CHAPTER IX.

ON THE DIFFERENT KINDS OF CAUSES.

Of Causes, some are Procatarctic and some Synectic, some Co-operating, some Causes _sine quâ non_.

Those that afford the occasion of the origin of anything first, are Procatarctic; as beauty is the cause of love to the licentious; for when seen by them, it alone produces the amorous inclination, but not necessarily.

Causes are Synectic (which are also univocally perfect of themselves) whenever a cause is capable of producing the effect of itself, independently.

Now all the causes may be shown in order in the case of the learner. The father is the Procatarctic cause of learning, the teacher the Synectic, and the nature of the learner the Co-operating cause, and time holds the relation of the Cause _sine quâ non_.

Now that is properly called a cause which is capable of effecting anything actively; since we say that steel is capable of cutting, not merely while cutting, but also while not cutting. Thus, then, the capability of causing (τὸ παρεκτικὸν) signifies both; both that which is now acting, and that which is not yet acting, but which possesses the power of acting.

Some, then, say that causes are properties of bodies; and others of incorporeal substances; others say that the body is properly speaking cause, and that what is incorporeal is so only catachrestically, and a quasi-cause. Others, again, reverse matters, saying that corporeal substances are properly causes, and bodies are so improperly; as, for example, that cutting, which is an action, is incorporeal, and is the cause of cutting which is an action and incorporeal, and, in the case of bodies, of being cut,--as in the case of the sword and what is cut [by it].

The cause of things is predicated in a threefold manner. One, What the cause is, as the statuary; a second, Of what it is the cause of becoming, a statue; and a third, To what it is the cause, as, for example, the material: for he is the cause to the brass of becoming a statue. The being produced, and the being cut, which are causes to what they belong, being actions, are incorporeal.

According to which principle, causes belong to the class of predicates (κατηγορημάτων), or, as others say, of dicta (λεκτῶν) (for Cleanthes and Archedemus call predicates dicta); or rather, some causes will be assigned to the class of predicates, as that which is cut, whose case is to be cut; and some to that of axioms,--as, for example, that of a ship being made, whose case again is, that a ship is being made. Now Aristotle denominates the name of such things as a house, a ship, burning, cutting, an appellative. But the case is allowed to be incorporeal. Therefore that sophism is solved thus: What you say passes through your mouth. Which is true. You name a house. Therefore a house passes through your mouth. Which is false. For we do not speak the house, which is a body, but the case, in which the house is, which is incorporeal.

And we say that the house-builder builds the house, in reference to that which is to be produced. So we say that the cloak is woven; for that which makes is the indication of the operation. That which makes is not the attribute of one, and the cause that of another, but of the same, both in the case of the cloak and of the house. For, in as far as one is the cause of anything being produced, in so far is he also the maker of it. Consequently, the cause, and that which makes, and that through which (δι’ ὅ), are the same. Now, if anything is “a cause” and “that which effects,” it is certainly also “that through which.” But if a thing is “that through which,” it does not by any means follow that it is also “the cause.” Many things, for instance, concur in one result, through which the end is reached; but all are not causes. For Medea would not have killed her children, had she not been enraged. Nor would she have been enraged, had she not been jealous. Nor would she have been this, if she had not loved. Nor would she have loved, had not Jason sailed to Colchi. Nor would this have taken place, had the Argo not been built. Nor would this have taken place, had not the timbers been cut from Pelion. For though in all these things there is the case of “that through which,” they are not all “causes” of the murder of the children, but only Medea was the cause. Wherefore, that which does not hinder does not act. Wherefore, that which does not hinder is not a cause, but that which hinders is. For it is in acting and doing something that the cause is conceived.

Besides, what does not hinder is separated from what takes place; but the cause is related to the event. That, therefore, which does not hinder cannot be a cause. Wherefore, then, it is accomplished, because that which can hinder is not present. Causation is then predicated in four ways: The efficient cause, as the statuary; and the material, as the brass; and the form, as the character; and the end, as the honour of the Gymnasiarch.

