HISTORICAL-LITERARY NOTICE ON CLEMENT OF ALEXANDRIA
(FABRICIUS, Bibliotheca Græca, editio nova, variorum curis emendatior atque auctior, curante Gottlieb Christophoro HARLES. tom. VII [Hamburgi, in-4°, 1801], p. 119).
Titus Flavius A Clemens, by nationality an Athenian, or, as others say, an Alexandrian: from a pagan philosopher he became a Christian, and thereafter, having traveled through Greece, Calabria, Italy, the Orient, Palestine, and Egypt, he was a presbyter of the Alexandrian Church, and after Pantaenus—likewise an Athenian—[became] master of the school there, that is, teacher of the catecheses: a holy and most erudite man. Among his disciples he had Origen, who served in the office of catechist also to Clement around A. D. 202, during the persecution of Severus; B regarding I have refuted the sophists. Indeed, in *Stromata* I, c. 7, p. 338, in the edition of Potter—whose note you should compare—he openly professes that he does not call philosophy Stoic, nor Platonic, nor Epicurean, nor Aristotelian; but whatever has been rightly stated by these sects, this whole collection [τοῦτο σύμπαν τὸ ἐκλεκτικόν] he calls philosophy. Regarding Pantaenus and the other teachers of Clement, and regarding the controversy which arose between Cave, Clericus, and Baltus, as well as regarding his method of philosophizing, his errors, etc., Brucker is copious in his *Hist. crit. philos.*, tom. III, p. 414 ff. Concerning Clement as a teacher in Alexandria, compare J. G. Michaelis, *Progr. de scholæ catech. Alexandr. origine*, Halæ Magd. 1739, 4, [which is] amplified with new additions in *Symbol. litter. Bremens.* fasc. III, and J. Augustin Dietelmair, *Progr. quo veterum in schola Alexandrina doctorum seriem breviter exponit*, Altdor. 1746, 4. HARL.
C Clement’s name was expunged [from the martyrologies] (compare *Acta Sanctor.*, tom. VI Maii, p. 777), and Combetisius, in tom. I *Bibl. concionatoriæ*, excuses the eulogy given to Clement, [and] Natalis Alexander testifies that he incurred the censure of religious men because he had called Clement a saint; nevertheless, it is established among ancient writers—not to mention Usuardus and later martyrologies—that he is everywhere honored with this encomium. Thus Epiphanius XXVI, 1: “As also the holy Clement,” etc.; Alexander, the bishop, also calls him ἱερὸν [holy] in Eusebius, VI, 14 and VI, 11: “a blessed presbyter, a virtuous and approved man.” In Nicetas, *Thesaur. orthodox. fidei*, IV, 10, from Theodoret’s book I *De hæretic. fab.*, c. 1, Clement is called “a holy man [ἱερὸς ἀνὴρ], and one who in [his] complete acquaintance/experience surpassed all others.” And according to that same Theodoret, he is a “holy man [ἱερὸς ἀνήρ],” and “renowned on account of his polymathy.” To the author of the *Chronicon Alexandrinum*, p. 7—and who is the same, the anonymous writer on the Pasch, whom Petavius edited in Greek on p. 214 of his *Uranologium*—[he is]: “Clement, the most holy, having been a priest of the Church of the Alexandrians, a most ancient man, and one who was not far from the Apostolic times.” The same Clement, in the judgment of Jerome, *epist.* 84, *ad Magnum*, is “the most erudite of all.” S. Maximus, in *Diss. cum Pyrrho*, p. 774, calls him “the philosopher of philosophers.” Cyril of Alexandria, however, [calls him]: “A learned and studious man, and one who has delved into the depth of Greek readings as perhaps few of those before him,” in *VII in Julian.*, p. 231. The same elsewhere calls him “learned [σοφώτατον],” and a modulator, and in another place: “Following upon the holy Apostles everywhere, and having attained the utmost acquaintance with Greek history.” [Add. Walch., l. c., p. 629 seq.] D fragment, which Dodwell edited, writes that Origen succeeded Pantaenus, not Clement.
