov éx., see Erawos
Bravos: 874 er. ererat kar’ émaxodov-
nua els rhy r. éravobvTwr plunow
étralpw : 892 bro dofocodias éarnppdvos
ératw : 829 ératew yeyupvacpévot, 830,
863 of ératew dio, c. gen. 852 eds
éw. tis évvolas, 834 ér. rijs BapBdpov
girogodias, 836 xoopel 7. ératovras
_atrod, 856 voiis vods ém., 862, 895
ér. dpxastordrouv doparos, c. acc, 854
waoav +. duidlay erates
éraxodoviéw: 854 ér. 77 mpoduula r.
TVEULATOS
éraxohovenpa: 874 6 emawvos ererat
kar’ érax, obx els 7. abrod wpércap,
875 dpéoxuv 7. Beg 7. crrovdalots
evdpecros kar’ é. ylverat, 927 Kar’
érax. )( kara 7d mporyovpevov, 429,
623, 331 wdvrwy alrios +. xaddv 6
Oeés, TOY ev Kara mponyobuevoy, Tov
5 xar’ érax., 789 )( dv adriv, Philo
érraxovw : 856 7. uyxis dw. 6 eds, 895
ér, 7. mporperdyvrwy, $99 rod Ilérpov
dr. (MS. UrpKoucev)
éwrdv: 893 fin., 856, 829
érravaBalvw: 859 6 els yudow érava-
Balvwy alrjocrac Tr. Tededryra 7.
aydarns, ib. 7. dvaBeByxds Uyos dvdpds
évredobs, 884% eravaBeByxvia x. Tpog-
exis T. Kuplov mepirpor}, Sext. Emp.
éravdBacis: 852 Kar’ erav. aviijoas 7d
fryewouxdy, Synes. Ep. 11 and 95
Crravatpéopar: 860 of ed frody dravy-
pnpévor, 874 ovx ev ry povipy éravat-
petoOat Blov delxvurat dvjp, 87
érravép8wors: 830 7 7. dvOpwrwy érav.,
840 6 cwrhp dvaddéyerat ras érrav. 7.
avOporuwv els lilav xapw, Philo
éravopbwrikds : 831 4 dr. matdela
érdyw: 881 éx. elvat duo
éramoduréoy: 888 ér. 7. wbvy 7. ebpé-

oews

trapots: (quot.) 857 ér. 7. xepav pou
Ouola

éraptdw: 889 fin. dOdous twas 6 meu-
pager éraprd, 863 6 érnprnpévos rots
Otxalors xlvduvos

érahdw: m. 852 77. cwverdéros cragw-
pévn 7. puxfis divas, 59 eb eradicas
7. ddnGelas, Themist. 144¢

éweye(pw: 854 7. wédas drey. Kara 7.
redevtalay rT. evXis cuvexpiynow

ereyxuAlopae (dar, Aey.): 877 cvereddd-

410

Mevos éd’ ols éreyxuNlerac rq 7. Blov
dvdyky, see éyKuAlopac

éwel: ‘else’ 871, see ni

émelyo: 866 éml 7. xupiaxhy povhy
érelyerat, 896 padupety érevydpuevos,
90 cwOfval oe drelyomat, See drdyw

trap: 874 6 Knpds 7. eribyra xapak-
Tipa mapadéxerat, 883 modd\a ék
ypadijs papripia trevse waparlber bat,
892 éridvres T. pwoxOnplas T. Soypdrwv

éwékava: 829 7d ém. alriov, 774 4
Tedela émioriun ér. Kéopuouv dvacrpé-
perat

dérrexrelyw: 834 4 yuxl Kara mpoxomhy
éxdorny éwexrelverar els ef dra-
Gelas

émefepyacla: 829 % éml awddov ret.
Wepicoy

émepe(Sw: 901 mioris erepedoudvn 7.
GdnGela, ib, ry Ourdén 7. wlorews
émrepeldovras

erréxw: 839 of vduor ew. mpdéers

éml: c. gen. ‘in presence of’ 858 éd’
ay xp}, 862 dri ray dyadudrwv: 837
ép’ Huiv 7d morevew (for rd ed’ Quiv
see n. on p. 136. 1): 882 én’ éxetvo
Mévov Yeras ép’ 8 Eyvw wdvov

émBatvo: 901 of aipercxol dvdpare
Mev rarpos x. viod émiBeBnxéres

émBddAw: 834 davrdv émiBeBrnKes 7.
Gewpla, 859 7d évdeds mpds rd eémi-
Badrov perpetrar, 867 Kkard Tov émt-
Bddrovra Kapiy éxOnoducba

émBAXérw: 831 7. droxpipous évvolas
émiBr., 840 fin. 6 Abyos Ta puxpdrara
éwiBréret

émBody: 690 ras dxparpvels rijs da-
volas émiBodds

émlyevos: 848 7. émiy. Ousiacripioy T.
&Opocwa Trav 7. evxyais avaxeudvuv,
862 of ra dr. Opnoxedovres T. aydaA-
Hace Tpocedyovrat, 870 ér. elxwv Gelas
Ouvdpews, 876 al ér. Hdoval

émcyevynpatikds : 860 er. day 7. yu
OTUD TO dyabdy

émiylvopar: 839 od guakds érvy. 7
dpery bis

émywookw: 855 ta 6 Beds dt’ vlod
érvywoonynrat, 889 év 7 wpe eréyrw
(MS. émeyrg)

émlyvwors: 830, 855 dv émiyy. wreloves
ylvovrat, 831 én. Oeod, 834 dperijs
értyv. (Ms. Ist hand corr. fr. ézt-
dogts), 846 ér. dyla, 897 of Kar’ én.
"Iopandirat, 880 émcarpopy els é., 888

émvypddw: p. 841 6 Mporperrixds éme-
ypagébuevos jhyuiv Néyos, 848 émt olxig
evpov érvyeypaymévov: m. 898 Bact-
Aelins Travelay émvypdderar didde-
KaXov

émriSerjs: 859 7d evdets x. érd., 881 rhs
5c? ayyéAwy Bondelas émtd.

INDEX

émSelkvupe: act, 855

emBlSope : 863 davrdv er. drep 7. ék-
kAnolas, 871, 873, 867 +. cGua dray
é

TT.

érlSocts : 861 4 Kara Tr. Seoudvous er,

ke Ooypdruv x. xpnudruv, 834 see
ériyvwots

émuBpopaj : 864 ds dv émid. pdvar, 883
dia. Bpaxurdrwy ef émtdpoufs, Plut. V.
953 dup, elev péev é& ércdp., rav
wotore tkaviraros

émakis: 860 ras edxds emexds dua
kK. per’ émexay tmoeicba, 887

émueckos: Bee ercecKis

émifntéw : 896 emifnre? dveuploxew, 858
ovdev émcg., 896 drodelées émignre?

érlOAufs: 848 7) dd ray mrepdywy én.
rs évrouhs

érBupety: 881 pydevds ér., 853 ovdels
éri0. méuaros GNA TOD aweety

érvbupla: 853 av al émé. rovrwy al
edxal, 882 éuBrdérev mpds érOuplav

ér(katpos : 829 xara rods ex. rérous,
883 dr. AdEas

émukadéw: 885 p. of ro dvoua émixexdy-
pévou povov

émuxovpla : 873 wh dia PdBov, 5’ éme-
kouplav 5é

émuxoudl{o: 873 OrABduevor em. mapa-
puOlacs

émukoudiopds : 880 alrefrat dm. rept dv
hudproxev, 881 rdv émix. rovrots
alrovpevos

émuxpimre: 858 m. unddv rdv NexOFvat
Suvapévew emixpumréuevos, 831 p. ra
mapa rT. &dnOela drexexpuppeva

amlkpuls: 890 7 er. Tav T. ddnGelas
puornplov, Plut. .

émuddurw: ir. 884 6 Oeds él dSixatous
éx. Atoy, 885 éml duxalous rd edpeves
émiddurovres, 840 Oeds yay ér., 781,
85, intr. 92, 86

érldnis: 850 ra rpd-yera xpéa mpos én.
up Bdrrerat

émdoyropds: 852 tapos did Tov er. TOY
ayabav

érupéAera: 829 4) cuvexs émrimérca Tis
Yuxiis Gepamela éorl 7. Geod, 833
pndevds wapope thy ém., 887 eripedelas
Sedueda, 888 4 xymwevtixh ere.

émupeddorepov: 888 erin. Onparéoy T-
yweow

érupipvyoKeo: 829 Trav Adkewy ovk
éryvnodueda, 883 pedis ypapis émrt-
penoOjoopwat

émvoéw: 849 p. capxodayiav mpopdoe
al Ovola émwevdnvra: act. 898 ol 7.
alpéaes émrivojoarres

émlvoiw: 899 Kard érlvorav pbyny elval
gapev 7. dpxalay éxxrAnolay, 856 rv
éw, Geod AauBdvonev

émvopxéw: 861 bis, 862

OF GREEK WORDS,

dmvmodd{o : 895 % emiroddfovea duabla
dnuédanov: subst. 847 (quot.)
drivmédcros: 839 of Adyor of weiorixol

err.
émumodyf: 892 e& er. dvayvdvar rt.
ypapds, Chrys. x1. 680 a, 719 p
dnlrrovos: 889 4 elcodos 7. dvamratccws

én.

énlppypa: 862 emi 7. dpvijcews 7d of
rdooet eT.

émppurréw: 871 dr. davrobs rots Kw-
duvets .

eippdvvupe: 876 emippivyurar mpds T.
miorw dtd T. bropovis

émonpatve: m. 841 scov émonmvacbat

erurxotréw : 829 7d und Orws érecrépbae
ro Karetretyov,
Kpdropos SPOadpyol érecxérovy, 878
povov 76 KaAdv éEmtoxomel } pux)

émuoxoty: 860 6 Oeds mporexeorépg
Tyhoas éricKon]

tmurmdo: m. 843 vécous émeoravrat,
156 ceavrév alrid +. xperhy émomd-
pevos, pass. 879 bd +r. ldlas édmléos
éx. (MS. meptomdpevos)

émorme(pw: 887 ras alpéces eriorapy-
cecOar TH dAnOela Kadrep TYE mup—
vr. Sigdva

erlorapar: 896 réua Sipav odk émiord-
pevov, 875 b yrworikds &? wy erlorarac
moplte Tt. Say ;

énleracis: 865 xar’ ér. mpoépxerdat,
Polyb.

érioryjpy: defined 838, 864 4 7. Oelwy
éx., 874 er. Oelwy x. dvOpwirelwy
mpaynarwv, 894 diabdces 7. Wuxiis
dyvoua, olnots, émior nun

érurrppovixds : 867 er. GeoréBera, 868,
895 er. Oewpla, 874 4 r. dyadod ér.
Krjots, 877 én. Oewpyua, 839 er. rijs
GdyGelas Stayovj, 454 ém. )( dofa-
orikés, 98

tmornpoviKas: 865 ex. kK. Karadyrrt-
kOs 7. Gedy éromrevew

émornpsves: 860 mpdocew éx., 870
eriornudves ddlorarar & Set, ib. dta-
Kplvwy ér.

tmorjpov: 867 dud rod em. mpatis
edirpayla

erirrohy : 883 4 mporépa mpos Kopw-
Olous er.

eruorpépw : intr. 855, 859 6 éf eOvav ém.,
879 é« pd8ou eis wlorw ér., 891 ém)
T. GdyOeav ér., 895 érl r. Oedv én.,
887 els Geov éx., m. 889 émxiorpe-
gécGw els ra drrlaw, 890 trans. roy
éaurod Blov dm. 7. ddndela, 897 p. va
eriorpdgwat

errrpodr : 855 4 rav médas els ém.
airynots, 880 er. és émlyvwow, ib, els
emir. T. cvyyevav, 881 én. Tr. Med-
Aévrev, 852 H él +. Oetov éw., 856 7

868 ol rod mayto- -

411

mpos T. Gedv éem., 864 dr. 7. dixaco-
ouvns

érure(yw : 862 uaddov er. Tr. yoworikdy
déiwua 6 7. mpooractay ris dedacka-
Mas dvahaBwy

émeréXeois : 862 7) ex. rod Sprov

érrureddw : 830 fin. émir. b re dv 6 Adyos
brayopety, 861 emer. Te did rd Fou,
pas év oradlos émriredetrae 4) Tiynwpla,
7

énureprs: 902 dAcos er.

drruriSevos : 878 wpede? rods eer.

éwurndedtyns: 857 éx. els ad pmédreu,
859 dw. els 7. Surdénv, 832 Soov émre-
Tndedrnros elyev

drirydes: 902 dx. rv AdEw odx <%-
Sucpévny> elvat Bovdovrar

drrurySevpa: 897 draryyelhare 7a émtr.
abrod

drurlOnpe: m. 847 er. rots Oeots daréa

érirlprov : 897 &yypada exovcr r. éme-
riuia, 954 o¥ To émerivwoy KdNaceS
aldvios

druropy: 872 dixacoodvns Fv émcromy
pavat, tora byudy 7d val val, kal 7d
od of, see éxlrouos

émlromos sc. Odds: 834 (Ms. émrerouy)
‘short cut’? ér. 7. owrnplas did
micrews, cf. 66 init. cbyrouot owrnplas
ddal, 79 % auvroula rod Kypiyparos,
and Lucian vol. 1. Scyth. 866, Har-
mon. 858, Hermot. 797

érrurpétrw : 876 ez. 6 eds, 883 rots mo-
vety d0éhouct mpocexrrovely emirpéyas,
ib. pie edyerPat xara rob adtxjoavros
ewer pémret

émurvyxdvw: 876 abs, émir. xara ras
alrices

émuépw : 886 ra vd “EAAjvev émipeps-
peva piv éykjpara

émubyullo: c. gen. 877 emipyulfovrar %
pev (hépa) ‘Hpyod, 4) Se ’Adpodirys
(cf. Strabo p. 250 “Apews émredrju-
oav), c. dat. 87, 46 ols ra dydéApara
eruregyuiorat

emupoprife : 849 odk rip. kpeGy Bodice
rv. puxjv, Heliod. 11.25 rd.Oos épwrikdy
émipopricduevos, tb, vit. 9 Edda eri.

émupwvéw: 869 er. ef pda mporper-
TiKOS

émixetpéw: 884 of ddtxeiy ertxeipodvtes,
895 gdvapely émiy., 1b. perametoas
émy.

értxelpypa: 889 (bis) midavots er. oxo-
rlfover 7. ddjOeav, 320 Adywr réxvac
Kk. émexetpnudrow duvduers, 454 7 doéa-

_ orixh awrbdetis amps trav pnropicdy
ylverat emiyerpyudrwr, 339 7. pyro-
pixfis pyov rd ér., cf. wapeyxelpnors

érrovcodopéw : 879 ér. els 7d Exovorov 7
aydrn, 839 él 7. lores Thy yOrw
ér. 7 GAGE, 865 4 yrdous drddeckes

412

érrotxodonounévn ry whoret, 646 f perd
mlorews hrnots émotkodopel T. Oeperiy
Thy yraow

érovkodopy : 864 dudw 6 Xpiords 8 re
Oeuédtos H re ér. Cf. 660 raira
yruora erotkodoujpara TH Kpnwide
tT. wlerews

tropar: 856 dravra r. ovddAHper er. 7.
dyadd, 898 er. rg Oeg, 894, 897 ex.
Tais ypagais

éromre(a: 873 4 7. Oeot ér., 424 (the
summit of the Mosaic philosophy
is) ) éromrela 7. peyddwy bvTws pve-
typtwv, 180 4 xara Oedy ratdaywyla
KarevOuopnds éorw addOelas els én.
Ocob, of. 325 init. 4 xard rhv éron-
Tixhy Oewplav yudors, 794 Oewplas én.

dromwrebw: 865 7. Gedy éw., 114 rg 7.
mveduaros Oupart TO Getov ér., §33
6a. 7. Litas Kabdpoews er. 7. Oedv, 686
TQ VQ T. Oedv ex.

émradkis: (quot.) 851

eodw : 873 fin. ruxeiv dy épa ris

épacris: 890 6 ris dAnOelas dpacrijs .

épacrés: 884 dywydv 7d dpacrov, 776
ourdw 5 aydrns Te épacrg, 778

epydfopar: 849 p. 7 dud 7. capkay rpopi

elpyacpévy on, m. 881 épy. rip |

evtrottay

épydrns: 872 epydryy rplBorres Blov,
876 épy. dyalos, 877 épy. edOeros, ib.

_ 6 ywuorikds épy.

tpyov: 838 &. exer oxomeiy, 882 Emer
épya Tt. yrdoe, 884 mdvres évbs elow
&. Ge08, 885 &v epyy, Adyw, évvolg (see
Aaréw), 886 eoya Kx. Ad-yor dxddouvBos
THT. Kuplou mapadéces

epeBlLw: p. 841 els dpyiy ep.

épe(mia: (quot.) 841

Eperopa: 850 ep. (ms. de?yua) ris Uduchs .

dtapovfjs, Philo 2. 604 véduos Aeod
BeBadrarov ep. rdv Eww orly x.7.d.

épevvdw: 831 duvduec 7. duvduers ép.,
853 7. ramteta ep.

&pevvytéov: 887 ep. tiv rT. bvTe adq-
Oevay

épypta: 878 xaddamep ev Epnule Brot

pte: 892 eplfovres Scaredoicr

Eprov : 843 Ep. ruppa

Upis: 894 epida rats alpéceot mpookpiréoy

éprorixds : 894 dav mpdccxy tis IIvp-
pwre épiorixdy adrov troujoet

éppynvets: 898 TAavatas 6 Iérpou épp.,
856 of rap’ dvOpwrwy épu.

éppyvedw: 896 rervpdoda rhyv rdEw
(sc. puoroiv) épunvetber: p. 897 ‘Iov-
dala douodrdynots éppynvetera, cf,
Schmidiv.171 .

‘Eppis: 877 see émipnultw -

bx blw : 843 rpéxew x. EoOlew (Ms. Ociv),
874, 879 daGle. x. river K. yap?

éorrépa,: (quot.) 842 ad’ éordpas

INDEX

iorrepivds: (quot.) 857 Ovola dom.

ioridopat: 835 dxdpecrov Oday éoridy.
TAL

dorlacis: 852 dor. cuumorix}, 860 al
mpd rijs dor. évredées, 861 Uuvor rapa
Thy éor.

lexdpa: 847 7. lnvdv adriv pork.
vovres mpocexecrépay <éoxdpay>
ywonévyy vr. xvlon

ératpuxds: 868 ér. éxBragoudry

érepddofos : 854 mpds érepoddtwy mapac-
ayoueva Séyuara

érepotos: c. gen. 829 ér. rdv ypaday,

lat. Parm. 161

repos x. erepos: 833 erepor bd’ érdpous
reraypévot, 889 érépa rav mibavdv
émixeppnuaruv kai érépa tov &dnbay
4 pvots

e3: 858 ef pda mayKxadws dtotxetra,
843 init. ed +» ob

eiayyeAlfopat: m. 866 6 owrhp 6 ed-
ayyedodpevos, p. 889 (quot.) 6 drat
evayyerto Gels

ebayyéAvov: 836 7d Te edaryyéNov 6 Te
aroorodos, 890 a re Tr. mpodyrupv
did re 7. evaryyeAlov, K. Oia TuV atro-
oré\wv, 877 xard re T. vomoy K. Kara
Thy 7. evaryyeNlou TeredryTa, ib. 4
xara, 7d evayyéAtoy évrodyn, 879 70
evay. 6’ Epywv x. Oewplas édrawav
(? éweéudv), 885 7. evvoay meprypadet
70 evary., 1b. mapa TO evary. morely Th,
875 rd evary. direlkacey wapOdvots 7.
yvuworicols, 884 4% xard TO evay. a
pynoctxaxia, 886 4 Tod eva. draxor,
896 xard 76 evar. dp0drara Brot, 870
didPeots Guodoryounéeryn rp ebay.

edamdvrytos: 858 evar. 6 ywwortkds
(rare)

elaperréopar: 858 micw evap. T. ou"-
Balvover, 876 fin. émvyelors Sewplats
evap., 508 evap. yduwp: act. in Diod.,
Epict., Clem. Hom. ind.

eapioryous : 840 evap. (cori) duoroyla,
860 wdvra éxrenmdijpwxey els Thy evap.
T@ eg, 871 mpds 7. Gedy evap., 497
“HpdxXevros 7d rédos evap. elrev

evdpeoros: 882 evdp. mpds rT. KUptor,
c. dat. 875 dpéoxwy r. Geg ev. roils
orovdalos ylverat, 481 evdp. rg rarpl
vyevouevos, 801 jin. 7d cubferPar quds
ev. Kupl

e¥Bovdos: 869 ctB. mepl.rd dvOpbruv

evyévera : 872 fin. evy. x. redecorns

edyvaporivn: 862 éxovcros Stxaroodvy
h evyv., cf. Chrys. 111. 139 c, vit 89.0
bis, x1. 2830 0, 231 3, 246 0, Iambl.
V. Pyth. 232: Plut. Mor. 116 a ovde of
Tpame{tra: amatrovmevot ra Oépara
ducxepalvouaw éwi ri aroddoe: édvmep
ebyvwnovaor, Clem. Hom. ep. Cl. 10
mpods T. TapaxaradyKas edyvwpoveElre,

OF GREEK WORDS.

Hom. 1, 20 ed-yvwuovoica apds r.
owOnxas, 1X. 4 mpos r. Spxoy ebyrw-
povetv, 1b, evyrapocdvny mpds Dedy
arog hfe .

edyvépov: 858, characteristic of the
Christian

eBaipovla: 847 rijs tons evdauovrlas
atvodvrat

eiBoxéw: (quot.) 896 év radow nddd-

Knoev
eSokla : 872 evdotlas xapw swppovotaw
ol d0Anral
eirrogta : 895 4 els 7. alpévecs eveurr.
evela: 869 dy adxpe ev. Kxaderrnxria

punt

eerlpopos: 856 érdy 7d wap’ judy ed.
6 Trav dyadav AdBy dorjp, 862 ovx
ever. él rd duvivar 6 yvworexds, 745
76 ever. els xdorqv, 551 ever. els 7.
debrepov yduov, 986 dvOpwires fwor
ever. els 76 xelpov, 270 ever. of dxd-
Aagros wpos T. doéhyeay, cf. 507 4
everipopla T. Tadwy, rare

evepyer(a: 833 KardAdndos evepy., 835
joined with evroua, 855 7 ev. 7. Geoi,
862 jfin., 879 init., 890 evepyovpmevos
els evepy., 862

edepyeréw: 880 cal dAdous (MB. KaAds)
evepyeret

edepyérns: 840 46 ev. mpoxardpxye rT.

' ebrrotlas

edepyerixds: 831 evepyerixwrdrn 4 viol
gots, 829 rd mpéoBiorov x. evepyert-
kibrarov

eiepyés: 874 ed. mpds Thy 7. yiboews
Trapadox ip

eWaporjs: 870 xaretavlorara Tr. PbBuv
e06. (MS. evPdpows)

eibapods: 871 edd. wav 7d mpootdy dva-
déxyerat

eWOerdo: 858 obdéy emiinrel Tv KaTa T.
Blov els 7. dvaryxalav xpfow edPerovv-
twy (H. for ms, 088’ br’ ofv, H. J.
evderetv, M. ebOeradyv)

elBeros: 889 (quot.) 00. rH Bacthelg,
877 épyarns ¢06., Aristot., Polyb.

elfieros: 857 600. xara 7. mpocBoNip 7.
Bewplas, Philo 1. 570, Plut. De Fato
fr Clem. Rom, 1,64, Test. XII, Patr.

_ Ws: 893 (subaud. bbs) c& dpxfs ev-
Getay mrepalve, Bus. Pr. Ev. vi. 6
Pp. 250 7. edOciay Badlte, P. 22 init.
, Evvoras mapyyudvar THs ebdelas

euK6Aws : 867 Bacdvous dropever ev.

eUAd Bera: 859 8 ebraBelas dvamd-
BXyrov, 871 evAaBelg KoAdoews v1ro-

, bevovow

eoyla, : (quot.) 866 evroylay Ajperas

“oyioria: 859 7. evroyiorlas avéé-
sera 2) ywaors r.edhoyiorlay mapéxet,

fe) .

413

etroyos : 849 edroyy Ady xpjrae

etAéyws: 841, 851, 858 edd. obdév éme-
fnret, 893

edpevis: 885 érl dixalous 7d ebm. 7.
Epywy érihdurovet

etyoia: 855 4 dvrlorpodos ety. 7. pldov
T. Beod

edépynros: 842 (‘irascible’) decrdaluwv
wept Tovs evopy.

ebopxéw: 862 7d ev. cupBalve ard 7.
KarépOwow, tb, 7. epyots evopKety

eopxos: 862 ef. 6 yoworixds

evrrabijs: 852 7d evr. rob dépos, cf. ev-
wade 89

evrrelOara: 840 dvOpdrecov epyor evr.
Beg, 881 +r. ppovpay exer wap’ éaurod
bed 79S Ever. :

e¥rracros: (quot.) 851 dvewudvws ede.

evrotéw: )( dyaborodw 855 Kara wpoal-
peow evr. Tods émiotpépovras

ebrrountixds : 841 evr. 5 Beds, 880 ekts
evr.

evtroula: 836 rhy 81’ Eoywy edr., 840
6 evepyérns mpoxardpxe: rhs ebTr., 875
Hons er. fon, ib. dvépyea rijs edr.,
878 jin., 881 épydterat ri edr., 480
orelpew ras 7. Beod edrotlas

erpayla: 860 ovvepyety mpis ebrp.,
867 7 dia 7. értorhuovos rpakts evmp.

ettrpoalperos: 856 edrp. x. edydpioros
(rare)

edrrpéodexros: 865 evr. peraBody él
TO Kpetrrov °

etrpéavros: 858 characteristic of the
Christian, 85 edyora ebrrp.

eiperis: 888 révy ererar yduxela etip.,
890 els ri 7. mpayudruy eperw
Xptipela rexunply, 901 ws uy padlay
elvac Thy 7. wapaddaewy etip,

etperikds: 902 girdrovos x. ebp.

eioéBera: 849 al Ovolae riv awepl tas -
evo. dANPyopobce

etoeBrs: 829 edo. x. Soros, 837, 859
pdvos evo, 6 yoworixds, 864, 893

eoeBiis: 864

eboropda = cipnudw: 871 obx of8” Sirus,
evorouerv yap dlxasov

edouyelSyros: 797 Puxis kaiynua evovy-
edjrov, 858 Christian characteristic,
879 «vc. mpos 7. etodor, 882 ovdé
aloxuvera eva. wy 7. éovolats 6607-
vat, Anton. vi. 30, Ign. Phil. 6

eovveSirws: 860 edo. ra map’ éavrod
advra éxmrem\jpwxe, 882 eva. Brot, -
510 edo. mporedxou (cf. evovvednala
797), Orig. Philocal. 43, 24, ed.
Robinson

edredijs: 892 ws evreAwy Karadporfoa

evrovia: 890 cir. yuxixy, Plut., Epict.

eitperrr{s: 886 edrp. dri ras 7. daropiiy
Nioets

edrtynpa: 857 er. BAdrret AaBdvras

414

eonpla: 853 4 7. ro\AGy edd. Suogy-
plas ob8év Stadédper

eippooivy : 835 edpp. dxéperrov Kap-
mwoivrat, 894 evdp. p. TH yruoriKge dmo-
Soréov, 871 of did evppootvas ras wera
Odvarov Umouevovres

ebxapioréo: 855 ely. év ols eredelwoev
v. diaxovlav, 880 orevdwy émt rd eux. *
ab. eux. del Te Geg, 883 Kara riy 7.
Koopixay xXphow evx.

ebyaptoria : 851 cupma,pioy dia THs Evy.
adtadrelrrws 7: Ge, 855 q, ebx. Epyov
T. ywuoriKod, 879 eléos r. eux ais evxap.,
868 7 él 7. krioavra edy.: (‘ eucha-
rist ’) 318 deavefuat Tr. edx.

eixdprros: 856 dray 6 evx. alryras
ouvepyel re mpods 7. ip

edxrf: 849 duulaua 7 dcla ety}, 851
init, ¢& dolwv epywv edx Ais re dtxalas,
854 dua mpos 7. Oedv % ebxy, 855 4
tloris eldos ebx iis, 876 init. evxh 6
Blos 4 das, 881 didwor thy ebxiy K. 70
Oud THs edX As mapéxerar : : 853 wy pev al
Spat elow rovrwy elai x. al evyal, 848
ol rats evxats dvaxelwevot, 879 iva Te-
modws mpooly rats evxats, 856 awpds 7.
dvarodyp al edyal

sai 852 ev. wroxal éxOyddvovot 7.

uxt

gees: 858 7) ed. 7. Hddwy (? H5ovdr)
doxyots

e&édrkw:.m. 894 waxdueva Sdypara é¢.
Twas

edefns: 834

ipl: po: m. 860 ep. yodoeus

épddia: 883 oe éemioriuns Th ed. 7.
Oewplas kaprobras

&popdw : 835 6 épopiiy Kpirijs, see dpopdi

éxéyyvos: 891 4 7. xuplou pwr} wacdv
amodelfewr exeyyuwrépa

&x Opa: 873 airlay éxOpas mapéxer

éxOpds: 870 ndvn xaxla éxOpd, 873

Exo: (=aapexw) 852 eye 7. dvrianyw,
853 +r. mpdadopoy dperyy etxovcr re
Gep: (intr. c. part.) 890 +. Kavdéva 7.
adyfelas rap’ abris AaBdvres Exover 7.
GAnGelas: m. 870 wevia. SbEns wadAdov
q dd\nOelas "tera: 887 BeBalws ex. 7.
adnbelas

éwOivds: 856 mpds 7. ewOiviy dvarodiy
al evxal

fijdos: 871 mpodavis 6 Klvduvos did Tov
T. TOMAGY Sadov

{mA\éw: 863 6 érnprnudvos Tt. dixalors
ard T. fndodvrwy Klyduvos

tyréo: 864 alors dvev rod gurety
duoorye? Gedy, 866 (quot.) yeved, gn
rouvru ter, 895 od <nrjcas ob movecas,
889 drocrjoovrat Snroiyres, 891 ma-
rovpeda 7d Snrodpmevor

Lryrnows: 867 wéfos fyrjoe Kpabels,

INDEX

887 rijs dAndelas Svoxddou otons ye-
yovacw al gnrjces, 888 bis

tutynriKds : 866 70 £. yévos, of. 867 1560s
gua gnrijoe xpadels

fefevea : (quot. 887

{or}: 838 7 évrws wh Sv qv Suey x,
ad707 sony, 847 &. edrroulas, 896 Udwp
f. yoorigs

twoyovdo: 844 7. Gd fwoyovotpera

iaov: 7d wood déov £, 849 avOpwrors
dddorae ra §., 900 fGa Kxadapda x,
dxd0apra

{darvpov: 901 74 f. 7. Soyudruv éyxara-
orelpayres, 21 els ddjOeav ppovijcews
g. dvagterat

H: (=Gdduws #) 870: (=nAaAAov 7) 896
ods éAejoeey dv Tes ] piohoeev, 892
alpofvrat 7d ddéay 7 7d elpnuevor
ydp ovx(: 860 and passim

nyepovicds: 879 ary. x. BaotdtKds ds
youorikds, 852 7d apyeu. THS Teded-
tTnros, 822 ol WYER. K. madeuvrikol,
831 WyepoviKwrdry q uloo guvots

sa 837 6 rdvrwv ny., 851

yéouar: (‘ precedes’) 880 tourou ‘ty.
76 ely pevaat T. yreouw, 890 iyetrat
Ths “yuearews

Sopou : 869 yoOFvat Tijs KAjoews xd pry,
878 grav 7Sopuévou éavrod cuvale@yrat

B8vve: 902 Adis <HduTuevy >

ySvs: 868, 869 réav nidwy meracxety, tb.
Tov 745. Kkaragppovet, 873 ra év moot
nda, 882 7d HOU )( 7d cupdépor,
861 7d dé ey re redetv bid 7d HO0 rots
Tov (so H., ms. émuredeiy dia Tov
dvoorrov) kody Blov SiusKovew Kara«
Aywrraver

fOukds: 901 6 40. rézr0s

Bos: 835 dvaddyws rots davraiv Geo
dtocxetrar Te pax porepa,, 844 init, ayo
pbvov 7rd Stxalov 700s, 868 7d Kéopuoy
rT. BOous, 869 He KekoopnHEvos

fxw: 869 én’ axpov ywaoews HKew
Bidgerat, 92 Fé mor & mapamdjé, Hxé
pou @ mpéo Bu

HAukla: 899 init. xara 7. adrhy mr.
avbrots “yevopevos, 898 4 ’Avrwvivou 7)

Hpépa: 851 vixra (?) cal ped” qucpar,
901 7. Adyia 7. Oeod vixrwp Kat web”
Tuépav Mederavres, 880 mpwlas dva-
ards K. pécov judpas, 856 trop. nM.
yooews

tpepos: 858 au. x. mpdos del, 841 qpepwr-
Tépous Beods dvam\drrovew " "EAAnves

Tmeporns : 836 juepdrns Kavav yrwort
Kis éFopouoews

‘Hpakdela A(Oos : 834

youxla: 861 yovxle xpdpevos dyerat

Houxisrns: 838 fin. év ynouxidryTt T-

uxis

ytrdopar: 874 udvou davrod Knddpevos

OF GREEK WORDS. |

qrrara. mpds rob droNevroudévov Kard
Thy éavroD owrnplay, 894 init. ee

Arrndels

OdAmw: 844 dpiv tore rd wd, el Oad-
POeln, Sworyovodmeva

Odvaros: 858 6 PoBepuraros 6., 879 of
pera, Odvarov matsevdpuevot, 880 (quot.)
rov @. mepipdpe, 874 ws 5 Odvaros
xwpropes PuxFs drd 7. owparos, ofrws
6 Aoyexds O. dard rT. radav xuplfe r.
yuxiv, 869 ) yuh dyerar rhy énl
Odvarov

Oappaddos: 870 pdvos 8. 6 -ywortkds,
(of things) 870 ra rq dvre Oapparda
rouréore Th Gryabd

Oarépay=riv érépay, 236: Odrepos=
6 repos 322, Odrepov=rodv érépov 24,
see Moeris 432, Clem. vol. 1. p. 307 n.
Dind.