The relation of the cause _sine quâ non_ is held by the brass in reference to the production of the statue; and likewise it is a [true] cause. For everything without which the effect is incapable of being produced, is of necessity a cause; but a cause not absolutely. For the cause _sine quâ non_ is not Synectic, but Co-operative. And everything that acts produces the effect, in conjunction with the aptitude of that which is acted on. For the cause disposes. But each thing is affected according to its natural constitution; the aptitude being causative, and occupying the place of causes _sine quâ non_. Accordingly, the cause is inefficacious without the aptitude; and is not a cause, but a co-efficient. For all causation is conceived in action. Now the earth could not make itself, so that it could not be the cause of itself. And it were ridiculous to say that the fire was not the cause of the burning, but the logs,--or the sword of the cutting, but the flesh,--or the strength of the antagonist the cause of the athlete being vanquished, but his own weakness.

The Synectic cause does not require time. For the cautery produces pain at the instant of its application to the flesh. Of Procatarctic causes, some require time till the effect be produced, and others do not require it, as the case of fracture.

Are not these called independent of time, not by way of privation, but of diminution, as that which is sudden, not that which has taken place without time?

Every cause, apprehended by the mind as a cause, is occupied with something, and is conceived in relation to something; that is, some effect, as the sword for cutting; and to some object, as possessing an aptitude, as the fire to the wood. For it will not burn steel. The cause belongs to the things which have relation to something. For it is conceived in its relation to another thing. So that we apply our minds to the two, that we may conceive the cause as a cause.

The same relation holds with the creator, and maker, and father. A thing is not the cause of itself. Nor is one his own father. For so the first would become the second. Now the cause acts and affects. That which is produced by the cause is acted on and is affected. But the same thing taken by itself cannot both act and be affected, nor can one be son and father. And otherwise the cause precedes in being what is done by it, as the sword, the cutting. And the same thing cannot precede at the same instant as to matter, as it is a cause, and at the same time, also, be after and posterior as the effect of a cause.

Now _being_ differs from _becoming_, as the cause from the effect, the father from the son. For the same thing cannot both _be_ and _become_ at the same instant; and consequently it is not the cause of itself. Things are not causes of one another, but causes to each other. For the splenetic affection preceding is not the cause of fever, but of the occurrence of fever; and the fever which precedes is not the cause of spleen, but of the affection increasing.

Thus also the virtues are causes to each other, because on account of their mutual correspondence they cannot be separated. And the stones in the arch are causes of its continuing in this category, but are not the causes of one another. And the teacher and the learner are to one another causes of progressing as respects the predicate.

And mutual and reciprocal causes are predicated, some of the same things, as the merchant and the retailer are causes of gain; and sometimes one of one thing and others of another, as the sword and the flesh; for the one is the cause to the flesh of being cut, and the flesh to the sword of cutting. [It is well said,] “An eye for an eye, life for life.” For he who has wounded another mortally, is the cause to him of death, or of the occurrence of death. But on being mortally wounded by him in turn, he has had him as a cause in turn, not in respect of being a cause to him, but in another respect. For he becomes the cause of death to him, not that it was death returned the mortal stroke, but the wounded man himself. So that he was the cause of one thing, and had another cause. And he who has done wrong becomes the cause to another, to him who has been wronged. But the law which enjoins punishment to be inflicted is the cause not of injury, but to the one of retribution, to the other of discipline. So that the things which are causes, are not causes to each other as causes.

It is still asked, if many things in conjunction become many causes of one thing. For the men who pull together are the causes of the ship being drawn down; but along with others, unless what is a joint cause be a cause.

Others say, if there are many causes, each by itself becomes the cause of one thing. For instance, the virtues, which are many, are causes of happiness, which is one; and of warmth and pain, similarly, the causes are many. Are not, then, the many virtues one in power, and the sources of warmth and of pain so, also? and does not the multitude of the virtues, being one in kind, become the cause of the one result, happiness?

But, in truth, Procatarctic causes are more than one both generically and specifically; as, for example, cold, weakness, fatigue, dyspepsia, drunkenness, generically, of any disease; and specifically, of fever. But Synectic causes are so, generically alone, and not also specifically.

For of pleasant odour, which is one thing generically, there are many specific causes, as frankincense, rose, crocus, styrax, myrrh, ointment. For the rose has not the same kind of sweet fragrance as myrrh.