A He also makes mention of this work of his own in the *Stromata*, p. 616, to pass over Eusebius, Jerome, and Photius. And that appears to have been a result of certain *catechisms* established by him at Alexandria (15). However, as Clement acknowledges the division of the work into three books in the place mentioned, so the division into chapters and the lemmata prefixed to the chapters, although common in manuscript codices, seem to have an author other than Clement. See Nourry’s *Apparatus*, p. 657. The *Paedagogus* concludes with a Doxology, concerning which George Bull is to be consulted in his *Defensio fidei Nicenae*, p. 145. Finally, there is subjoined a Hymn to Christ, which Cangius, in his *Appendix ad Glossarium Graecum*, p. 123, under the word *Aθynaιόν*, attributes (I know not with what authority) to the martyr Antigenus (16), a contemporary of Clement. Rudolphus Capellus published that hymn on separate leaves, with Hervet’s version and his own commentary and German metrical paraphrase, at Hamburg in 1681 folio. It exists both in Greek and Latin among the *Poetae Graeci Christiani*, Paris 1609, 8, p. 235, with the version of Fed. Morell. In the same place there appear verses *adélou*, or of uncertain authorship, in Clement’s *Paedagogus*, which begin *Σεὶ νῦνδ' ἐπὶ κόνω, Παιδαγωγέ, προσφέρω*, which in the Greek Florentine edition of Clement are read in Greek at the end of the *Paedagogus*, p. 92, but are omitted in the Greco-Latin editions (17), and for that reason were reprinted in the Ittigian supplement to the *Works of Clement*, p. 170. Nourry reports that he examined three manuscript codices of Clement's *Paedagogus* and noted various readings from them, p. 658 seq., among which are those of the Royal codex of A.D. 814 (by which, besides the *Protrepticus* prefixed to the *Paedagogus*, there is also contained Justin’s *Epistle to Zenas and Serenus*, and the *Admonitio ad Graecos*, Eusebius’ *De praeparatione* and *Against Hierocles*, and both books of Athenagoras—see the description in Montfaucon’s *Palaeographia Graeca*, p. 274). Nourry writes that the *Paedagogus* was edited in Greek and Latin, p. 904. But Combefis inserted certain Latin selections from Clement that he had reviewed into his *Bibliotheca concionatoria*; in Greek, nothing. B C D
HISTORICAL-LITERARY NOTICE
3. Of the A *Stromateis* (Books VIII), or Miscellanies, containing Gnostic commentaries according to the true philosophy; for this is the title of the work as recorded by Eusebius, *Hist.* VI, 13; Photius, *Cod.* 111, and by Clement himself at the end of books II and III, p. 357, 473, and at the beginning of book VI, p. 616. Meursius, in his notes to Palladius’ *Lausiac History*, p. 204, observes that this work was inscribed by Clement to Alexander, citing J. Damascene’s book *On the Veneration of Images*: "Of the most ancient Clement, to Alexander, from the seventh book of the *Stromateis*." By Alexander, some understand that disciple of Clement from Cappadocia, later bishop of Jerusalem, to whom he inscribed the book *On Church Canons*, according to Eusebius, VI, 13, and concerning whom see the *Acta Sanctorum* for March 18. But Reinesius, *Var. Lect.*, lib. 1, c. 22, p. 92, suspects that Damascene did not write "to Alexander" but "the presbyter of Alexandria." This work was written after the death of Commodus (at the end of A.C. 192) (*Strom.*, lib. 1, p. 356), when Clement was still enjoying the *unbent maturity* of his age; for which reason he says in *Strom.* 1, p. 274, that he was *treasuring up commentaries for his old age*. Montfaucon notes in his *Diarium Italicum*, p. 64 [and in *Biblioth. biblioth. mss.*, t. I, p. 480], that there are scarce any manuscripts of this work other than the Medicean—from which the Florentine edition flowed initially, but in a mutilated state—where he reports he found lengthy excerpts from Clement’s *Stromateis* in a fourteenth-century cotton paper manuscript at Venice, in the possession of the Venetian patrician Antonius Capellus, along with excerpts from the *Protrepticus* and *Paedagogus*. The recent Claromontane codex, of which Nourry speaks, p. 896, seems to have been copied from the Medicean; and both interpreters, Strozza and Hervetus, used no other than the Florentine. Clement concludes the seventh book with these words: *And after this seventh Stromateus of ours, we will begin our discourse from another starting point.* B
A book follows, which—as I will soon remark—Photius (19), *Cod.* 111, read. Photius says it is the book *Who is the Rich Man that is Saved?*; others, however, whom Photius himself also saw, had this as the eighth book, and in this volume appear the words which Pseudo-Dionysius cites while praising Clement the philosopher, in chap. 5 of his *Divine Names*, as Albertinus also observed, p. 266 of his work *On the Eucharist*. Eusebius and Jerome also read Clement’s eight books of *Stromateis*. Furthermore, this eighth book, which survives, has nothing in common with the previous seven; but it argues entirely about demonstration, definition, division, and causes in a dialectical manner. Yet, I do not doubt that we possess the same book that Photius once read, although I see that Nourry, p. 1289, thinks otherwise—who also errs in this, that he takes what Photius notes concerning "little sound doctrine" to be spoken of this eighth book, whereas Photius wrote that of the entire work of the *Stromateis*. I more willingly agree with Tillemont, *Mémoires pour servir à l'histoire ecclésiastique*, t. III, p. 318, 524, that this book, which is inscribed as the eighth, has reached us not entire, but imperfect. What Nourry, p. 1308, notes from a manuscript *Catena* on Genesis—that words from the lost eighth book of Clement’s *Stromateis* are cited by Acacius, bishop of Caesarea in Palestine—is worthy of broader consideration. These words are: *And in the eighth Stromateus he rejects the opinion concerning the pre-existence of souls, saying in these very words: "God made us not out of things that were pre-existent. For it was necessary for us even to know where we were and that we pre-existed, and how and why we have come hither. But if we did not pre-exist, God is the only cause of our generation—He who made us from that which was not, and thus saves us having come into being." And he who calls the sensitive bodies "coats of skin," will certainly also confess the tree of life to be surely sensitive; for after the coats it is said, "Lest"* C
(18) Clement, *Strom.* 1, p. 278: *The Stromateis will include truth mixed with [Christian, let us suppose] dogmas of philosophy.* And p. 279: *For I pass by the fact that the Stromateis, being composed of great learning, wish to ingeniously hide the seeds of knowledge.* D (19) Photius, after he had pointed out that the inscription of the work was found complete in an old exemplar: *Titus Flavius Clemens, presbyter of Alexandria, of the Gnostic commentaries according to the true philosophy, Stromateis 1, 2, 3, 4, 5, 6, 7, 8: Who is the rich man that is saved?*—proceeds: *In some, the first seven books bear the same title, and are indeed the same in all codices; but the eighth varies both in inscription and subject matter, and in some is inscribed: "In others, however, the eighth Stromateus," as the remaining seven books are accustomed to be inscribed.*
A *the libation of the tree of life, and eat, and he shall live forever.* These excerpts (which escaped Nourry) are taken from the *Prophetic Eclogues*, § 17, ed. Combefis [and Potter]. But the same Nourry rightly observes that in the manuscripts of John Damascene’s *Parallels* they are cited as if from the eighth book of the *Stromateis*, which exist in the same words in the *Prophetic Eclogues*, which are appended in Greek to the book of *Stromateis*, § 20, Græco-Lat. ed. of Combefis: "Charity governs the elect, but this fear of the unmoved is base. And the one who leads to good, leads to Christ, and is saving." The following are also cited by Damascene, with the eighth book of the *Stromateis* prefixed: "Not fearing the disease from without, but sins, through which comes the disease; and the disease of the soul, not of the body" (which exist in the same *Eclogues*, § 11). And: "It is a law against those who do not deign to see the holy and divine things in a holy and divine manner, to inflict the punishment of blindness."