Odrrov: 880 6. rod Adyew Kadds (? Kal
&dXous) evepryeret

Oaupdtw: 867 dpiduevos ex rod 0. 7.
xrlow padyrhs tr. Kuplov ylverat, ib.
érlorevcev é& wv €bavpace, 878 ra bd
tiv drAwv Oavpagduera, 879 6. ras
évrovds, 883 0. rhv xriow

Oaupatomows: 871 of 0. els rT. ma-
xalpas xuSicrdvres

Oéa: 852 al Hdoval ris Odas

Oecdopar: 876 riy 7. Kaxodpyur rimwplay
Gewpevos, 892 dvotvy Odrepov eore Ged-
cacbat ywojsevov

Bears: 839 dearal dyyedor x. Geol

Oarpov: 840 (=Gearal) KéxAqrac emi
7d dywvopua 7d 0., 852 Oedrpww Sec-
métis 6yNoKpacla

Gard{w: 831 derordaluwy 6 rdvra Oecd fw

Oetov: 843 fin. 0. dedlact, 844 (quot.)

Qetos: 833 6 0. Abyos, 833.6 0. dré-
arodos, 853 4 6. Stvayus SAnv dtope
T. uxt, 829 4% rept rd Oetov dayonla,
836 ob piroxphuarov rd 0. bis, 841
TO 0. dmexdgew dvOpdrw, 831 ra 6.
Muoripia, 832 0. mpopyrela, 0. mpbc-
Takis, 835 6. Oewpla, 837 8. mpo-
alpects, 1b. 0. dyahwa, 0. yuxy, 0.
elxwv, 981 0. wuxyh )( dry y., 848
al dia 7. dop@pyoews Oevérepar Tdv dud
arduatos tpopay

OAA\npa: 833 4 dpxh } Kara 7. OEAnua
évepyodoa, 832 (quot.) 6. marpds, 833,

7 rod 0. 7. Oeot yelioerar 6 yvwo-

rexés, 885, 881 évds OeAijuaros epyor ol
mwdvres, see 601 and ef. Ign. L. 1. 85,
290, 318, 357

Edw: 873 obddy dort rev Sroordvrwy 6
Hh Oéder 6 xrlorns, cf. Ign. Rom. 6
éxetvoy <nrd, éx. Oé\w, Magn. 38,
Clem. Hom. ind.

Gepédvos: 864 73 moredou 0. ywicews,
ib. dupw 6 Xpicrds 8 re Oem. 7 TE

415

eracxodouy, 874 0. yadoews 4 rovatry
éyxpdreia, 646 rg Oey. ris mlorews
errokodomel 7. yudouw

Oeutrds: 832 drep od 0., 792 els 8oov
avOpwrlvy 0. ptoe

Qed0ev: 855 % els auds 0. Yxovoa mpé-
vod, 869 7. dpxas 0. Avwhev <eldy-
guia>, 821 6. riv vavow elrAngpére,
774 7 0. Swpnbetoa yewpyla

Gedrrvevorros: 894 al 0. ypapal, 896 0.
Abyou

Qeorrordw: 847 ox av DOdvoev 7. Ma-
yelpous Seorowodyres

Gcompérea: 830 7 0. eis dort 7d mpe-
mov T. 0eg owtovca

Geomperrjs: 830 6 0. udvos Geogidijs,
829 rw 6. 70 Oeopirés Erera K. pidd-
Ocov, 9 0. xabdpota, 955 wdvres of
morol Geomperets, cf. Ign, Magn.
1, Mart. Polye. 7, Luc. Alex, 15

Geomperrads: 829 0. 7. Gedy Opnoxedur,
831 6. rapaddévat ra rapa tT. ddydelg
émiKexpuppeva,

Oeds: (spoken of men or angels) 839
Gearal dyyedo. kai Geol, 831, 835
Oewy olxjoes, 865 Oeol KéxAnvra of
ctvOpova. T. GA\wY Oey Tov brd 7.
Cwript modrur reraynévwv, 894 6 7.
Gep weiObuevos reréws éxredctrar év
capkt mepiTo\av Oebs, 880 Srws Biw-
réov Ge écouévy, see under ‘God’

QcooéBera : 831 7 8. ovyxomdhy dplorny
épydverat, 836 peyadorperhs Oeo-
céBea xaviv éLopordoews, 853 ovdeulay
odge 0. % wh wpémrovea mepl 7. Oeod
brddnyts, 864, 866, 867 bis, 887 ris 4
bvrws otea 0.

OcooeBéw: 864 6 Xpioriavds pdbvos 9.

QeooeBrjs: 830 6. udvos 6 Kadds év-
mnperav T. beg, 841, 854 jfin., 856
qj Oud Tis OeoreBods yrmuns.K. yroorews
Geparela, 864, 831 Kpdricrov ev yh
GvOpwiros 6 OeoreBéoraros

GcodrArjs: 829, 830 see Ocomrpems, 850
Ovola Peogrrrs

Gcosopéw : 882 5 yrworixds 75n Gyios
Gcopopav x. Ceopopodpevos, 341 TIdd-
Twv olov Peopopotpevds pyow, 792
aydmn Ocopopodoa Kk. Oeopopounérvy, cf,
976 Geopdpos yiverat 6 dvOpwiros rpor-
exds évepyodsevos bird 7. Kuplov

Qeparela,: 829 0. rod Gcod 7 cuvexis
émupédeta +. Wuxiis, 830 ris 0.74 mer
Berriwrixh 4 8 vmnperixy, 835 7 els
Oedy 0. dtarelver els Thy T. dvOpwrev
owrnplav, 856 init. 0. édevdepcxwrarn
x. Baoihxwrdrn, 872 4 rol ckoxwrdrou
0., 879 rob Kuplov @., 887 Oepatrelas
deduevos, 893 rpirrn 8. ris oljoews
K. mavros maOous, 863 év Oeparelas

peepee
Ocparrevtijs: 856 ¢. roi Gelov

416

Oeparreurikds: 839 7d repli 7. cdua Oepa-
weuTixd

Oeparredo: 887 ex’ tons Oepurreder

Oepdiray: 839 6. 7. Oecd & éxay Tr. ev:
Todas vmraryduevos, 856 O. x. Oepa-
mevrat Tr. Oelov of Baciixwrdrny Oepa-
melay mpordyovres

Oeppavrikds: 855 8. 7d wp

Seppsrys: 880 of peroucig Oepudryros
Oepuos

Oeorpds: 837 (Peds) vouos Kk. Oeouds Kk.
Abyos alwyios

Oewpéw: ‘see’ 868 6. 7. cdpara, 878
9. Tr. puxds

Cedpypa: 877 emiornpovixod 0. kard-
Anus

Sewpytés: 857 riv 7. Oewpnrdv Sivapv
Eupovov Kexrnpévos

Oewpia: 830 7 Bedriwrinh 0. (Beparela?),
8384 dyuydv 7d épacrdv mpds Thy éav-
rod 6., ib. év dtdidrnrt Oewpias, 885
} peyadorpéreaa ris 6., ib. odxére év
karérrpos Thy 0. doragopevat 7. Belay,
ib. 4 xaTadnrrixy 0. 7. kadapdy, 888,
837 7 redela 6., 868 and 895 7
ériornuovixy 6., 857 edOtxros Kara Tyv

. wpooBodiy ris 0., 859, 861, 865 6.
aldios, 867 6. Soyudrwv, ib. agcov
yevérBa r. roravrys 0., 875 0. mpay-
pdrav, 879 7d edayyédov did Cewplas
éraway, 883 ra édddia ris 0. Kaptrod-
rat, ib. 6. )( evépyea, 794 dxopéorou
Gewplas érorrela mpocavéxovres, 876
Jin. ‘spectacles’ drlyeco 8.

Onparéov: 888 0. 7. dxpiBerrdrny yaouw

Onplov: 871 0. dudce Aoyxats ropeverat,
890 6. €& dvOpwirov

OnpusSys: 841 Oeois 0. 7a 4Oy dva-
wharroveww

Onoavpds: (quot.) 878 drov 6 vous éxet
00

OALBwo: (quot.) 889 reOAupevy 7 elrodos,
873 OABonevov erixouplfer

OAtps: 869 mévor x. Bdoavor Kk. OX.
876, 878

Oodepds: 893 6. Uiwp

@ordw: 893 Porwheica Sdyuace yur,
885 rePodkwudvor AANot GAAwY pdiAAov

Opaé: (quot.) 841

Opéupa: 901 rev rovodrwy 6. ddicOnpdy
Td yévos, 956 Op. 7. dia Bdrou

OpynoKedw: act. 829 pdvos 6 yrworikds
Tov 7 dvre Oedy O., 862 ra érlyea
Op., 633, 778 Op. 7d Oetov dia diKato-
cuvys: m. 19 Opnoxeter Oar Tas wuieecs :
pass. 636 7 dvdravots OpjoKederat

Opévos: 882 Tay Opbvwv 7. dkpwy darrerat

Opvrdw: 848 7. dpxatéraroy Bwuov év
And aryvov elvat redpudjKacw

Ounels : (quot.) 848

OtraKos: (quot.) 842 rl Oavpacrdv ef
6 pis rov 6. dtérpayer;

INDEX

OOAaE: (quot.) 842 7. wiv 60. xarédayey

— ObAnpa: Pherecrates ap, Cl. 847 init,

(ms. has od Ajpact)

Ouplapa: 849 7d dd 7. Sixalas Puyis
6. % bola edyy}, 850 rd 0. 7d oivbe-
Tov, 852 Ouptapdrwy modvrédea, 856
% mpocevxh ws 0., cf. Constit. Apost,

7. 33

Oupoadrs: 867 dx picews 9. yevduevnr
duora 7. dvdpelas dpGouw

Cups: 840: did Pupldos Atos daroordAde
7. adyny

@vorla: 837 Guclas rapacryrol, 890 ai 0.
capxopaytdy mpopdce émwevonvrat,
861 0. 4 Kara rods Seoudvous ézidoors,
900 6 xard ras 6. vduos, 848 7 8. 7.
éxxdgolas Adyos dard 7. dylwy dva-
Ouucdpevos, ib, 0. aby}, 836 Ovolay
mpocdyew, ib. 0. dexry dperal, ib. ob
Ovalats Kndetrat 7d Actor, 850 (quot.)
Ovelas rpoopépew pi) moduredets GANG
Oeogire?s, 860

Ovovacriprov: 848 7. drlyeov 0. dork
T. Opacpa trav 7. evxais dvaxepeé-
nuns ef, Lightfoot Ign. m. p. 44, 258,

13

Odpag: 848 7 7. wvevuovos mpds Tov 4.

dvridiacroA}

tdopar: 893 p. «by idOny ris, el rrel-
Gecbat Boudin

idortpos: 896 ef res idoruos, brexérw 7.
ara 7. puxis

larpuxés: 830 2. Oepamela, 887 al év r7
larpixy alpéoers

tarpés: 863 t. él owrnyplg 7. Kapvdv-
Tuy evoerat, 887 of l. dvavrias détas
kexrnévo. ém’ lons epyp Oepamed-
ovow, ib. larpov od mpoglerat

idl: 900 7. alpécewy al wev ad doy-
Marov lWagévrwv mpocaryopevovrat,
Heliod. vir. 12, Soer. H. EH. v. 22,
Philo

Wros: 833 tdov epyov God dvOpwros, cf.
101 jin. 7. dvOpwrov d’ avrot éxepovp-
ynoe kal re alte tdiov evedionoe,
879 6 youwortkds bd 7. lilas édaldos
TeptoTwpevos ov yeverar Trav év KboKy
xadv, ib, xrnpovounudruy pdvev T.
lStwy peuvnudvos, rd Se évratOa daA-
Adbrpta yyovmevos, 892 Kar’ ldlav

Uidrys: 863 dyadua Eupuxov od Kara
Thy 7. poppys l6., Philo

Slows: 868 15. éxAauBdver ws elpyrat T.
yrworeg

tiers: 891 exouvel ri wddov rexvirat
ldwwrdv

iSrerio pds: 878 Kard (3. mpds rw KaT-
opbotrat éyxpareva, Diog. Laert. vu.

iSptw: 845 ri av ldptorro pydevds avt-
dpurov ruyxdvovros, ib, rd ldpupévov

OF GREEK WORDS.

tw6 rivos Ypurat, ib. 7d dv bd rod
wh Gvros ovx Ay lipwvdeln, 90 &
avOpdrots lipteav r. Bedy

teparinds: 852 7d 1. yévos els Bagthelay
mpocdyourty,

lepeis: 852 6 Bacthixds AvOpwmos lL. 7.
Geod

lepebw: 886 rdv dadp pdr lepevOevra
dofdfouer odds abrods lepevovres

Yypr: 882 éx’ cxeivo pdvoy léuevos ép’
8 éyvw pdvov

través: 857 ix. daurg

fkapés: 852 ceuvds x. tNapds 6 youorixds

tpds: 842 rdv in. deéppnta

tva: S53 dros ddPaduds, tua Tes rodrots
Xpyonrar rots évouacw (utita dicam),
of. Schmid Att, 111. 81

"TovBala: 897 = éfopuoAddyyats

loviatgw: 887 od def éxveiv iovd. rijs
Stagwvlas evexa r. alpécewy

trvés: 847 7. lvdv (ms. lrydv) adrov
mpookuvobvres

immuxds: 894 dav mpocoxg ris Tluwve
lamixdv abrév rojoe

lodyyedos: 879 wer’ dyyédwy edxerac
ws dv Fin kal Io., 883, 866, 792 6
darabhs lo., 120 7d wpédcwrov lody-
yedor Exes

Yros: 840 widow rdvra toa Keira, 873
toos x. 8potos, 900 spotos 7 toos,
887 évayrias dbEas Kexrynudvot én’ tons
Oeparrevovory, 832 mdvras er’ tons
KEKAHKWS

toréoy: 829, 883

lornur: 883 odk dnt rod dédtkeioBas
paddov 7H adtKely Yornat T. yrworixdr,
882 rh wdvra <ép’> évds tT. Oeod
Yorarat, 866 Gs éords, cf. Clem.
Hom. ind. 8.v. -

ioropla: 841 cuvyxaraypdmevot toropla

loxtw: 840 6 BouvdyGels lcxve, 868
Tapayev adroy ras évordoews ovK
loxvoev

toxw: 859 4 7. coplas perddocts ob
kwobvrwy x. loxdvTwv addjdous THs
re évepyelas x. Tol weréxovros ylverat:
=éyw 114 fin., 590

txOds: 850 Alydrrion lyOtiwy oby dr-

tovTat, 902 wodra 7. SeAdara did Tas

T. lxOdwv Siadopds, 850 Tovs Ll. obde
avanvely rorov r. aépa GAN’ éxeivov
ds éykéxparas 7. Boars

kd8os: 901 (quot.) craydr amd x.

kaQatpercads : 870 Kad. ray éml 7. yvd-
ow mpoxorrivray 4 Kaxla, of, Corn.
(p. 184 Osann) Acdvucos xa@acperixds
twavtds obriwoooly Umdpxur edoke Kal
Toreuorys elvat, Orig. Cels. 1. p. 25
Twas virép Tol Kotwod reOvnkévat Kad-
atperikots (al. -xds) ray mpoxara-
AaBdvrwv 7. modes KaKdy

M,C,

417

Kalalpw: 874 xaalperar xadxés

KaGappds: 844 fin. xard Twas dxaddp-
Tous Kadapyous (of. Plut. Mor. 172 8),
8465 wpd ris r. pwuornplwy mapadd-
cews KaGapuols Twas mpordyoucw

KaSapss: 835 7 karadynmrixh Oewpla Trav
k. 7H Kapdlg, 844 (quot.) vols xadapds,
831 (adv.) dyyedos 6 Kabapidrepov
fwijs weradayxdvey

KaBapdrns: 880 détos did xadapdrnra
Exew +. Sdvapw 7. Oeod

KdBapois: 865 wdoas Kaddpoes (MB.
waons Kabdporews) Kal Aecrovpylas
brepBioa rerelwors, ib. raxeta els
kK. 4 yoo, ib. wemaupévor Kabdp-
TEWS ,

KaQapis: 869 7d rédeoy +. déews éx
guvackioews woddjs Kabapds éxr}-
caro, 831 xadapwrepoy meradayxydvwv

KaOelpyvupr: 845 odd” év lepots xadelpy-
vugey TO WayTWY TepLEKTLKOY

KaOrKe: 832 7d cpdecOar mdvrwv kK. TE
kuply, 860 cupmpdrrew x., 873 éd’
wv kK.

KaOnkévrws: 864 x. raira moet xal
Kara Adyor

Kabrjkwy: 862 4% év roils Kxabyjxovow
KardpOwots, ib, mapa 7d Kabfxoy, ib.
pnsiev wapaBalvuy 7. nadyxdvrwr, 875

KaGiiptw: 846 dyadua cadcdpupévor els

Ti
Ka@lepdw: 846 rq roi mavrds dély
‘KaGtépwrat
Kablornpe: 869 dv edetle xabeoryxvia

puxy

KaBoAukds: 868 rd, KaGodcKdrepov elpy-
péva, 899 q dpxala kat nad. éx-
xAyola, ef, Lightfoot on Ign. Smyrn.
8, p. 310

Kadddou: 835 x. Kal drt pepous

Kabopdw: 837 ob kaPeopdxact Td avdat-
perov r. dvOpwmlvns puxis ;

KaSopiorriKds : 861 duodoyla KadopioreKy
dpkos (am. dey.)

Kkaboordw: 840 of kadwoiwpévac 7. xuply,
Philo

KaSwpirpévws: 861 dumrédws x. Kad.
8pxos éort rodrw 6 Blos (da. dey.)

katvifo: 863 x. els cwrnpiay roy Kary.
Xovpmevoy

kawos: 836 (quot.) «x. dv@pwimos, see
Kouvds

kaworopéw: 896 dékys dpryvduevor
katwworouey Bidgovrat, 899 7. alpéres
kexatvorounodar, Philo

kates: 895 kawds wey Neyduevor dp-
xardrarov 5¢ dopa

xatpés: 872 xaipdy (MS. Katpod) AaBdy

kalro.=xKalrep: 871 xalro. dd Kaxlas
gepopeva, 73 Kalroe émeSjucor odoat,
877 +. Koomixav kxalro. Oelwy dyrwv
érayyeiov Kareneyadoppbyyc ey

27

418

xalw: 896 % rappyola dmrorduver <Kal>
kale. r. Wevdels SdEas

kakla: 870 see éxOpés, 871 see dépw,
877 see éxdiw

KakoSofla: 838 r7s x. ovK avri\auBd-
verat 6 yruoriKds

kaxotpayla: 867 mica 4 did 7. dveme-
oThpovos mpatts x., Philo

KaKorexvéw: 871 x. él AumpD 7. nisOG
kuBioradvres, 51 al réxvae kaxorexvod-
gat olarpoy 7. dvojros éverolynoay
(statuary led to idolatry), 195 al
vypal dpuovlat mepi ras Kxaprds 7.
PObyywr Kaxorexvodou. Cf, 41 4
evrpbowros ailrn kaxorexvla, 339, 340
(of rhetoric), Lightf. on Ign. Polyc. 5,
Philo

kakoupyla: 839

Kakotpyos: 876 % ray xaxotpywv
Tipmpla

KaKow: 848 of Kard riv éx 7. evielas
érOuulay kaxotrat 6 Geds, 840 ol r. Kr}-
para Kaxodyres 7. Seaombras UBplfover

Kakoos: 840 7. xuplou early dvemiorpe-
ye q wept 7. Kabwowwpévous adry Kk.

KaAdw: 880 obrws d&dws ereras. TY Ka-
Aodvre ws éxelvos kare?

kadwSéw: see cudwvddw

kadAlyicos: 843 (quot.)

wdAdos: 878 ris capxds 7d kK. atry
Brére ry Wuxy, 870 7d kK. ris Wuxijs
pews ylverat T. arylou mvedparos

KaAdds: 861 dia 7d Kaddy Kal 7d cuupépor
wdvra évepyel 6 yvwortkés, 869 ra Tod
kéopov Kaha otk dyad, ib. els 7.
elxévas dgopGy rT. kadds, 875 alreiy ra
KadaAdora, 878 pdvov rd Kaddv éme-
cxorrety elOicuévos, 879 od yederas TOV
év kdopw Kaddv, 887 ravrl re Kare
pGmos ererat, 889 moveiy eri rots
‘Kaddloros, 625 jin. pdvyn 8 9g Oo?
dydry ebrrota, 4 de’ abrd 7d Kaddy
aiper) TQ yruorix@, 90 6 Oetos dvrws
épws mpooyiveras bray év abra ry yuxy
To Gvrws Kaddv vrd Tr. Belov Aébyou
dvatwrupotpevoy éxAdume SuvyOp,
889 ev re peyddy oradly re Kadrg
Kéopw, 868 ob pdvoy érawel Ta KANG
GAN’ abros Bidferar elvar kadds, 837 7.
Kadav ‘yervitwp 6 Oebs, 884 Kaddv
Kadds podvas weradaBelv, 836 7d Oeiov
Tots Kadois Kayabots palveras, 876 fin.
kands k. dyadds elvat cuvarkyjoas

KdAws: 892 wrdvra, pacl, x. Kwoder, 10
x. ekdaodat

Kdpywo: 863 larpds wpds vorobvras émi
ournple T. KapvivTwv pevoerat

Kav: 851. Kav povos av ruyxavy Kav
K.T.A., 878 x. olkérys 7 K. WoAutos K.
boris ofy, see App. B

Kavev: 855 6 Kara 7. éxxAnotaorixdy
kK. yrwortkés, 887, of, 803 x. éxxAyor-

INDEX

agrixds ) cundurla vouou re Kal wrpo-
ontav rH kard Thy T. kuplov mapovolay
mapadtdouéry Stadijxy, 836 Kavdves
ywurrikhs eEopordcews, 543 x. eykpa~ —
relas, 897 kAémrew Tov K. Tis éxKAy-
alas, 890 6 x. ris dAnOelas

Kdarndos: 894 dv wrpoooxy res Tlépdune
kdo. avrov mroujoes

kap8la: (quot.) 847

Kaptrodopéw: 874 x. rds Kar’ dperhy
évepyelas 6 éyxparis

kaprrodépos: 902 x. kal dxapmra bévipa

Kapiréw: m. 879 érawov mapa 7. Beod
kapTotra, 883 7. épddia T. Oewplas
k., 835 evppoourny Kk.

kaprep(a: 838 x. eldos dvdpelas

kaprepixés: 864 x. dv mévy

kara: 840 tdtoy yéronua Kal Kard re
ovyyevés, 870 duixavoy dua r. alte
ra, évavtla kara Tavrov (Ms. roy atrdv)
kal mpos rov atrdy dravrav xpévor,
tb. éyvwkes Kard xpdros Td dewd «. Ta,
ph: (=gen.) 900 dxardras Ovolas vdpos,
883 4 Kara Tov yoworidy amddea

xaraBadrAw: 892 dvayxalas dpxds mpary-
parev KaraBadrduevor

karaBidw: 886 dv r. der 7. dradelas x.

KaraBody: (quot.)’832, 900 mpd x. Kéc-

jsov

katrayyé\Aw: 840 6 eds cwrnplay Kar.
arorki\ny

Karayeddw: 894 x. dd\d\pwy

karaynpdw : 896 dv abrais x. Tals ypa-
pats

karaylvopar: 888 7 dA7Oea mepl Tov
Gedy K.

karaywoiokw: 828 carayvavar ris ab-
Trav dpadlas

karayviw: 872 xarayrover To dxapres
r. éyxparelas els 7. HOovds

Katrdyvwois: 888 dirogetyorvres rT. Ot-
dackaNnlas da rip x.

Karayonteta : 843 mpds 7. yorruv kara-
vyonrevdévres, Philo, Luc. Timon 38,
Chrys. x. 717 o

karaywovifopar: 839 jin. xar. rob
Treipdcavros

KaradiwKe: 873 ry KaradtdKorre Hdwoe

KaraSovAdw: m. 8381 Secdaluwy 4
dvOpwrov AoyiKs Biolvra Kkaradedou-
Awpevos

karadpopy: 854 7) rovrwy x. ‘censure’

karatddopar: 882 caryddoOn Av adbrod
tT. Blov

Karatocxive: 895 tor’ av xaraoxur-
Odvres pmeravojowow

Karakrelw: 851 odk ev rémos Kara-
Kexreoméevov 7. Gedy tmrodaBuy

katraKkodovGéw: 894 7. doBeloy x. mpo-
pnrelg

Kataképws: 841 x. ocuykaraxpiwmevot
loroplg, 220 fin.

OF GREEK WORDS.

xarakxoopéw: 902 wpatoy x. rapddecov

xaraxove: 890 «x, ray ypaday

xaradeatvw: 901 Thy 7. Noyluy cadi-
veiay x. (trop.)

karahiya: 872 év vlod xaradeyels rdée

xaradeltro: 854 cretiwy xaradedouré-
pat wdvra, 882 ra éuroday Karadurdy

xaradnmrikés: 885 x. Gewpla 7. xada-
pov 7. kapolg, 888

KaroAdnrriKas: 865 x. roy Gedy éromret-

ew ;

karadntrés: 866 init, 7d duerdmrrwroy
xal yer’ Emiorhuns x. (P, karadnrreKxov)

KardAniis: 838 BeBala x. Sedvrws dv
Adyarro éemuorr}un, 869 ra eyrwopéva
qn, els karddnyw be édmtfoueva, 877
émeornuovixed Oewphuaros Karan
AaBety

KaTroaAdusmdve: 861, 956

KardAAnAos: 833 olxela xal Kar. evepye-
ola, 53, 177

KaraAdArAws: 853 7d edxerPat xal dpé-
yeoOut Kk. ylverat

karapavOdve: 895 Karayaddvras éx
ravee r. Vrrouynudray swppovicbFvat,
938

karapeyadodpovéw: 854 «. rod capke-
cot Secpov, 877 Trav KoomixGy éray-
yedav K., 879 mdvrev rev évradda
k., 880 r&pv els rpoghy olxeluy k.,

274, 538, 558, 575 (only in Clem.)

Karapépcopor: (c. dat. pers. gen. ret)
846 x. Tots dvOpdbmras rév lepay

Karapéve: 869 ra 7. Kéopou Kadd ovK
dyarg ta ph carapelvy xapmal

karavraw: (quot.) 834 kar. els dvipa
-TréNevopy

karafidw: 873 dpav xaratovpevos rr.
Gedv, 877 xaratovmevos THs évepyovons
Meradjyews

karatavw: 900 x. rdv Adyov, Polyb. 1.
8. 8, 1x. 31. 7 &e.

KaratroNenéw: (c. gen.) 870 7. Sidois 7.
xuptov xaramo\ene Kaxlas

Karapyéw: (quot.) 885

katrackevatw: 850 rradapay riv odpxa
kar. % Bpdots, 872 dpoBor 4 dydary x.
Tov &OAnTHy, 896 (‘proves’) K. py
wavras 7. NOyov Kexwpnkévar —

Karackedacrpa: 846 ‘building’

kataocndw: 859 xaracrara: 7d did 7.
wigrews avaryouevov

Karacré\dw: 869 7. oxjwart Kareoran-
Bhévos

KaracroA1: 865 es x. Blov

Karagrpédw: 867 of ert dperiv x. dad
dperis karaorpéporres (2)

Karardoow: 899 4 éxxAyola cuvdyer
Tods 46 Kararerarypevous

kararéyve : 899 7. exxAqotay els rodAds
kK. alpéoets

kararlOnps: 891 aldovpevor karalécbac

419

7d wreovéxrnua, 880 ra wap’ airy
kararidéueva oréppara

Katadatvouor: 829 drepota xaragal-
verat T. Kuptakdy ypaday, 830 zpla
poe K. elvar Tis yuworixhs Surdpews
drorehéo para

katradpovéw: 841, 878, 892 rijs mpopy-
relas x., 894 x. dd\dAnAwY, 70 joined
with repippovéw

Karaduretw: 876 Geios yewpyds Trav els
mlorw Kararepurevpévw, 901 bis

Kataxéw: 895 Bracdyuods 7. dAnOelas
kK. Abyous

KaTraxpdopat: pf. in pres. sense 838,
Bee Xpdopae ;

Karaxpyoréoy: 888 ddoppats x. els dat-
yuow

KareAdw: (quot.) 842 rapadoférepov jv
el rd trepov wepl re Sper Karedy-
pévov ebedow

xarefavlorapar: 870 x. ray pbBwy, tb.
K. wayTos @éfov, 874 x. rdons melpas,
880 Kk. rhs owparikhs puxis, 776,
Synes. Enc. Calv. 2 n. 31 Krab,

karerdSw: 894 x. rats Oelats ypapats r.
Wododee?s, 27 al Motoat kare. rov
Mdxapa, 960, 83 ra dra mpds 7. Kare-
agoovras arroxéxAerrrat, Orig. c. Cels.
1. 6 init.

xaremelyw: 829 7rd wh érecképOar 7d
Karemetyor pdOuuoy Kow6H, 841 4 Kare-
welyouca leropla, 865 % rloris obvro-
pds Core Tr. Karerevydyruv yviots, 564
q Kar. xpela, cf. 99 ofS» rogodrov x.
‘ig go pressing’

Karépxopar: 892 puéxype 7. Bdbous r.
TPAYLATUW K.

karerOlw: 842 ts x. ra deApdxia bis

karevOivw: 867 «x. riv mpakiv, 856
(quot.) xarevOuvOjrw 4 mporevx7

karéxo: 868 x. rdv xirdva, 880 Kav
éml ys karéxyrat, c. gen. 875 6 kara-
oxo éavrod

Karnxéw: 863 Kawlfwy 7. Kkarnxovmevov
els cwTyplav

katiox valve: 842 ts bard Auod Kariox-
papery

KaroAtcOdvw: 895 els koddoers ol rroAdol
Karonabdvorres mepirlrrovet, cf, 289
tpixes els moxduous KaTohcOdvovea
yuvarxelous, 56 els érépay x. dardrny
[ms. karocbalyw]

Kdtomrpoy: 885 obk ev xarémrrpas 7 dtd

. Kkarérrpwv ere domafouevot tr. Oelav
Oewplay . ;

katopQ6w: 864 (the gnostic) 7d dva-
Mdpryrov mdvrore KaropOot, 1b. Karop-
bot év raot wavrws, 867 evlore ra a’ra,
k., 869 of xarwpOwxéres rarpidpxat,
883 év 9 Setrepov KaropOGoa: p. 873
éorw & mpbs Tiwwy Karopfoira, 958
pera. Geod rdby KaropPotra

27—2

420

xaréplwois: 862 % dv rols KabyKovow kK.
KaropQwrikés: 858 7 x. ray mpaxréwy
doxyots, Arist.

wdtw ; 852 fin. xarw mepl r. dépa kvAw-

Souuévy dur}: (of time) 898 x. mepl
robs ’Adptavod ypévous

katadeprs: 850 x. els cuvovelay, Lobeck
Phryn, 489

kayxefla: 884 xayetle mepurimrev, 895
elre aBedreplas elre kaxetlas

xetpat: 840 wader ravra loa Keirac mapa
T. Geod

kevodofla: 881 of dia x. epydtera: 7.
evrrotav, 941 pijuns Kevfjs Kk. Kevodoglas
evexey

wevds: 844 (quot.) x. elpnxa pdpuakor
mpos Th Kk. 893 dyvydddar Keval,
alpertkol x.

xepdvyupe: 867 wé0os fnrjoe Kpabels,
882 mwlorw édmld. xepacas, cf. Heb,
iv. 2

wépxos: (quot.) 847

Kepddatov: 845 rd mponyoumeva Kep.,
901 ws dv keparaly droypadew

kepadawwSas: 829 x. rv xpioriancpudy
broypigovres, 866 mapacriconat év
MapTiptov Kk.

xydenovla: 832 (obj. gen.) 7 dvOpwmarwy
k., 874 4 7. olkov x.: (subj. gen.)
835 xara xk. ris els Huds evepyeolas :
143 4 «6. Selxvucr 7. owrnplay

aySopat: 832 x. cuumdvrwv 6 Kiptos,

| 874 pévou x. éavrod

anréw: 836 ofd2 dvabjuace Kndelrac 7d
Oetor

unmeutiés: 888 4 Kk. dmiuédrea

anmeto: p. 888 ev rots xymevoudvas
Aaxdvors cuvavadvoyras kal moat

anpos: 874 x. pardooerar va rT. éme-
évra Xapaxrijpa mapadéenrat, 888 7% éx
Kk. Orwpa

kypugis: 863 dyadpya 7. xuplou Kara 7d
Tr. knpvtews duolwpua

«yptcow: 899 xnptocovros Tlérpov
érykovee

Kyodry: (quot.) 844

«(BSynros: 887 x. vduicua 7. Kuplou dia-
kplvew (dxlB5ndov Resch)

xlySuvos : 892 6 x. ob wepl évds Sbyparos

wivéw; 854 xwotvrwr kal loxdvrwv ar-
Andous

elynpa: 875 x. diavolas bpoparat

«lvyows: (quot.) 833 x. mpwroupyds

Kipky: 890

xioads: 901 bpos dacd Koop

KAaSevw: 876 dpydvera ev Tr. dumredave
kAadevww

KAcis: 897 rhy Krelv éyoucr 7. elo ddou

«émrw : 897 ob xp KAéwrew 7. Kavdva
rT. éxxdqolas

kAypovepypa : 879 KA. Tov lolwy peuvy-
pévos (only other ex. in Luc. Tyr. 6)

INDEX

KAnpovopla : 853 oddels dridupet Kdypo-
voulas d&d\d& Tod KAnpovopuely, 884
quot.), 865 mpoorefijcerar TH yvioe
dydrn, TH aydry bé H KN, 884
yudoews kal krnpovoulas brepoxy, id,
KAnpovoplats dmropneplfovras

KAjows: (the call to die), 869 joOFva
T. KA\joews xdpwv, 871 rhy Kk. ex Tod -
pndey abrois cuveyvwxévat BeBaodow,
ib. welOovrac rH KAjoer: (the Chris.
tian calling) 871 4 7. KAjoews duo- -
royla

kvion: 847 4 7. ddAoKauTwudTwY KY.
yépas ort Gedy ter

Kowpdopar: 880 mepurardy x. Kouud-
pevos

Kowds: 859 6 x. dvOpwros, 892 dmrep-
Biivac 7d x. ris wlerews, 891 xowal
&vvotat, 889 x. Kperjpra, 895 KowF Kal
léig, 860 guvedéerac Trois Kowdrepov
mwemerrevxéce (for Ms. xawvdrepov)

Kowvdrns: 872 4 x. ev Tp evi Ketras

Kotvwvéw: 880 x. rdv lilwy rots pirra-
Tos

xo_vwvla: 862. apis 7. Gelov Kowwvlay
éupeotreves

Kowwvés: 868 dyamg Tov x. To Blov

Kolrn : 861 Yaduol mpd rijs k,

KkoAd{w : 878 x. 7d dparixdy, 895 eds ob
reywpetrar, KorAg fer wévrot wrpds Td XpIh-
ouysov, ib, pds 7. mpovolas Kohafoueda

kodaKela: 838 o ywworikds ob~x Uro-
BéBAnrat Kodaxelats

KdAacts: 837 x. els rratdelav éyypdperat,
871 kodacews edhaBelg, 865 drroAvdels
Ko\doews, 869 al dvraida x., ib. &
avrais réy x. Tails dxpais, 879 mat-
devoxdvous 5d rijs x.. 895 wepixal tives
wadetat as x. dvoudfouce

kodaorucy : 838 macdeurix7 Kal Kon.