And the same thing becomes the cause of contrary effects; sometimes through the magnitude of the cause and its power, and sometimes in consequence of the susceptibility of that on which it acts. According to the nature of the force, the same string, according to its tension or relaxation, gives a shrill or deep sound. And honey is sweet to those who are well, and bitter to those who are in fever, according to the state of susceptibility of those who are affected. And one and the same wine inclines some to rage, and others to merriment. And the same sun melts wax and hardens clay.

Further, of causes, some are apparent; others are grasped by a process of reasoning; others are occult; others are inferred analogically.

And of causes that are occult, some are occult temporarily, being hidden at one time, and at another again seen clearly; and some are occult by nature, and capable of becoming at no time visible. And of those who are so by nature, some are capable of being apprehended; and these some would not call occult, being apprehended by analogy, through the medium of signs, as, for example, the symmetry of the passages of the senses, which are contemplated by reason. And some are not capable of being apprehended; which cannot in any mode fall under apprehension; which are by their very definition occult.

Now some are Procatarctic, some Synectic, some Joint-causes, some Co-operating causes. And there are some according to nature, some beyond nature. And there are some of disease and by accident, some of sensations, some of the greatness of these, some of times and of seasons.

Procatarctic causes being removed, the effect remains But a Synectic cause is that, which being present, the effect remains, and being removed, the effect is removed.

The Synectic is also called by the synonymous expression “perfect in itself.” Since it is of itself sufficient to produce the effect.

And if the cause manifests an operation sufficient in itself, the co-operating cause indicates assistance and service along with the other. If, accordingly, it effects nothing, it will not be called even a co-operating cause; and if it does effect something, it is wholly the cause of this, that is, of what is produced by it. That is, then, a co-operating cause, which being present, the effect was produced--the visible visibly, and the occult invisibly.

The Joint-cause belongs also to the genus of causes, as a fellow-soldier is a soldier, and as a fellow-youth is a youth.

The Co-operating cause further aids the Synectic, in the way of intensifying what is produced by it. But the Joint-cause does not fall under the same notion. For a thing may be a Joint-cause, though it be not a Synectic cause. For the Joint-cause is conceived in conjunction with another, which is not capable of producing the effect by itself, being a cause along with a cause. And the Co-operating cause differs from the Joint-cause in this particular, that the Joint-cause produces the effect in that which by itself does not act. But the Co-operating cause, while effecting nothing by itself, yet by its accession to that which acts by itself, co-operates with it, in order to the production of the effect in the intensest degree. But especially is that which becomes co-operating from being Procatarctic, effective in intensifying the force of the cause.

INDEXES.

I. INDEX OF TEXTS.

GENESIS.

VOL. PAGE i. 1, i. 79, ii. 337

i. 1–3, ii. 276

i. 26, i. 90, 181, ii. 219, 237

i. 27, i. 344

i. 28, ii. 79, 100, 133

i. 29, ii. 100

i. 31, ii. 33

ii. 4, ii. 390

ii. 18, ii. 80

ii. 23, i. 250

iii. 5, ii. 134

iii. 20, ii. 144

iii. 21, ii. 129

iv. 1, ii. 134

iv. 25, ii. 122

vi. 1, 2, i. 283

vi. 5, ii. 352

ix. 1, ii. 100

ix. 2, 3, i. 197, 223, ii. 100

xiv. 14, ii. 352

xv. 6, ii. 222

xvi. 6, i. 369

xvii. 1, 2, i. 151

xvii. 4, i. 470

xviii. 6, i. 310

xviii. 8, i. 312

xviii. 12, i. 362

xviii. 22, 23, ii. 32

xviii. 25, ii. 218

xviii. 27, ii. 188

xx. 12, ii. 78

xxi. 10, i. 386

xxii. 3, 4, ii. 264

xxiii. 4, ii. 216

xxiii. 11, ii. 12

xxiv. 16, ii. 214

xxvi. 8, i. 128

xxviii. 15, i. 151

xxix. 9, i. 310

xxx. 37, i. 310

xxxii. 24, i. 151

xxxii. 30, i. 152

xxxiii. 6, ii. 58

xxxiii. 11, ii. 58

xlvi. 3, i. 152

xlvi. 27, i. 443

xlix. 6, i. 152

xlix. 11, i. 124, 145

EXODUS.