4. *Excerpts from the Theodotus and the Eastern Doctrine according to the Valentinian times.* These excerpts, in Greek without translation from the Florentine copy, appended to the Græco-Latin editions of Clement, contain various Gnostic and Valentinian explanations of places in Holy Scripture. In these, Theodotus is cited more than once; mention is also made of Basilides and Valentinus and the Valentinians, and on page 799, the words are brought forward which Christ said to Salome, "Until when shall there be death, until women bear," which it is agreed are taken from the *Gospel according to the Egyptians*, from Clement’s *Strom.* III, pp. 445, 452, 453. Combefis translated them into Latin, but feared to publish them B on account of the heresies and Gnostic errors which are contained in those *Stromateis* and the remaining books. These, after Nourry and, as indicated by the editors, Fabricius commended, he diligently collected and judged; nor yet, however, did Semler suppress what was good in those books, in his *History of Christian Doctrine*, prefixed to vol. II of *Theological Polemics*, Baumgart., § 61, pp. 133 sqq. An epitome of the German books was made by Chr. Frid. Rössler in the *Library of Ecclesiastical Fathers*, part II, pp. 1-75. Harl.
D As for the fact that today hardly anyone can be moved [by them], yet it is not useless for the illustration of other ecclesiastical writers, nor is it unpleasant to learn from so remarkable a specimen what the doctrine of those heretics was like and on how remotely sought-out expositions of Holy Scripture it was built, I have not hesitated to communicate that version of Combefis—a copy of which, by the kindness of the most learned man Eric Benzelius, has fallen into my hands—with the reader below (22). Indeed, Godfried Arnold published these excerpts rendered into German in his *Apology for Heresies*, Leipzig 1700, fol., vol. IV, pp. 41 sq., since which time a better and more emended interpretation, likewise in German, by the author H. G. W. E. N. (23), saw the light at Ulm 1701, 4, with a preface by D. Elias Veiel.
5. *Eclogues from the Prophetic.* These later excerpts are sounder than the former, but in the Græco-Latin editions of Clement (24) they likewise exist only in Greek, and are mutilated in the latter part. Otherwise, with the notes of François Combefis, they are read in Greek and Latin in his own most recent supplement to the *Library of the Fathers*, Paris 1672, fol. In these, Clement (for I do not doubt he is the author) refutes from time to time the errors of Heracleon, Tatian, and Hermogenes: he reports many things also from the Apocrypha of Enoch, and the Apocalypse and the *Preaching* of Peter; from the second book of the *Shepherd* of Hermas, mandate 5, words taken and illustrated may be seen in § 45, even though he does not praise him by name. He argues, however, that the exposition of heretical tenets is useful, § 29: "For it also brings another C exercise for the inquiring soul, or else B the exposition of the doctrine of the heterodox, and keeps the disciple of the truth from being deceived." That these *Eclogues* are part of the *Hypotyposes* of Clement of Alexandria is not D absurdly conjectured by the most learned men: it is not to be omitted that later ones are sounder than the previous ones, but in the Græco-Latin editions of Clement (24) they likewise exist only in Greek, and in the latter part they are mutilated. Otherwise, with the notes of François Combefis, they are read in Greek and Latin in his own most recent supplement to the *Library of the Fathers*, Paris 1672, fol. In these, Clement (for I do not doubt he is the author) refutes from time to time the errors of Heracleon, Tatian, and Hermogenes: he reports many things also from the Apocrypha of Enoch, and the Apocalypse and the *Preaching* of Peter; from the second book of the *Shepherd* of Hermas, mandate 5, words taken and illustrated may be seen in § 45, even though he does not praise him by name. He argues, however, that the exposition of heretical tenets is useful, § 29: "For it also brings another exercise for the inquiring soul, or else the exposition of the doctrine of the heterodox, and keeps the disciple of the truth from being deceived."
A strongly suggest; yet it must not be omitted that these same works, as is clear from several locations described by me above, were held to be the eighth book of the *Stromata*.