KoAAdw: p. 885 x. 77 Topyy (quot.), 886
kK. 7@ Kuply

kopiSy : 829 see xarerelyw, 847 (quot.)

Kowltw: 864 rhy mepl cod Koploacbat
yvdow, 867 7. yao Kopltwr olkdber,
891 (‘adduce’) xpmpevos als xoulfovow
éxdoyats, 551 éxeivo koulfover rd pyrdv,
511 ob rd cuyypdupara coutferac

képis: (quot.) 844

Kopudatos: adj. 859 x. Hin 6 yvwortkds,
865 6 x. réros 7. dvaratcews, 869 6
kK. éxetvos Blos, 873 kopypatordrnv mpo-
Kowny Thy 7. Oeod éromrelay h yrwotik}
Yuxh AauBaver, 939 ro Kopupacérarov
Baby we

Koopéw: 836 6 yrworids 7. ératovras
atrod x., 869 7. 70e Kexoounpevos,
870 redelg dperg Kexoounudvos

Koopikds: 877 x. éraryyeAla, ib. Ta
kK. émiOumsdy Kpare?, 884 7 K. mepujdu-
ous, 883 init. 4 Tov K. xXpiioes

kécpros: 839 x. xal drepxbopuos ev Kbouy

OF GREEK WORDS.

<rdvra> mpdccwv, 868 7d Kéopn0v T.
Roous mepiBadrdpevos

xéopos: 839 6 Kadds x., See Kdcmos,
845 rov x. Gkov ayynoduevor THs 7.
Geod dmrepox7s, 879 ra ev kbouw add,

Koddos: 850 72 dpvifera x.

xpdlo: 854 evdoder xexpdyayer, 863

kparéw: 884 ‘to hold’ obre xparodyres
otre kparotpevot, cf. Mt. ix. 25: 840
kp. THS aGavaclas

xkpdros: 870 éyvwxds xard xp. (‘tho-
roughly’) rd, dewa kal ra wh, of. Plut.
V. 440 ef 5& adn Shs 6 Abyos, cEehéyxer
xara Kpdros robs pdoKovTas K.T.d.

xpéas: 849 xpeGr Bpwoes, 850 yolpera
kp.

kpelrrav: 833 mpoojxe ro xpelrrove
qyetoOa: +. xelpovos, 835 mpds 7.
owryplay 7. Kpelrrovos dtotKketrac Téa
puxpbrepa, 851 éavrod xp. dy etn, 855 ek
xetpovwv els xpelrrovas wpotodoa mpé-
vora, 865 pweraBodh él ro xp., 886

kpépapar: 865 déréray ris xpeuacdy
(? éxxpepacOy) 7. xuplov, 705 év ravras
tT. évrodats rév vopov xpéuacbat

kpeodayla: 850 7 vwipla 4 dard rijs Kp.,
cf. capxogpayla

kpnpvds: 888 ddol eri x. pépoveat

Kpypvddns: 876 ddccOnpal kat Kpnuvw-
ders wapexrporral

Kplya: 840 init. drapadoyoros 4 T.-
Heod Whdos els 7d Stxatbraroy Kp.

kplvw: 883 (quot.) xplverPac érl rdv
ddlxwv, ib. (quot.) dytor 7. xbomov Kp.,
890 jin. 76 Kpwouevoy Amiroy mply
kpOnva, 893 ra. xpcOdvra dpbds Exe,
895 xplvewv ro Sdov loxvec

Kplois: 835 xp. 7 mavredns, 884 addos
émirpére, tiv «p., 895 ras mpd T.
kploews twarpyas voverlas, 891 od’
dpxy 7d xploews Seduevov, 861 év r.
kploes 7rd ddixety ovx dv TQ wale,
890 7. abriy xp. Exovor mavres

Kpurijptoy : 889 Kowd viva Kp. 7d aloOy-
ripia, 890 mpds riv 7. mpayuarwv
eUpecw 7. ypagy xpdpeda xpiryply,
ib. ddnOdv x. PevdGy Kpiriptov

Kpitryjs: 835 6 édopav xp., 884 mapa rév
kptrdv alreicOat dgeow

Kpovyds: (quot.) 844

Krnpa: 840 of ra xr. KaKxobvres 7.
deoréras UBplfover

krijows: 858, 870 7 7. rédous Kr.

krifw: 880 6 7. wuxiy els émiornuny
krloas, 836 éavrdv Krigec x. Snprovpye?

—erlois: 867 Oavpdter thy «r., 868
Bdvaros xrlcews dvdeyxn, 878 ddeddor
kara r. xrlow 7. é&erheypévny

kriopa: 885 da roy Kricudrwv 7. évép-
yerav 7. Oeod mpocxuvel, T76 pndév 7.
krigpdrov 7, Oeod uiocely, James i. 18

Krlorns : 873 rdvrwv xr. 6 Debs

42]

Kriords: 868 xpwuevos rots xr. drérav
alpt} Ad-yos

KuBepvdw: 838 x. rhy rdvrer cwrnplay

KuBtorde : 871 of Gavuarorocol els Tr. wa-
xalpas x., Ael, Ep. 16 ov pot doxets
kav és mip Gdacda xdy és paxalpas
KuBtorijoar

xvéw: 890 rots yrwortkols Kexujxacw al
ypagal, at 58 alpévets ws wn Kexunxulas
wapaméwrovrat .

KukAdw: (quot.) 883

KvdwSdo (kadwddw): 852 gpwviv sept
tov dépa kvrwdouudvyy, 856 rots ev
ayvolg xadwdovpévots, 3 of év cxdret
k., 49 arvetpara mepl Tr. rddous Kk.

Kumdpiroos: 901 bpos dacd Kurapiccos

kupiakds: 829 x. ypapal, 890, 866 x.
évépyeaa, ib. x. dtéacxadXla, 887, 866
éml rhv x. wovhy érelyerat, 877 x,
éxelynv 7. Quépav moi bray droBadAy
pairdoy vonua, 895 x. rads

Kuptos adj.: 872 4 Kupwrdry mdons
émiorhuns dydarn, 888 dtaxperéov re
kupwrdty oyiou@ 7. dAnGes dard 7.
gawouévov: subst. 833 x. )( wri,
848 6 x. rijs olklas, see Kuplws

xvuptws : 829 cerrdv kuptdrara, 832 copla
kuplws av rex Oeln, 868 x. evepyav H.
(ms. xdptos), 888 x. Adyerat

kupdw: 877 érduevor 7. ypapais x. Td
elpnucvoy |

Kbpwors: 862 dv roils Epyos 7 Kup.

kiors: (quot.) 847

Kodo: 872 of véum x. PdBy KwAvdmevot

wepunds 843 6 x. Didjuwrv, 844, 846,
847

kapg bio: 843, 844

Kamas: (quot.) 895 ol x, ray Spewy

AdOpa: 897 dtopdéas r. 7d rerxlov

Aakdw: 856 4 evvoca dr. 7. Gow, 861, 878,
885 moretv x. Nady kK. voety

AapPdvew: 872 Karpol (? Karpov) AaBdvres
mapaxdérrovet T. vduov, cf. however
Clem. Hom. Contest. tit. wrepi trav rob
PiBXlov AapBavovrwv

Adparew: (quot.) 856 dis éx oxbrovX.

AavOdvw: 841 AaHbuevos yuédnoer, 859
od AdAnOev adrdy ws dv drbvra, 902
avOdvew eOérer 4 ypadr}, 881

Aads: 895 A. Kupiakds

Adxavos: 888 of Kymevdpevor X.

Aevrréoy: 893 A. rdéw bis

Aclrw: 845 Aelrerar 5h Ud’ davrod ldps-
char

Aeroupyla: 834 al wepurporal Necroup-
ylas drropeplfovrat, 8386 init. xard re
tiv X. Kkard re 7. Sidackanlay, 838
Aecroupylay elrdéperar Exacrov, 865
mweratodat Tr. dAAns X., tb. rerelwous
méoas X. vrepBaoa, 898 7 TMavAou 2X.

AeAnPSTws: 902 rH 7. Soypdrov éeyKxa-

422

Taoropdy A. mocotvrat, Cic. Fam. 1x.
2, 3, Att. vi. 5. 8, Orig. ¢. Cels..
1. 19 init.

A&€rg: 902 drov cal riv A. obx <Hdue-
Hévnv> elvat Bovdovra, 829 al mpo-
gyrixal dr., ib, pndérw curcdévres Tas
AdEers, ib. 7. voiv od Thy Adgw, 856 %
guvh x. ty Ades 7. voworews xdpw Sé5o-
tat, 883 ai émixatpor 7. drocrohKoy
X., 898 4% ray drocrédwy d., 897 4
“évedualwae” deus

Aerroupyéw : 901 TH 7. Aoylwy capiveav
Aerr., Themist. 144

Aexd: 889 7) Mapidp doxe? Axe elvac
ovx ofa Nex

Aewdhdpos: 888 d5ds BactAcKy Kal r., 664
Tlv@aryépas dmaryopever 7. Newpdpous
ddods Badltew, Philo

AwWokdos : 845 Adotswv Epyov

AlBos: 859 rH Aly 7d Bapos dvamdBry-
Tov, 834 7 ‘Hpaxdela A., see Acrapdbs

Aurapés: 843 wrdvra Aidov A. mpooKu-
vetv

AoylLopar: m. 869 drelpous Soous juiv
Aoyfouévors (H. for -vous) dyyédous,
p. 835 dylas év dylots Aoyobelous
wuyas

AoytKos: 859 S¥vasyus A. K. TpovonriKh,
871 Xr. dvdpela, 874 4 yvGots olov 6 2.
Odvaros

AoytKas: 831 dvOpwirov Aoyixds Brodvra

Adytov: 901 Ta A. 7. Geod ter

Adytos: 852 apa 7r. Aoywwrdrows 7. Bap-
Bdpwr cdfera

Aoytopds: 840 pera 7. dedvrwy Noyiouay
mapadegdpevos 7. edrrotlav, 889 xpirApia
bia vob kK. Aoyiopod rexvixd, 867 ex r.
aviplfouat, 888 6 xupiwraros X.

Adyos: 837 Adyos aldvios 6 ulds, 858
dbvamts dwr@ Adyw xpiwuevos, ib, édv
6d. KAA, 893 6 A. doxwy yruoeds re
kal Blou, ib. ofos 6 Adyos Totbade Kal 6
Blos, 864 ev Abdyq K. ev mpdéer x. ev
airy TH évvola, 867 6 adrds Aéyos Kal
éri 7. d&d\dwv, 872, 877, 896 ris Adyos
Uredelrero Mapklwvos; 901 veils or’
év Nbyw obr’ év dpiOug, 844, 864 6
épOds X., ib. A. mpoopixds, 848 Guclay
dvamréuropmev T. Stxacordry byw, 829
évapyeorépas xpioOae r. Adyots, 839
ol Adyoe of wetorixol, 837 Kara Ad-yov
‘reasonably,’ 861 7a xara Noyor épya,
856 xara d. rod mAlov, 867, 885, 867
ava Néyov, see alpéw

Adyxn: 871 dudce Adyxats mopeverOae

Aoutrds: adv. 7d A. 891, 847 (quot.)

Aupavrikds: 850 A. ray Kaprav

Atpy: 889 drocracayrés twa eri Uuy
T. avOpwruy

Aumpdés: 871 Kaxorexvv eri Nurpye TY
pucdg@

Avors: 886 ai 7. drropiwy ices

INDEX

Adxvos: 853 A. 7. Surdwews
Avo: 897 init. A\dAuTae 7d Hropynudvoy

payepos: 847 fin.

padnpa: 901 rd 7. puxis Tov pm. Soxetop

pa@nows: 869 7. rédeov 7. ekews ex pu,
kal ouvackihoews éxricaro, 893 uw. rod
wis dv é£atpefely 7d alrioy

pardopar: p. 890 nawleiody pact ries
mwapbévov etpeOjvat

pdxap: (quot.), 844 uw. “Arp

pakdptos: 846 pw. ev adry uw. dé dta-
mparronévy Epya, 854 nw. rpids, 869
roy uw. Ilérpov, 871 paxdpror nev, ob6é-
ww 6 dvdpes év dydry, 896 pw. dard-
croNos |

pakpdy: c. gen. 836 nu. rv vepav, Polyb,

pakpds: 834 ovyxwetrat waxpordry (Ms.
puxp., cf. 26 where the same cor.
ruption occurs) ¢d4pov potpa

poadrdoow: 874 xypds uadrdooerat

paddov: 873 mpis 7d uw. K. TTOV

papovdas: (quot.) 875

pavOdve: 848 dofatovres ad (H. dv) pe-
padicaper, cf. éxpardavw

pdprup: 871 6 ry dvre dvdpeios 7. dN\wv
Aeyoudver papripwy ywplferat

paprupéw: 864 6 yrwortds paprupel Ti
arnbela

paptupta : 895 4 ex ray ypapay mw, 891
n e& dvOpwruv p.

paptipiov: 862 7d Kara 7. yAGrray
fu, 883 word ex ypapis m. eres
waparidecOat, 876 ol drécroda els
metpay Kal . TeNedrnros 4XOnoav, 866
WONG f., 829 (quot.) y. Kuplov

pdraros: 846 mpoodyew Bopay re wh
Tpegoudryy parasrov

Mar@las: 882 (a saying of) éay é-
Aexrod yelrwy duaprion, juaprev 6
éxAexrés, 900 Valentinus and Basi-
lides ryv M. abywor mpocd-yerbat
ObEay

pdxaipa: 871 els u. KuBioray

pdxopar: 888 diacré\\wr 7d wayduevov
ad 7, &xodovbov, 891 Séypnara uwaxe-
peva T. ypapats, 894 nu. Sdypara

peyadctoy: 644 7d py. ris Suvduews, 874
BeBalws xrnodmevos 7. eriorHpns TH pos
892 un xwphoavres 7d w. THS ddnOelas,
937 7d mM. Tis 7. Kuptov didavOpurlas,
Philo

peyarelws: 897 init. 7d u. ppovelv

peyaddvova: 885 el7’ ofy peyadovole
Tolro meptrojoerat elre pupejoet T
Kpelrrovos

peyaXorpéreca: 835 7 uw. THs Oewplas,
838 a form of dvdpela, 862 4 wu. Tod
Abyou, 897 yu. ris copias

Beyadomperys: 836 u. GeordBera, 841 pu.

6 Oebs, 868 ra peyadorperéorepoy

elpnuéva

OF GREEK WORDS.

peyohomperras: 867 mepl 7. Sku peya-
Nomperws dielAnpev, 868 éraywrl-
gacar rots meyahorperéorepoy elpy-
pévots

peyadodpovas: 875 7. Oedv eyvuxer m.,
883 xu. 7d 7. yoboews dvadeeduevos
péyeBos, 886 eboeBas Kal mw. Tod
revetOat, 897 uw. ris ypadis ouvlere

peyadodpocivy: 838 a form of dvdpela

peyaAsppov: 897 yw. dv yrdboe, 857 6 wu.
eVOcxros Kara 7. mpotBodny 7. Gewplas

peyadroyux(a: 838 a form of dvdpela

péyeBos: 846 yw. dtlas 7. Oeod

ln: 848 pl. wdbaus éyxududuevor

pOlornus: 878 (quot.) doy u.

peroverréo: 878 altos daurdy (H. J.
éavrod) ys. mpds 7rd py brepidely ev
OrlWer yevouevov adeAdév, Heliod. vat.
9 fin, verixijcOac brd Barépov K. jeto-
vexrely Tuv epwrikay oiduevos, Aris-
taen. 1.10 fin., Chion Ep. 6. 1, Philo

percrdw: 872 ys. rev wabav xpareir,
901 pererg ra Adyta 7. cod

pddw : 859 remeopéves ws tori Exaorov
tiv peddbvTwv, 869 4 7. wedAdAbYTWY
amévnys, 877 r& péddovra paAAov
nyetrat rav év root mapeivat, 879 fin.
rd pédrovra )( ra mpoyeyovéta Kk. Td
éveorura

pees: 838

pévrou: 895 (= dé) gorw 7 reywwpla KaKod
dvrambdoots, kodate. pevror mpds rd
xpiocuer, cf, Schmid rv. 716: cal pév-
ro 894

pévo: 873 udver els Tr. dvdravew Tr. beod

peplto: p. 868 mpds ris mpovolas Kar’
délay wepfdueva, 831 6 vids 7. Ocod ob
Heplferar: m. 880 ra 7. ddedpav
dpaprhwara peploacbar

Pepikos: 895 pw. Teves mradeta, 897 od
TOpov everrolnoey rats wepixais (se.
matdelats) xara 7. ddackadlav, 774 7
wepu Provopla (sc. rwv “HAMjvur),
cf.

pepls: (quot.) 832 4 Tod xuptou

Pepiopds: 848 pn. xpewp

pépos: 890 7a Kard wdpos, 835 Kadddou
x. él pépovs, 863 év Peparrelas wépet

péoos: 838 rd xéoa ‘things indiffer-
ent,’ 880 of mpwlas uovoy Kal wéoov
heépas, 892 rd, év wéow

perdw: 898 pecodvTwr Trav TiBeplov
Xpovww

peraBalvw: 868 fin. é« 7. dovdov yp, els
prov

PeraBdAdw: 874 odtrore peraBddre 7d
dyadoy els kaxdy

peraBory : 834 xara rhy 7. pmeraBodijs
Taki, 835 ris neraBor7s alria 7 alpeots
T. yowioews, 865 edrpdodexros pw. ext
7d Kpetrrov, 866 init. js. owriiptos
mpwrn x. devrépa,

423

perayevérrepos: 898 uw. al dvOpdmwa
cuvndioes Tis KaGorcc#s éxxdnolas,
899 dx 7. mpoyeveorarys éxxdnotas al
pw. alpéoets kexatvorounvra, Diod.

perdyw: 891 rd elpnudva els ras lélas
ferayouas ddéas

peraSidkw: 872 rd dyabdr bm.

perdSoors: 855 exotics 4 7. dyadur pu.
Te dep, 859 4 7. codlas w., 860 4
évépyera Oia 7. peradidcews Selxvurat,
881 xonpdrwr repovola els werddoow,
859 see perexw

peradorikds : 839 yp. ay dv 7 Kexrnueves,
873 % eis wap’ july peradorixh
Sixacordvn

perdbeois: 883 rpderow el 7. aylav rhs
po. duo Bay

peraxop({o: 835 yuxas meraxoucbeloas
ddas é& S\wy

perahayxdyve: 831 ris alwvlov Swijs u.

reradan pave: 884 ppevas pu.

perdArnipis: 877 7 evepyoica wu. dy Eyvw

perapooxetw: 902 peraporxeioas x.
perapuretoas wpalov Karakoopmijoet
mapidecov

peravodw: 835 al madetioes trols d-
mdrynkéras éxBidfovrat pweravoety, 876,
895 voueclas Uroudvorres Eos’ dv mera-
vonowow

perdyora: 884

perarelbw : ‘895 perateioas Tobs pn Tav-
TdTacw avedrous

perappvOplfw: 862 u. rdv Karnxodpevor,
868 of darnvécrepov perappvO i166 wevoe

perdporvos: 854 7d cGpya pm. rornodpmevot

perarlOnur: 882 peraredels ex dovdelas
els vulodeclavy, 836 werarlfecOa éx
Oovdrou els fwyv, 891 4 dAjGea ovbK
év T@ peraridévar 7. onpwawdueva evplo-
xerat, 892 wdvra paddov vromévovew
qrep perarlOevrar 7. alpérews

peradpdtw: 883 olov peradpdsw 7.
pijow

peradutedw: 902, 2, 88, see peraxo-
oxedw

“peraxepltopar: 892 7. ddy99 gidoco-

glay yw, cf. peraxelpiors 943

péreyp: 891 of 7. aipéces persdvres,
897, 901 perlwuer éwi thy vrdbeow
(us. brdoxectv)

perévderrs: 849 of ard IlvOaydpov rip
fe. dvetpomodobvres T. Wuxis (ar. dey.)

perépxopon: 901 wpds 7a epya 7. dixao-
otvns dd\ooxepéarepoy per. ef ye Kar
pered@ocev

peréxo: 859 6 dvevdeods peréxwy dvev-
deys ely dv, ib. od yap 4 merddoats
xwotyrwy x. loxdvrwy addjdous THs
évepyelas x. Too perloxovros yiverac,
886 ML. yvboews

perouxl{o: 865 7 ywdors els Tr. curyevds
Cctov wp. Tov GvOpwrrov

424

perovorla: 880 pweroucla Oepudryros Oep-

ds

péroxos: 879 uw. THs Oclas Bovdijoews

perpéw: 859 7d drideds mpds 7d ErtBaddov
perpetras

péxpe: 869 4) pw. rav gidrdrov redela
dtdOeors, Clem. Hom. 11. 22 w. adrod
7. Geod doeBelv

pij: after del and 8r:.870, 868, 867,
cf, Jannaris § 1818

py ov (with indic. in questions): 885
Heh yap od wdvra por tkearwv 3 173 fin.
My yap odk eveorw Kal év ebredelg ow-
pov modverdla edeouarwr vyrewh ;

pr} odx(: (with part.) 885 Brodyras ws
bud 7d ex blew yevouévous, uh obyl dé
éaOlovras iva fGow: (with inf.) 122

tls 4 dmroxAnpwois phy odxl Kal 7d alya |

rl 7d Aevxdrarov rpéme Gat Guodoyely;
py te (with indic. in questions): 870
wy re oby bv dyvoay ouvicrara 4
dedla; 873 wh re...Tdv adrav rpdmrov
éri rob yowortxod edpormev dv; 885 py

Tt olov odpxas elvat rob dylou cwuaros —

tovrous dyoly; 886 pi re oby rédetoe
ylvecOat dpeltronev; 887 wh re ody
agefoucba THs aAnOelas; 888 ph re
ody dwréxovra: ol yewpyol rijs émime-
Aelas; 519 wh Te ouvgdes Te do-
oré\y; 119

Pr TE Ov: 881 yy re 7. yoworikdy ov Tis
be’ dyyédwy Bondelas émide7 elvat Bov-
erat; 887 pay re of Kdpvwy ris ob

mpocierat larpév;

Pikes: 883 yu. 7. Adyou

prnAda: 901 uw. kal éAalas Karamrepurev-
pévov Bpos

piv (answering pév like dé): 830 init.
(so H, J. for ms. pv)

pyyve: 849, 881, 897

pypla: (quot.) 847

pyupds: (quot.) 847 bis

pypvkicpds: 900 uw. dvd-yew, 901 bis

tre 4: 882 pire wh yvous

pyTpOTOALs: 850 yw. Kaxlas Hdovy, Diog.
Laert. vi. 50 n., Isid. Pelus. Ep. 11.
151

pratveo: 848 Bwyds povy wih pravOels

ptapds: (quot.) 842, 849

plyvupe: 882 uléas 7. weptorepg Tr. Sp

pixpoddyos: (quot.) 842

pexpotux(a: 842 y u. Tod Tpéporros

pipéopar: 837 u. ri Oclav mpoalpeow

plpnpa: 899 u. dpoxns THs meds

plunows: 874 6 erawvos ererat els Thy T.
ET awouvTur fi.

pipvyckw: 881 odrore péuynra Twp
apaprnodyrwy

proavOpwiros: 833 obtrore 6 owrnp MU.

proéw c. gen.: 896 obs éderoecer av Tes
] pojocecey T, Toavrys Gract pops

proBds: 875 pw. yodoews Ty owript, 871

INDEX

él Aurpg TG 0 OG, 876 pc Odv dpylas
ap Bava

prooméynpos: 839 pucomovnpbraros kara,
7. Tedelay dmrocrpodiy Kaxoupylas,
Philo, cf. Ps. exxxix. 21, 22

ptcros: 868 plcous détos

puipn: 888 init, révy emrerat yduxeta,
wy.

pyynoikakéw: 868 od uy. more 6 yywort-
kés, See duvyotkaxéw

potpa : 877 dv dudyxys p., 8384 waxpordry
odhpov j.

poixeto: 868 init. wh porxedons ph
dovevons (for the order see 816, Stéh-
lin Clem. u. LXX. p. 15, and my n.
on James ii. 11): trop. 897 od xpy
fu Thy adjOecav (cf. mopvetw)

povds: 900 7 dfoxy 7. éxxAnolas Kard
Tip pw. eorly

provi}: 884 of adv évdperot olkecobyrat 7.
TPOTY pi, 854 youplfovres Thy uaxaplav
Toy aylwv rpidia povay, 864 év poy
T. mpopoptxod Ad-you (4 copla), 866
éml 7. xuptaxhy did 7. aylas éBdouddos .
érelyerat poviy, 886 4 dpechoudvy p.

povipys: 874 Blos wm. (= movaxixds
Hesych.)

povoyeriis: 831 6 y.-mals 7. Geod, 837 6
T@ ovrt p., 839

pévos: 835 rp dyri pdvos els wayro-
Kparwp

povdrovos: 859 7 7. yuuuns mu. Edpacdrns
(rare exc. of music)

povecis: 899 7d dxpus riuoy Kara Ti
pe. émawetrat

poptov: 848 udpia dofvar 7. Oey

popdy: 841 dewy pw. dtafwypapotow,
863 Kara riy r. woppijs libryTa.

Pophdw: 886 poppovpmevos ry 7. Kuplov
dvdackanrla

poxOnpla: 892 al woxOnpla 7. doyud-
Ta

poxOnpds : 839 yu. mpaéts, 841, 848, 844,
856

préw: p. 845 apd ris Tr. puornpiwy mapa-
décews kaappovs Twas mpocd-youct Tots
puetcOar wéANovot

pubordocyéw: 841 od xp ra dpdijdws
elpnwéva pi.

piG0s : 850 d:’ dddous Twas uous

puptor: 894 fin. utpia eorw d rpaccovow
dvOpwirot

pus: (quot.) 842 ter

os: 897 yw. THs 7. docBav

Ta T. youoews T. EKKANCLAOTEKAS poy
886 ox éxxuxdely def 7d p., 831 7. Geta
Ht rapa T. wovoyevods mados éxuaduv,
832 radedwy pvornplos Tr. yrworiKov
édrlo. dé 7. meordv, 956 init. bed ra

OF GREEK WORDS.

7. wyamns puornpia x. Thre éxowred-
cesT. KéMroy 7. tarpés, 120, see pudw,
Kaye, p. 150

purriKds ; 858 xopds pi. ris dAnGelas,
865 al pvorexal mpoxoral

vores: 900 4. Staxpwouevor dao r.
éxxrnolas

prxatraros: 840 4 qtos mpds rods p.
olxous (? olxloxous) darorré\Ne 7. ad-

viv a
papos: 887 rapri Ty KaAG fw. Ererat
popés: (quot.) 851

yal pay (in asseveration): 859, 364,
365; val val 872; val, dyoly (intro-
ducing an objection): 896, 366, 446,
551, 598 ;

vatkAnpos: 894 civ rposayg ves Aduride
vauxrnpov avrov morjoer

Népwv: 898 4 IlavAov Aeroupyla émi
Népwvos redccotrar

vetpoy: 848 ddéBas x. v. Sofvar Tr. eg

vébos: 836 obdé pexpe Tdv vepdr | dva-
Ouplacis POdvet

yess or vads: 846 exxAnola Bovrdjoe rt.
beod els vewv werolyrat, 870 Tr. KdAdos
T. puxiis v. ylverae 7. drylov mveduaros,
882 wads dore +. Geof, 1b. vads éorey 6
pev péyas % éxkdnola, 6 68 puxpds 6
&vOpwimros

vewrepos: 899 ws mpecBirys vewrépors

ouveyévero Mapxos (M8. Mapxlwv)

vynorela: 877 ris v. Td alviyuara oldey

wyrreiw: 877 v. dd 7. wpdiewy 7.
gabrwy, ib. v. pihapyuplas

vido: 843 vipovres byelav alrobyrat

vikew (with cogn. acc.): 874

volo: 829 vooduevos pds Trav étedey-
Hévew els yvdow, 871 éxOpol av vootvro
ol r. évavrlay oddv rpembpevot

véna: 877 droBdANa gaidoy v. cal
yuorixdy mpothapBdver, 852 fin. dua
vonuare mavra ywioet, ib. rd, voxwara
Tt. Gyluy réuyer T. Kdopov

vonors: 852 % dcaxpirixh 7. onpawovedy
tt duvadv v., 856 h Adkis TAS v. xd pW
déSorat, ib. 6 Geds -youwplfe ras v.

vonrds: 829 v. )( alc@nrés and didaxrés,
838 4 Trdv v. yvGots Sedvrws dv Aéyotra

_ emarhun, 854 v. obcla, 856 duvy v.,
858 v. Kal mvevparikd

vopl{w: 837 ob v. elvar Oedv, ib. of voput-
Sopevor Geol, 847 ra vourtopueva drro-
kplvere, 888 ebpynévar v.

vopoSiBdiokados: 836 of vy. giddverxoy
éxdeEduevor 7. vdmov

vopos: 8296 v. x. ol rpopfrat, 896, 836
Totro alviccerar 6 v.. 1b, ptddvecxor
exdetduevos rT. vduov, 837 v. kal Geopds
6 ulés, 849 al xara rov v. Ovola, 865
% Kara v. Stxatootvn, 873 moddusos
vduw, 885 4 rod v. madaywyla

425

vdos: 850 vois xa@apes, 889 xpirfpia dtd
vob rexvixd: ‘interpretation’ 894, for
inflexions see Lob. Phryn. 453,
Blass § 9. 8, Schm. Att. rv. 586

vooréwo: 887 ». 7. Puxiy

vovdeo(a,: 893 +. mpopyrelas Spopiyrat
da vovBeclay, 895 ras mpd 7. Kploews
Twarpyas v. vropévwr, 881 seipar ert
vovieola, rporpépovrat

viKrwp: 861 ». edyal mddiv, 901 7. Adie
tT. Geod ». kal ped” tyudpay pederay, see
vit, 471

vi: 851 vixra, (? wWKrwp) x. web’ qudpav ©
dxodacralver

voOpla: 850 4». 4 dd 7. Kpeopaylas

voxadterrepos: 850 cGua pwyaddov darep-
yagovra, wuxhy vy

févos: (quot.), 878, 879
§vAov: 843 ray &. rporkuve?