iii. 8, i. 137

iii. 14, i. 161

iii. 16, i. 12

iii. 18, 19, i. 165

viii. 13, i. 293

x. 28, ii. 43

xv. 1, ii. 252

xvi. 36, ii. 31

xvii. 1, i. 200

xix. 20, ii. 118

xx. 1, i. 151

xx. 2, 3, ii. 384

xx. 4, i. 64

xx. 5, 6, i. 161

xx. 7, i. 328

xx. 12, ii. 131

xx. 13, ii. 88

xx. 13–16, i. 97

xx. 14, i. 247

xx. 14–17, i. 223

xx. 17, ii. 38, 88, 117, 237

xx. 20, ii. 158

xxi. 24, ii. 100

xxi. 33, 36, ii. 253

xxii. 1, ii. 100

xxiii. 1, i. 228

xxiii. 4, ii. 52

xxiii. 10, 11, ii. 51

xxv. 10, 11, ii. 51

xxv. 23, ii. 354

xxv. 24, ii. 354

xxviii. 3, i. 409, ii. 396

xxx. 13, ii. 4

xxx. 15, ii. 264

xxxi. 2, 5, i. 364

xxxi. 6, i. 364

xxxii. 6, i. 179

xxxii. 32, ii. 194

xxxii. 33, 34, i. 152

xxxiii. 11, ii. 13, 143

xxxiii. 18, ii. 264

xxxiii. 20, ii. 224

xxxiv. 2, ii. 33

xxxiv. 12, ii. 43

xxxiv. 29, ii. 364

xxxviii. 3, i. 365

LEVITICUS.

viii. 12, i. 124

xi. 1, ii. 251

xi. 13, 14, i. 326

xv. 29, i. 124

xvi. 23, 24, ii. 245

xviii. 1–5, i. 29

xviii. 20, i. 248

xviii. 22, i. 248

xix. 9, ii. 51

xix. 10, ii. 51

xix. 29, ii. 239

xx. 1, i. 334

xx. 10, ii. 83

xxvi. 30, i. 431

xxix. 9, ii. 83

NUMBERS.

vi. 2, i. 116

vi. 9, i. 115

xv. 30, ii. 57

xx. 1, i. 200

xxv. 8, ii. 98

DEUTERONOMY.

iv. 9, ii. 43

iv. 12, ii. 323

iv. 19, ii. 368

v. 1, i. 334

vi. 2, i. 153

vi. 3, i. 97

vi. 4, ii. 288

vi. 5, ii. 100

viii. 2, 3, 5, 11, i. 465

viii. 3, i. 190, 203

viii. 18, ii. 56

x. 12, ii. 219

x. 16, 17, ii. 321

x. 20, i. 78

xi. 413, i. 78

xiii. 4, ii. 59, 277

xiii. 17, i. 287

xiv. 1, ii. 151

xiv. 7, i. 244

xiv. 12, i. 326

xiv. 21, i. 255

xvi. 12, i. 168

xviii. 13, ii. 199

xviii. 15, i. 154

xviii. 19, i. 154

xx. 5–7, ii. 49

xx. 10, ii. 53

xx. 15, i. 89

xxi. 10, ii. 52, 53

xxi. 11, 12, 13, ii. 117

xxii. 10, ii. 55

xxii. 12, 13, ii. 52

xxii. 32, ii. 83, 88

xxiii. 1, ii. 132

xxiii. 7, ii. 52

xxiv. 10, 11, ii. 51

xxiv. 19, ii. 51

xxiv. 20, 21, ii. 51

xxv. 4, ii. 55

xxvi. 17, 18, ii. 57

xxvii. 15, ii. 100

xxx. 6, i. 177

xxx. 15, 19, 20, ii. 278, 332

xxxi. 5, ii. 49

xxxi. 20, i. 176

xxxii. 5, 6, i. 168

xxxii. 8, ii. 396

xxxii. 8, 9, ii. 410

xxxii. 10–12, i. 151

xxxii. 13, 14, i. 148

xxxii. 20, i. 160

xxxii. 21, ii. 27

xxxii. 23–25, i. 159

xxxii. 39, i. 77, ii. 291

xxxii. 41, 42, i. 159

xxxv. 13, 15, i. 70

1 SAMUEL.

i. 13, ii. 363

viii. 13, i. 292

xi. 18, ii. 320

xvi. 7, i. 281

1 KINGS.

xiii. 1, 2, i. 428

xix. 4, 6, i. 302

2 KINGS.

xxii. 8, i. 431

xxiii. 22, i. 431

2 CHRONICLES.

i. 8, i. 261

JOB.