Of the Manuscripts and Editions of the Works of Clement of Alexandria
Fabricius has already praised many manuscripts in various places. Regarding the parchment manuscript of the Florentine Medicean-Laurentian library of the eleventh century, which contains the *Stromata*, and of which Fabricius makes mention above in § 3, Bandini wrote more extensively in his *Catalogus codicum manuscriptorum Graecorum* I, page 12. He observes that, besides those things mentioned by Fabricius above in § 5, it appears to have been copied from the Medicean manuscript. Montfaucon, in *Bibliotheca bibliothecarum* I, page 234, believed that this most excellent manuscript had formerly been in the possession of the Basilian monks of Messina. In the same manuscript are the *Excerpts from the Books of Theodotus* and the *Selections from the Prophets*. The three books of the *Paedagogus* are called the *Words of Clement* in manuscript XXIV, plut. V, with notes by an uncertain author in the margin, which Bandini, *loc. cit.* I, page 49 sqq., describes more fully. The books in the manuscript are divided into chapters, and arguments are prefixed to each chapter. Those books are followed by the *Hymn to Christ the Savior* and *Anonymous Verses on Clement's Paedagogus*. Victorius also used that manuscript, but he omitted certain scholia, added here and there in the margin in a cursive and joined script by the same scribe of the manuscript; some of these Bandini transcribed and published. The same scribe, says Bandini, in order to show the agreement of the text of Clement with a certain interpretation of Arethas, Archbishop of Caesarea, perhaps taken from his *Catena on the Apocalypse of John*, wrote out a long scholion in the margin of the book, the beginning and end of which Bandini published. In manuscripts VIII, pl. 57, plut. IX (a), there are, among brief definitions of the Holy Fathers regarding substance and nature, etc., excerpts from Clement of Alexandria’s *Sermon on Providence*. (Bandini, I, page 402.)
The Alexandrian manuscript of Clement, with many notes added by Stephanus, is mentioned by Folard, at Frankfurt-am-Main, in his *Histoire d'un Voyage littéraire*, made in 1733, etc., The Hague, 1755, May 12, according to Stolle in his notice of that library (*Kurze Nachricht von den Büchern in der Stollischen Bibl.*, vol. I, p. 563). *Loca Clementis* occur in the *Catenae* on the Psalms, on Job, and on the four Gospels, and Clement is cited in a *Florilegium* of sententiae, in the *Violarium* compiled by J. Cantacuzene against Palamas. (Bandini, I, pp. 34, 52, 161, 255, 347, and 549.) The three books of the *Paedagogus* exist in the Venetian manuscript of St. Mark, with lemmata for each chapter prefixed, and some notes added in the margin; see Villoison, *Anecd. Graec.* II, pp. 98 and 249. In a manuscript of the Modenese library are the *Protrepticus*, *Paedagogus*, and *Hymn*, as in the editions, according to Montfaucon in *Diarium Italicum*, p. 31.
At Naples, in the Royal Library, manuscript CLXV contains: Clement of Alexandria’s *Paedagogus*; the *Hymn to Christ* and *Anonymous Verses on Clement's Paedagogus*; excerpts longer than those from the books of *Stromata*. It begins: "the student of wisdom knows portents and the outcomes of seasons and times," which are missing at the beginning of Book I in the mutilated editions. According to Montfaucon in *Bibliotheca bibliothecarum mss.* I, page 14, among the Vatican manuscripts, the work *Quis dives salvetur* and others are named among the works of Pope Clement: fragments of Clement of Alexandria in *Catenae* on Exodus, Job, the Epistles to the Corinthians and Galatians, and on Matthew and Luke are in many Vatican manuscripts ibid. (as in the *Catenae* in the Coislin, Vienna, Augsburg, and other manuscripts). In Rome, in the Ottobonian library, are fragments of the *Stromata* in eleven recent manuscripts, as well as the *Stromata* twice and the *Paedagogus* (ibid., pp. 183 and 190), and in the same place, in the Library of the Fathers of St. Basil (ibid., p. 198, D.). In France, among the manuscripts of the Abbey of St. Peter of Selincourt, in the diocese of Amiens, are the *Admonition to the Greeks* and the *Paedagogus* (ibid. B II, page 1198). The *Life of St. Clement*, etc., is in a manuscript of the Milanese library. (Ibid. I, p. 495.)
In Paris, in the Public Library (according to the catalogue of manuscripts, vol. II), in manuscript CDLI, A.D. 914, written by the hand of Baanis, notary of Arethas, Archbishop of Caesarea, is Clement's *Exhortatory Book to the Greeks*, with marginal scholia, and the *Paedagogus*, but the first ten chapters of Book I and the beginning of Book XI are missing; in manuscripts CDLII and DLXXXVII (in which those things are also missing which we noted in manuscript CCCCLI) are the three books of the *Paedagogus* with the *Hymn to Christ* and the *Anonymous Verses on the Paedagogus*. In manuscript CDXL is a fragment where the holy John, theologian and evangelist, is treated. In a manuscript of the Paris library of the Society of Jesus, which contains the entire work of the *Stromata*, various readings were noted by Montfaucon and transmitted to Potter.
In the Coislin Library, according to Montfaucon, in manuscript LXXXVI, is a certain history from the book *Quis dives salvetur*, which is also in Eusebius (*H.E.* III, ch. 23, page 140). *Loca Clementis* occur in manuscripts CXII and CX, in the *Collections of Sententiae*, moral matters, and interpretations excerpted from many ecclesiastical writers (pp. 186, 187; likewise also in the Augsburg manuscripts, according to Reiser, pp. 22 and 39 of the catalogue): in manuscript CCLIX, in the *Responses of Anastasius*, etc. (p. 305); in manuscript CCLXXVI, in the *Parallels* of Damascenus (p. 390); in manuscript CCLXXXXIV, in the *Eclogues* of Damascenus (p. 412).