6 8€ (pleonastic, continuing previous
subject): 861 6 6¢ kal meprdry xpw-
pevos

SyxtAAopar: 854 eri 7. dbdy codig
3

yk

68edw: 876 see ddés, 888

686s: 876 6, Bacixh, nv 7d BactdcKdr
ddevet yévos, 888, 859 rep yeyunvarpery
amavra mpo 6500, see Aewdpos

$0ev: 882 ‘wherefore’

olak(fw: 831 7 neylory Urepoxt 7d ray
dptore olaxttet

ofS: 871 odx of8’ dirws, 300, 452: (‘re-
gard as’) 844 deds dyyov ofdev 7d Tod
dexalou %Oos

olnois: 887 al didddogor alpéoes olnoew
yudoews elripaci, 889 wéyorov 7d T.
olyow drodée Gat, 893 Ceparrela olfjoews
BaOnots 7. alrlov, 894 of év oljoe ol
xara T. alpéoets

olkeios: 838, 868 ofx. )( dAASr pia, 833 of.
evepyeola, ib, ol olxeto: rs mpovolas,
879 olx. 7. kuplov x. rdv évroddv, 899
at olk. diaPfxas, 884 olxefoy rod yvu-
ortkol, 891 ri eg olxetor;

olkedw: ‘to adapt,’ 834 of éevdperor
olkecoivrat Tr. rpéry wovy, 852 mpoce-
xéorepov olxevodra Geq, 858 rots
vonrots olxeovpevos, Polyb.

olkewwréos: 885 7. ciisa rofro <rd>
mvevparexoy od 7. mopvelg olk.

otkéryns: 831 contrasted with ¢lros

olknois: 835 ueraBdrdder wav 7. evdperov
els duelvous olk., iB. al paxdpia Oedy
olk.

olklorkos (?): 840 6 HAtos mpds 7. KvYat-
rdrous olxioxous (M8, otxous) darogréANee
Tr. avyhy

olkoSépos: 845 olkodduwr epyor

olxoSeyv: 867 xoulfwr otk. (‘from him-
self’) |

426

olkovopéw: act. 854 6 ywworikds olk. 7.
alrnow: m. 146 pepypotpla cwrnplay
olxovometrat: p. 943 fin. rh perd
Ppovicews olxovonotvpeva

olkovoula: 830 Kard riv ray mepvyeluv
olxovoplay, 882 obdérore TO 80 K. 7d
ouudépov mpoxplyet ris olkovoulas, 881
dtxalay 7. olxovoulay unvier, 875 4 oh
olx. mpocgépea yuprdora, 831 6 Adyos
6 marpikds Tr. dylay olx. dvadédexrat,
855 al rpovexels 7. mpovolas évepyodv-
Tat olk., 862 7. weylorou dyadod rh

_ olk. dvadeEduevos, 864 diaddtacOa +.
dxpav ok, Tod matdevrod, 874 7. kara
T. Blov olx., 882 ra kara Thy olk. én r.
cuudéporrt ywbueva, 876 % olk. mpoo-
pwpévn rrovetrat 7. Swpedv, Kaye p. 235

otxos: ‘heaven’ 869 7 els ofkov dvaxousd)

oloy: 885 (‘quasi’) oloy doapxos on
vyevduevos, 890 olov d& dvOpwrov Beds,
897 olov ‘“‘elcoyar ef Sixalws ppo-
vetre”

olovel: 855

olos : 893 olos 6 Adyos Tordade 6 Blos elvac
TpoorjKet

olwrvifopar: 842 olwvicaudvov twos sre
Karépayer ts 7. dehpdxia

éxvéw: 887 dxv. dirocodeivy, 888 dxv.
bde0oa.

éAvyoSerfs: 839 wdoure? ev 7G pndevds
émtOupety Gre ov. dv, 83, Philo ap.
Bus. Pr, Ziv. vir. 14. 53 of édvyo-
decis owppovéorepot, Polyb.

6AlLyos: 899 Ziuwy és’ ddlyov 7. Iérpov
érjxovgey

Oo bdve: 859 oldev 7. dyyédwy Tivas
drccOjoavras xapmal, 187 dvaxdrrew
é\cPavovtcas dpétes, Lob. Phr. p.
742, Philo M. 1 327, cf. xarode-
cbdvw

ddr Onpds: 876 dA. xk. Kpnuywdns mapek-
rpown, 901 dr. 7d yévos, 273, 23 OX.
mapexBdoes 7. ddnOelas, cf. 66 6 Biw-
tixos bdo Bos

SXoKdprwpa: 836 4 drupos Kapdla 6)o-
kdprwpa 7. Geod, 609 ws or. Ouolas
mpocedééaro adrovs (quotation from
Wisd, iii. 6), 688 6A. brép judy 6
Xpiordés

6AoKabrwpa: 847 Trav 6d. Kvioa, of.
dd\okaureiy 37. See Lightfoot on Ign.
p. 470, vol. m.

Sos: 831 8A. vois, GA. POs, GA. dpOad-
pds, 6 vids, 853 8A, dxot x. 8A. 6pOad-
wos 6 Oebs, 8383 Gv air@ 7rd Sdov ed
elpyacuévov, 835 mpds Ti Tr. Grov
cuwrnplay T@ T. OXwy Kuply mavra éorl
dtarerayuéva, tb, T. yoworiuas puxas
petaxomicbeloas Sdas é& GAwy, 867
wept 7. Brwv ddrAnOas duelhnper

Grow xepy{s: 901 mpds 7. épya 7. dixato-
cbvns dAogKXEpeoTEpoy meTEpY buevot

INDEX

*OAvpma: 860

Opidla: 854 du. mpds 7. Gedy yf eds,
ib. 4 évbidBeros bu, 861 du. xpcbmevos
edxerat, 876

Spvups: 861 bis, 862

Gpoyvepov: 871 ydyov dard Tay duort-
Kav Kk. dpoyrupdvev dpopdvrat, ef,
éuoyrwpoctvn 451

6porbea: 878 ddeAgpol eloc ard TH du,
ef, Ign. Polyc. 1, Magn. 6, Philostr,
V.A.u1l .

épororrabhis: 846 Peds obx du., cf. duoro-
oxjuwv, (Ign.] Phil. 9, Trail, 10

Gporocyxrjpev: 846 of duororx}uoves x.
dpotorade’s 7. tons Sejoovra: dialrys,
Synes. Enc. Calv. 11, init.

Spordryns: 872 4 gidla 8 dpuotdrnros
mepalverat, 886 obdéy els dy. Oeod
TwaparhauBdverar

Gpolws: 851 ol du. memiorevKdres

Gpodoyéw: 870 didfecw duodroyounévny
Tr. eayyerly xricacbat, 851 yxdpw
bu. THs yudoews, 852, 864 wloris dvev
rob fnrety bu. Gedy elvas

Gpodroyla: 887 riv wept rav peyloruy
6. PuAdrrouev, 1b. duoroylav maped-
Geiv, dp. Pedoar@a, 855 7 dotérns cup
whaxkeioa 7. wpovolg Kara Thy éxovaroy
6u., 871 TH OT. KA\joews éuuévew dpo-
Aovyla, 840, 861 7d micrdv Tijs Gu., 887
} wept tov peylorov ou.

6podoyos: 864 % yradots bu. davry re
kK. 7. Oely Ady@

Gpoprtpros: 873, see duomdrpros

Gpovontikds : 852 7rd gidixdy Kal du.
éwayyéderat To cupmrdotoy

Gpdvoia : 872 7 du. % wep Tabro ouyKa-
rdbecls éort

Gpomdrpios: 873 ody brepopG 7. ddeApoy

" Op. Ovra Kk. duourr poy

Gudoe: 871 7. Onpla du. 7. Aoyxais
mopeverat

Gporipos: 871, see duoyrdpury

épcdvdos: trop. 839

Svap : 852 joovhv ovde svap mpoclerat,
878 ovdé dvap more wh apudfov éx-
Aexr@p Bree

SvetpoTroAdw : 849 7. werdvdeow dv. Tis
yuxijis, Philo

Sveipos: 879 dv. Brérwy ra dyia tovel

Svopa: 869 mapakAnrixds €& dvduaros
mpooeirev T. yuvaixa, 891 dvduace po-
vos mpocavéxovat, 900 dard dvoparos
mposayopevovra: al alpéces: (preg:
nant) 828 elk dudxover Totvoua, 885
ol rd ov. emixexdAnmévor pdvov

évopacrla: 889 4 dv. Tay alpécewy

&vrws : 887 7 dvrws of0a OcoréBera, 888
h bvrws odoa adjOea, ib. y TY svt
dAjGea wept 7. dvrws dvra Gedy KaTa-
yiverat

dws: 880 dé. erouevos TY Kadodvre

OF GREEK WORDS.

és: 852 % déurdrn cuvalebyos 7.
ayyédwv

édxoAos: 841 dé. ypatdiov

pate : 840 6 Gros did puxps dais daro-
orédret 7. abyhv, 900 darty drodetia
‘window,’ cf, Plut. Mor. 972.4, Orig.
Philoc. § 10 ws Ot éarfs peylorur
vonpadrwv addopuyy mrapéxet

érlow: 889 (quot.)

8ardov: 870 7. dado Tr. Kuplou reppary-
pévot

érotepomoty: 855 6 dvOpwros ef abrod
épunrixds mpds orérepov ody (us. dv)
Bovbdotro

Sarov ye: 856 was odxl adris 7. Wuxijs
émaxover 6 Oeds, Sirov ye puxy Puxijs
érates; 875 reprva rovry ra&s ay etn

Ta Tepl T. Bpdow, Srov ye x. Abyov

gdépovtd tia hdovhy Udopara; 862,
16

Srrwpa: 888 dr. 7 uev ddyOys 4 58 ex
Knpod terounpevyn

6parixéds: 878 xoddjwy 7d dp.

Spyavov: 881 dpy. yivera: ris 7. Beod
ayabdrnros

Gptyw: m. 853 edxeoOa x. dpéy. Karad-
Ajrws ylverat, 857 dp. Tar drdvrwr

Opefis: 853 dv al dpdfes x. al dppuat,
Tourwy al edxal

6p06s: 843 repl dpdg rp pet, 844 jin.
Tas Wuxds mpoxabalpew did r. Adyou
T. 6p000, 864 xara Adyor rov 6., 871,
500 4 mpos 7. dpPdv Abyor ékouolwars,
846 ép0brara Brot

SpPorouia : 896 7 éxxAyotaorixy op. 7.
Soyparwy

Spryvdopar: 896 ddEns dpryviduevor, 220,
526 tpopis ép., cf. Cobet Collectan.

54

p.

dplfo: 851 wprcpdvos réros bis, 880 7.
dpirnévov év 779 capxi Blov

Spxos: 861 Spx. arly duodroyla Kado-
puoTixkh mera mpoomapadjyews Oelas,
862 bis

Sppdw: 867 vice Oupoedeis dAdyws éxi
T. WOAAR Spudot, ib. m. évOdvde dpyw-
Mevos ouvepyet mpds Tr. wddnow

Opp: 853 see bpefis, 837 dBovAnrot
dyvolas dppal

Sppyticds : 855 6 dvOpwros é abrod

Opp.

Spvileros : 850 dprifelors cos Kovpordrors
Xpavrar

Spvis: (quot.) 848

Spos: 878 8p. weOtords, 901 ol orpw-

, barrels dpe cvokly dolkace

Opxnoris: 894 day rpbooxy Tis Apxe-
Adw épx. atrov romoer

8s: (indirect interrogation) 838 see
Winer tr. 207 f.: 8s piv—ds S€ 895

Sotos: 881 "IwB Fv Boos, 7d 58 Sorov
Pyvies Oixalay olkovoplay

4.27

éoérns: 855, 867, its def. 881

bcos: 870 7a dca rovros ovyyevf, 876
tots 8 Boor dé, ra dyadd Sldorat,
p. 60 véuous rods Scot drnGeis, 884
drorrepetre THs 7. Oeod dryaléryros,
76 Scov ed’ duiv, rods Kal’ dv edyerbe,
838, 885 couoroteda: bon SUvamts TH
7. Ocob ayabéryri, cf. 99, éudalvey
T. puorhpioy doov els dvdpvyow, 841
8cov émtanujvacba, 894 diaBeBaroir-
tat Scov ye emt 7G SiaBeBaroho bar dvev
drodelews + 855 ws wAciorot boot, 866
Toy bowv papruplwy dyrwr, 869
daelpous Scous Aovytfduevos ayyédovs,
175 puplwy gow (of. Jannaris p. 321
§ 1219)

Somep: 897 ef 54, dep cal wGddov, 7d
GAnOGs ppovely pnvder

éoréoy: (quot.) 847 6. 7d d8pwra

éoriomep : 863 Srirep dv ev vg, TodTO
k. él ywoons péper

Sodpyoris: 848 al bid THs dog. Tov did
orduaros Tpopal Gecdrepar, 852 Oupyia-
Barer rodurédea 7. boppnaty yonreves .

éadus: (quot.) 847 bis

ovKéri: logical 850

oty: (in apodost) 895 ef 5¢ wh ératoey
. watdevOeley ody

otpdyios: 881 6 ovp. rarip

otpavés: 882 réuvet 7. odpavdy

ots: 886 oda Exovres, 898 od Exer
ara dxovovra 7. cUupopov, 896 ra dra
T. Wuxiis

oteola: 854 otcla vonrh, 867 obclas x. rd
wpaypara avrda maparaBov dda 7,
Adywr, 892 y arloris ovala drodelEews,
asa GceAOov ras mvevmarckas otclas,
88

obre...008€: 836 odr’ ofy évdeds obde why
piroxepdes 7. Oetov, ib. obre Aualats
otdé why dvadjuacw ots af bbEy

obre...ctre kal: 867

otros: 869 uduryco & airy 7. Kuplouv:
836 kat raira: Sia rotro : (introduc-
ing result of a gen. abs.) 899 évds
8vros 7. Geod Ota robro 7d &xpws Tlurov
érawetrat, 887 dvoxddou r. dAnOelas
Tuyxavovens da rotro yeyévace fynrH-
as

ody 8€: 901 apds 7. Epya 7. dixacocdvns
ddogxepéorepov, odxi Sé dxpiBéorepov
perepxépevot, 881 ovyi 5é Kal alre? (?)

Spethw: 860 al dperdduevar apoxoral,
886 % wovh 4 dperoudvy, ib. Téderoe
ylvec@as dpeiiouer, 888

SpPadpds: 893 ws bh. rerapaypuévos
odrws x. 7 ux}, 881, 853 dros dp.

Sis: 843 dG. Urdpw weprerAnuévos bis,
895 (quot.), 882 wlkas Ty mweporepe
T. ogy

éxAoxpacla: 852 éxr. 7 7. Oedrpwy
deoméris, Philo de Paenit. 2

428

Sus: 877 7. ders adrod mpds 7. dépara
Xetpaywyel, 878 init. ) wposBodh THs
6Yews, 852 ob Set Deg Syews, 901 Spews
els ndovdy

éporroids : 894

maykdAws: 858 ef pdda ow. dtotxe?ras
T. ware

mayKpatidtea: 840 7, els 7. orddtoy ol
a0Anral

mayKpariov : 889 7d 1. 7d rdupaxor ov
mpds atua

mwa0ntds : 832 6 xupios d:’ auds r. rabn-
rh dvéd\aBev odpxa, 868 7ad. cwpare
éviedepévos

md@os : 846 fin. dv drrerar 7. pOaprd
navra éorl, 872 Seve wader 7d dyabdv
peradusxer, 893 rdGous rpirry Gepa-
mela, 871 ovdé rd, 3. ov5e 7. dpapriy-
Bara Kaklac

matyviov: (quot.) 845 dv@pwios mr. Geod

mabaywyéo : 895 n Kara Aéyor doxnors
éx wlorews matdaywyouneyn

moadaywyla : 885 4 7. vduou am,

maSaywyds : 893 7. rovnpa madla Tov
maid. droxAele

aardela : 839 1) eyxvxAos 1., 869 did
matselas evepyeret, 895 Sto m. mrapa-
dldovrat pba dopor éxarépg T. dpmapriay,
ib. pepixal twes 7.

madeparrys : (quot.) 847

wa(Sevois: 885 mw. al dvaryKata

madeurys : 864 6 giddvOpwiros x. ptd-
Geos 1.

maSeurixy : 838 xpjoyuos adynddy
Kard Ti 1.

mrabevw: 862 rradetwy Snmoupye rt.
dvOpwrov, 876 bred rovovrwy ov mat-
deverar 6 ywworuds bis, 879 ol werd
Odvarov mradeuduevar

mardi: 845 yedolov yiverOar mwadiats
(MS. matdGs) réxvns 7. Ody

mraSorroula: 874 yduw x. madorolg
éyyupracdpevos

trallw: 842 fin. walfwr evexeiper

mais: 871 1. év risre, 876 ‘neophyte’

madatds: (quot.) 836 x. dvyOpwros, 856
7a wandatrara 7, lepav

wddw ad: 834

moaAdwSpopio: 889 uydé els 7. alpéces
m., 890 éx r. dwdrys 7., TTT éwi ra
Koopa dyadd m., 23, Philo

tmapPactrevs: 837 6 2. kal ravroxpdrwp
naryp, Hus. Pr. Ev. 1.1. 3 bis, ib, 4
§ 9, mw. )( Baoirteds spoken of the
Son, Barnab.

ardppaxos: 839 see mrayxpdrioy

mdpmovvs: 893 mdurod\dka ovyKar-
Tuovs. Yevopara, 887 mw. yeyévacw
alpéoes

mappayos: 851 rip rd m. kal Bdvavooy

maverlakoros : 837 of dacw elvat Ocdv

INDEX

Hh dvra wh elvar w., 811 6 x. Adbyos,

Orac. Sibyll. 1. 152

mavnyepsy: 864 deds a, Philo

ravyyupts : 860 drras 6 Blos 7. dyla, 953,
ef, Const. Ap. 11. 62, Schm. rv. 718

mavodpyos: 889 ol +r. mpoctévras éfa-
waravres 1.

mavebeviis : 857 mpocexis TH 7. Suvduer
yevdmevos

mavrdmaciw: 895 3, dvlaros

arayredis : 894 dromravordov 7. eos els
7d mavredés, 835 xplows 4} m., 895 ph
els rhv tw. xplow davrods éuBddorev,
838 7 7. dperh Stxaroovvn

mavrehas: 838 1. dvaddolwra

awdyrn: 835 3. rdvrws dvalrios, 866 7.
mdvrws &rperrov: ‘everywhere’ 862
wdyrn mdvrore elvar rT. Oedv, 764 rdvry -
éori kal del épydterar, 831, 851 1.
wdvrodev maperrw 6 Oedbs bis

mayrokpatopikés: 857 7d 3. BovAnua,
611 7d 3. Oé\nue, 564 addertia x.,
Clem. Rom. 1, 8 jin. Lightfoot

mavrokpdtwp: subst. 833, 835, adj.
831 Gedy werecnévos elvac w., 839,
864 (where ms. wrongly inserts xal),
and passim, 864 Bacihebs 7. 833, 834
warp 7.

mapaBalyw : 861 1. 71, 887 3. cuvPjxas
quinquies, 862 pnddv w. TH Kara 7.
ouvOijKas, 893 érdv rapaBy tts Tr. Gedy,
see maparyyéd\iw

mapdBacts: 862 rijs m. Kal 7. émire-
Adsews ev 7. Epyots 4 KUpwots

mapayyéddw: 875 unddy rav rapnyed-
pévev mrapaBéBnxa, 830 6 xdpios dvre-
Kpus waparyyéAhet

mapdyyeApea : 837 mapayyeAudrwv ora-
ko -

mapdyeo: act. 847 r. Arévucoy wapdryel,
868 rapdyew ove toxvoey } yur}: Dp.
836 7d Oelov ob wapdyerat ToLovTots
mapddacos: 901 cv crolyy Kararepu-
Tevuuévot w., ib, mpatos mr. 736
mapadexrixés: 838 3. roy érayyed-
Aopdvwv, 437 rpdrnyts rar Aeyouévww
map., cf. wapadoxy} and rapadéxouat
mapadéxopar: 840 a. evrodds, 874
Knpos Xapaxriipa mr.
rrapabiSwp.: act. 831 rd rapadidévar 7d
mapa Ty dAnOelg. émrixexpuyppeva, 900
rd Stxnrodvra Kadapda mw. 4 ypadt,
p. 895 S00 madelat rapadldovras éxa-
répa 7. dpapriov, 865 4 yvaous mapa-
Sldorar 7. émirndelors, 897 4% Sid rT.
ypapGy mapadidopnévy yvaots
mapdSofos: 843 jv yap mapadoébrepoy
mapddoots : 845 7 Tr. wuornplwy rapd-
doors, ib. érl ri ddyO7 rpérecba x.,
864 9 yrdou éx mw. Siadidopévy ofov —
mapaxaradyKn, 865, 890 1 éxxAnoia-
ory wapad., 896 Beta w. )( alpecis,

OF GREEK WORDS.

ib. xuplov w., 900 pla 9 wdyrwy rt.
drooré\wy m., 807, 897: pl. 882 AE
youow év rats m., 893 al r. Xpiorod
.; 901 3. dytae

wapasoxy: 839 2. rlorews, 846 dpelvav
6 vews els wr. Tod Oeod, 874 4 7. ywo-
oews 7. .

mapadpopy : 866 Kard mw. dvddakev, 55
Kara 7. wapacrioa, Arist., Polyb.,
év -7 Basil Ep. 268. 2 (111. 393 d)

mapatydéw: 884 ¢xApol of 7.

mapadupos: 897 mapddupoy dvareusyres
x. Scoptiavres r. Terxiov

mapatvéw: 869 6 dvip ri yuvacxl d-ydarns
exeoOar wapyverev

Trapauryr is 837 Ouolas mr. robs Geots

mapakadde: 876 dia 7. dvdpixfs mapa-
Kadovpevoe dromoyis

mapakaTabyky : 865 init. olov m. &yxet-
plgerat } yraors

wapakepar: 853 7. rapaxelueva wpedt}-
para Tr. Krijoe, tb. xaddrep dvab-
fara wapaxelueva, 838 drwpa zm.

mapaKrérro: 872 2. Tov vdjor

mapakAnriKkas: 869 mrporperriKds K. 1.
émigwyfioat

mapakohovidw : 889 mapaxoouPodyres
abrots bri undéy érlioravras

mwapadapBdyw: act, 848 mr. 7. yi-
ow: p. 862 4 peyadorpéraa 7. Adyou
mpos Tt. SidackdAov trapakauBdverat,
865 drddeks ray 5d mlorews rapec-
Anupévav, 887, 886 odddy rovrwr els
ouodryra eo) mapadauBdverat, Philo

mapahemréoy: 855 ovdeulay ddopuhy
THs mporddov mpds 7. Oedy mr.

mapadrelra: 883 dverionuelwrov 3. 7.

_ Térov

Twapapéyw: 853, 857 ra dvrws dyabd
edxerut mapapeivar, 872

Tapapovi: 857 6 yrworikds wy Kéxrnrat
mw. alrjcerat, 859 ra BonOety els ri
w. THs dperfs Suvdueva

Tapapvila: 873 dmixoupltea 7. ddedpov
Tapapublacs

Tapdvouw: 884 6 adrds vols wap’ ols
Kev évriéraros map’ ols dé mwapavolas
prwKe

Twapatépmw: act. 856 teorw pnd Pury
T. edyiy mapamrdureyv, 866 4 yrdots
cis 76 duerdarwrov w., 881 7. dyad
T. deouévors waparéumet, 901 -) wiores
&’ vio mpés 7. marépa m.: p. 896 7.
drodeltes dvevploxey wapamepnmduevos
(ms. dvam.) dad 7. Kuplov, 7 wap’ of
70 eB Shy éxdidarkdmevor els dtdtov fwiy
Twapareumoueda, 572 els iw ai6cdrn-
Tos Tapaméurerat 6 wederioas evfwlay,
Philo M. 1. 12 id gwrds dvw twapa-
weupbcica 4 Spaces: m. 877 mévous
Twaperéuwaro, 890 al alpéces mapa-
wéwrovrac 7. ypadds, 892, 36, cf.

429

Clem. Hom. 11, 31 rapardéurerat r.
Spxous, Plut. Mor. 1039 B mpooyxer
Td pev (dpapripara) 8ws mapamréure-
oO Ta Se pexpas eriorpopis ruyxdvew

mapatlrrw: 882 rods raparecdvras Tots
adrNopUAots merpdoxe, cf. Heb. vi. 6

mrapamAnolws: 890

maparropa: 895 of dy Ttaparrdpare
vyevduevar els xohdoets tepirlarrovow

Tapackeudtw: 839 radela 3. 7. Wuxi,
897 7rd émi +r. dAndelg merowévar
Srepomrixdy wm. (‘makes a man high-
minded ’)

mwapackeuy: 877 ‘Friday’: 865 wapa-
oxevis detrat

Tapdoracis: 862 dpe? wrpoobeivar rd
GA7VOGs Adyw els mr. Trav wh dopwdp-
twy, ‘confirmation,’ 864 els +. ris
G&AnGelas, cf. Hus. H. H. vz. 19, Epict.

mapactarikés : 862 duvivac cori 7d
Spxov dard dtavolas mporpéeper Oat mrapa-
crarixis (MS. -TiKds)

maparelyw: 887 1. 7) dAjOea &dd\wv
Gra doyparifévrwy

mraparypéo: (quot.) 843 3. ris érrapev

maparlOnps: 867 7. Blov diaypddew
ovxl 7. Gewplay maparlbecOat, 895
Taira wapeGéuny, 883

Tapaxdpaypa: 887 7. KiBdnhov vouiona
rT. kuplov dd rod mw. diaxplvovew,
[Ignat.] Magn. 5 bis S00 Aéyw xapax-
rijpas év dvOpiras edploxerOat, Tov
fev voulonaros, roy bé mapaxapdyna-
tos, ib. 6 doeBis KiBdnrov vipmiopa,
mapaxdpayya, Basil Hp. 214. 3 init.,
Chrys. xr. 551 0

Tapaxapacow : 899 aipéces mapa-
xapaxGetoa, Philo 1. 568, Tatian
40, Lobeck Aglaoph. 608 n.

mapeyxelpnots: 896 coplfovra di’ éré-
wy m., of. érexelpnua, éyxerpéw

mapeypr: 896 rapdv ras olxelas 7. Oelats
ypupats roplfecdac drodetkes, 879
evxaporia dri 7. méd\dovew ws Hon
dea lori wapotcw

mapacdyo: 854 mpbs rivwy érepoddtwy
wapeoaryoueva Soypara, 2 Pet, ii, 1

mapacSvopa: 854 mr. 70 Srdurnua 7
Toray Karadponn, Cf. rapaciiw 270,
659, 666 jin., Jude 4

TapextpoTy: 876 dAcPypal x. Kpnp-
pode mr.

mapéXko: 855 ob wr. 7 airnots Kby yupls
déubocews SibGra, 862 2. adtg rd
Kara 7, yAOrrav papripiov, cf. 645
a. al évrodal

mapen(Sypos: (quot.) 879 a. xat Edvos
ray TH70c, 878

mapépxopar: 887 mw. Thy duoroylay,
881 rapedndvOdra )( uéAdovTa

mapéxo: m. 836 TQ Oeg Te TA wévTa,
maperxnuévy, 860 6 larpds byleav

430

mapéxerat, 871 7. dvipa ev 7. dvépele
éEerdgecOat mapéxovrat, 881 r. deo-
bévors rd (MS. 7q@) Sta 7. EdX As drd-
gws m., 895 Apeumrov éaurdv m.,
act. 839 émarnpovKny Staporvhy wapé-
xovow, 836 adopuds maperxiKkace

aapévos: 875 4 xApa did cwppootyys
avis w., tb. Hyiacuévac w., tb. 7. ws
kax@v dreoxnpévat, 890 7. ws Mapidp,
ib. al ypadal a. pévover

rwaplornp.: 828 Kapos mapacrijca 7.
“EAAnos wdvov elvac GeoreBh. T. yvw-
oruxdy, 829 rd bp’ fudy eydueva Tr.
voy T. ypapoy tmapioray érayyér-
Aerat, (of. Clem. Hom. xv. 5 éx oro-
xaopav Soxel rapiorav 7. drodelfes),
ib. mpbxetrat mapacrijca uly rT.
yrurriuoy door, 832 roirov elvac
T. owripa al Oelar raporraiot mpopy-
Teta, edt a0dous mapacrijcat robs rots
kaklorois ro Oelov drexdfovras, id.
lxavas wapéornoa rept decdatpovlas,
852 dalverat 7d eLoxor 7. yribrews Wie
maporas, 858 ovdauq evidortmov r.
Yuxiy maplornow, 866 didov 7d
ylvwokor 7, ywwoKropevy 1. bis, 867 7.
pox waplornaw rots modywacw, 869
6 mapaoricas Suvardy elvat 7. Kopu-
gatoy xrjcacba Blov, 877, 882 7d
apaprijoa: &dNbrptoy 1. 4 ypady, 883

mapopdw: 833 4 mpdvora pndevds rapo-
pioa +r. eripédecav, 893 ovx ola TE
Td pas Tr. adnOelas Sudeiy GAG Ta Ev
moot mapope

mrapoppyots : 873 7. ddeApor emixougl ter
Tapopuyoese

mapovola: 851 7 1. dvdpds dya0od wpds
7. Kpetrrov oxnuarlver T. evruyxavovrTa:
834 cuvéxrecev 7. drioriay els Ti Tr.
(the First Coming), 898 % 7. xuplov
kara ri mw. ddackadla, Lightf. Ign.
1. 275 f.

tappyola: 858 dumreple wrod xpyod-
pevos mr. exer, 875 elwety werd mw. mpds
7. Gedv, 896 4 a. THs ddnGelas

Tappynoidatopar: 876 of yervdda rr.
mappyciagonevar dirocbpuv

was: 878 was ovros gévos: 829 was 6
mpecBurepos, 885 rav rd évdperov, 836
mwas 6 dvadnpbels, 854 mavros wad\dNov
évapy&s, 855, 897: mas Tig 884 mayri
Tw Xpyoreverat: 884 7d wav ‘the
universe’

mardcow: 876 dv éyd rardéw édénoov

waréw: 881 7. Ta avOpdrwa Kad

martpidpxys: 869 of carwpOwxdres 1.

marpikos: 831, 68 6 Adyos 6 7., 833
mw. évépyea 6 vids, ib. Sivas 1.

marppos: 866 4 7. avd, 895 vov-
Geclat 7.

TIatAos: 894 4 II. Necroupyta

mato: 865 meraicba Kaddpoews

INDEX

maxis: 836 ofde péxpt vepdv r. rayy-
TaT uD

maxirys: 848 4 Kard 7. dépa or.

meOivios: 840 3. ry ddclrry, ib. ye-
yovapev elvat wr. rats évrodats

meadynvias: 856 wr. Exew mpds rT. ayyou-
pévous

metpa: 874 % did réxvwv mporpepouevy
a., 876 els retpay redevdrnros 7XONoay,
877 repay A\aBow révwv Karedpbyyce, |
ib. év awelpg yevduevov drocxécOa
jdovijs, 880 fin. sropovyrixds mpds
macav tetpay, 881 mevia x. véoos xk,
Towadrat welpas

tmrepatw: 839 ddous éraprg o meipdtin,
877 6 yoworiKds meipdvera: dr’ ovdevds

mepacpes: 877 of 1. mpoodyovras Toure
els ray Trav médas wpédecay

meparys: 851 xdy wr. xdv Agoral réxw-
ow

aetopa: 869 3. BeBabraror ris Tr. men-
Advrwy drrodjpews (see critical n.),
785 wetoua r. yuyn BéBaov, 327 Beé-
Baroy AapBdvouev meiopa r. ddyOobs
karadjyews, 488 m. dSoivar dre

maoruds: 839 of Adyor of 3. (wrongly
written miorixds, cf. Lobeck Aj. p.
139, Plato Legg. 723 a)

mevla: 881

mévopat: 881 of revduevor ddedpol

mérrov8a : 872 mw. emi Kiptoy, tva me-
wo.0ws mpociy rt. edxais, 897 rd ert
TH ddnGela memobévat

memol@nois: 831 ris 7. owrfjpos dda-
oxadlas 4 merolOyots, cf. Eph. iii. 12

mepatvo: 872 4 pidta de’ duordryros
mepalverat, (quot.) 893 erecOa rT. Oey
é& dpxns Ta mdvra evOciav mepalvovtTt

Tepardw: p. 866 7 els dydarnv mepacou-
pévn peraBod}, 883 (pleonastic) 7
Tédos 6 évepyelas els Oewplay mepat-
otra, 787

wépas: 879 4 dwrd rdv mepdrwv éml 7.
weaved Bacrrela

Téeparns: see n. on sreparixol 900, of.

arnack Gesch. d. altchr. Litt, 1. p.