i. 1, ii. 188, 465

i. 21, ii. 214, 465

v. 14, i. 363

v. 25, ii. 140

xi. 2, ii. 341

xiv. 4, ii. 176

xiv. 4, 5, ii. 132, 188

xxi. 10, ii. 214

xlii. 2, 3, 6, ii. 218

PSALMS.

i. 1, i. 326, ii. 41

i. 1, 2, i. 175

i. 1–3, i. 176

i. 2, ii. 41

i. 3, ii. 193

i. 4, i. 176, ii. 211, 489

i. 4, 5, ii. 41

i. 5, 6, ii. 42

i. 6, i. 334

ii. 4, i. 162

ii. 8, ii. 202

ii. 9, i. 154

ii. 12, ii. 272

ii. 12, 13, i. 79

iii. 5, ii. 284

iv. 3, i. 79

iv. 6, ii. 290

v. 6, i. 126

v. 7, 8, ii. 37

vi. 8, ii. 127

vii. 9, ii. 38

viii. 3, i. 123

viii. 4, i. 65, 162

viii. 6, ii. 142

ix. 9, ii. 333

ix. 11, ii. 333

ix. 15, ii. 333

ix. 17, ii. 341

xi. 5, i. 162

xi. 6, ii. 334

xi. 7, ii. 334

xii. 3–5, ii. 154

xii. 6, ii. 338

xiii. 3, i. 466

xv. 1, ii. 366

xvii. 3, 4, ii. 360

xvii. 25, 26 (LXX.), ii. 252

xviii. 11, 12, ii. 372

xviii. 43, i. 168

xix. 1, ii. 388

xix. 2, 3, ii. 259

xix. 5, i. 230

xix. 9, ii. 464

xix. 10, i. 147

xix. 11, i. 101

xxii. 6, ii. 227

xxii. 23, i. 101

xxiii. 4, i. 154

xxiv. 1, ii. 400

xxix. 3, ii. 341

xxxii. 1, 2, ii. 40

xxxii. 10, ii. 189

xxxiii. 1–3, i. 217

xxxiii. 6, i. 65

xxxiii. 16, 17, i. 333

xxxiv. 1, i. 194

xxxiv. 3–6, ii. 448

xxxiv. 11, ii. 466

xxxiv. 8, i. 183

xxxiv. 12, i. 84, ii. 189

xxxiv. 13, 14, ii. 189

xxxiv. 15–17, ii. 189

xxxvi. 5, ii. 275

xxxvii. 35–37, ii. 153

xxxviii. 13, ii. 216

xlv. 4, ii. 372

xlv. 9, i. 233

xlv. 10, ii. 357

xlv. 14, 15, ii. 357

xlviii. 8, i. 175

xlviii. 12, ii. 468

xlviii. 13, 14, ii. 134, 144

xlviii. 21, ii. 115

xlix. 9, 10, i. 382

xlix. 12, 20, i. 184

xlix. 16, 17, ii. 37

l. 7, ii. 132

l. 15, ii. 265

l. 21, i. 211

l. 27, ii. 371

li. 1–4, ii. 188

li. 6, ii. 188, 259

li. 9–14, i. 353

li. 17, ii. 191

li. 17, 18, ii. 415

li. 19, i. 336

lviii. 4, 5, i. 96

lxi. 5, ii. 153

lxii. 8, i. 96

lxii. 12, ii. 202

lxviii. 8, ii. 296

lxix. 30, 31, ii. 191

lxx. 4, i. 96

lxxii. 9, i. 96

lxxiii. 1, i. 111

lxxviii. 1, 2, ii. 235

lxxviii. 2, ii. 269

lxxviii. 8–10, i. 171

lxxviii. 32–35, i. 171

lxxviii. 38, i. 172

lxxxii. 1, ii. 70

lxxxii. 6, ii. 70, 110, 132, 209

lxxxiv. 1, ii. 321

lxxxvi. 2, 3, i. 116

lxxxix. 14, i. 172

lxxxix. 21, ii. 188

xc. 9, 10, ii. 390

xciv. 11, i. 363

xcv. 7, i. 82

xcv. 8, 9, i. 81

xcv. 9–11, i. 82

xcvi. 5, i. 65

xcvi. 9–11, ii. 332

cii. 8, ii. 43

cii. 9, ii. 336

ciii. 13, ii. 36

ciii. 14, i. 155

ciii. 19, i. 162

civ. 2, i. 262

civ. 4, ii. 275

cv. 3, 4, ii. 351

cx. 2, i. 154

cx. 3, i. 21, 81

cx. 4, ii. 43

cxi. 9, ii. 110

cxi. 10, ii. 21

cxii. 5, 9, ii. 302

cxii. 6, ii. 350

cxii. 7, ii. 350

cxii. 9, i. 299, ii. 60

cxiii. 18, i. 123

cxviii. 6, ii. 175

cxviii. 9, ii. 98

cxviii. 18, i. 154, 465

cxviii. 19, i. 375

cxviii. 19, 20, ii. 340

cxviii. 20, i. 375

cxviii. 24, ii. 390

cxix. 20, ii. 340

cxix. 69, ii. 432

cxix. 69, ii. 340

cxix. 125, ii. 340

cxix. 164, ii. 431

cxxviii. 1, ii. 37

cxxix. 2, ii. 407

cxxxii. 1, i. 230

cxxxii. 2, i. 289

cxxxiii. 2, i. 317, ii. 395

cxxxvi. 5, ii. 37

cxxxix. 7–10, ii. 202

cxli. 2, ii. 437

cxli. 5, i. 167

cxlix. 1, 2, i. 218

cxlix. 3, i. 218

cxlix. 4, i. 218

PROVERBS.