The following manuscripts, which are preserved in England and were collated by Potter, are named by him in his Preface at Oxford: In the manuscript of the New College Library, the *Exhortation to the Greeks*, along with the two later books of the *Paedagogus* and some fragments of them; in the Bodleian manuscript and another which exists in the King’s Library, the three books of the *Paedagogus*. For amending the *periochae* of Clement, which Eusebius inserted into his work *De praeparatione evangelica*, the manuscript of Eusebius in the library of St. John’s College was useful. Besides these, according to the catalogue of English and Irish manuscripts, etc., in the Baroccian manuscript of the Bodleian Library, No. V, there are sententiae, etc., excerpted from Clement of Alexandria and others; in the Bodleian manuscripts MCCXXXXII and [alt-version omitted]
19 CLXXV (tom. II catal., p. 276), are Clement’s *Paedagogus*. In the manuscript CCCCXXVIII of Trinity College, Dublin, there are excerpts from Clement’s *Protrepticus*, by Gentian Hervet, and from his *Paedagogus*.
In Vienna, in the Imperial Library, in manuscript XXXIX, No. 3, and manuscript L, there is a fragment from Clement’s oration: *Quis dives salvetur*? (Lambec., *Comment.* III, pag. 190, seq., and 193). In Munich, in the Bavarian Library, codex chart. CLXX, *Oratio exhortatoria ad Graecos* (catal. codd. pag. 66). At Augsburg, a fragment of an epitome of the *Stromata* in a manuscript from which certain things had been restored in the Commelin edition, as observed by Hoeschel in Reiser, pag. 27 cat., and Sylburg at the end of his notes to Clement of Alexandria, where he also mentions the Palatine manuscripts, in one of which, a recent one, there was the *Paedagogus*, and in others, excerpts; and the manuscript of Guil. Xylander. [Harl.]
The Greek writings of Clement, mentioned thus far, appeared from the Medicean library, having been collated for the *Protrepticus* and *Paedagogus* also with the manuscript of Rodolfo Pio, Bishop of Carpi, and edited by Pietro Vettori, whose preface is addressed to Marcello Cervini, Cardinal of Santa Croce (afterwards for twenty days supreme pontiff, Marcellus II), Florence, 1550, fol. This edition was annotated in various places by the hand of Joseph Scaliger in the library of Graevius. [Fabric.] A copy, printed on parchment, exists in Florence, in the Magliabechian library; see Bandini *cat. codd. Gr. Medic.* I, pag. 12, and in the preface prefixed to the edition of the *Epistles of famous Italians and Germans*, etc., Florence, 1759, tom. I, p. XLII, and Hamberger Z. N. II, p. 489. In the Leiden library there is a copy to which Hadrianus Junius added some notes. (*Catal. bibl.*, p. 35.) [Harl.]
From the recension and with the castigations of Frid. Sylburg. Heidelberg, apud Commelin, 1592, fol.
The Latin *Protrepticus* and *Paedagogus* by Gentian Hervet, and the eight books of the *Stromata* translated by Ciriaco Strozzi [*note 25*], Florence, 1551, fol., apud Lorenzo Torrentino.
*Protrepticus*, *Paedagogus* and *Stromata* [*note 26*] by Gentian Hervet, Canon of Aurelian and the Church of Reims, with his scholia, Basel 1556, fol., apud Froben, and 1566, fol., Paris 1566, 8, 1572 and 1590, fol., and finally in the B *Bibliotheca Patrum Lugdunensi* tom. III, a. 1677, fol., from the recognition of Dan. Heinsius and the scholia of Hervet.
Greek and Latin, with Hervet’s version, revised by Dan. Heinsius, with notes and castigations of Frid. Sylburg and Daniel Heinsius, Lugd. Bat. 1616, fol. This edition, with many manuscript notes of David Blondel, was in the library of Samuel Gruter, a clergyman of Haarlem.
Clem. Alex. *Admonitio*, *Paedagog.*, *Stromat.*, in the collection between Franc. Rous *Mella Patrum*. Lond. 1630, 8, p. 149-292. [Harl.]
This edition was reprinted with the addition of the notes of Fronton du Duc, Paris 1629, fol., and less accurately in 1641, ibid., and Cologne (or rather Wittenberg), 1688, fol.
Jean Crois, in chapter 21 of his *Observatt. in Nov. Test.*, pag. 172, once testified that he possessed a most emended and augmented Clement of Alexandria, and that he would diligently examine the emendations of Heinsius in the notes to Clement himself. But that edition of Clement never appeared.
In the Jesuit library you will read Clement of Alexandria annotated by James Deshans, S. J.; but those notes were not published either.
A fuller, more cultivated, and from manuscripts more emended edition, than the others, was prepared by Potter, who translated the *Protrepticus* in its entirety, castigated the others, and added the Greek version of Hervet and other useful things. It is inscribed:
The extant works of Clement of Alexandria, revised and illustrated by J. Potter, Bishop of Oxford. Oxford, at the Sheldonian Theatre, at the expense of Ge. Mortlock, London bookseller, 1715, folio.