168

wepl: 849 al volar Thy w. quds ebod-
Besav addyyopodct, ef. Xen. Hell. v.
4, 2 % mw. Sld\urrov rupavvls, Plat.
Phaedr. 279 of 3. Avolav Néyou

mepiBahrw: act. 891 lores a. (? weptda-
Bovres) dvawddexrov +r. dpxiv, m.
868 7d Kdopiov ToO @Oous meprBadré-
pevos, 884 play elxdva emt play otclay
mweptBeBrnudvor, p. 954 oxjua Ewer
qyiv mepiBeBdnpnéevov .

ameplyevos: 830 1 Tv 7. olxovoula, Philo
x. 416 M., Stob. Hel. 1. 488 Heeren,
Heliod. x. 6 fin.

meptylvopar: 833 ‘prevail’ mr. dy dy
€0é\y, 840 ‘survive,’ 839 7. dvrayu-

OF GREEK WORDS.

yopdrov: ib. ‘result from’ oddé éx
réxyys . y yao, 875 60 av 4 cwry-

(a 7.

meprypdipo: 845 otk & réry m. rov
drreptAnrrov, 846 ob meprypdgera Tory
Gebds: 885 adtxel 6 avridtkdv Kal 7.
dvvolg, qv 7d ebayyédov am. (‘ ex-
cludes’), 273 @e. movnp@ aeprypd-
govres (MS. mapayp.) Tov pébBov, 309
éxxémrerac Kala, kK. mwepvypaderat
déuxta, Heliod. m1, 16 fin., rv. 21, v.
29, x. 20. 39 fin.

mreprerdéo: 842 Op [ev] 7. dardpy mepre-
Anuevov

meprextixés: 845 otk év lepols xadelpy-
popev 7d wavrov m., Sext. Emp.

mepxo: 831 6 ulds undauh meprexd-
pevos, 8387d Mev ws Sujxovra, Ta dé ws
mepréxovra, 845 7. dépa kat rd 1. détov
Hynodpevot rhs 7. Cod dwrepoxis

mepuijAvots: 884 7 KoopuKy 7.

mepOerdw : (quot.) 844

mepuxaQalpw: 844 7T. wd did 7. mept-
kabapbeévruv Yworyovovmeva bis, Philo

mepikarappéw: 834 m. édixOévres 7.
mddeot, 89 ©. ry POopg

mepixomy : 883 peylorys odons Tis T.
dua BpaxuTdrev 7. didvoay mapacry-
comer, 886 els dvamAjpwow Tis 1.

Tepthap Pave : (quot.) 883, 891 see wrept-
da NAw

meptAérrw: (quot.) 847 rw pypw meptré-
yavres (al. mepiday.)

mepipaoow: (quot.) 844

meptovo(a: 829 éx mepiovlas 7. waprupia
pavepwOjoerat, 839 ev meptovole aya-
Gav, 881 xpnudrov m., 891 ex w. Tas
amodeléets haBdvres, 13 éx a, wapare-
Gévra, 112, 102

wepiraréw: 880 repimarav x. Kommnmpevos

weplraros: 861 repemary xpdpevos

mepurirrw: 834 of kaxol xaxetle 7.,
837 Avra 7., 895 els xoAdoes 1.,
885 underl +. waday mr.

Tepurvew: 848 mepurvetrar Kaddmep Td
évroua

wepirovéw : m, 870 moadryra mweptmemouy-
pévy, 885 peyadovole roiro 7., act.
872 dixaortvn Td ddnOevew Tr.

tepimohéw: 894 6 7. xuply meObuevos
év capkl mepurodel Oeds

Tepippatvw: (quot.) 844

Tepiotdw: 832 vad ydovfs mepiorw-
Mevos, 878 3m. trd Tr. mpdyparos,
879 bd 7. lilas édml5os mrepiomapevos
(? émiom.), 882 7. wepiomacay abrdv
Dry srepyparijcas

Tepioaos: 829 % dri mrdov emretepyacta
w. SdFetey dv

tweploracis: 868 mpoxaradypéels Kard.
Twa, w., ib. r. dxovotos (cf. 957), 874
ovdérore wepiordcews yevopevys T.ldlas

431

ews etlerarat, 869 torw ev rdoy 7.
éppudvn T. ywwortkod 4 yux}, 575,
Polyb., Epict.

meprrrariKos: 838 rd 7. dropdvev, id,
brepavw mdvrwv tov mr. yiwduevos,
868 kay rer. wepiorariKdy émly r.
yrworke arperros péver, 598 rots
mepiorarixots mepurlrrev, Orig. De
Orat. 30

mepirréddw: 871 rrepiorehdducvor Kara
oyov 7. dpOdv

weprorepa: 849 7 rpvydy K. 7 1., 882

pléas ror. 7. pw

mepiténvw: 863 Trudfeov 6 yervatos
meptéreyev dtborodos a

meptropy: 863 ypddwy 1. Thy: xetpo-
walnrov obdev wereiv, ib. 3. xapdlas

Tepirpoty: 834 al cwripiot w. drouepl-
fovrar xpdbvors

mepirredw: 874 7. dv TH Kara T. Blov
olxovoula

mepiruyx ave: 901 6 mepruxady 7. duvr}-
Tw

mepiépw: 880 7. Tov Odvarov ,

Tepiomy: 881 obk éfleraral wore Tis
éauvroi aw. 6 ulds 7. Oeot, 59 Oeds év
r. lila w. wv del, Heliod. v. 14

mnyy: 834 éx was dpuréuevos myyis 6
KUpios T. evTodds Edwxev

ayAtvos: (quot.) 842 Bwyds 7.
Aés: (quot.) 849

aygis: 876 of dmécrodo els mat rt.
éxxdynordy els metpay FxOyoav, 778
éy TP Tperoudvy ddvvarov aBelv
awyékv, Philo, Chrysippus

amvOavids: 889 mr. ériyerphpara

amucpl{o: 893 of alpertxol m. KaTd 7.
dyplay dpuydddnv ;

alyvw: 853 obdels émrcOuuel wéuatos AANG
roo mety Tr. trordéy .

mirpdokw: 882 (trop.) r. tapaterdyras
rots dhAoPuAats 7.

murrevtéoy: 887

mioretiw: 879 6 moretwr...0 morevd-
mevos

morikds (see tmevoriKds): 839 of Adyor
ol w. ériornmovxhy +r. adnGelas dia-
Hoviy rapdoxocey dv, of. 4 mw. réxvn,
Plato Polit. 304 p

mors: 864 )( yvdors, 890 ‘proof’ dxo-
AoBobyres 7, alpodyre A6yw Torobyrat
ras m., 901 init. rlores repiraBay 7.
dpxiv :( = Christians) 874, see ‘Faith’

mvrros: 831 mords olkérns, 846 ray rd
pédrov mioreve mioroy Hon TH Oe,
883 day év 6 3. i} Kal devrepov Karop-
Owon, GAN’ ob rl ye év wiow Kabdrep
6 yrworikds, 890 6 c& davrod mords
rT. Kuptaxy ypapy a&iémrioros, tb. 7. TE
kuplyy diapéver, 892 7 erlyrwors ex rip
46n 3. rots odrw mw. éxmoplterar 7.
mlarw, 861 1d mirrdv 7. duodoylas

432

mor6o: m. 891 mordcacba def rd
rex Ger, ib, ra 7. Kuplov Pwr] morov-
Kea 7. Snrovmevov ;

wradapds: 850 wr. riv odpxa 7 Todde
karagkevdtver Bpdors

tidopa: 893 mdumo\Aa ovyKarréoves
wr: 14 6 Oeds Snret rd wH,...7A. Opets
7, Ocod, 53 7d evOeov 7. wAdoparos,
101 6 Adyos 6 Syuovpyjoas rov dv-
Gpwirov Gov Kiderae 7. TAdo MATOS

wAdeow: 832 ol di adroo rhacdévres

mAdravos: 901 bos Sac) wAardvas

TAaTOS: 887 ws cv mAdret xpwpevot 7.
atodoyla

mddov: 862 ahr. re Kal uaddov ercrelver
7d youorikay dtlwua 6 7. mpooraclay
avahaBiy -

meovenréa: 884 7d éxrds pdvoy mr. of
adtxely eriyepodvres, see petovexréw

treovéxrnpa: 869 7rd mr. Tod Kar’
GAjGecay yvwaorcod, 891 wr. Tis
didaurias

trdw: 852 init. whéouev duvodvres ©

wAnppedéw : 839 oddéy mr. 884 wANM
els avréy, ib. kar’ dyvouay mh.

mwAty GAG: 864 7. d. 7d wh dtordoa
Geuddcov yoioews, cf. 54, 108, 122,
1335 wri ef wh 852, Plut.; wry = se

mAnpys: 836 md. )( evdeqs

wAnovalrepoy: 881 6 A. Kara rémov
dyyedos, Heliod. x. 18 init.

mAnotov: 861 did rdv mA.

tmrAoKy: 852 wodvavdels x. edwiets Wr.
(‘ wreaths ’)

wrovréw: 839 rr. ev TQ pydevds ém-
Ouuety, ef. 438

mveipa: 834 7rd 7. ‘Hpaxdelas NGov
mvetua Ota tod\kGy r. otdnpay éx-
relverat Saxrudlwy, 857 dua 7. doplerov
ayderns Fvwrat tr. mvedpart, 90 rd 7.
poxys mveDua, 880 orducov éuBardy
TQ ddéoyy mrebuare (see mparyua 868)

aveupariKes: 356 cuvrelywy 7. mv. way
els uvhy vonriv, 857 mvevparexds

- elvat omovddter, 873 wy. ddn -yevoudry
h puxh év wv. rH éxkdAnole péver, 882
diehOdy ras av. ovolas amrrerat tr.
Opdver rv. a&xpwv, 885 4 éxxdrnoia 6
wv. Kal ayvos xopés, 886 mr. cma:
(quot.) 839 wv. é£ouclac, 896 mv.
Bpapa

trvetpoy: 848 4 rod mv. rps 7. Odpaxa
dvridtagro\y

m6a: 888 ev Tois Kyrevouévors AaXdvOLS
ouvavagtovrar k. méac (* weeds ’)

moQéw: 856 dopévws dt’ ay etyerac Td
mobotjpevoyv AapSdvev, 875 wodotudv
ge drodaBelv, 878 eAmls dv TQ Ta adra
obey

moos: 854 4) yuyy éerrepwndn TO 1.
Tov xperrévwv, 860 dmaretrac wap’

INDEX

tyuav alperts re x. 680s, 867 3. xard
wpokorip wisrews cuvicrarat

moréw: 885 drojOyre Slkacoe elvar, 847
(‘represent’) 7. Acévucoy dtarreddé-
pevov 1, ib. Mévavdpos r. xoNyy Tre-
wrolnxev, 846 fin. r. Beods Karapepngo-
pévous 7.

mouréos: 870 ram. Kal 1}

Tountis: 868 ‘the Creator,’ 894 ‘ poet’

mounrukds: 851l Kard 7. moinrichy
xdpw

mouktdla : 862 drodaveudrwy troitNat

arouxQros: 902 rodda 7. deAéara Kal 1.,
840 rotktAn owrnpia, 835 ©. rpoxploes,
875 3. néoval

mouk(dws: 874 mpoyupvarréoy mw. Thy
pox

mounny: 855 4 7. roiuévos mpdvora els rd
wposara

wéXs; 878 wédw olkay Tay Kara Thy w.
KaTapovet

mohitela,: 885 al yrwortkal puxal drep-
Balvovoa éxdorns aylas rdgews 7.
TwoXcrelav, 851 xdpe dpworoye? 7. yrd-
cews kal Tr. woderelas, tb. w. dexala x,
6p04, 852 xara rhy mw. evOéws dva-
orpepipueba, 867 ra mepl rhy dNAnv 7.
érayyé\uara, 853 ovdels émiPupel
mordirelas épf3s ddd Too modcred-
ecGa, Clem. Hom. ind.

troAtrevopar: 853, 863, 886

woduriKds: 839 olf vduoe of wr. mpdéccs
émiaxelv olol re

moAvavOrs: 852 al mr. mdoxal éxOydv-
vous 7. puxhy

mwoAvpvAnros: 892 4 w. ard 7. éExkdp-
clas avrwy mpwroxaGedpla, 58 fin,
Heliod. rx. 20 init.

mohtAdoyos: 861 TH did ordparos edxy
ov TodvASyy XpHrat

tokupepas: (quot.) 890

modts: 866 modAdy Sow papruplwy
bvrwv, see Boos: wohAod ye Set (initial),
861, 876, 862 c. ind. émcopxijoe

TmoAvrévaa: 852.7. Oumapdrwr

mwodvredis: 850 Ovolat uy 7.

twoAdur(unros: 841 (quot.) . Geol, 847 7
Kvica ] 3.

Tohurpéras: (quot.) m. Kal qodupepiis

ToAvddov Bos: (quot.) 844

ToAtmavos: 856 Tas 3. yAdoous ovK |
dvapéver 6 Oeds, 58, Lue, Hist. Con-
scr. 4.

wopa: 896 mr, dSlvary ovk émordpyevor,
ab. (quot.) wvevparixdv ., 863 ovdels
ériOupet mduaros &\Ad TOU mety, 852 .
wéuaros amé\avets

mroveéw: 895 ov <nrioavres ov wovécurres,
889 mr. émi rots KahNorors

mévos: 888 médvy ererat etpects, 864
Kaprepixds év ., 871 7a.00A0 7. révwr,

OF GREEK WORDS.

868 dvdywr daurdv dard ray 3. érl rd
olxeta

mopela.: 900 els warépa did 7. wlorews of
Slxacot 7. tropelay rovodyrat

mopevopar: 858 Ff mépuxey 7d Slxaroy
wopeveoOar Padlfwy, 873 Kard 7. éy-
ToAGS 7.

aropevréoy: 894 mpds 7. elpyvoraods 7.,
ef, zropevréa Heliod. 1x, 8 fin.

mopOpeiw: 853 al mpoapéoces brd 7.
cuvedjcews ropOmevorrat

mopi{w: act. 875 &:’ dv édmadevOnoay
mopivoucr ras rpodds...1. Thy Suv,
m. 896 olxelas mroplfecOa: drodel-es

mopiorikds: 839 réxvy Tis Hrot 7. qopt-
oriay 9 7. Oepatreurixwy, Chrys, x1.
254%, cf. Kus. Pr. Ev. vin. 14. 17
(philosophers) pndév xamrore trav els
mopiopov émrirndevoavres

mopvela: trop. 877, 885

mopvevw: intr. 885 m. els r. éxxdyolav
6 éOviK&s modcrevduevos, 52 mopvever
ra ora, 53 ropvetover of dpPadpol, cf.
163 éxmopvever 7} yeiots

mépos: 852 7) doh dia cwparixdv mépwr
evepyetrat

morapés: 888 7. powdns

moroy: 853 smeiy 7d 1. ;

movs: 854 7. rédas éreyelpopev Kad, 7.
rerevraiay'r. evyis cuverpwvno, 873

7a év rots rool» ndéa, 893 ovx ola re

7. pis Sudeiv, dAAA Kal ra ev ool
Tapope

awpaypa: 830 jin. (pregnant force),
867 jin. (‘reality’) ovclas x. ra mp.
aura mapadaBdw ded, 7. Ayr 7. puxny
érir. Sdovra dyer, 868 iets Tr. Pw is
dkotoney K. T. odpara Oewpotuev, 6
Geds O¢ 7. mpdypa (rvedua?) ad’ of
péperar r. Brérew eferdget, 878 mepi-
omdpevos vrd tT. mpdyuaros (sc. Tis

_ Tpops), 879 4 wept Trav mp. lores,
892 apxas mpaypdrav, 425 7 adnOijs
Stadexriky emicxowel ra mpdypara,
875 » mpayydrwv Oewpla, 976, 883
(quot.) wp. &xwy mpdbs rwa

Tpayparevopat: 849 mp. wepl ris dd
tav S<guv rpopijs

mpakréos: 858 4 KaropOwrtk) T. mpak-
réwy doxyors, 869 7. dtxaly rd mp.
yuparetovea, 870 ra mp. Kat d1o-
Meveréa

Tpadrns: 869 rpadryta ydovav cwpart-
Kap wepirerompevy

petra: 853 % uh wpérovea repli tr. Geod
brddyyis, 860 wpérov éorl moretcbat,
891 rb beg mp.

wptaBiorros: 829 riuyréov 7. dpxatord-
THY pirocoplay x. rT. mpeoBlorny mpo-
gnrelav, ib. 7d wpéoB.

twperBurepos: 829 ras 6 wp., ib. 7d mp.
év yevéoa, 830 +r. BedATiwrixny ol mp.

M. C.

433

odgovew elkéva, Tr. danperixny bé ob
didkovot

mperBiryns: 899 ds mp. vewrépas cuv-
eyeveTo

tmpodyw: tr. 835 epyov r. dtxaoodvns
drt 76 dpevov Exacrov mpodyew, 875
init. rp. 7. puxty els 7. Suny: intr.
880 mpodywv dua 7. dyabhy ocuveldy-
ow

mpoalperig: 837 1) Gela mp., 853 al mp.
POdvoucr wpds 7. Gedy, 855 6 Beds ovK
dvdryky dyadoratel, kard mp. dé edrrote?,
860 ri aylav ap. Tyg 6 Beds, 876 wh
nan dvdyknv adn’ éx mpoapécews- ter,

mpoatperckas: 855 éxouvslws Kal mp.
orevce. mpds cwrnplav.

mpoatpéw: m. 875 init. dvOpdmros
dpéoxe wp.

ampoaxotw: 897 va émriorpapdcow ol
mpoaxnxodres, Aeschin. Tim, § 145,
Heliod. v1. 9

awpoPalvw: 883 els uérpov jrtxlas mp.,
884 uéxpe Oavdrov mp.

awpoPdAdAw: m. 888 mpof. ddéyous alzlas

ampoyevéoraros: 899 7 mp. Kal ddrnbe-
ordrn éxxdnola

apoylvopay: 879 fin. rd rpoyeyovéra

mpoyupvac(a: 865 relovos mp. detrac

mpoyy varréoy: 874 mp. Thy Yuxiy

mpddndos: 869 rp. qv 4 riers

mpodiaviw: 901 rovrwy uly rpodinvuc-
pévev, 645 dvdyrot of Garurro: éx riv
mpodinvucpéver dalvovrar, 156, 65

apodiidokw: 865 mp. 7. écoudévyy quty
pera, Gey Slarray

mpoS(Swpe: 836 jin. mpod. 7d dixatov

ampoeOlLw: 839 rp. rhy puxhy

arpoewt: 855, 858 4 mpoxowy del els rd
dpevov wp., 873 mp. él 7d dxpiBds
eldévat

mpoépxopar: 865 els 7d ert rddov wp.,

mpoyyoupevos: 834 (‘ preliminary ’)
vrepBas 7. mponyovpevoy r. gdidogo-
plas, cf. 434: 845 (‘leading’) ra mp.
kepdAaca : 885 drOlovres iva Swot per
Kara 7. dkéddovOov xara dé 7. mpon-
youmevoy TH yoo mpocavexwow
(ms. -éxovras), 927 ra dvdpara cbp-
Bond éore 7. vonudrav Kard 7d wpony.
kar’ éraxodovénua bé cat ray vroKxe-
pévwv, 331, 337, Kaye p. 67

mponyoupéves: 863 jin. odk dy mpon-
younévws mpaxdeln ef py Ov? éxelvous,
874 yapel ob wp. GANG dvaryKaiws, 773
tT. Spéravov evexev rod kdradevew
mpony. yéyover GANG xal...dxdvOas
kérrouev, ib. dvOpwros ap. yéyovev
els érlyvwow @Oeod GANG Kal yew-
perp: (‘by way of preliminary’)
331 } prdogogdla mp. rots "EAnow 65607

28

434

apy 7 7. xiptov kadéoat, 540, Orig. c.
Cels, 111. 47, 48, Philo 1. 22 M.

mporjke : 883 (Ms. mpoo.) nex pt TOU pukpo-
Tdarov mpojKovea étéragis

apéeors: 853 xara mp. Tov éxdexrov
pobundonn 899 a kara mp. Sixator

7 t: 880 wp. Kowwrely

wpolupla: 854 7 wp. 7. wveduaros (cf.
Mt. xxvii. 41)

awpoCupos: 867 wp. uabyrihs Tr. kuplov
ylverat

wpdé0upov: 858 dr! rpodtpos r. warpés

awpotnpe: 853 al mpoapécas POdvover
mTpotetoas Tr. pw tr. davrwv

mpotornut: 892 of mpocorwres 7. Sb-ypa-
ros, 889 mpolcracbat dtarpiBiis waANov
ft éxxdAnolas

ampoxabalpw: 839 mpoxabalpe rT. uxt,
844 +r. puxds mp. dmd 7. patdrwv
Soyudrwv, 846 wrpoxexabappévn wuxy,
Themist. 52

arpokande : 868 ob’ dv mpoxafra: abroy
kard tia weploracw mpoxatadnobérra
wpala yur)

twpokatahapBdve : 868, see mpoxahéw

mpokardpxo: 840 6 evepyérns mp. Tis
evrrotas, Polyb., Plut.

apokaréxw: 894 7. Eee 7. mpoxarerxy-
kére Qrrnels

apoKelpar: 829 mpdxerrat mapacrijoa 7.
yrworidy dotov, 867, 864 rourl Fv 7d
tpoxelwevoy

arpokomy: 834 yuxyy Kard mp. éxdorny
érexretvondry els tiw daadelas, ib.
dye é& érépas <érépovs> mpoxonijs
él 7. redelwow, 858 werecpévos els
T. Gewvov Thy mp. mpoévar rats dperhv
édondvars Wuxais, 860 évGeor wp., 865
puorual wp., 867 mpoxorh micrews,
873 xopupaordry mp.

mpoxorrw: 860 mp. éml 7. yowow, 870
ol émi 7. youwow mpoxérrovres

mpokplvw : 882 oddérore 7. 750 rp. Tis
olxovoutas, 878 mpoxp. raira e& ov
elvar menloreuKey

mpoKptots: 835 dia mpoxploewy morxldwy
rT. dwyhynkdras éxBidtovra: peravoety
(this sense peculiar to Cl.)

ampoxpitéov : 894 ev r. alpécect mp. piv,
cf. 236 rijs éoOfros 76 xperddes mpoxp.
See mpookpiréov

. mpodapBdve: 854 padérwoay mpoet-
AjP~Pat, 855 mpor. 7. alrnow, 866
mporaBuy exer Td lodyyedos elvas

mpopyOera: 887 mAelovos mp. Sedueda. els
T. éracw

mpovodw: 892 rod gidocopeiv mpovooiy-
Tat

apovontiKds: 859 durduer AoyiKy xk.
yvrworcky «. wp. Ka@lararar 4 émt-
ornun .

apévoia: 874 1 rod olkov mpdvom:

INDEX

(divine) 832 évrefOev 4 mp. ldig x,
Snpoola x. mavraxod, 855 7 uaxapla
mp., ib. 4 mp. Oedbev jxet, ib. al mpoc-
exe’s THs mp. olxovoulat, 868 mpis
Tis ayabis wo. peplterar, 867 edbéws
dxotocas mpdvoiay éemlaorevoev, 874 el-
Kova, ahtwy rijs 7. ddyOela mpovolas
(MS. 7H Tijs dAnOelas wrpovolg), 895 mpds
Ths mp. kohagéueba

arpoopdw: 876 7 olkovoula Tov odgerbar
pBé\dovTa rpoopwueryn

mpoopttw: act. 900 mp. 6 Oebs (cf.
1 Cor, ii. 7, 1 Pet. 1. 20): p. 832
(quot.) rots rpowpioudvas: m. 951 ob
wpowploaro Tov mpds aluaros

twpoTrapadiSep.: 896 ra mporapadedo-
héva, padety AduyAOynoav

mpomerys: 871 ynddv abrots mporeres
oweyvuxdvat, 889 dotocodla mp.

apes 8€: adv. 836 7. 5. kal 7. éralovras
koopet, 4, 24 awpds 6é€ ye kal, 26, 38,
and passim

Tpocrayopeva : 900 dro UroPdcewy (? Urro-
ordcewv) mpocaryopevovrat, 862 oldypcy
“Apny mp.

mpordyw: act. 836 mp. Ovolav, 845 init.
wp. Kabapuovs, 852 of BdpBapa rT.
leparixdy “yévos els Bacthelav mp., 856
Bacitixwrarny Geparelav mp., 886 mpi-
Tov Tolro mp: Huiv, 895 wp. TH ddAnOela
Tous ph avidrous: p. 877 of meipacpol
mpoodyovrat: m. 900 77» Marélov
aivxaot mpocdyerbat ddéay

Tporaywyy: 874 mp. ris éml 7. BEATLOV

mporavarelyw: 854 mp. 7. Kepadipy

mpocavéexw: c. dat. 885 rH yvwoe mp.,
889 alc@nrois mp., 891 dvopact pdbvors
wp., 22 yylvos mpocavexew mrAdoHACL,
51 fin, ayadpario mpocavéxovrtes,
Chrys. x1. 624c, D, 628 5, ef. Plac.
Phil. 1. 6

mpocatoriOnp.: 881 ra éxrds ody TH
T. sdparos tyela "WB mrpocarébero
wavre

mporatéw: 878 rp. ri evepyeciay

mpooPoAr: 857 edOckros Kara Thy mp.
T. Gewplas, 878 nddmevos Kara rHv mp.
Ths dwews, see émtBody

mpordexrs: 849 7 drroxddapots Tr. ddb-
you wépous 7. Yuxis wp. T. Oe@

apordéxopat: 875 (quot.) mapiévor
mpogdéxovrat T. xvpiov, 883 of mpoc-
dekduevoe UWyAws T. Adyov

mpooedpevw: 858 7. Oewpla adiadelrrws
mp., 63 (quot.), Aristot.

ampdrep: 838 dpywy éavrod TH ddndelg
mpoceow, 871 ray rd mp., 887 mpoc-
tyres TH Stdackadig, 888 fin. rods
mpootovras égarraraow, 875 detopeba.
Td Tpoovra yupvdows els cuvdoKyow,
879 iva ris wewordws mpoaiy T. evyais

mpocextrovew: 883 moveiy é0édovot K-

OF GREEK WORDS.

mpooexwovely tT. Sdyuara, 871 mpocex.
fnrodvra rt. adjdeav, 565 Sel rotros
mpooen, €repa,

mpooeuhepys: (quot.) 887 xp. deg

mpooegevplokw: 896 mp. re ros vm’
éxelvwy ddnOas pnOetow, Diog. Laert.
x. 63, Philo

mporexyjs : c. gen. 884 4 mp. Tod Kuplou
weptrpow?, 865 xaGapol yevduevor kard
7d wp. rob xuplov, Sext. Emp. P. H. 1.
240: c. dat. 831 rpoceyesrary TQ
mavroxparopt, 824 (waica wpédeo, emt.
redeirat) Kara r. mpocexés Urd 7.
mpocexav éxdoros Kara Tiv Tr. wpoc-
exods 7. mpwry alriy xuplov ériragty,
847 mposexeorépa <éoxdpa> ywoudvy
rq xvloy, 852 mporexécrepoy olkecofras
Tr. beg, 886 mrp. yevduevos rp Kuply,
857 wp. TH wavoOevet Suvdue -yevd-
pevos, 858 wp. re peydrdw dpxcepet
ywopevor: abs. 885 of mp. dyyedor, 855
al rp. rijs mpovolas évepyoivrat olxovo-
plas, 860 6 Geds mpocexerrépa Tipy-
cas émioxorg, 679 4 wp. 7. owripos
évépyeca, 822 wporexerrépa érioxory,
798 6 yrworkds Tr. mpocexerrépay
dvaudooeras dmoérnra

mporéxw: 891 ody arAds dropawopévas

mposéxouev, 894 eddy mpoocxy Ts

"Toxoudxy

mpooexds: 865 wp. vrorerayudvy, 852.

mpocexéorepor olxecofrac Deg 6 yvwe-
TeKos

mpornyopta: 865 deol ryv wp. KéxAyvrac
ol odvOpovot T. GAAWY Oew

mpoonkoyrws: 864 dolws x. wp. Tov Bedy
™pogTpeTromevos

Tpocikw: imp. 878 rolro pudvoy dpav
BovNerac 8 rpoojcey avrg, 883 xpd-
Mevos ws mpoofxev, cf. 211: 866 del
kara 7d mpoojKor éml rT. Kpeirrov mera-
Badr: 893 (debet personal) rodode
6 Blos elvac TY meor@e mpoojxer: 838
Td mpoojKkovra, 855

TpooyjAvros: 884 ov robs Kara mlori
Mévoy ddAd x. Tovds mp. Aéye, of. 951
ov rov mpds aluaros ovdé Tr. mwodlrny
ovde +. wpoot\urov

tpoolyps: m. 852 rd deyoueva wOovis
xdpw ote dvap mpocterat, 887 fa Te ody
kdpvev ris ob mp. larpov; 891 ra puev
kh mpoolec Oar T. rpopyrixwy, 893 wa
eUdyws ddfwor ph mpoolecOa 7.
ypapas

Tpockptréov: 894 gow [dv] +. alpécecc

wpookptréov (MS. mpoxp.
tporkuvéw: 848 wav Evo mp., 847 Tov
lrvdv wp., 885 rd OéAnua Oeod mp.
TporAadéw: 854 nerd ovyis mp. TY Oeg
TporhapBdve: 877 mp. yrwortkdy vonua,
Tporpéve: c. dat, 865 mpoouéver TH
Gewpla droxarderacts

435

mpbco8os: 855 7 xpos 7. Gedy mp.
mporotkeiwréoy : 894 xapav 7. éxxrAnola

Tp.
mporopidkdw: 835 ailrn 4 évépyaa 7.
yuorixos mpocomidrey 7. Oey,
drepiordorws xp. re Kuply, 860 mp.
TE Oeg
mpoomdbaa: 880 ras wp. Tas capKikds
Beulonxev, 1000, Porphyr. Ad Marcell.
82, Vita Polycarpi 7, Isid. Pelus. Ep.
1, 310, cf. drpoomadys
mpoorrapdAnyis: 861 dpxos éoriy duo-
Aoyla perd awp.. Oelas, Philo
mpornlrrw: 893 fin. pavragla ris mp.
mpormotéw : m. 872 rp. cwppovelp
mpdoraypa: 880 rody 7a mp. T. Kuplov
Umepevppalverat ‘
mpdoragis: 832 elot cuvdiaveveunpévor
mpoordter Gelg dryyedor kara E0vn ©
mporrac(a: 862 7 wp. ris rT. érépuy
SidackaNlas, 822 al rp. rv dyyédwy
Tporrikopar: c. dat, 881 mpogréryKer
dvOpwrivots ayabois, 719 mpoorernkws
qdovais, Galen vur. 657, Themist.
251», Ael. V. H. ut. 31, Chrys. x1.
207°, 2974, 3915, Cobet Var. Lect.
ed, 2, 519
tporrpérw: 864 7. Dedv rpoorpémerat
mpoovmakovw: 886 mrp. 7d évddov
mpordipw: act. 850 Oualas dei mpoc-
gépew 7. OeG: m. 862 duvivac éorl ro
Spxov mpoogpéperOa, 891 év waow ols
tmpoohépovrar pyrois: pass, 849 bmrép
Gpapridv mporpépovrar al Guvolar, 874
4 bia réxvey mpocpepouevy meipa, 881
mevia xk. védoos éri vovberla mpoc-
Pépovrac
apdaopos: 853 rv mp. dperiy Exovow
abr@, 895 b00 madeiar modadopor éxa-
Tépg T. dpapTiov co
Tpoopuiys : 896 Td wp. Tols Georvetoros
Adyuts Uwe 7. droorédwy wrapadiddueva
tpdowrov : 865 (quot.) wp. mpds mpdow-
mov 7. Oedv éronrevew, 873 (quot.) mp.
mpos wrpbawmov T. Geov épav, 866 mp.
O08 6 cwrhp
ampocwtépw: 891 mrp. xwpeiv
mporlOnpr: m. 867 7d adrd mp.
mpotpenrixds : 841 6 ap. Adyos, Paed.
1. § 1 ter, Stob. Flor. xov. 21; title
of books of Demetr. Phaler. (Diog.
Laert. v.81),and Cleanthes (viz. 175)
mpotperriKas : 869 ériguviioa eb pdda
Tp.
mporpéme : act, 852 rd cupmborov adi-
késOat mp., 860 cwrnplay éeuarve? rots
bev mporpérwy pwdvor, 858 6 mporpérwy
Adyos : mm. 941 7d rporpevdpevor adroy
mpos puyiy .

mpopavis : 871 wp. rav xlvdvvor exer 6
avdpetos
mpopacts: 888 narala 7 mp., adv. dat.