i. 1–4, ii. 381

i. 2–6, ii. 5

i. 5, 6, ii. 381

i. 7, i. 165, ii. 21, 22, 457

i. 10, 12, i. 178

i. 14, ii. 135

i. 15, 16, 17, ii. 136

i. 17, 18, ii. 21

i. 18, 19, ii. 136

i. 33, ii. 24, 77, 209

i. 34, 35, i. 171

ii. 1, i. 386

ii. 1, 2, i. 349

ii. 3–5, i. 365

ii. 4, 5, i. 176

ii. 21, 22, ii. 60

iii. 1, i. 350

iii. 3, i. 466, ii. 109

iii. 3, 16, i. 466

iii. 5, i. 301, ii. 109

iii. 5, 6, 7, 12, 23, ii. 3

iii. 7, ii. 43

iii. 11, i. 80

iii. 11, 12, i. 369

iii. 12, i. 167

iii. 13, i. 175

iii. 13–15, i. 272

iii. 15, i. 176

iii. 18, ii. 264

iii. 23, i. 366

iii. 27, ii. 109

iv. 8, 9, i. 366

iv. 10, 11, 21, i. 366

iv. 18, i. 367

iv. 25, i. 330

v. 2, 3, 5, 8, 9, 11, 20, i. 367

v. 3, 5, i. 321

v. 6, i. 322

v. 15, i. 354

v. 16, ii. 5

v. 20, i. 367

v. 22, ii. 45

vi. 1, 2, ii. 42

vi. 6–8, i. 371

vi. 6, 8, ii. 143

vi. 9, i. 78

vi. 11, i. 78

vi. 23, i. 78, 470

vii. 2, ii. 25

viii. 4–6, i. 174

viii. 9, 10, 11, i. 390

viii. 10, 11, i. 299

viii. 17, ii. 49

viii. 19, i. 299

viii. 22, i. 78

viii. 30, ii. 411

viii. 34, i. 241

ix. 3, i. 406

ix. 12, i. 416

ix. 13, 18, i. 323

ix. 17, i. 416

ix. 18, i. 279

ix. 30, ii. 50

x. 4, ii. 109, 272, 295

x. 4, 5, 8, ii. 22

x. 7, ii. 49

x. 10, i. 322, 333, ii. 2

x. 14, i. 227, ii. 231

x. 12, 17, i. 372

x. 19, i. 224, 373

x. 20, ii. 338

x. 21, ii. 33

x. 31, i. 382, ii. 47

xi. 1, ii. 47

xi. 5, ii. 36

xi. 6, i. 78

xi. 7, ii. 49

xi. 13, ii. 38

xi. 21, i. 416

xi. 22, i. 315

xi. 23, ii. 110

xi. 24, i. 299, 416

xi. 26, ii. 52

xii. 4, i. 321

xiii. 5, ii. 196

xiii. 6, ii. 36

xiii. 8, i. 302, ii. 109

xiii. 11, i. 336, ii. 110

xiii. 12, ii. 134

xiii. 24, i. 337

xiv. 3, i. 225

xiv. 6, i. 382

xiv. 8, ii. 59

xiv. 16, 26, ii. 25

xiv. 21, ii. 52

xiv. 23, ii. 54

xv. 8, ii. 47

xv. 14, i. 386

xv. 17, i. 197

xvi. 1, i. 337

xvi. 21, ii. 47

xvii. 6, i. 236

xvii. 12, ii. 54

xviii. 4, 5, ii. 59

xix. 7, i. 295

xix. 11, ii. 54

xix. 17, i. 272, ii. 109

xix. 23, ii. 50

xix. 29, i. 249

xx. 1, i. 205

xx. 27, ii. 188

xx. 28, ii. 52

xxi. 11, i. 420

xxii. 3, 4, i. 465

xxii. 20, 21, i. 380

xxiii. 3, i. 188

xxiii. 20, i. 205

xxiii. 21, i. 205

xxiii. 29, 30, i. 205

xxiv. 28, i. 228

xxvi. 5, ii. 232

xxvi. 12, i. 323

xxvii. 10, i. 416

xxvii. 14, i. 330

xxvii. 23, i. 416

xxvii. 25, 26, i. 416

xxviii. 5, i. 465

xxviii. 14, ii. 45

xxix. 3, i. 355

xxx. 3, ii. 46

xxxi. 19, 20, i. 310

xxxi. 22, i. 321

xxxi. 26, 27, 28, i. 321

ECCLESIASTES.

i. 16, 17, 18, i. 390

vii. 13, i. 390

ISAIAH.