Added are supplements, edited by Fell and Potter, and fragments collected by Grabe. Added also is Hervet’s commentary on the works of Clement. V. *Acta erud.* a. 1717, pag. 97, sqq. This edition was reprinted at Venice, from the printing house of Ant. Zatta, 1757, two volumes in folio with new fragments from Fabricius, and the Life of Clement taken from volume III of Adrien Baillet and rendered into Latin. Fabricius, however, had collected the fragments—which in Potter’s copy exist only in part in Greek, and in part are missing—from manuscript codices or published books, and had published them in Greek and Latin at the end of the volume of the works of Hippolytus, edited by himself, pag. 66, sqq. Fragments are also in Gallandi’s *Bibliotheca veterum Patrum* II, pag. 153. [Harl.]
Nicolaus Nourry treated the writings of Clement of Alexandria most diligently in the third full book of his *Apparatus ad Bibliothecam Patrum*; for he provided a fuller analysis of individual works than Abraham Scultetus and Elias Du Pin, and he supplied observation on his doctrine C and on various places of Clement in great number, and he added a *Chronographic table* in which the computation of Clement is compared with that of Eusebius and Syncellus, and he discoursed more copiously on the authors whom Clement cites. Paris 1703, fol. p. 622-1562. See also the notes on Clement’s doctrine by Ittigius in *Selectis Hist. eccles. capitibus*, sect. II, pag. 250, sq. [Fabr.]
To those writings which I have indicated passim regarding this chapter, including those in *Introd. in Hist. Lat. Gr.* II, 2, pag. 209, the following can be added:
1. G. Walchius, *Exercitat. de Clementis Alex. et erroribus*, Jena 1757, 4, reviewed in his *Miscellanea*.
[*note 25*]: Papirius Masson, *Elogior.*, p. 229: *Stromata* likewise of Clement of Alexandria, while still a young man, he was the first of all to donate to the Latin tongue.
[*note 26*]: In his version and commentaries, Nourry reproves many things; see him in *Apparatu ad Bibl. Patrum*, pag. 902 sq. [and Potter in the preface].
A J. Fabricius, in *Hist. bibl. Fabricianæ*, vol. IV, tom. I, pag. 72, sqq., and in his *Observatt. seu conjectanea quædam in Clem. Alex. Stromatum librum I*, ibid. pag. 103 sqq. HARL.
Fabricius in *Delectu argumentorum ... pro veritate relig. Christ.* pag. 58, sqq., where he treats of Clement of Alexandria, adds certain things which I shall repeat here:
"Against William Whiston, who disparages Clement's writings as juvenile, J. Ern. Grabe, in his posthumous booklet *Some instances of the defects and emissions in Mr. Whiston's collection of testimonies* (London, 1712, 8 [27], pag. 11), shows from book I of the *Stromateis*, pag. 276, that a long period of time (*χρόνου μῆκος*) had already passed since Clement had heard his teachers, whom he testifies on p. 274 to have sacredly preserved the blessed dogmas which they received from Peter, James, John, and Paul."
Giles Ménage testified that he possessed notes intended for Clement, in *Menagiana*, tom. I, pag. 385.
"Among the miscellaneous works of Giovanni Maria Borzini of the Order of Preachers, Oldoini in *Athenæo Ligustico* mentions a *Logic of Clement of Alexandria explained*."
J. Tribbechow's *Diss. de vita et scriptis Clementis Alexandrini* (Halle, 1706, 4). This dissertation contains nothing new; yet towards the end (§ xxv-xxxi) the shortcomings of Clement are well collected and listed—first those pertaining to philology, then those pertaining to theology. Another dissertation by the same J. Tribbechow on Clement of Alexandria, concerning the definition of philosophy, with a fuller analysis of book I of the *Stromateis* prefixed from Nourry's *Apparatus ad Bibliothecam PP. maximam* (Halle, 1706, 4), is at times more effective for a better understanding of the books and certain testimonies of Clement. Whether Tribbechow continued the work, which he seems to have promised in the last paragraph, I do not know, and I almost doubt it.
J. Jortin wrote observations on Clement of Alexandria in his *Remarks on ecclesiastical History* (London, vol. II, 1751, 8, pag. 553; vol. II, 1752, pag. 378, 401).
Tho. Holzclau, *Diss. de Clemente et ejus morali doctrina* (Würzburg, 1779, 8). Add Rosenmüller, *Hist. Interpr. LL. S.*, tom. I, p. 209; Flügge, *Gesch. d. theol. Wiss.*, tom. I, p. 177 sq., 343 sq.
*Supplementum Operum Clementis Alexandrini*. This, edited at Leipzig in 1700, 8, with an erudite preface and a fascicle of miscellaneous observations pertaining to ecclesiastical history, by that same illustrious doctor of mine, Thomas Ittig, contains:
4. A pious work, notable among the first, which is inscribed: Τίς ὁ σωζόμενος πλούσιος; Who is the rich man that is being saved?
Here it is expressly attributed to Clement by Eusebius, III, 23, VI, 13; Jerome, and others; and by Photius, who testifies in codex CXI that in some copies this little book was in the place of the eighth book of the *Stromateis*. Whence it is not surprising that Anastasius Sinaita, on Psalm VI (in Combefis, tom. I, *Auctar. noviss.*, pag. 966), says that he is bringing from the *Stromateis* of Clement B a narrative about the apostle John pursuing a lost youth and leading him to repentance, which exists in the last chapter of this book, and is repeated thence by Eusebius, *Hist.* III, 23, and others whom I have cited on Abdias v, 3, pag. 536. Anastasius mentions this apocryphal hook of the New Testament again on pag. 934, where he calls Clement "the historian of Alexandria."