28—2

436

849 capxodayidv rpopdce al Ouelac

émvevénvra, cf. Philipp. i. 18 etre

mpopdce: etre ddnOelg, Clem. Hom. ©

ind.
mpopactfopat: 887 obd2 6 7. Wuxhy
vooay mpopacicaro av 7. alpéoers
awpopytela: 829 7. mpecBlorny mpo-
gyrelay, 892 ris mpodyrelas Kara-
povotcr, 894 % dodeica did 7. xuplov
apod., 891 7d cdua x. 7d Upos ris wp.,
832 al Geiac wp., 893 ras ap. elpyovow
éavray rijs éxkrAnolas
mpodrrys: 829 (quot.)d vduos x. ol rp.,
852, 866, 868 6 mp., 869 marpidpxas,
mp., dyyénous, 890 mpopiras of d-ytot kK.
7d edayyédov x. ol dirdcrodot, 892
tpopytixds: 891 mpod. ypadal, ib. ra
pev ph mpoclerbar Trav mpodytiKadv,
_ 829 al wrpog. Ades
mpodyrikas: 887 mpds 7. Kuplou mp,
elpnro, Martyr. Polycarpi 12 fin,
mpodopiKds: 864 ey povy TH T. pod.
’ Néyou zm 7. coplas dvoua payrdgerat,
ib. pndd &v rg mp. byw YedoarGa,
Philo 1. 13 M. pe Nive ¥
mpoxeipos: 861 mp. rept 7d PetoarOat,
892 roils év péow K. mpoxelpos (MB.
-pws) évruxdvres, 445 mpdbxeipov rr.
mliorw, 869 rd mp. wdvra T. Kéopou
Kaha ov« dyamrg, 893 fin. mpoxelpous
7. pavraclas mounréoy
tmpwla: 880 mpwlas dvacrds
apwroxabedpla : 892 7 rohvOpvAnTOS TPey
Hermas Mand. x. 12
mpwrokdicl(a: 892 7. cumroriKhy mp.
domdfovrat
tmpwtoralée : 868 cuumdoxe T. cdpare
GAN’ ob mp. Kara T. wdGos
Tpwrovpyés : 883 mpwroupyod (Ms. -7yds)
kwicews Sbvauts 6 vids
mra(pw: 843 (quot.)
ardpvupar: 843 (quot.)
wrepdw: 854 4 Yuxh éemrepwuery 7.
r60y
awrépug: 848 mwepimvetra: Kara Thy T,
mrrepvywv érlOhupw r. évropijs
awryvés: 850 ra mryva rov adrov 7.
nuerépas Wuxals dvamvel dépa.
ariip: 880 ov supds perovolg pwreivds,
896 dépew ws rip 7 oldnpov, 851 7.
od Td trapddyov kK. Bdvavooy d\X\a 7.
ppbvimor, cf. Heracl. B. 26 wrdvra 7d
Tip kpwée Kal Karadjperat
mupyos : 883 (quot.) dinyjoacbe ev rots
avpyors, 1b. Uynrods ws mw. EverOat
mvupos: 887 emoraphoecOa: rp rpg 7.
bitdvea
mupdw: (quot.) 851 yoAfs mrupouperys
muppés: (quot.) 841 Gpdkes w. rods
Geods Srafwypddovaw, 843 Epa muppa
trwodéw: (quot.) 843
momore: = rore 862

INDEX

Pqdupdw : 896 Aadumety erevyduevor, id,
pgbupodow of rd rats ydovats atray
cuvaipovmevoy éxreyduevot, 89

Padupla: 859 7. dyyéduy reves rd
pabuylas dducOjoavres xapal

P<Oupos : 832 brd rpvPis pAOvuos, 829
peOupov 7d ph érecxépOar 7d Kare-
qrel’yov

pétrw: 859 BplGoved rts drovla (Ms.ywvla),
xérw pérovoa, 894 p. érl rd dota

pijows: 883 nerappdfovres 7. pijow

pyrés: 883 7. didvoay rob p. mapacri-
coer, 886 car’ Erde A€éyerat 7d p.,
891 pyrda mpoopdpovrat

pritap: 894

ptyde: (quot,) 847

powdys: 888 dri rorapdy p. péper

PvOpds: 848 pudug Erkec (Ms. pumoudxe?)

prpovAkéw: 848 dca dvamvet pumoud-

ket (?) 7. dépa

popdreos: (quot.) 850 cdpua p.

pdpn: 869 Pox ev pwoyy xadeoryxvia

povvupe: 869 ev mdoy mepiordoes éppwp-
Hern 9 uxt

wapKiKds : 854 6 deouds 6 o., 876 o.
niov}, 880 mpoordben o.

capkopayla: 849 capxodayiiv ampo-
pdoe ai Ovolat émwevdnvrat, 850 trax’
dy ris tr. yoworikdy doxjoews xdpw
capxopaylas dirboxotTo

odp—: 850 oppryg 4 o., 878 capkis
Kdddos BAe TH WuxT, 894 év capri —
meptro\ay Beds: pl. 839 da capxdv
évepyotow é£ovelat, 885 oloy odpxas
elvac Tr. arylov odpuaros rovrous Kahet
bis, 850 capxdv eudopiaers

cadrvea: 901 4 7. Acylwy dxpiBys o.,
Philo

cadyvifw: 894 7. dr/Beay did 7. dico-
AovOlas 7. StabykGy cadyrifover

oéBacpa: 829 76 rpéofiorov oeBdopart
kK. ovyn ceBacroy k, cemrdy Kupubrara

ocBacrrdés: 829, see o¢Bacpa

wéBwo: 868 o. 7. rounriy

oepvds: 841 6. 6 Beds, 852 6 yrworixds
o. a rhy emt 7d Oetov emiarpopiy,
ib. wdvrwv o. drédavots, 894 7 ddjOera
avornpa Kal o.

wemrds: 829, see o¢Bacua

onpatve: 829 érav ra onpawopeva év-
derédueba, 874 kar’ Edo onpwawdpevoy
Aéyerat, 891 od 7d onnawdéuevov oKo-
qouvres, ib. ra onuawéueva braddar-
Tovres, perariOéuevot, 852 ray o7-
pawovcdy re pwvdy vénots, 897 8 o7-
palver 4 réEs .

onpetoy: ‘cross,’ 880 rd o. Bacrdoat
T. Odvardv dors mepipépew, 939 fin.
6 owrhp méoxe awd yevérews méxpt T
onpelov

OF GREEK WORDS.

ovo: 849 fin. Us Exes 7. Yuxty twa wh
garg 7a xpéa

oy: 829 jin. ory ceBacréby, 854

oidypeos: 834 . daxrdAcor

olSnpos: 854, 863, 896

oops (quot.) 841

ourdopat: 850 o. odpkas

oxérn: 846 oxérns Sejoerat

oxevdto: 851 p. Cuplaua ex dtadbpwr
pioewy OK.

ond: 882 ererat 7. Epya tr. yuioet ds
7. odbpart 7 oKed

okihAn : 843, (quot.) 844

okdnpoxdp&ios: 831 jin., uxx., of. Mk.
xvl. 14 dyeldtoey ri oxdyooxapdlar,
Rom. ii. 5 xara 7. oxdnpbryta x.
dperavénrov Kapilay Oyoavplies ce-
avrg épyhv év hyepg dpyis

oKdrop: 876 ériBuular rpiBodor k. oxé-
domes elpyvract

oxords: 871 ox. alpetoPat

okorl{a: 889 miPavois emixerpyjpact oKo-
titover 7. ddjOecav, cf. oxoriouds 214

wKiAa: 841 (quot.) ox. BporopOdpa

copla: o. ){ yrdors 864 év povp TH T.
mpopoptxod Adyou Td Tr. coplas dvona
gavrdterat, def, 874, 832 «. ciuBoudos
Geod 6 ulés, 897 4 0. 4 Kara T. pdOnow
eugurevbetion

cop(fopar: mid. tr. 896 ra brd 7. diro-

oréhuv trapadtédpeva codlvovrac de.

érépwv éyxetphocwr, 446 0. Ta dvd-
para: pass. 67 ‘EBpatos cecodiopévos

coporrys: 868 dri cwrnpig Pedoerat
xara rods o., 889 dd rT. ddnGeias
drogravral riva, ol o.

omaviws: 852, 862, 876

omepw: 880 6 omelpas 7. odpxa

oréppa: 880 ra map’ al’ry Karari-
Oéueva, om., 882 or. cdfwy 7d’ ABpadu

ormepparruids 883 rafira om. clpjobw,
Clem. Hom, xvi. 18 év rq ék Geod
rebeoy <vojce> orepparikds Trica
veorw 7 ddjGea

omldos: 882 rods Tr. Yuxis om. droKe-
xadapuévos

omwAdyxva: 848 ond. dodvat 7. Oe

oméy8vAos : (quot.) 847

oropddny : 891 dAlyas om. drravOrgfdpevoe
gwvds, 901 cropddnv x. dteppimpévws
éyxaractelpavres

orovddfw: 853 om. AaBelv, 857

orovSatos: 837, 841, 870

crayoy: (quot.) 901 as o. drd xddov

orddioy: 839 7rd wéya orddiovy 6 Kadds
Kéapos, 840 mwayxparidfovor els rd
orddvoy of ddAnral, 87 rd ris ddnBelas
or., 876 4 7. Kakotpywv év roils oT.
excredoupévyn Timwpla.

ordyw: (quot.) 874 rdvra or.

orevaypos: (quot.) 861 or. dAdAnTos

orépavos: 871 eclcl or. dvipdv te kK.

437

waldwv, 872 orepdvwy xdpw aw-
fpovotcr
orepavda: 839 7. ddyOewhy vlknv Kard
mdvruy orepavovpevos 7. Wadd
o@rowxetov: 850 dip eyxéxparat rT. dot-
Tots OT.
erotxos: 901 év crolyy Karamepurev-
peeve mapddecor
orépa: 901 ava or. exev, 861 4 dia
oréparos eby, 868 8a or. dvOpwirlyou
kdptos évepyel .
ordépiov: 880 or. euBadrdv 7. ddrddyy
TVEULATE
oroxdlopast: 902 otfre 7. ppdoews oro-
xafovras ol orpwparels
orparnyés: 893 rdéw Eratey 6 orp. 7.
orpariiry, 894 ,
orparid: 881 wraca ayyé\wy orp.
otpopareds: 886 0 dv Exo els Tov etfs
mpotévat orp., 901 doixacw ol orp. ob
mapadeloos, Bper 5¢ cvoxly, 902 obre
7. ragews otre Tr. ppdcews croxdgovras
ol orp.
ovyyentis: 840 o. droréXeoua 7. Geo 6
dvOpwros, 850 ra wryva tT. puyy ovy-
yev (MS. ovyyevel) ry dépe xexry-
péva, 865 7d o. Tis Puxis Oetov, 873 7
Yuxi; rpds Td ovyyeves xwpel, 889 fin.
padnris x. piros kK. a. Geod
ovyywidoko: 871 pundey abrois mpo-
weres ovveyvwxévat, 885
ovyyupvdte: 829 (quot.) of 7. aloOy-
Thpia ovyyeyupvacpévot, 890 Kpiriptov
- ouyyeyvpvacnévoy ra Séovra alpetoGat
ovyxataBalyw: 863 o. uéypt Tis cup-
’ mepipopas, 888 o. els Syrices
ovykaraQeots: 861 eri ris o. udvov Td
vat rdoces érlppnua, 862, 863, 872 4
wept radrd duovoa o. dare
ovyKararlOena: 888 uh cuyKaraldnevar
ols déov mel@ec@a, ib. -cvyxararl-
Oevrat elvar dmddetw
ovykaraxpdopar: 841 7. Karerevyolon
o. loropig, 615
ouykarrucis: 852 Bpwydrwy o. (H. J.
ovyxardpruots)
ovykarriw : (Kara-ctw, cf. kaypiw) 893
o. webopara
ovykeapat: 850 7. Ouplaua, 7d éx mod-
Nav yAwoodr ovykelwevor
ovyKwew: p.o. paxporarn odhpou potpa
TH Wredpare
ovykrelo: 834 Thy amorlay els 7.
mapovolay o.
ouykAnpéw : 899 77 Tot évds pice ovy-
kAnpovras éxkrAyola 4 pla
Kopidy: 830 o. dplorny épydgerac,
ote wil
kopltw: 830 p. ol xaprol c.
oy pdopa 829 Uorepovy +. ypapais
o., 877 t. Bly ws addorply o., 883
Adkeot o., 895

438

ovyxpnoréov: 853 r7 rodde o. ebxT

oy xsoplay: 834 rdv xaxlg yobdvra ouvel-
vas ols ethero o., 1b. rods wy ératovras
dg@nvidoa o., 896 fin. oplow abrois ra
péywora éyvwxdvas cvyxwpodvres, cf.
Philostr. V. Ap. 1. 21 od cuvexwpe
daurg adeas Cv

ouKy: 901 dpos cuxats katamepureupévoy

ocvdrAapBdve: 860 act. ro’ry o. 6 eds,
ib. m. rots aélows -yevouévors cuddap-
Bavdpevos, 890 é£ abriis k. otk éx cur-
dvacpnod cv\\aBoica

othAniwus : 856 rdvra 7. cuddjpe abr7
(MS. adrfjs) Gmerat Td wyadd

oupBalvw: 882 dr’ obdert 7. cuuBawdr-
twy rapdocerat, 885 ayly elvar cup-
Balver, see cupBidw

oupBddrAw: m. 850 cupBddrdrerOae rH 7.
tpayelwy kpedyv Bpdow mpds émdnylay

cupBidw: 889 4 Tay cuuBiodvTwr (MB.
cupBdvrwr) cuvndela

otpBodov: 868 dyadyua xuplov xara 7d
T. dupduews o.

otpBovdos: (quot.) 882 codla ctpp.
Geob

ouppaptupéo: 892 7d bd 7. ebaryyedlov
oULMApTUPOUPLEVvoY

cuprapadapBdvw: 829 o. ras ypadds
read by 8. for ms. ovpreptAapBdvw)

cuprdpape: 851 6 ocupmrapiy déta-
Aelarrws T. Oe@

ouprdoxw: 868 o. TH odpart TE Pioe
rabyry

cupreprdépopar: 868 cuumepipepsuevos
"Tovdalos bis, 868 o. rots dvayxalots,
Epict. Ench. 78, Stob. Flor. uxtv. 31

Guptrepiopd: 863 6 péxpt Tis o. ovy-
karaBalywy dia thy raw be ods oup-
mepipéperat owrnplav, 881 daopadhs év
ouum., wh a7 4 ovum. diddeots ywwo-
pévn, see not. crit.

ovupmAtkw: 855 cuprdaxcioa 7. mpovole
7 7. youoriod docérns

oupmdrnpdw: 864 7 yao cuumrdnpobrat
dua THs 7. Oelwy emiorhyns

cipmrvoww: 848 4 o. érl r. éxxdyolas
Aéyerat Kuplws

cupmdcioy: 852 7d o. émayyédderat 7.
Pidcxdv K. dpovonrexdy

ouptrorids : 852 craviws els r. éoridoets
Tas o. dravray, 892 o. mpwroxdolav
T. pevdwvdpou aydirns

cupmpdatra: 860 ocuvedterac mepl dy
oummparrev KadyKe

oupdavis: 899 cuudaves éx 7. mpo-
yeveorarns éxxdynolas Tas pmeraryeve-
orépas alpéces kexavoroujodat

oupdépwy: 882 oddérore 7d 750 x. 7d
cuppépov mpoxplve ris olxovoulas, tb.
Ta érl Te cuupepovTe ywoueva, 861
ba 7d ouudépoy mavra évepye?, 868
ovdémore 7d 700 mpd 7. cunpéporros

INDEX

alpetra:, 875 wh ra cuupépovra adrd
7a réprovra alpobyrat of wrodXol, ib. rd,
o. ebxbueda

ovpdopos: 875 wdyra él cunddpy Se.
foucba 7. yuuvaowa & mporgepe 4} oh
olxovoula, 892 fin. dra ovK dxovovra rd
o., wbvov be rots rpds oovyy dvepyéra

cuppovia: 862 7d ddnPevew pera oup-
guvlas ylverat ris kara 7d dNnOEs

cipdovos: 864 7 -ydors otppwvos aira
Te K. TY Oely AOyw

ov kal: 881 ddapeOfvar ra exrds oby
kal rq 7. cbparos Syiela, 3 7. ronras
ov x. TG GdAy xopy, 47 adv K. TF
lepelg ,

ouvdyo: 884 éF dy ouvdyerat cadds
(‘is inferred’), 851 7. Ouplaua rd
kara T. alvous auvayduevov, 899 fin,
h éxxdnola o. els évérynra wlarews rods
non Kararerayévous

cuvaywyr}: ‘congregation’ 863

aouvatpéw: (?) 860 7d wav cuvatpetrat pds
tT. Teredryra, 896 7rd mapdray rais
Hdovats abrdv cvvarpovmevov éxréyouce

ouvalpopot : 837-0 Jeol cuvalpoyra: 7.
dxo\aclas, H. would read instead of
ouvaipéouat in 860 and 896 .

cuvarorbdvopat: 878 dray jdouévov éav-
Tod cuvaic@nrat, 147 o. rijs éavrod
mappyolas

cuvalebyors: 852 4 dfurdryn o. Trav dy-
yédwv, 978 Exovres o. Tot wupés, 331
evdpercxor x. érwonrixdv 7 0., 971 @. Ko-
Ages, Oenom. ap. Eus. Pr. Ev. vi.
7. 10

cwuvavaBalyw: 865
kuply, é&0a éorly

cvvavadtopar: 888 dv 7. Kyrevopnevors
Aaxdvots o. méae (rare)

ovvatrodpépw: 868 ob cwvaropédperat rots
adNorplois cuprepipeperae dé rots dv-
ayxalos, 487 dtaxplvew 7. pavraclas
K. By cuvarropdeper Oar abrats

Cuvdrre: 888 Twa wey cuvnupeva Td
6¢ dte{evypnéva, cf. Clem. Hom. v1. 24
Ta ororxeta elre dd\AjAwY StegTaAKe...
elre del aNAHAOLS TUrAT TE, bd Texvlrov
vod mpos 76 olketov cuvapudferat, 1b. 25
dvarynn rwa elvar dyévynroy rexvirny,
8s rah oroixela 7} dtecrwra cuviyyayev
q ouvévra addjrots wpos Shou yéveow
Texvix@s éxépace

ovvackéw: 876 cards xk. dyadds elvat o.,
Iambl. Vit. Pyth. 68, 188, 225

cuvdoknots: 860 mdvra éxremijpwxev
byuarikds els Thy o., 869 ex pabjoews
kat o., 872 4% 7. Blov o., 875 els o.
BeBatdryros, 901 o. yowortkh, 317 7.
Otvayw éx cuwack}oews abfew, 443 éx
o. nvénkas 7d Sivacbat, 734 init.

ouvatéw : tr. 870 dper? ex dicews, doxh-
cews, Adyou cuvnuénuévyn, 831 cwartter

tad
ouvavaBalver Tw

OF GREEK WORDS.

7. émtiBoryy 4 cuvdeknots: intr. 895
dudw els tr. redelav dydaryy cuvat-
fovow

ovvdden: 862 o. Kal Kowwvrla mpds Tr.
beiov, Plut.

cvahiordye: 854 ocuvagiordvew rr.
Abyy 7. gHya Tis ys wetpwuevor

ouviiavdue: 882 elo) cuvdiavevennucvor
dyyedot kard evn

ovvivacpds: 890 df aris odk éx cur-
dvacpyod svANaBoica, Philo

civeyyus: 854. gen. ws odveyyus Evotro
T. Jeod

ouvelBnors: 858 al mpoaipéces bd ris
@. ropOuetovrat, 862 ry o. 7H Oelg kK.
TH davrod dpxetrat, 880 dyath o., 318
dplorn mpds 7. alpeow 7 ovy., 445 Oed-
dev Het 7) 0.

oivept: 839 odverre Tr. Opoptracs ey re
vy x. obpavg, 854 cuvelvac orevduy 7.
Gey, see cuvinus .

ouvexhuvycis: 854 4 reheurala 7. evyijs
o. (rare)

gvvedéyri: 854, 878 6 yuworikds ouv-
edépre elrreiy 7. droorokKhy arovclay
dvravarAnpot .

ovvervypddw: 860 p. oparepdy rots
a ld auapThace cuvercvypdder dat,

0

cuverdapBdve: m. 886 cuvemAap-

Bdvovrat 7. drropidv al wept 7. Gddyv

didacxaNlay alpéves, Luc. Prom. 18
Hemat.

ouwenlorapat: (c. dat. rei) 870 ¢. rov-
Tos Ta wi Gewd,

cuvépyea: 871 did dgdpoodvyy x. dtaBe-
rou auvépyeav cuvicrarat

cuvepyéw: 853 edyera: cuvepydv dua,
856 6 edmpoalperos o. mpds T. Aju,
859 o. mpds 7d SiayevécOar, 860 6
larpées vyelav wapéxerat rots cuvepyotot
mpos wyelav bis, 867 o. mpds 7.
waOnow

cuvepyds: 835 0. mpds dperiy

wiveris: 850 dberos 4 roavry rpopy
mpds otveow: (= conscience) 844
(quot.), cf. Tobit iii. 8 od ouriel’s daro-
tvlyovca 7. dvdpas;

cwuvevxopar: 860 6 yuwarikds o. Tots
kowdrepov (Ms. -Kkaw-) memioreukice

ouvexys: 861 prjun o., 829 7rd owvexes
wv, Abyou, ib, ériuédrera o., BBY (adv.)
cuvexes byiaivew ebyerat

cuvéxw: 838 7a cuvdxovra (n. on p.
28, 1. 4)

cwuvexas: 851 o. rdv ddov Blov rofro
Tparre

ovvyBea: 897 dyrixdels, ws pyow 7 0.,
839 4 rdv cupBdyrwv (? cupBrovvrwr)
curydea

cuvijbys: 861 of persons, see Clem.
Hom, ind.

439

ovvidves: 898 nerayeréorepae Tis éx-
kAyolas al dvOpwrwat o. 165

cwuvOeros: 850 7. buulaua 7d o.

cuvOrxyn: 862 pnddy wapaBalywv rdv
kara 7. cuvOyxas bis, 887 bis

ctvOpovos: 865 co. Trav Pedy, Orig. c.
Ceis. 111. 50 otvOpovor ravry dperat,
Chrys. x1. 358° ¢, rod @e08, Philo

couvinpr: 829 rots undérw aumetow ras
Adkets, 886 cuvjaoovew Srws elpynrat,
897 peyadrodpbvus ras ypapas ovviere,
892 447) olous re elvat cuveivat 7. olxeta,
862 mpds 7. cuvtévras (? cvvdvras)
ebyrupocivay Exew xpi

cuvlerype: p. 867 wrédos kard rpoxomhy
wliorews cuvlorarat, 870 6? dyvoay 7.
Sewdv osuvlorarat 4 SetAla, 871 did dta-
Bddov owvéepyeay o., ib. % de’ dyvoay
cuvicrapdvn mpadkis obk 76n dyvowa,
879 rév 7. aylwy xopdy cunorduevov
exer, m. 896 evordyevor Dela mapa-
décer rep rot 7. alperw overjoacbat

civobos: 886 6 KoAAwevos 7. Kuply 7d
Sud gopov rijs o. yévos

civoda: 844 mais ayvds 6 undey daurg
kaxdy ouvedus (ms. cuntddv), 849 7,
Bs ovverdévar abrots els obdev xpnoluots,
852 % rod ouvedéros érmagwpern 7.
Puxiis Sivayus

ouvopodoyéw: 849

civraypa: 849

ouvrelyo : 856 o. 7d rvevparixdy wav els
puvhy tr. vonriy

civropos: 865 7 mloris o. Tov Karemet-
yovrwv yvadots, 103 odds o.

ovytépws: 866 0. roy ywworiKdy émjvu-
oe

ovoxtos: 901 dpos o. kal dact, 92 spos
ayvats thats o.

overacts: 900 dpxh 7. cvordoews
kara 7. povada early

overdo: (‘to brace’) 8386 7d df do-
khoews els drddeav cuvecradudvor,
877 cvoreddduevos Eg’ ols éreyxuNlerae
ry 7. Blov dvdyky, of. 128

awpadepds: 860 odadepdv rots érépwr
amapripace cuvervypagerdar

oddddw: m. 890 od. uéyiwra, ib. <év>
Tots wAeoros Tay Kara Repos opdd-
ovras

opddpa: 889 init. ravoipyos op.

opprydo: 850 ogp. repl ra ddpodlora

oxedov: (of courtesy) 839, 872, 894

oxipa: 846 eds otk dareixoviferae
Sgov oxhuart, 869 oxjpare karecran-
pévos

oxynparile: 851 4 mapovola dvdpds
dyaGot ox. Tov évruyxdvovra, 824,
Dio C.

oxSavérous: 901 ws oxidavordian 7
Gur on vr. wlerews érepedoudvwv,

ist,

440

od{o: 855 ol cwfduevor, ib. 6 cwfduevos
ovx axwv awOhcera, 867 o. THY dKo-
Aovdlav, 853 4 wh mpérovea drddnyis
ovdeulav owfer PeoréBecay

capa: 891 70 o. Kal 7d Udos, 886 o.
mvevparidy, 885 o. dddyopeiras

gopariucds: 852 o. mépor, o. Sdvapss,
870 Avrat o., 880 Tis o. Yuyis Karek-
avlorarat
copdriov: 860 dbAnris Td o. ed wdda

aokjoas

corp: contrasted with xipios 833, 837
bla re éxdoros Kk. Kowy macow els dv
owrh, .

cornpla: 835 7 rod Sdovc., ib. f) Tov
kpecrrévev o., 855 } kar’ érlyvwow o.

wwrrypios: 834 ara: al o. repirporal

- @ropepliovrat x. xpévars x. Témots (of.
130 cwr. dlatra), 866 peraBoA} o.,
865 ratdela o., 835 dixatocivyn o., 889
T. owrhpioy év 7 wpg émvyve (2)

owdpovifw: 895 1. alperixods Karapa-
Obvras cwpporic ORvat

codppooivy: 872 4 d: abriv alperh o.
abroxparopa rv. Gvipa KxaracKevaset,
838 etym., 875 74 xjpa da cwppoodyns
adOes trapbévos

raxrés: 854 dpas 7. drovénovow ebyy

téAnPobs: 888, see Oarépay, and rdded-
god 960

taprcioy: 861 7d 7. ris yuxfs, cf. 157,
853 (quot.) dpeway ra 7.

rdfis: 834 Berrie 7. év Te mayrl, 835
exdorns aylas rdtews brepBalvover 7.
moktrelay, 838 rlva exacroy exe Tr.
rdf, 839 ev rdgec wdvra mpdrrov,
855 Ww rdtw évexepleOnoav, 902
r. rakews ob oroxdtovrat ol orpwuarels,
872 év vlod Karadeyels rate, cf. 136
BonOyparos exe 7.

tamewos: 853 els rarevas vrovolas
éxrpémerat

rapdoow: 882 ér’ obdevl rapdocerat,
893 ém0arnuds Terapaypévos

tdcow: 833 ok dv Bedrlwv diolkyors
dvOpirwv etn 7. Oew Tis Terayyevns

tavrTy: (initial) 850, 830, 831, 832 and

assim

rairéy: 845 7. cal Suotov, 870 duyyavor
dua re alrg 7. évayria kard Tabrov
(ms. rov adrdv) x. mpds Tov abrov drav-
Tav xpbvov, 872 7rd rabrov & ore

tavrorys: 835 rauréryre Tijs brepox fs
rerinpévat, 837 udvos Beds 6 év TauTé-
rari tT. dexalas dyabwotvns ay, 973,
Basil Ep. 129. 4 (111. 220c), 189. 6
Jin., 7 fin., Philo

ve...8€: 888 rds re (nrjoes éxrpemoudvwy
arogevybvrww 5é 7. dtdacxadlas

téxvov: 897 % rékvos eupuTevdcion
copia

INDEX

‘w&acos: 881, 886 7. ws 6 rarhp, 886 7,
larpés, 869 rd rédecov ris Ekews, of.
Lightfoot on Phil. iii. 15

TeAadrys: 852 7d ipyenovixdy Tis Tehetd-
tyros, 859 dydans 7. TeNetérnTa alry-
cerat, 872 red. dvdpelas, 876 els papré-
poy redet6rnros, 877 vycrever Kard
thy 7. edaryyerlov rededryra

TeAcbo : 833 ol did riorews Tehecovpmevot,
864 dca ywwoews reAetofrat } mloris

werelws: 886 ylvecde rédevot redrelws
ageévres 7. dpaprias, 882 7. Brot

te&dwors: 854 red. rod Kar’? dydrny
Spwudvov, 884 riv da mlorews Te-
Aelwow, 864 4 ywaors r. Tis dvOpwrou,
865 4 7. ris puyqs, 883 % 7. rod
miarot oe’ aydarns

wé\eov: adv. 859 pndérw 7. éx ris els
TH Surddonv émerndecéryros éxOAlavres
éaurovs, 860 7. direoracpévos riv 7.
kaxlas rywv, 873 7. kabapa yevouérn,
45, 884, 888, 40, 69, 98 f.

wedéws: 860 dyalds 7.

wédos: 861 rpla dori raons mpatews TéAn,
rT. Kandy, 7. cupdépor, 7. 760, 865 ert
rédet rapadléorat, 882 él réhee évdelx-
pura 7. evepyhpara, 888 70 Tédos els
Oewplay meparobrar, 895 rédos-7. yow-
oro évravda durrév, pl. 864

wepevito : 837 dv dtxalov puxy Temertferac
Kk. évidpverae 6 mavrwv tyyenwv

rénva: 882 7. Tov ovpavdy Kal drreras
Tav Opbvwv Trav &xpwr, 852 fin.

weptrvds: 875 evépynua 7. dpoparat, tb.
was av eln Tr. TH TEpl THY Bpdow ;

wéprw: 874 ra réprovta alpoiyras ol
modval, 876 fin. ob réprerat r. cradlots

reraypévas: 856 7. diérovres Kad? qv
evexetplaOnoay raéw éx Oeot

rerpas: 877 (‘Wednesday’), 744, Lo-
beck Aglaoph. 430—434, Constit.
Apost. v. 15. 20, vit. 28, Socrates
H., E. v. 22 év’Aretavipelg 77 rerpddt
Ke TH Neyouévyy wapackeup mdvra Td
ouvdgews ylverat diya THs 7. wvoryplov
TENETHS

wexvdfopoar: 854 init. rhy émiorpophy
rexvalopuevos

réxvn: 839 7. res Tay ropioriKkGy, 845
madiats réxvys ylverat Oeds, 875 r.
réxvas pavOdver, (‘system’) 889

wexvicds: 858 rg rexviK@ TexviKds
Exacra amodldorat, 889 ra dia vod x.
Aoytopod rexvixd Ndywr

Texvikas: 858, see rexvixds

wexvirns: 891 eyovel re whéov ol r. Tav
léwrav

tTHAtkotros: 896 7. dvdpes, 867 7 Too-
atrn x. Tndexadry Bewpla

TiPéprtos: 898 of TiBepiov xpdvor

vlOnpr: m. 842 (quot.) r. roiro onpetoy,
862 ReBalas 7. ras cuvOjKas

OF GREEK WORDS.

eOnvdw: m. 889 6 dvaryerydiv x. TOnvod-
pevos rHv Wuxi ri dedeypevny, of.
123, 174, Themist. 225 B: p. Paed.
1. 45 init..

alurw: 841 7. ev rq lepg, 890 Téroxev K.
ob réroxey gnolv (quot.)

Tipdiw: act. 860 Peds rporexerrépg Time
émexorg, m. 860 ray mpoalpeow ri
d-ylav ripdpevos (where H. J. reads
ripwpv hy 8s), p. 848 ripwpevoy xalpec
7d Oetov, 854 wpar edyats reripnpévar

thos: 829 riucov awray 7rd brepéxov
tyctrat, 841 7. b Beds, 846 6 ripuos 7.
beg, 857 7d wdvrwv ryudrarov, 899
7d dxpws riwoy Kara TH povwouw
érawelrat

Tipwpéo: m. 895 ob ripwpelrat Oeds,
Kora ter pévror

tipwpla: 865 xédaois x. 7., 895 7.
)( kédaots, Kaxod dvrarddocts 4 Tiw-
pla, 876 7. Kaxobpywy, of. Arist.
thet. 1.10. 17 4 wev xddaots 7. rdo-
xovros evexa, 4 5é ripwpla 7. rovodvros
tva dmromAnpwhq with Cope’s n.

rotvuy (initial): 853 rolvuy 6 yrwortkds
Thy eixhy moetrar (2), in apod. 31
avdyxy Tolvuy

Tolpdw: 891

ToApypérepov: (adv.) 854 r. elrety

Torres: 835 els duelvous dpewdvay rémwy

rorous ddixvotvrat, 845 ev rémw rept-.

ypagev, ib. wrdvra dv Témy, 856 7.
lepds, 878 Wa wh 6 7. dvaykdty, 900
amo rorov mpocayopevovrat: 841 card

T. rorov yevduevos, 901 7. 6 4Oixds, 469.

(the Mosaic law gave to the Greeks)
apxiv wavros 7. nOixol rémrov

wTpayeros: 850 ra Tp. Kpéa

Tpayos: 850 Tov rp. émt dcoroprice 7.
KaxGv 6 vopos Ober

tpaypdla: 844 4 rp. Aéyer

wpareirns: 887 (quot.) of Sdxiuor Tp.
7d KlBSndov vogtoua dcaxplvoverw

tpépw: 842 (quot.) drexrpuiw rpeps-
Bevos, 1b. ded puxpopuylay rob rpépov-
ros, 848 7. Oedy dvopéxrus Tpepduevoy
wovvow, ib. 7. Onpla ex rijs 7. olxelov
swparos dvaduuidcews rpéperat, 867
7 Oupoades drdyws Tp.

tTpids: 854 of yrwplfovres rhy pakaplay
rie aylwv rpdda povdv, 710, 588,

42

tplBodos: 876 eriPuulac rplBodor etpny-
Tot

tplBw: 872. of rdv epydrnv rplBovres
Blov

tplros: 883 ra mpira x. Sevrepa k.
tptra

tpirrés: 893 rpirry Ceparela oljrews

TPLXY: 854 diavopal rp. decrauévar

wpomos: ‘character’ 856 éferdferar da
Tis edx is 6 rpbros, 864 redelworts Kara

441

Tov rpérov, 873 +. atrdv rp. éml Tr.
ywwortkot eSpoy: 840 dvrep rpbrov 6
Mos putlfer, 855, 867 éx wayros rp6-
tou: 866 6 mpHros 7. Kupiaxyjs évepyelas
tp. (‘dispensation’)

tpodr: 846 init. oxémrys x. Tpopis Td
Oetov Sehoerat, 846 fin. Beds odx évdehs
Tpopijs, 848 al ded 7. doppjoews, al did
T. ordparos rpopal, 849 rp. dard Sgur,
ib. 4 61a. rdv capKdy rp., 850 rp. dberos
mpds avverw, 875 ropitover ras Tp.,
ib. drpogla r. puis % dyvoa, rp. dé
% years, 880 rap els rpophy olxelwy
Karameyahogpover

spvydv: 849 7 rp. Kal 4 wrepiorepd

zp : 832 bd rpudijs pd@upos
Upios: 846 Tuplov xeipl dedaidadrpudvor

MS. dydprou) .

tidos: 897 ob rigor éverolncev 6 xdpto

Tupdw: 896 ef ris (MS. Hris) TerupdoOas
Thy rAd&w (sc. parody) épunvetew vro-

Bor

Tuxnpss: 870 ra Aeyéueva ruxnpa Sewa,

Tatra rg arovdaly ob pofepd.

iPpl{w: 840

byela: 860 tyelav mapéxerar 6 larpds
Tos cuvepyovot wpds by., 872 byelas
xdpy swppoveiv, 881, see Jannaris
p. 85, § 148°
valve: 859 cuvexes dy.