i. 2, ii. 218

i. 2, 3, i. 166

i. 3, i. 87, 238, ii. 253

i. 4, i. 166, 167

i. 7, 11, 13, i. 335

i. 11, ii. 47

i. 11–13, i. 335

i. 11–16, ii. 290

i. 16, 17, 18, i. 335

i. 19, i. 411

i. 19, 20, ii. 332

i. 20, i. 89

i. 23, i. 168

ii. 3, i. 18

ii. 16, ii. 259

iii. 16, 17, i. 324

iv. 4, i. 309

v. 8, ii. 178

v. 20, 21, i. 336

v. 21, ii. 22

vii. 9, i. 353, ii. 5, 201

vii. 15, i. 148

viii. 1, ii. 381

viii. 18, i. 123

ix. 6, i. 130

x. 10, 11, i. 78

x. 14, i. 78, ii. 294

xi. 1, 3, 4, i. 154

xi. 7, ii. 333

xi. 12, ii. 241

xiii. 10, i. 79

xx. 2, i. 261

xxii. 13, i. 191

xxix. 13, i. 165, 231, ii. 38, 153

xxix. 14, i. 363

xxix. 15, i. 253, ii. 159

xxx. 1, i. 166

xxx. 9, i. 167

xxxii. 8, ii. 42

xxxii. 20, ii. 302

xxiii. 11, i. 89

xxxvi. 7, 8, 10, ii. 298

xl. 3, i. 24

xl. 6, 7, 8, ii. 134

xl. 6–8, ii. 216

xl. 10, ii. 202

xl. 11, i. 125

xl. 12, i. 77, ii. 293

xl. 13, ii. 295

xl. 15, ii. 271, 368, 489

xl. 18, 19, i. 78, ii. 289

xl. 18, 25, ii. 285

xl. 26, ii. 321

xliii. 20, ii. 333

xliii. 2, i. 170

xlv. 3, i. 334, ii. 234, 259

xlv. 19, 20, i. 78

xlv. 21, ii. 218

xlv. 21–23, i. 78, ii. 218

xlviii. 22, i. 178

l. 1, ii. 127

l. 4, ii. 373

l. 5, ii. 373

l. 9, ii. 125

li. 1, i. 354

liii. 1, ii. 16

liii. 2, 3, i. 275

liii. 3, ii. 14

liii. 6, i. 158

liv. 1, i. 25, ii. 18

liv. 17, i. 87, 88

lv. 1, i. 88

lv. 6, 7, i. 277

lvi. 3, ii. 128

lvi. 3, 5, ii. 131

lvi. 7, i. 176

lvii. 21, i. 178

lviii. 6, ii. 47

lviii. 7, 8, 9, i. 335

lviii. 9, i. 104, 170

lix. 7, 8, i. 466

lix. 8, ii. 223

lxi. 1, 2, i. 445, ii. 292

lxii. 11, ii. 202

lxiv. 1, 2, i. 177

lxiv. 4, 19, ii. 9

lxv. 1, 2, ii. 27

lxv. 15, 16, i. 124

lxv. 23, ii. 131

lxv. 24, ii. 291