Therefore, it is undoubtedly Clement's, not Origen's, although in the Vatican MS it is appended to Origen's homilies on Jeremiah, and was thence edited under the false name of Origen by Mich. Ghisleri in tom. III of his *Commentar. in Jeremiam* (Lyon, 1633, fol.), p. 262, with the version of Jo. Matthaeus Caryophilus. But in the preface, c. 7, § 4, Ghisleri himself recognized the error and decided that it should be vindicated for Clement, under whose name Francis Combefis edited it with a new version and notes—using no other MS codex—in *Auctario noviss. Bibliothecæ Patrum, tom. I*, pag. 1672, fol.
It was reprinted in Latin from Combefis's edition in the *Bibliotheca Patrum* (Lyon, 1677, tom. III), and in Greek and Latin with succinct scholia of J. Fell, Bishop of Oxford (Oxford, 1683, 12, from the Sheldonian Theatre), but with Combefis's notes omitted, which, however, Ittig added to his own edition, along with Fell's scholia and various readings from the Ghislerian and Combefisian editions. FABRIC.
Rec. Oxford, in the edition of Potter, with Fell's notes added to the text which they follow on p. 961 sq., are the notes of Combefis. HARL.
Jo. Custph. Dommerich, *Progr. de λόγῳ Patrum* (especially Justin Martyr and Clement of Alexandria) (Helmstadt, 1760, 4). Semler also argues acutely and learnedly about the *logos* of Clement in the work cited above, as does J. Ge. Arn. Oelrichs in *Comment. de vera et certa eorum qui medio secundo atque ineunte tertio sæculo floruerunt Patrum, de ratione s. relatione Filii, seu Verbi cum Patre sententia* (Göttingen, 1787, 4), p. 54, sqq.
*Darstellung der moralischen Ideen des Clemens von Alexandrien und des Tertullian. Ein Beitrag zur Geschichte der Christlichen Sittenlehre*, by Wilh. Müncher (prof. theol. Marburg) in D. Henke's *Magazin für Religionsphilosophie, Exegese und Kirchengeschichte*, etc., tom. VI (Helmstadt, 1796, 8, nr. 6).
D. D. (i.e., Joseph Wasse), *Obss. in auctorem Titanomachiæ*, cited in Clem. Alex., in *Miscell. Lips.*, a. 1700, pag. 451, sqq. HARL.
C ... from the old Latin version, concerning which Cassiodorus, c. 8 *Institut. divinarum litterarum*: "In the canonical epistles, Clement of Alexandria the presbyter, who is also called *Stromateus*—that is, in the first Epistle of St. Peter, the first and second of St. John, and of James (29)—some things [are said] to Atticus (30)..."
[Note: "Epistle of James, but in the Epistle of Jude are read." And concerning the Epistle of Jude, Eusebius also makes mention, VI, 14, where he refers to Clement's *Hypotyposes*.]
B Cangius, S. Maximus on Dionysius, c. 1 *De mystica theol.*, p. 17, and Jo. Moschus in *Pratum Spirituale*, cap. 176, which passage, when Baronius had praised it at A. C. 51, n. 40, to prove that Peter was baptized by Christ, Richard Montagu, lib. II *Originum ecclesiasticarum*, p. 52, says: "Behold the flute-player, for otherwise the wall would collapse!" Clement the *polymathes* (man of great learning) is noted in parts from the *Hypotyposes*, but cited by Sophronius in the *Pratum Spirituale*. Nor, I believe, did Baronius see the *Hypotyposes*. Certainly, the great author Clement, though sometimes too credulous of apocryphal narrations and rumors from uncertain tradition. Secondly, some of the most prominent critics call into question whether that work of the *Hypotyposes* was read by them—not seen by them (but as to the *peri pantos ontos kai me ontos* [concerning all that is and is not], the critics judge). But if it were to survive, it would undoubtedly refresh us with manifold doctrine, just as that other *Stromateus* (Miscellany) work did. But whether that most ancient and most learned Father reported any such thing in the *Hypotyposes*, we shall eventually understand when the Fathers of the Society, who possess the highest grace and authority with the present patriarch of Alexandria, obtain that mosaic work for the public use of the Church. For the most learned Fronto once wrote in a letter sent to the most illustrious Sarilius that this book exists with that same patriarch.
2. A work of Clement’s *Stromateis* on the Prophet Amos is mentioned by Palladius in the *Historia Lausiaca*, p. 147, edit. Meursii.
3. *On Providence*, from which are fragments in S. Maximus, tom. II *Opp.*, p. 144, 152, and likewise another from the Royal MSS, in Nourry, p. 1336 sq., *Apparatus ad Bibl. Patrum*. A notable fragment from Clement of Alexandria’s book I *On Providence* exists in Anastasius Sinaita, *Quaest.* XCVI. Fabr.—Fragment in the Potter ed. p. 1016 sq., and in the appendix of Fabricius in the Venetian edition. We have already noted above, from Bandinius I, p. 402, that there are excerpts from Clement’s sermon *On Providence* in the Laurentian-Medicean codex. Harl.