8p: 896 (quot.) 7 didacxarla 7. ow
Thos Uiwp fens yoworurys, 850 dhp
eyxéxparar Ty vdare

viobeota: (quot.) 882 .

vids: sot 6 ulds x. Aéyos, see under
‘ ‘0! “

YAn: 837 Kakdv airia Uys dobévaa,
845, 882 4 repioraca B.

tAucds: 845 dydd\uara ex 7. Udys T.
apyis dpya xal Uduxd, 850 epeocpa
(m8. delypua) vAtKys deapovys

tpvéw: 852 init. wréomer buvotvres

tpvos: 861 Yadruol x. tuvor wapd rt.
éorlacw

drrayopetw: 830, 870 and 882 6 Adyos
br., 891 ds Tr. pos 7. mpopyrelas
or.

Amdyw: p. 839 trayépevos tals évrodats,

596 els wiorw U., 532 éx ris ddtxlas
els dtxavoovvny or.

trakor: 833 bz. 7. évroh@r, 866 br. 7.
evaryyenlov

traxotw: 899 rol Hérpov brfxoveer
(al. émijx.)

brodddrre: 891 7a onuawépeva vrad-
Adrrovres

bmeEatperéov : 894 ef paxdpuera dbyuara
épédkeaOal reas doxet, br. Taira,

trepdve : 887 br. < dy > Kaddrep Onpluv
6 yrwortds yevduevos, 838 twrepdvw
wdvrev Tey jwepicrariKay yevduevos

442

trepBalvw: 834 trepBas 7d mponyor-
pevoy r. didrocodias, 885 al yrworiual
puxal vrepBalvovca éxdorns dylas
tadtews Tr. wodirelay, 857 6 yvworikds
alrjoerat érerndeadryra els & wéArNet
vrepBalvew (D. droB.), 892 virepBiivat
7d xowvdv 7. wlarews, 897 brepB. r.
adjOecav, 870 br. Sdov 7. Eurady Blov,
865 ¢. gen. mdons Kabdpoews (H. wd-
gas -cets) vrepBds

UmrepBadAw: 833 4 drepBdAdovea Piday-
Opwrla +r. cwripos, 900 % dEox) 7.
éxxAnolas wdvra, vmepBdddovea

tmépBacts: 854 6 ywuorkds Thy tr.
mavrds 7. Kbopou éxovolws moretras

SarepBod{: 875 sin. Ur. covdryros, 895
tm. dyadéryros

trepStoketw: intr. 884 dmepBds rd
Wponyoumevov +. piocodlas vmepedl-
oxeugev (rare)

Srrepeuwrlrrdynpe: 843 vrepeumerdAduevor
xk. péBas éyxuAduevot, Luc. Hist.
Conser. 20, Conv. 35

trepevppatvopar: 880 Adywy Kk. Todv
T. wpoorayuara 7. Geod bwr., Barn.
Ep. i. 2, Jos., Lue. ;

Uarepedyopar: 868 olkrelpwy x. Uirepev-
xouos abrod, Chrys. x1. 580%, 5815,
ter

trepexw : 829 rlusov dav rd brepéxov

trepypavéw: tr. 882 riv repioracav
bAnv brepnpavet, 439, 48 riv Oedv
or c. inf. 69, see Segaar on Q.D.S.

trepxdcpios: 839 6 ywortkds Kbopios
k. tirepxédcpios év kbopy <mdvra>
wpdcowv, 434 kar’ éraxohovdnua ris
éxdoyns 7. vrepxooplov Koopiky
alors, 6, 111 init. cola ba., 640
Geod ra wdavra, 8 Te Kbopos Kal rd
brepxdopia, Cf. 948 brepoupdvia mat-
devpara

Urepov: 843 yipev 7. Spi [ev] TH Urépy
meprecAnuevoy, ib. mapadoésrepov jy el
Td Ur. wept dp0@ 7. Sher KarerAnuevov
dedow

Orepomrucds: c. gen. 897 tr. Trav els
Gpapriay srocupéyrwr

trepopdw: 834 Um. elvar dvduous, 873,
878 Swepopa 7. ddeApdv, 879 xpucdv
bmepope

trepoxy: 835 ravréryte ris vr. Tert-
pynpévar, 845 7. Sdov xdcpov déov
Tynoduevot THs r. Ocod br., 866 % év
capxl redevrala Ur., 879 4 Kar’ délay
tm., 831 (abstr. for concr.) airy 7
peylorn vm., 834

treprl(Onpt: 883 duewov dsrephéoat
(‘to defer’) 7. rovavdrnv piroriiar, 737,
Philo u. 36 M., often in Heliod.

treppuds: 835 ir. dxdpecros Oda

taréxw : 896 drexérw (D. érex.) 7. dra

INDEX

rT. Wux7s, 961, 784 Sroocxbvres 7. dxods
‘EAnicols pabhpace

Sarjoog: 839 rais évrodais vr.

Sernpetéa: m. 880 dr. dtaxovlas Te Beg
ayyenor

Sanperixds: 830 ris Oepamelas 1 pev
Berriwrexh 9 68 danperixh...yoveton
éx waldwy vr., ib. rv wey Bedriw-
tixhy ol mpecBirepor owfovow elxéva,
thy 5é@ Um. ol didkovor, 855 obx Ur. 7
els quds Geb0ev yxovea mpbvoin

$6: 892 7d mpds r. Kuplov did 7. wpo-
onrav elpnuévov kal rd 7. evaryyedlou
paprupotmevov, ib. vwd dotocodlas
éwmnppévot, c. dat. 865 vrd ry owrhp
TETAYLEVOS

trroBalva: 899 al ere rovrwy viroBe-
Bnxviae r@ xpbvy alpéces

troBddAw: 838 b ywwortxds od Koda-
xelats varoBéBrAnrat

troypddw : 888 umoypdgovres (MS.
droyp.) Tov yvGow (Ms. yywortxdr)
ywdbmevoy huiv, 883 r. rehetéryTa Uroy.,
901 rod 7Ocxod rérov ds &v Keparaly
droypadévros, 829 Kkeparawids 7.
Xpioriavioudy vmoypdgwy, 89 um.
vouous, 94; m. 106 vmoypddouar
amrdérnra els nriKlay masdexjy

troSeéorrepos: (positive not used) 832
ol Um. ayyedot

tréSerypa: 864 els Ur. rois diadékacGar
r. olkovoplay Suvapévors, 876 addorplwy
KaxOv vrodelypacw ob madeverat

troSeluvupe: 900 drqv rwa dmédackev

troddw: (quot.) 840 brodovjpevos

trdCerrs: 900 Trav alpécewy al pév dad
Urobdcewy (? Vrocracewy) rpocaryopel-
ovrat

trroxplvopat: 870 dueudidis um. 7. dpiua
t. Blov

tardxpiors: 863 oddemis vmoxploews
peréxuv

trokapBdve: 868 ws dreldnmrrat wapd
rots GdAors, 896 fin. ef ris 7. AéEw
Epunvevew vroddBot

trodelrw: 896 rls év rydcxobrors dvdpa-
ow vredelrero Abyos Mapklwvos; 869
BplOoved ris drovla brodelrerat

trdAnfis: 853 4 uy mpérovoea wept 7.
Geo Um., 868 odx ev vrodhie ovde
év 7p Soxeiy mords elvat Bovderat
yraoe. 5 x. adnbelge

tropeveréos: 870 7a Te wpaxréa rd Te
um. yvepltfe, Plut. Virt. Mor. 2, Stoic.
Rep. 7. 4

tropévw: 838 ob def dropdvew 7. Kaxlas
GANA 7a PoBepd, 871 PbBw rev peryd-
vov dewav ra éddrrw tw., 895 ras
vovbeclas brou., 891 c. inf. (to persist
in) drop. wh mpoolerBar

bropipvijoKa: p. 854 treuriodny 7.
Soyudrwy

OF GREEK WORDS.

inépvnpa: 895 éx ravde roy un.
awdpovicOjvat, 854 4 xaradpouh rap-
etsdvouevyn 7d vrbuynna

drépvnows: 845 éxl riv +r. xporyou-
pévaw Keparalwy vmrbuvnow rpémec bat

Srropovi : 876 4 dvdpiny or.

érropovyntinés: 880 ur. mpds mwacay
metpav, 391 7d von.

imévove: 858 els rarrewds K. doxX}wovas
éxrpérerat vrovolas (= drddnyrs Clem,
Hom. tv. 8)

tromlrrw: 876 c. dat. vr. duaprh- |

pat 620 rd ep’ quly obx Ur. Ay

Tw

Srowreiw: 882 é’ ovdevt rapdooerae
ode vrrorrede <ovdéy> 7. ywopdvwr

tréorracis: 878 ddeddol elot xara rhv
7. Epywy vm., 899 xara Te Urboracw
kara re éoxhy pbvy dorly 4 dpxala
éxxAnola, see vrd0ects

brocipw: 897 Ureporrixds ray els
dpaprlay umocupdyTay

trdaxers: 837 Swpwy srocy., 875 rads
br, dmracrotpev, 901 periwuev érl rhy
vm. (? vrbGeow) .

trordgaw: 830 of troreraypevot

trorlOnpe: m. 841 dvOpwrorabels 7.
Geods vr.

bs: 849 xpéa ydtora exoucw ves ter, 484
iv Oby elval pyoww, ws els Chow pdvov
émirjdccov, 15, 317

torepos: 900 rauri pév of» Kal els
torepov

Yorrpg: (quot.) 849

Saupe: 902 vpacpetcbar x. xrérrew
T. pra

Shlornpe: 870 emiornudvws vplorara
& Set, 871 of watdes dyvolg r. dewav
Udloravrat 7. PoBepd, 873 ovdéy éore
7. brooravrwy 8 un Oéde, 876 odK
otda el Urogrioovrat 7. Ores

thopdw m.: 871 Ysyov dpopwuevor THT.
KAjoews epudvouow dpuoroylg, 875 r6-
you gépovrd twa ndovny vopéarat,
893 7. mpopnrelas Upopwrrat

Sos: 891 ws 7. owpa Kal . Tis mpo-
gnrelas viraryopever

tYyndAds: 883 aiviccera: robs UW. wpoc-
detapevous 7. Abyov Vypdods ws Tup-
yous érexOa, cf. 798 of vy. olxodo-
petaOat Suvapevor

tifos: 859 7d dravafeBynxds tyos, 894
dmromlrrovow rode tr. Bwous of ph
émbucvor ep

arSpivopar: 836 7. Oefov pdvos 7.
kaAots Kdya0ots padpiverar (so H.,
galvera Ms.): cf. paldpucpa 291 (puxy
rots ex rod dylov mvetpuaros éumveo-
hévn padptopace)

dalvopar: 833 fin. 7d gdawduevor, the
visible world, see Patdptvoyat, 870

443

7d pavopeva )( 7a byra dyabd, 888
Td . ){ 7d ddAnOes
Kég: (quot.) 844 éufadrdy daxods
avrdtopat: 864 dy pov Ti 7. mpo-
gopixod Adyou 7d 7. codlas bvoua
gpayrdterar, 85

gavracta: 858 davracia dyabGv Kane
atrovpevot, 898 fin. el dia 7d aldvldcov
Wpooteceiy riva gavraclay yobdvncer,
mpoxelpous 7. davraglas 7. oyixas
woinréov, cf. for Karadnwriky pav~
racia n. on 888

gdppakov: 868 mdvra 7. mepicrariKd
Suvdue. 7. Oeot pdpyaxoy -ylverat
cwrnplas, 844 (quot.) bis

dappdoow: 890 of imd ris Kipkys
pappaxOevres

gatdos: 841 ¢. repl Oeot diavojoes,
877 vinua dp. )( yoworiudy ;

¢fpw: 868 7d rveiua (Ms. rpaypa) dd’
od déperat 7d pwveiv, 178 7. avetua
gkelwra: Ty dm’ abrod depouevy Wuxi},
871 ovdé 7. dpapriyara xaxiat Kalrot
do xaxlas pepoueva: 895 ph els rhy .
mavreAn pépovres davrovds éuBddoev
kplow (cf. Hus. Pr. Ev. vi. 4. 4
rovry odas Sdous dépovres dvaredel-
Kaot), 860 drddos pépwy 7. vicnv épuol,
569 o. mpocdidwor, 45, 535 gp. tdwxe:
854 wpas raxrds, ws tplrnv, dépe, Kat
derny
euxTds: 855 ¢. x. alperd
Cdvw: 886 (as in 2 Cor. x. 14) odd
pexpe vepav rv. waxurdrev ris did 7.
KarvoU dvabupidcews Pbavotcons els
ods x. POdvei, 845 rds 8 POdoay
elxev dv rode’ éavrd torepoy mocoln;
847 otk by POdvotey +r. payelpous
Gcorooivres, 853 9. 4 Gela Sivams
dudety 7. yuxiy, tb. al- rpoatpéces
$9, mpds Tov Gedy, 859 eyow Pbaoas
old dori, 891 POdoavres éLeveyxeiy

Sbyuara

P0aprdés: 846 av drrerat wdOos POapra
wayTa,
Bovéw: 832 aAdos éorly 6 POovadry
Bovnrés: 832 7a avOpdmrwr obx obrus
Eee ws GO. elvat mpds 7. Kuplov
Odvos: 832 ox darrerat Tr. xuplou PO.
\AavOpwrnla: 833 7 vrepBaddovea Tob
swripos p., 836 jpepdrys kK. db. yu-
orixhs eEopousoews Kavdves

urdvOpwros: 864 6 p. madevris, 875

gtdapyvupla: 877 vycrever pidapyuplas
kK. ptdndovlas

grraurla: 891 7d ris p. wrcovéxrqua,
274 init., Cic, Att. xm. 13

dlravros: 887 al Pidauro. k. pidddogor
alpéoes, Orig. c. Cels. 1. 14 fin,
tAnSovla: 877, see diAapyupla, Plut.
tAySoves: 836 obdd phy gidAfdovoy
grdroxepdés Te Ff Pidoxpijuaror r. Oeioy

444,

mutcudés: 852 7. gidixdy x. dmovonrixey
érayyéNerat 7. cupmbcrov

roBofla: 871 of ev gidodotla viro-
bévovres watées év wlores, 897 7. ldlas
Ptrodoklas xapifdueror, Philo

Phebehes 38, 887, see pldavros
tAcedpwy: 900 driv vrodciia 7.
ProPeapoot, 654 (from Plato) the
true philosopher is ris dAndelas
PidoPeduwy, 442, 373, 656 pidobed-
Movos Wuxis dyis dOauBis x. dtvdepKy}s,
Philo 1, 38 M., ib, 566

tAd8e0s : 829, 830 d. x. Oeogidts 6 Geo-
mperys, 864 6 dirdvOpwiros k. pudd0eos
ma.deuTis
AoKkepSijs : 836, see didijdovos
opabdo: 895 drorpépar rijs els 7.
alpécers evepmrrwolas rods pthopaiody-
Tas

durivaxos: 886 p. exdetduevorr. vdpor,
cf. Cobet Collectan. 359, 364-5

rrordrwp: 830 ¢. 6 rimdy 7. rardpa,
Jos. Bell, Iud. 1. 21. 9
tAérrovos: 902 ¢. kal evpertxol
(Atos: 855 ¢. 7. Geo0, 869 4 wéxpe rdv
prrdrupv rerela didbects

rrowodiw: 887 ob def dxvetv Hroe pido-
copety Tovdatteyv, 892 rob pidocodetv
Tpovootrvrat

drrocodla: 839 ¢. 4 ‘EAAnyeKh mpo-
kabalpee 7. puxyv, 892, see ‘philo-
sop.

irécog0g: 887 of dvdpeton rapa rois
Prrtooddors, 894
Aocaparla: 872, see gidoriula
tAotista : 872 odre did prdoriulay ofr’
ab dia piroxpnparlay ovdé da ptdo-
cwparlay obdels cwppwv, 883 duewov
brepbécba T. roradTnv p., 892 rdvra
bd d. droudvovat ;
Woxpyparla: 872, see pidorepulo,
tAoxpyparos: 836, see PiAjdovos
(Arpov: 880 al mpoomdGea al capKi-
kal woAl 7. Hdovis 7d @. exovet, 228
irtpa epwros

bref: 848 prdBes x. velpa

Arjvados: (quot.) 842

grvapéw : 895 Prvapelv emexerpoice

oPepés: 870 ra Soxodvra p., 888

HoBos: 895 doxyots éx g. radaywyov-

ovedw: 868 init., see woryedu
pdors: 902 ris dpdoews ob oroxdtovra
ol orpwuarets

gpdocow: 870 Tr. drdos 7. Kuplou me-
pparynévos

piv: 884 dpévas Karas ex peravolas
peradaBety, 916 Kowds ppévas Kxexry-
pévos

eae 848 ef pp., 863 ddnOFR dp., 878
povycis: 871 ets 4 pp., 838

Kevyn
fone : (quot.) 843

INDEX

pévipos: 851 wip od 7. Bdvavooy add

76 op , 875 dp. puxal

dpovtitw: 832 gdp. mévrwv, 873 érlya
op. Twds

dpovrls: 887 dia wrelovos pp. epeuvyréov
T. adjecapy

povpd: 879 obde tiw more rijs dylas-
dp. ylverat, 881 7. dpoupav Exew rap’
éavrod

dpoupds: 865 6 7. wrlorews K. dyamijs
Geds x. pp.

voids: 894 dav mpocoxy ris ’Apioro-
réke pb. avrov rotjoes

duoikds: 839 9g. Uorepoy érvylverar
bépn Twa 7. odparos

uowdw: 859 rq dvardBdyrov 7. dperiy
meronpevy puorodras #Ecs (‘becomes
his nature’), 896 7 doxoica ywaers
gvowoby A€yerae & Tis (MS. Hres) TeTU-
Pdcba +r. AéEw épunvevay brodrdBo,
897 6 Abyos Tay repvowwperwr (quot.),
ib. 7. repuowpéva réxva Tis codplas

dtois: 870 ¢., doxnots, Aéyos, 860 4
ob. abrv 4 d-ya0h, 831 4 viod d., 867
init. éx @. Oupoed}s, 838 ri kara p. H
map, ., 843, 849 mepl rod xard ¢.
Blov, 882 duapria mapa p., 891 yuds
ws GAns yeyovéras Ptcews pi olous
re elvar ouvetvar diaBdddovew

gurda: 902 dvapduixrar 4 p. Kaprro-
pope x. dxdprwv Sé&dpwr

guretw: 876

oduréy: 848 duoroy dure rovjoovcs Gedy

pwrebw: 848 ra gwrebovra Onpla, Philo
u. 553 M., Hus. H. E. m1. 32

fone 868, see dépw

ovy: 848 ula @. 7 Kow}, 850 Ouplaua
éx ToANGY Guvdv avykeluevov, 853 7
o. rdv mpoapécewv, 890 4 KuptaKy o@.,
891 gwry Kxuplov madevdueba, ib. >.
kuplov racdv drodelEewy éxeyyuwrépa,
ib. dwavOc{ouevor Pwvds, 852 al onpal-
voveal rt pwval

gas: 831 dros ¢. rarpyov, 880 elva
8dos p. Bovderat, 865 ard 7. yuwoews
To 7. aydrys délwya éxddume ék
guwros els pis, tb. p. olxetov, 866 éod-
pevos Pos éords, 893 7d gp. Tis ddy-
Gelas
is: 844 (quot.) ré00 comara gwrav
wrewvos: 880 ob wrupds perovolg gwrewds
write: 886 n. on éxdwr., 840

xalpo: 842 yatpe emi TG onuely

xareralvo: 841, 868

XaAKds: 874 x. Kadaiperat
apal: 834 of kaxol diromlrrovet x.,
859 bd pabuulas ddcOjoarres x.,
869 ra 7. Kdopou KaAd obk dyamg, va
ph Karapelvy x.

xapd: 894 xapa 77 éxkAnolg mpocorkew-
réa

OF GREEK WORDS.

apaxtyp: (quot.) 837 dbtms x. 36
x aL 866 xapaxrijpa r. d6&ns 7.
vlov mpoceirev, Tr. xapaxryploavra bre
Oeds pbvos 6 mavroxpdrwp, 874 Knpos
pardocera tva Tov éridvra x. Tapa-
Séknrat, 875 efoporoic bar ry Sedouévyp

xapaxrnpite : act, 866 8y dyabdv x. 6
owrhp juadv, ib. see xapaxrhp: p. 872
7d dptorov ree évt xapaxrnplferat, 136 :
m. 156, Philo

xaplas: 842 yaplev ro 7. "Avripavros

xaptivras: 844 x. 6 Kwpuids Aldrdos
Kwpmde? +. ydnras, 846 Depexparns x.
merolnxe T. Geods Karauenpoudvous T.
avOpwrois

xaplLopar: 837 6 ulds rarpl dyaty x.,
858 7d" oriody 7. wdbect x.

xadpis: 851 Kard 7. romnrixiy xdpw, ib.
x. duoroyed 7. yowoews, 852

xetros: 854 pndd 7a x. dvolyorres

xelp: 854 7. xelpas els odpavdy alpo-
pep

Xepaywyen : 877 7. Byers mpds ra ddpara
X-» 92, 103 init.

Xetporrolyros: (quot.) 845, 863

xelpwv: 880 guyeiv ra xelpova )( ruxetv
T. aplorwy, see xpelrrwy

xepoatos: 850 7. xepoata Kal r. rryvd.
Tov abrov'T. nuerépas Wuxats dvamvel
dépa

Xo: 840 Adyos wdvryn Kexupdvos

Xpa: 875 7 x. 5a cwppoodvys abbcs
mapbévos

Xiréy: 868 rdv x. dredtoaro

xvots: (quot.) 901

xotpeaos: 850 gdacl mrelorny dvddoow
éx xotpelwv ylvecOar Kpewr

XOAx: (quot.) 847, 851

x6v8pos: 843 drdv xédvdpous x. dgdas
dedlacr, 18, 19

Xopnyéw: 858 6 Geds & re av ouuépy 7.
dyabots xopyyet, 880 duvayis 7. Oeot
dca 7. Xpicrod xopnyoupevy

xopnyla: 875 4 éx 7. dpyuplou els 7.
moutras yoovas x., 881 xopyylay av
Séovrar edEeras yevér Oar

Xopes: 858 7a wepl Beod Sretdnpws mpds
avrijs 7. dAnbelas xopod puorixod, 861
6 yworuds éavrov évoroet 7. Oely
opp, 879 Kav pévos edyyrae Tov T.
aylwy xoporv cumorduevov exe, 880
év rt. xopois r. drylwv, 885 7 éxxdnola
6 mvevpariKes K. Oetos x. (cf. Lightfoot
Ign. vol. u. p. 41), 6 x. rpopyrixds,
656 7d draxrov x. Urtkoy %£w OGelov
xopod toracdat det

Xpdopar: «éxpnuoae used in present
sense, 888 n. on Karaxéxpyrat

Xpewkoréo: 878 xpewxoreiofar oleras
meprom@upevos rd T. Tpdryparos

xpedv: (=xphvar) 844 7. puxds mpo-

445

xabalpew xpedy payer dd 7. pavr\wv
Soypdruv .

XpNTipedw: 850 yolperov xpéas xp. Tots
7d ope, doKoiow, 854 ©
Xproupos: 838 yp. } drynddv, 895
kohage. wpos Ta Xp. Tols KoAasouévats
Xetjors: 852 xdpw ouodroye? r. Swpeds
K. T. xphoews, 857 avemoripwy 7.

Xphoews, 858 els 7. dvaryxalay xp.

XPyoredopar: 884 4b dEouocovmevos Gey
wavri Tw xXpnoreverat °

Xeyororys: (quot.) 552

xplopa: 852 yplouaros drédavers

Xpioriavicpss : 829 7. yp. Uroypdpev,
Ignat. Magn. x. with L,’s n.

Xptorravds: 864 4 7. xpirriavod Geoad-
Bea, ib. obk Abeos d-xp., 870 ra TH
Gyre dewd dANGrpia xpioriavod 7.
yrurrixod

Xpévos: 860 TOAAG Te xpbvy doxjoas

Xpvods: 845 7d éx xp. xpvcoiv, 879
xpuody Tov emi yijs x. brd iv vmepopg

Xv8atos: 894 ry Ber Yrrndels yé-yovey
x-, 900 ’Tovdator of x.

Xwpéw: tr. 833 ok Gpby rots xwpfoat
ph Suvapévors, 809 roiro éexdpouy
pabetv, 867 Oelar xwphoas ddacKxadlav,
892 uh xwphoavres TO peyadelov 7.
aAndelas, 896 of wdvres ol dxovovres
kexwphkace 7d péyeOos 7. yvdioeus,
of. 214 yF Bacrdgew rodro od Kexw-
pyxev, 88 xwphowune rt. pis iva x. T.
Gedy

Xopl{o: 875 init. Odvaros x. r. puxly
amd rv waddv

Xopropds: 874 Odvaros x. Yuyijs dd
ocwparos, 569, 568 gwh 6 x. Tis duap-
vias

Warpds: 861 Paruol x. tuvor rapa rip
écriacw, 856 of y. Adyoucw, 883
axjxoev Tod yp,

pesSopar: 862 rod (ms. rd) PevdecOat x.
rod (M8. Td) pevdopKely 4 KUpwors ev T~
Aéyew mapa 70 Kadfjxov, 863 larpds
wpos vorobvras pevoerat 7 Wetdos épeT
xara 7. coguords, 887 éyedcaro 7.
dporoylav
evSopkéw : 862, see Yevdouas
evddvupos: 892 7. cumrorixny Oud ris
yp. dyarns mowroxuiolay dowdgovrat,
854 9 Tur YW. ToUTwY yvaors

edopa: 893 rdurodra cvykarrdouse
yevopara
nos: 840 7 Tol Oeod yp.

Wupltw: 854 xiv yrdupltovres mpooha-
Awmev EvdoGev Kexpd-yauev

rds: 863 dia Thy tov wédas owrnplay
ovykataBalver yd (Ms. yrds), 891
airy yrAq droxphuevar r. AE, 847
(quot. )

446

Wires: 875 ob +r. dpyipiov Adyw pyeot
y. obrws
dyos: 871 Yéyov Upopwpevor
opoteis: 8 894 xarerddover 7. elas
ypapais rods yw. rdv drelpwv, 326,
Dionys. Hal. De Demosth, 18, Plut.
Mor. 529 init.
aywyéo: 838 dvrirdocerat wpos way
70 Puxayuyoby juas
xt 853 ra dvrus dyad rd rept 7.
purr, 856 puxiy Puxijs erate, 896 rd
ara ris y.
WuxiKds: 852 alodyols ms yp. -» 890 y.
evrovia, 943, 885 wera wooews T.
wadn Ta Wy. dmepplvacbe

ceaves : 844 (quot.), 879 mépara dkea-
vod
ay 844 rad amd Tu mepixabapbévriv

Spa: 854 pas Taxras dmoveuovow eby7,
ib. al 7. wpa Siavopal Tpixn déorav-
Tat, 878 dvlyor Tt 7. wpas (wWpas ?) mepl
T. Tpophy doxonnBels ef. Clem. Hom.
xIx. 25 dpas obx ddrlyns ofons olkat
éxabéoOn, ib. xu. 25 ere wpas otons
Epny eyw), 889 &v G Woe emiyv@ (? ére-

yw
dpaios: 868 dp. yur}, 902 dp. mapddecov

. Gpipos:

INDEX OF GREEK WORDS.

888 drwpa ddnOhs x. Wptuos

Spice: : 902 KAdrrew rohuwor Ta W.,

as= wore c. inf. 828, 837, 877, 879 and
passim, ef, Jannaris § 1949, Rost and
P. 8.v. ws B, 1,

ds dv: (with part. or adj.) 867 ds ay
Oelay xwpioas didacxanlav, 879 ws av
maperlénuos, ib. ws av lodyyedos, 890
ws dv ef abrijs cv\NaPoica, 900 ws dv
rotounévwr, &c. See App. B

ds Su: 888 xnpos ds dri pddtora éu-
dephs, 3 ws ri pddora TyrAavyes Dds,
99, ef. Jannaris § 1754 and ds iva ib.
§ 1767

as mAelorous doous: 855 evyduevos ws
wielorous doous év éreyvwoe yivecbar

domep: attracting the principal verb
into subordinate clause, 897 ob rhv
atrelay dvarerdoarres worep Tels...
elomev, cf, Heind. on Plat. Gorg.
§22

apéfrtea: 860 els rhy 7. d-yadav dpédevav
mavra yéyovev, 863 lita owrnpla rap
médas wd, bis, 874 ovk els rhy abrod

we.
OédAnpa: 853 7a mapaxelucva Wo. TH
xrioe, Cic. Fin. 1. 33 with Madvig’s

n.

INDEX OF SUBJECTS AND OF GRAMMAR.

Grammatical notes are distinguished by italics.

Abraham’s seed preserved in the Chris-
tian § 82

abstinence from sin follows upon faith
§ 5; is the only true purity § 27; the
negative side of goodness §§ 47, 49,
72,74; flows from fear, as the posi-
tive side from love § 79; abstinence
from tried pleasure is of more value
than from untried § 76

accommodation (cuumepidopd), danger
attending §80; practised by St Paul
towards the Jews § 53

act distinguished from habit § 66

admiration leads on to faith and
knowledge §§ 60, 83; also to en-
durance and hope § 63; admiration
of the commandments unites us to
God § 78

adultery, spiritual §§ 75, 88

Aesop, fable of § 33

agape, see App. 0

air akin to the soul § 34; mixed with
the other elements so as to bind
them together § 34; the medium of
hearing and speech § 36

allegorical interpretation, §14 (Deut.
xiii. 8, 9) death=conquest of pas-
sion; § 34 (Exod. xxx. 25) incense=
prayers and praises; § 75 varieties
of fornication, idolatry, love of
pleasure and of money; § 82 (Jud.
ii. 11—14) the selling of sinful
Israel to strangers shows that sin
is alien, and similarly Prov. vi. 24
‘Lust not after another’s wife’;
.§ 83 (Ps. xlviii. 12) ‘walk about Sion’
explained of the gnostic ; § 87 (1 Cor.
vi. 13) ‘meats for the belly’ ex-
plained of the carnal members of the
Church ; § 88 (1 Cor, vi. 16) ‘harlot’
explained by unfaithfulness to the
covenant; §93 (apocryphal saying)

téroxey kal ob réroxey explained of
the pregnant force of Scripture;
§§ 109, 110 (Lev. xi. 3) clean and
unclean beasts explained of Christ-
ians, Jews and heretics

allusive reference to Satan §7; to the
demons § 14

altar, the Christian congregation § 31;
the righteous soul § 32

Ambrose, his adaptation of the De
Offictis, Introd, ch. 11, p, xxvii

amphitheatre of the universe § 20;
spectacles of the § 74

anacoluthon with gen. abs., see § 67 n.

angel, see nn. on §9 and s.v. dyyedos

anthropomorphism of the heathen
§§ 22 f., 30—32; of philosophers

37

antiquity deserves honour § 2; a mark
of truth §§ 92, 107

Antoninus Pius, heresies flourished
under § 106

apathy is the natural attribute of the
Lord § 7; acquired by the gnostic
through discipline §13; is the death ~
of the Old Man, the life of the New
§14; man is consecrated to ever
higher degrees of §14; results from
voluntary. self-control §§ 67, 74; not
yet attained by those who cannot
forgive their enemies § 84; is a
consequence of union with Christ
§ 88; by it the gnostic attains per-
fection §§ 84, 86; cf. Kaye p. 147,
De Faye p. 274 foll.; see Introd,
ch, 1, p. xliii

apostles, their exemplary sufferings
§ 74; married § 63 n.

apostolic succession consists in follow-
ing the apostles in their life and
knowledge § 77 Add.