4. The work *On the Passover*. Euseb. IV, 26, VI, 13; Hier. *De script. eccles.*, c. 38; Phot. cod. 111. Fragments in the *Chronicon Paschale*, p. 7 edit. Cangii. And in Petavius’s *Uranologion*, p. 214. In this book, Clement testified, according to Eusebius, that he was urged by the brethren to commit to writing the traditions (*paradosis*) which he had received from the older presbyters. By these, I would not wish, with the most learned Beveridge, to understand the work of the *Apostolic Constitutions*; but rather that very work on the Passover, in which he had set forth the traditions of the elders on this subject. [Fragment in Potter edit. p. 1017.]
5. *Discourses* on fasting. Hieron. *De jejunio*.
A *Disputation*, as if he had read an allegorical interpretation, *Strom.* vi, p. 580: "But that some things are to be allegorized from these names, [and] more holily, which we shall explain at the proper time as our discourse proceeds."
6. On detraction. Hieron. *De obtrectatione*, one book. Phot. On calumny. [See fragm. in Pott. ed., p. 1020, sq.]
7. *Exhortation to perseverance*, for the newly baptized. *Euseb.* vi, 13, *Hist.*
8. An ecclesiastical canon, or *Against those who Judaize*. Hieron. *De canonibus ecclesiasticis et adversus eos qui Judæorum sequuntur errorem*, one book, which he properly addressed to Alexander, bishop of Jerusalem. I would not believe that the collection of the Apostolic Canons, which exists today, is hinted at by Eusebius and Jerome through this work. Indeed, Photius, who mentions that the apostolic canons were read by him (cod. cxiii), and [mentions them] under the name of Clement, of Rome, among those things which he himself did not read written by Clement of Alexandria, but only knows to be mentioned by others (cod. cxi), refers [to them as such]. And Eusebius and Jerome do not allow us to doubt that this is the title of one, not two, writers. A fragment of Clement [*From the work against those who Judaize*] preserved in the Antirrhetics of Nicephorus of Constantinople, mss., was edited in Greek and Latin by Nourrius, p. 1534, *Apparat.* [and in Fabr. append. in the Venetian ed. of Pott., near the end].
9. *Various definitions*. Jo. Veccus, *De processione Spiritus S.*, in Allatius, *Græcia orthodoxa*, vol. i, p. 248: "But even Clement the Stromatist, in the various definitions he composed in order that they might precede every pious doctrine for one wishing to pursue theology, defining what spirit is, and in how many ways 'spirit' is spoken of, says: 'Spirit is a subtle, immaterial, and shapeless, proceeding existence.'" And: "But towards these [the Marcionites], whenever we handle the *On First Principles* discourse, we shall dispute most accurately. Which it is possible to learn in the explanation of the first principles and theology [as a mystery] of the Savior." And: "When we handle *On First Principles*, [an introductory discourse]. And whatever the Holy Spirit is, [shall be shown] in the books *On Prophecy*; and in the books *On the Soul* it shall be demonstrated to us."
10. Clement himself mentions or promises various other writings of his (34), such as *On First Principles*, *Strom.* iii, p. 431. In the book, *Quis dives salvetur*? § 26, B he again mentions this treatment, etc. This is the discourse on the one God, who is preached through the law, the prophets, and the Gospel, which he promises in *Strom.* iv, p. 510, although he had already said certain things about these arguments in *Strom.* iii, p. 457, seq. C *On prophecy*. *Strom.* v, p. 531: "And whatever the Holy Spirit is, [it will be shown] in those *On Prophecy*, and in those *On the Soul* it will be demonstrated to us." Add *Strom.* iv, p. 511. *On members and affections, when they are spoken of concerning God*. *On angels*. *Strom.* vi, p. 631: "But concerning these things, we shall dispute at the proper time as our discourse on the angels proceeds in the writing." *On the devil*. *Strom.* iv, p. 507: "But towards those [the Marcionites] [regarding the doctrine] whether the soul is reincarnated, and concerning the devil, it will be spoken of at the proper times." *On the creation of the world*. *Strom.* vi, p. 698; *On the creation of man*, *Strom.* iii, p. 466. Hence Eusebius, *De Clemente*, vi, 13, *Hist.*: "It is hinted in them [the Stromata] that he will also write commentaries on the creation." And: "But the excellence of the Church, as the origin of constitution, is according to the monad, exceeding all other things and having nothing like or equal to itself. These things, however, [we shall treat] later."
Regarding the offices of bishops, presbyters, deacons, and widows, he seems to promise that he will treat them in another work, *Pædagogi* iii, *init.*, p. 265.
*On the soul*, *Strom.* iii, p. 432. Add iv, p. 591. [Fragm. Potter. p. 1020.]
*On the resurrection*, *Pædagog.* ii, 20, p. 199: "As [is shown] at greater length in the *On the Resurrection* [discourse]," and *lib.* i, c. 6, p. 104: "But this will be shown to us more clearly again in the *On the Resurrection*."
*On nuptials*, *Pædagog.* iii, 8, p. 257. Unless perhaps he refers to what he discussed in *Pædagog.* ii, 10, on that subject, or in the third *Stromata*. [Fragment. Potter. p. 1022.]
*On continence*, *Pædagog.* iii, 10, p. 495. "And this has been shown to us in the *On Continence*." In the same discourse, perhaps, he had disputed about what is truly base and obscene, which he testifies he did in *Pædagog.* ii, 6, p. 169: "We have explained in a deeper discourse that neither in names, nor indeed in the sexual organs and the merging in marriage, is the designation of what is truly base placed." Let the *On Continence* discourse proceed for us. D *On knowledge*.