Archelaus the dancer § 101

448

arguments, weak, used by Clement on
the practice of ‘enshrinement § 272£;
to prove that prayer is heard § 37;
that the gnostic is perfect § 47; see
Introd. p. xxxvi f.

Aristotle an instructor in science
§ 101

art leads to idolatry § 28

Artemis, her wrath against the Oeto-

lians § 23

assimilation to God §3; rules of gnostic
assimilation §13; by them the gnostic
fashions himeelf ‘and his hearers
§ 13; the divine likeness visible in
the just man §§ 16, 29, 52, 64, 72,
84, 85, 86; the gnostic is a third
embodiment of the divine image
§ 16

atheism, Christians accused of § 1;
absurdity of the charge §§ 2, 4, 54;
cause of atheism § 15; consists in
having unworthy ideas of God § 23

Athena, see Augé

attraction, inverse of noun to relative
§ 72

Augé, her plea against Athena § 23

Augustus § 106

banquet seldom indulged in by Chris-
tians § 36, see App. on Agape
pp. 378 foll.

Basilides fl. under Hadrian and Anto-
ninus Pius §§ 106, 108

beatific vision. (émomrela) the final per-
fection of the gnostic §§ 57, 68;
(Bewpla) granted to the pure in heart
§ 13, see‘ contemplation’ and Introd.
ch. m1, pp. liv—Ivi

beauty perceived with the spiritual
eye § 76

believer knows God and knows that
he is bound to do no wrong § 5; is
educated by the divine Teacher by
means of hope § 6; some are un-
worthy to receive power to believe
§1; is a faithful servant but not yet
a friend of God § 21; acts from
motives of hope and fear, while the
gnostic is actuated by knowledge
and by love §§ 67, 69; still he is on
the way to perfection § 70; the in-
feriority of the believer to the gnostic
§ 84; he who believes the Scripture
is himself worthy of trust § 95; the
believer has but tasted of Scripture
§ 95; see ‘faith’

pishops in Egypt § 3, n. on p. 6. 5, with
Add.

breathing of fish, of insects, of ani-
mals, of demons § 32

Cainites § 108

INDEX

cause, the first, the Father §§ 2, 17;
the second, the Son §§ 16 n, 17;
who by the Father’s will is the
cause of all good §8

celibacy inferior to marriage § 70, Str,
ir. 142

Charidemus § 101

choice, see ‘freewill’

chorus, mystical, of the truth § 45, see
Introd. ch. m1, p. lii, n. 3

Christians attacked as atheists, see
‘atheism’; on the ground of their
divisions §§ 89-94; Christian child-
hood and manhood §§ 67, 68, 74

‘Chrysippus § 101

Church, the Lord’s body § 87; one
who behaves as a heathen in the
Church is guilty of fornication
against it § 88; the rule of the
Church to be followed §§ 95, 105;
knowledge and joy notes ‘of. the
Church §§ 100, 101; intruders into
§ 106; the catholic §§ 106, 107; the
most ancient is the true Church
§ 107; marked by unity § 107;
ministrative and meliorative service
in §3

Circe § 95

citizenship, gnostic, not of this, but of
a higher world § 18

clean and unclean meats § 33; mean-
ing of law respecting §§ 109, 110

Clement, estimates of, Introd. ch. rv;
his obligations to Greek philosophy,
Introd. ch. 1; to the Mysteries,
ch. 111; list of philosophical terms
used by him in Strom. vi, Introd.
pp. xlvii—xlix

collation, Stihlin’s of Laurentian ms.,
Introd. pp. lxxxv—xei

comment on Ps, xxiv. 3—6, § 58; on
1 Cor. vi, §§ 84—88

communication, spiritual, possible with-
out speech §§ 37, 43, see ‘worship,’
‘silent’

communion with God through Christ
§ 13; by prayer §§ 39, 42, 44; re-
quires purity of soul § 49; consti-
tutes the life of the gnostic § 73

companionship, Christian, effect of
§ 8

comparison, degrees of (superl. for
comp.) § 63, n. on BeBatéraroy, cf.
Paed. 1. 5 of rats ebrereordrats
xpipevot tpopais loxupdrarol ect...
ws olkéras decroray

contemplation arises on the sight of
what is lovely § 10; is the result of
intelligent obedience § 83 ; a charac-
teristic of the gnostic § 45 ; sought
in prayer § 46; the occupation of
the highest order of the blessed

OF SUBJECTS AND OF GRAMMAR.

§§ 10, 18, 56; the contemplative and
the practical gnostic § 102; science
supplies material for §§ 44, 83, see
‘beatific vision’

cooperation on the part of man with
God § 48

courage shown in endurance and re-
sistance §17; various forms of §18;
spurious, arising from mere impulse
8§ 59, 66; from hope of pleasure
§63; from ignorance § 66; from
training § 66; from fear § 67;
courage of the gnostic free from
rashness § 66; he distinguishes be-
tween true and false terrors §§ 65,
66; and endures hardships as inci-
dental to life § 61; and as medicinal
§ 61; and leading to glory and
blessedness § 63; his courage dis-

' tinguished from that of the philoso-
pher §§ 63, 73; and from that of the
simple believer § 67; he has no fear
of death §§ 78, 83

criterion, some common to all, as the
senses § 93; others technical known
only to few § 93; the heretics have
no real criterion § 94; Scripture
the true criterion § 95; faith is the
criterion of knowledge St. 11. 15

Crobylus § 101

Cyrenaic school denied the efficacy of
prayer § 41

dative, double use of § 3 fin.; combi-
nation of different datives §§ 8, 10,
15; of duration of time § 48

deacons, their service compared with
that of the presbyters § 3

death signifies apathy §§ 14, 71;
gnostic’s readiness to die § 79

defteation of the gnostic §§ 3 n., 95,

Deissmann on the secularization of

religion, Introd. ch. u, p. xxiii n.
Delos, its unbloody altar § 32
deponent verbs used in passive signifi-

cation Paed. 11, 14 otdé 4 rot Xpiore-

avo? Slaira hdumabelg mepixrarat,

Apost. Const. 11. 58. 2 rpoodexéoOw

brd uv mpecBurépwv, ib. viII. 32. 4,

6, Lightfoot on Ign. Smyrn. iryeldu
Docetae §108
dreams show the character §§ 77, 78

east symbolizes birth § 43; temples
look to the east § 43

education, use of the ordinary curri-
culum § 19
Egyptian priests, their diet § 33

Encratites § 108

ends of action, the honourable, the ex-
pedient, the pleasant §§ 49, 61, 76, 83

M. CO,

449

enshrinement, pagan § 28

Entychitae § 108

envy alien from God, a characteristic
of the devil §7

Bptoureans and Stoics confounded

eucharist (of martyrdom), in it the
Christian is united to Christ § 79,
see App. on Agape

evil, origin of § 16

faith is open to all who choose § 8;
but some have not the power to
believe §1; those who are being
perfected through faith are included
in the family of God §§ 8, 11; faith
is a short cut to perfection § 11; a

~ eompendious knowledge of essentials
§ 57; leads on to ‘apathy’ § 14;

philosophy prepares the soul to

receive the faith § 20; faith is the ©

_ desire of the heathen who turn to
God §§ 46, 57; an inward good per-
fected by " knowledge § 55; glorifies
God instinctively § 55; is the first
step in the ladder of virtue Str. 1m.
27 £., the lowest stage in the ascent
through knowledge and love to the
inheritance §§ 5, 55, 57; springs
from admiration § 60; manifests
itself in seeking and in knowledge
§ 60; witnessed in martyrdom § 64;
the purest faith is that of the gnostic
§ 78; which makes what is future
present §79; may originate in fear

§79; first ‘principles received by “

faith without proof §95; faith has
the force of demonstration § 96;
that which is already believed sup-

plies proof for what is’ not yet ~~

believed § 98; weakness is cured
by rational training under the in-
fluence of faith and fear § 102; cf.
De Faye ch. vir

falsehood is treachery § 58; when
verbal falsehood is allowable, see
‘reserve’

fasting customary on Wednesday and
Friday § 75; spiritually understood
of the mortification of the love of
gain and of pleasure § 75; the
gnostic fasts from evil thoughts as
well as from evil deeds § 76; see
Kaye p. 268 ff.

fear, use of §§ 79, 102; righteousness
of fear compared with righteousness
of love § 79

fire, the discerning, consecrates sinful
souls § 34

fornication, three meanings of §75 |

freewill essential to faith § 8; to vir-
tue §§ 9, 10; to knowledge §12; to

29

ant

450 INDEX

salvation § 42; not hindered by the
divine ordering § 12; evils caused
by § 15, of. Bigg p. 77 foll.
friend, distinguished from servant, of
God §§ 5, 19, 21, 62, 68, 79
friendship, reciprocation of § 21

Glaucias, teacher of Basilides, was one
of Peter’s interpreters § 106

gnosis, in what it consists §17; how
attained, does not come by nature
or without conscious effort, nor from
ordinary education, or rhetoric, or
even philosophy §§ 19, 20; faith is
made perfect by gnosis § 55; how
distinguished from wisdom § 55; is
the link between faith and love § 55;
is a deposit handed down by tradi-
tion § 55; carries the soul on to the
final perfection, which consists in
the beatific vision § 56; is a demon-
stration of what has been intuitively
received by faith § 57; is a rational
death § 71; the food of the soul § 72;
is it true that gnosis puffs up?
§ 105 f.; see Kaye p. 140 f.

gnostic, alone pious §§ 2, 16, 47, 54;
paying fitting worship to God § 2;
elected for knowledge by the Lord
§ 2; how he serves God and man
§§ 3, 13; is now being made like to
God and will hereafter be deified
§§ 3, 95; three stages of the gnostic
84; is educated by the Divine
Teacher through mysteries § 6;
gnostic souls are always rising to
higher grades of blessedness, till at
last they attain to the beatific vision
§§ 13, 68; the gnostic trains himself
to apathy §§ 13, 14; holds com-

munion with God through Christ

§ 13; by his learning conquers his
lower nature §16; gnostic as ruler
§16; as judge §45; becomes the
shrine of the Saviour §§ 16, 29;
a third embodiment of the divine
glory §16; scope of his knowledge
§ 17; gnostic virtue §§ 18, 19, 59f.,
65 f.; precious in the sight of God
§ 29; honours God everywhere and
at all times, enjoying His uninter-
rupted presence §§ 35, 43, 73, 80;
combines cheerfulness with serious-
ness § 35; is truly rich §18; a priest
and king, despises all the pleasures
of sense § 36; prays only for what is
really good §§ 38, 44; strives to be
united with God in prayer, rising
above this lower world § 40; the
true gnostic receives from God all
his petitions §§ 41, 73; faith is a
gnostic prayer § 41; the holiness of

the gnostic involves the exercise of
freewill on the part both of God and
man § 42; having in himeelf all
good things, the gnostic is self.
sufficing through divine grace § 44;
he possesses the faculty of contem-
plation joined to clearness of thought
and speech § 44; qualities of the
gnostic, his optimism -:§ 45; he
watches and prays that his virtue
may be indefectible §§ 46, 47; as it
is in some through discipline and
knowledge § 46; he enjoys the future
as already present to hope §§ 47, 74,
79; all works together for his good
and nothing is required of him but .
what is in his own power § 48; the
gnostic does not swear, but his word
is as good as an oath §§ 50, 51; his
highest work is teaching § 52; he is
an image of the Lord §§ 52, 64;
under what circumstances economy
of truth is allowed him § 53; de-
scribed by David § 58; his admira-
tion for nature § 60; he understands
the commandments in their spiritual
sense § 60; he hears with his soul,
not merely with his ears § 60; he
knows that all trials are a medicine
of salvation §61; has his eye always
fixed on noble images § 63; despises
both the pleasures §§ 63, 74, 78,
and the persecution of the world
§ 63; becomes a temple of the Holy
Ghost § 64; gnostic courage §§ 65—
67; gnostic temperance § 67 ; justice
and liberality of the gnostic § 69;
his continence § 70; gnostics com-
pared to the wise virgins § 72; would
prefer prayer without success to
success without prayer §73; how he
works in the Lord’s vineyard § 74;
fasts from wrong acts and wrong
thoughts §§ 75, 76; holds that to be
the Lord’s day on which he feels the
power of the Resurrection in himself,
believes that all truth is a revelation
of the Lord Himself § 76; even his
dreams are holy §§ 77, 78; he fills
the place of the apostles § 77; is
made a partner.of the Divine Will,
has angels and saints for his com-
panions in prayer §§ 78, 79; the
prayer of the gnostic §§ 79, 81;
carries God within him and is .
carried by God § 82; has no fear
of death § 88; contrasted with the
simple believer § 84; to the gnostic
the Bible is pregnant of truth §§ 94,
95; the gnostic guards the doctrine
of the apostles by his knowledge of
Scripture § 164; his life consists of

OF SUBJECTS AND OF GRAMMAR.

deeds and words agreeable to the
tradition of. the Lord § 104; is al-

ready a god while on earth § 101;

earnest in intercession §§ 79, 81;
prays that he may bear the punish-
ment of his brethren § 80; ef. Introd,
p. xliif., Kaye ch. v, pp. 184—153
gnostic, pseudo- § 41
God the Father, the ultimate cause

(see 8.v.), first and best of all beings

§2; manifested through the Son
§2; Almighty §§ 5, 12; all-sufficient
§15; proof that He loves all men
§$ 6, 7; unchangingly good § 15;
the universal king §§16, 54; pre-
sides over the amphitheatre of the
world § 20; incomprehensible §§ 28,
80; beyond all worth § 29; to be
honoured by us through the Son
§ 85;. omnipresent §§ 35, 51; omni-
acient § 36; source of all good and of
no evil §§ 12, 36, 43; knows, as pre-
sent, all that shall be § 37; unity of
§§ 39, 68; His goodness is voluntary
§ 42; He is absolute goodness §§ 18,
45; the cause of eternal salvation
§ 48; is near to all that call on Him
§ 49; insusceptible of injury §50; the
keeper of our faith and love § 56;
known only to the Son and to those

to whom the Son reveals Him §§ 58, .

109; determines each man’s life
§ 65; loves all that He has created
§69; His goodness and justice are
inseparable §§ 15, 73 ; shines on all
alike, and sent His Son both to
just and unjust § 85; does not take
vengeance, but chastens for good
§ 102; the knowledge of God pos-
sessed by Christians alone § 1, re-
ceived from the Son § 2; see Introd.
p. xxxviii f.

God the Son, testified to by the law
and prophets §1; the beginning and
firstfruit of all things, Himself with-
out beginning, manifests the Father
§ 2, and the divine mysteries § 4;
the: Word §§ 4, 5, 8, 21; only-be-
gotten §4; the highest Preeminence
ordering ali things according to the
Father's will, undivided, all reason,
all eye, all light §5; the Teacher of
man in various ways §6; cares for
all, using persuasion not compulsion
§ 6; free from envy and passion of
every kind §§ 7, 72 ; is the Father’s
Counsellor, the Power and Wisdom
of God, the Lord of the disobedient,
the Saviour of believers §7; the
principle of all movement and the
cause of all good things by the
Father’s will § 8; came into the

451

world to reveal the possibilities of
man’s nature § 8; the great High
Priest §§ 9, 18, 45; leaves no part of
the universe uncared for § 9; is the
cause of salvation drawing men
upwards, as the magnet draws iron
§ 9; gave the law to Jews, philo-
sophy to Greeks § 11; consecrated
Himeelf for us § 14; the ruler of all
mortals and immortals, Himself the
Law and Ordinance and Eternal
Word, being both Light and Life
§ 16; the Second Cause §§ 16, 17;
the umpire in the amphitheatre of
life § 20; feels, as done to Himself,
the good or evil done to His fol-
lowers § 21; Christ is the beginning
and the ends, the foundation and
superstructure of religion § 55;
called ‘the face of the God of
Jacob,’ ‘impress of the Father’s
glory’ § 58

God the Holy Ghost speaks in the
commandments § 99; the gnostic

. by his earnest striving after spirit-
uality is united to § 44

god, used of men (1), of other finite
beings (2), of false gods (3)

(1) See ‘deification,’ Protr. 8 ‘The
Word was made man that man
might become god’ ; Clem. Hom.
xvi. 16

(2) Coupled with angels § 20; in-
habitants of heaven § 56; cf.
Clem, Hom, xvr. 14.

(3) Greek gods distinguished from
barbarian § 22; exhibit a low
ideal of divinity § 23 f,; live on
the smoke of the sacrifice § 31

good things are such as pertain to the
soul itself, not mere outward ap-
pendages § 38; the Christian prays
for real, the wicked for seeming
good § 44 .

Greek, Greeks make the diversity of
sects a reason for disbelief § 89;
their own philosophers might be
condemned on the same ground
§§ 89—92; see ‘god’

habit a second nature § 46

Hadrian saw the rise of heresy § 106.

Haematitae § 108 .

Harnack on Clement, Introd. p. xxxiiin. ;
on the secularization of Christianity
ab. p. xxiii n.

Hatch on injurious effects of Hellen-
ism, Introd. pp, xxii, xxvi—xxxi

hebdomad the stage of rest, preceding
the ogdoad of loving activity § 57

Helienism, its influence on Christi-
anity, Introd. ch. 1

452

Heracles § 26
heresy, existence of, urged against
Christianity §89; prophesied by the
Lord § 89; not confined to Christi-
anity § 89; permitted for the exercise
of the judgment § 90; no excuse for
refusing the aid of religion § 90;
springs from hastiness and self-
- conceit §91; to be cured by more
earnest study § 91; the heretics build
up their systems on fragmentary
truths by means of sophistical argu-
ments §§ 92, 103; they constitute a
school rather than a church § 92;
imitate the heathen § 93; find the
Scriptures barren § 94; spurn the
traditions of the Church § 95; mis-
interpret Scripture by neglecting the
analogy of the faith, and forcing
the meaning of words § 96; or even
- deny the authority of Scripture, and
if pressed by argument, contradict
themselves without shame § 97; their
one aim is to gain applause and have
the pre-eminence in their assemblies
§98; they are characterized by con-
ceit and contentiousness § 101; to
be cured by discipline and study
§ 102; some are incurable from
their sloth and ambition § 103; the
founders whom they extol cannot
be compared with the Apostles § 104;
they adulterate the truth and steal
the canon of the Church §105; donot
enter the Church by the door § 106;
date back only to the time of Hadrian
§ 106; thus their heresies are mere
spurious innovations § 107; they
have neither the unity nor the an-
tiquity of the true Church § 107;
names of different heresies § 108;
they are like the unclean animals
which do not chew the cud §109;
some denied the use of prayer § 41;
their view of martyrdom § 66
hierarchy, celestial § 9 with notes
High Priest, Christ the great §§ 9, 13
honour, scale of gnostic § 2
hope is virtual possession §§ 47, 74
husbandry, spiritual § 3

ignorance and weakness the causes of
evil §16, and of error § 101, ef.
Clem, Hom. x. 12, x1. 20; the soul
is starved by ignorance § 72; ignor-
ance contrasted with opinion and
knowledge §§ 93, 100, 101

image, see ‘assimilation’

incense the prayer of holiness § 32;
the composite incense of the law
denotes the joint prayer of many
nations § 34

INDEX

individual, the, and the whole § 12

inheritance ( (KAnpovoule, = = dbavacla, Jew-
pla, warpya ava, Kuptaxy pov) the
reward of the Christian course with
its three stages, faith, knowledge,
love §§ 10, 55

involuntary action illustrated by the
warmth of fire § 42, the weight of a
stone § 46

Ischomachus § 101

Jewish law of clean and unclean $109;
Jews signified by animals that chew
the cud without dividing the hoof
§§ 109, 110

Job § 80

Joseph the patriarch § 61

Judah denotes confession § 105

judgment mercifully sent to lead men
to repentance § 12; preliminary and
final § 12

Justice the all-perfect virtue §17; the -
highest involves discrimination § 69

king’s highway §73

‘know thyself,’ meaning of § 20

knowledge contrasted with opinion
§§ 93, 100; does it lead to self-con-
ceit? §§ 104, 105

ladder of perfection, faith, knowledge,
love, heaven § 55.

Lampis § 101

Law of Moses testifies of Christ §1;
charged with inhumanity by heretics
§ 14; primaeval law that virtue in-
volves choice § 9; Mosaic and prae-
Mosaic § 10; not intended for the
just § 10; Christ is law § 16; the .
law is a schoolmaster to bring us to
the Gospel § 86

light used of the Word, whose light
penetrates the universe §§ 5, 21

logical method employed by Clement,
Introd, ch. 1m, p. xxxvi f.

Lord’s Day, the day on which we feel
the power of the Resurrection § 76
love the highest stage of Christian
progress, the two lower being faith
and knowledge §§ 46, 53, 5557, 68,
84; love to God the motive of the
mature Christian §§ 64, 67, 68, 70,
93; anoints and trains the Christian
athlete § 67; the gnostic loves all
men §§ 3, 40, 69; even impoverishing
himself to help them § 77; loves
God and is loved by Him §§ 2, 4;.
loves that which is promised § 63;
love of knowledge the way to con-
templation § 10; love raises a man
4 from the condition of servant to
- that of friend of God §62; God

OF SUBJECTS AND OF GRAMMAR.

loves all that He has made § 69; cf.
Introd. p. xliiin., De Faye p. 282 foll.

juxury has no attraction for the
Christian § 36

magnet used to illustrate the divine
influence § 9

man alone of animals was created
with the idea of God § 8

mansions, various in heaven § 12; ad-
vance from lower to higher 8§ 9, 13;
the triad of holy mansions § 40

Marcion §§ 103, 108; written by mis-
take for Marcus § 107

Mark the evangelist, an elder con-
tomaporary of Glaucias and Theodas

107

marriage, St Peter’s a pattern of § 64;
superiority to celibacy § 70 ©

martyrdom, true and false § 66; false
martyrs expose themselves to danger
uncalled, true wait for the call from
God § 66; of Peter’s wife §63; see
Kaye p. 147 n. 5

Mary, her virginity § 93; represents
the pregnancy of Scripture § 93

matter by some thought to be the
cause of evil § 16

Matthias, Traditions of § 82; appealed
to by the ‘heretics § 108

Megarians lightly esteemed § 110

metempsychosis § 32, Bigg p. 198

mirror gives only an imperfect know-
ledge § 13 ;

miscelianies Cirpenareis) described
§ 111, Introd. ch. 1

money-changers, parable of the § 90

Montanists § 108, Introd. p, xxxiii n.

moods, use of with ay, App. B, see

: Soptative’

Moses ruled for the benefit of his sub-
jects § 16; his sacrifices typical of
Christian holiness §§ 32, 34

mysteries, gnostic taught by means of
§ Bi see pvorhpioy, and Introduction
ch. m1

Nero § 106

oath defined § 50; its use unnecessary
and forbidden §§ 50, 51

Oeneus § 23

Olympic games § 48

Ophites § 108

opinion, diversity of, urged as proving
that there is no such thing as truth

_§ 89, is found in medicine and

philosophy as well as in religion
§90; contrasted with ignorance and
knowledge §§ 93, 100

optative in prot. with indic. in apod.
§ 20, p. 32, 28; § 82, p, 54. 9—11;

453

§ 44, p. 76. 9; § 73, p. 128. 12; § 90,
p. 158. 1; § 95, p. 166. 15; with édy
§:16, p. 26. 8; see App. B

Peratict § 108

Perdix § 101

perfection, faith supplies a short cut
to §11; he who partakes of per-
fection is perfect § 47; nature of
Christian perfection § 81; Christ
the only perfect man Str. 1v. 130;
cf. De Faye p. 293 |

persuasion, not compulsion, the divine
method § 6

Peter encourages his wife on her way
to martyrdom §§ 63, 64; his inter-
preters § 106

philosophers persecute Christians on
the charge of atheism §1; how they
should be argued with $1; their
pantheism better than idolatry § 28;
their protest against animal sacrifice
and a flesh diet § 82; on eating pork
§ 83; on anthropomorphism § 37;. |
Cyrenaics denied the use of prayer
§ 41; the courage of philosophers
based on hope of future pleasure
§ 63, or on fear or honour §73;
their temperance based on the same
motive § 69; on the identification of ©
divine and' human virtue § 88; the
gnostic is the true philosopher § 98

philosophy, Jewish is the most vener-
able, as most ancient § 2 (cf. Justin
Apol. 1, 46); its function, as seen in
the gnostic, is the improvement of
the soul § 3; barbarian (i.e. reve-
lation) given by God to Jews §11;
Greek given through angels to the
Greeks §§ 6, 11; prepares the soul
to receive the faith §§1, 20; philo-
sophical sects § 89; ethical philo-
sophy §110; effect of Greek philo-
sophy on Christianity, Introd. ch. 1r;
Clement’s obligations to 7). pp. xxxvi
foll.

piety, see under evdocBys, Soros, Geo-
oeBis Geogidys, Prdd0eos, and Str. 11.

c. 18

Plato § 101, cf. Index to Quotations

pleasure a less worthy aim than
honour or utility §§ 49 yin., 61, 73;
slavery to pleasure inconsistent with
godliness § 71; worldly pleasure has
no attraction for the gnostic § 74;
self-denial is of little worth if it
abstains only from untried pleasure
§§ 67, 76

polytheism § 22

prayer is signified by the incense of
the law § 34; by sacrifices § 49; where
there is an unworthy idea of God,

454

prayer is worthless § 38; subjects
of prayer § 38; prayer is converse
with God, spoken or unspoken §§ 39,
42, 48; attitude of prayer, head,
hands and feet rising heavenward

with the soul § 40; face turned east- .

wards § 43; hours of prayer com-
monly observed § 40; the gnostic
prays everywhere at all times and
under all circumstances §§ 35, 40,
43, 49, 78, 78; all his prayers are
granted §§ 41, 73; Prodicus denied
the use of prayer § 41; God gives
unasked, yet prayer is not super-
fluous §41; prayer is a test of
character § 43, being the utterance
of desire § 38; joyful readiness con-
tributes to the acceptance of the
petition § 43; God foreknows our
prayers from the beginning § 43;
prayer is hurtful to the wicked, but
unites the pious soul to God § 44;
includes faith § 41, thanksgiving
§ 41, 79, and warning § 39; with
whom the gnostic should pray § 49
(see under ‘gnostic’); it is wrong to
pray for vengeance § 84; prayer that
the heretics may come under the
divine discipline § 102; the Lord
prayed that men might know the
truth § 41; cf. Kaye p. 266 f., De
Faye p. 291

presbyters, their meliorative service
resembles that of angels §3; their
exceptional position in Alexandria
§ 3n. (p. 6. 5 and Addenda)

Prodicus denied the use of prayer
§§ 41, 103

Proetos and his daughters § 26

progress, prospect of continuous, both
in virtue and happiness §§ 10, 45;
suited to the particular case § 11;
stages of §§ 57, 79

prophecy, proof from, reserved §1;
the prophecies prove that the Son is
the Saviour §6; David cited as a
prophet § 58; Hatch on, Introd.
p. xxii n.; see rpopnreta and mpopy-

TNS
propitiation, heathen idea of § 15
Protrepticus, reference to the § 22
providence, nearer dispensations of

§ 42; general and particular §§ 6,

12; see mpévora,
punishment used to educate those who

are too hardened to profit by other

influences §§ 6, 7, 17, 39; repentance

enforced by different stages of § 12;

purifying influence of the discerning

flame § 34; a salutary chastening to

be followed by the bliss of heaven
§§ 55, 61; some are punished after

INDEX

death and unwillingly brought to
repentance § 78; implored for here.
tics to save them from utter con.
demnation § 102; God does not take
vengeance, but chastens to restore
§ 102; punishment of criminals in
the amphitheatre § 74; see Introd.
ch. 1, pp. xxxix——xlii
purification, pagan §§ 26,27; Christian
§ 27; see Introd. pp. lin., liii, lv
Pyrrho a master of eristic § 101
Pythagoras, as a believer in metem-
psychosis, objected to bloody sacri-
fices §33

relative phrase used for infinitival
phrase § 41, p. 72. 4; § 47, p. 82. 18;
§ 60, p. 104. 9; § 72, p. 126. 4; § 75
init. p. 180. 17

repetition, emphatic § 67, p. 116. 4

reserve, doctrine of § 53; allowable -
medicinally and by way. of accom.
modation § 53

reticence of Clement §§ 13, 88; see
Introd. p. lvif. -

reverence incompatible with an un-
worthy conception of God § 38

revolution, saving § 10n.

rhetoric, supposed bad effect of, Introd.
ch. I, p. Xxx

ritual no longer needed in heaven

§ 57
rule naturally belongs to the superior
$8

sacrifice, Christians offer none but the
sacrifice of themselves § 14; consist-
ing in prayer and holiness § 31 (cf.
Justin Apol. 1. 9, Dial. 117, Iren.
tv. 18 cited by Harn. 1°. 196), and
the speech ascending from holy
souls § 32; pagan sacrifice is offered
to demons § 14; is ridiculed even by
pagans §§ 31, 34; unbloody sacrifice
of Delos § 32; Mosaic sacrifices
symbolize piety § 32; why goats are
sacrificed § 33

salvation won by man’s freewill §§ 6,
9, 12

science defined §17; its object § 17

Scripture, the foundation of Clement's
arguivent, however different the form
of the latter §1; includes the Law,
the Prophets, the Gospel, and the
Apostles §§ 1, 6, 11, 14, 58, 76, 95,
103; is the ground of demonstra-
tion and needs no further proof
$95 |

search, see {yrycts and note on p. 104.
12

secularization of religion, see Deiss-
mann, Harnack and Hatch

OF SUBJECTS AND OF GRAMMAR.

servant of God, how he becomes the
friend §§ 5, a, 62, 68, 79

service of God, in what it consists we

§3; of man, meliorative and minis-
trative §§ 3, 13
sign used for cross § 79
silent worship §§'2, 39, 43, 73
Simon, the equestrian § 101;
heretic §§ 107, 108
sin caused by ignorance and weakness
' §§ 9, 101
sinlessness, how possible for man § 14,
cf. De Faye p. 281 _
smoke of burnt sacrifices the food of
demons §§ 14, 31
soul akin to air g 34
spesch, power of, a gnostic grace § 44;
should be in harmony with thought
and deed §§ 53, 100; see ‘reserve’
Stoics identify divine and human
virtue § 88; confused with Epicu-
reans by a ‘misreading § 87
Stromateus, meaning of, Introd. ch. 1;
why this form of composition WAS
chosen by Clement 7b. pp. xix—xxi;
used by what other writers ib. pp.
xiv, xv; text of Strom. vu, ch. v,
classification of corruptions in ib.
pp. lxvi—lxxix ; various readings ib.
pp. lxxx—Ixxxv; Stihlin’s collation
of ib, pp. Ixxxv—xci
. Suffering, uses of § 17
superlative for comparative §§ 63, 68
superstition § 4; portents §§ 24—27
swine’s flesh, why forbidden to Jews
.§ 33; a favourite with Gentiles § 33

the

teaching the highest work of the

gnostic § 52, Str. mu. 6. 19 init.;

implies’ the training of character
§ 52

temperance § 18; genuine and spurious
67

§

temple, Christian invisible § 28; the
congregation of saints § 29

theatres shunned by Christians § 36

Theodas teacher of Valentinus and
disciple of Paul § 106

thought, word, and deed, harmony of
§§ 55 init., 100

Tiberius § 106

Timothy, his circumcision an instance
of accommodation § 53

virtue is voluntary § 9;

455

tradition, the deposit of the faith

$55; contained in the Confession

and Canon of the Church § 90; the

heretics spurn the tradition of the

Church § 95, which is also called

the tradition of the Lord and of

Christ §§ 99, 106, and of the

Apostles § 108

triad of the holy mansions § 40; of
the gradations which depend on the
Word §9

Trinity, the Platonic §9, cf. Bigg
p. 248 foll.

truth, a sight of is a sight of Christ
§7

unbelief limited to the period of
Christ’s presence on earth (?) § 11

unclean, see ‘clean’

unity the mark of the true Church
§ 107

Valentinus a disciple of Theodas
§§ 106, 108

vegetarianism sdvocated by Pytha-
goras, Xenocrates and Polemo §§ 32,
3

virgins, the wise symbolize the gnostic
§ 72

wrong views
as to its origin §19; cardinal virtues
§ 17, cf. Str. 11. c. 18; height of
gnostic virtue § 45; indefectibility
of, how obtained §§ 46, 47; spurious
forms of § 69 (see ‘courage’ &e.);
better than innocence §8§ 72, 76;
identity of divine and human de-.
nied § 88; connexion of the different
virtues Str. 11. 45

weakness the cause of wickedness § 9

wisdom the result of prudence and
justice § 17; distinguished from
gnosis § 55

worship, true consists in love § 3;
Christian not limited to special
times or places §§ 35, 43; though
it is customary to pray thrice in
the day § 40; the gnostic’s whole
life is a festival § 40; see ‘prayer’

wrestler, the Christian § 20

Zeus, the athlete’s prayer to § 48

CAMBRIDGE: PRINTED BY J. AND C. F. CLAY, AT THE UNIVERSITY PRESS.

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