lxvi. 1, i. 77, ii. 4, 265, 292

lxvi. 2, i. 127

lxvi. 12, 13, i. 128

JEREMIAH.

i. 5, i. 153

i. 7, i. 152

i. 16, i. 166

ii. 12, 13, i. 166

ii. 13, 19, i. 166

ii. 24, i. 176

iii. 3, 4, i. 168

iii. 8, i. 168

iii. 9, i. 165, ii. 391

iii. 19, ii. 300

iv. 6, i. 77

iv. 20, ii. 40

iv. 30, i. 280

v. 8, i. 124, 247, ii. 134, 135, 144

v. 8, 9, i. 165

v. 11, 12, i. 168

vi. 9, i. 176

vi. 10, i. 167

vi. 16, i. 177, ii. 225

vii. 9, i. 165

vii. 22, 23, i. 336

viii. 2, i. 77

viii. 7, ii. 236

ix. 23, i. 139

ix. 23, 24, i. 384

ix. 26, i. 167

x. 2, ii. 298

x. 12, i. 78, ii. 294

xi. 13, i. 165

xii. 1, ii. 101

xii. 9, i. 247

xiii. 1, i. 261

xiii. 24–27, ii. 216

xx. 14, ii. 132

xx. 18, ii. 132

xxii. 29, 30, ii. 216

xxiii. 5, ii. 212

xxiii. 23, 24, ii. 4, 290

xxiii. 24, i. 77

xxvi. 20, i. 332

xxx. 20, i. 77

xxxi. 31, 32, ii. 327

xxxi. 33, 34, i. 102

xxxii. 29, i. 165

xlix. 19, ii. 40

LAMENTATIONS.

i. 1, 2, i. 168

i. 8, i. 166

EZEKIEL.

ii. 6, 7, i. 165

xviii. 4–9, i. 178, ii. 77

xviii. 23, i. 133

xviii. 23, 32, i. 152, ii. 22, 330

xxiii. 13, i. 169

xxiii. 14, i. 169

xxxii. 7, i. 79

xxxiii. 11, ii. 22, 40, 83, 330

xxxiv. 4, 6, i. 42

xxxiv. 14, 16, i. 170

xliv. 9, 10, ii. 213

xliv. 27, ii. 213

DANIEL.

i. 1, ii. 98

ii. 27, 28, ii. 364

vii. 9, i. 259, 285

viii. 13, 14, i. 446

ix. 24–27, i. 434

xii. 11, 12, i. 446

HOSEA.

ii. 8, i. 272

ii. 13, i. 271

iv. 11, i. 165

v. 2, i. 149

xiv. 9, ii. 372

JOEL.

ii. 10, i. 79

ii. 28, ii. 273

iii. 15, i. 79

AMOS.

iv. 11, i. 160

iv. 13, i. 77, ii. 294

v. 13, ii. 372

JONAH.

i. 6, 9, 14, ii. 298

MICAH.

i. 2, ii. 218

vi. 7, ii. 133

NAHUM.

iii. 4, i. 168

HABAKKUK.

ii. 4, i. 5

HAGGAI.

i. 6, i. 214, ii. 110

ZECHARIAH.

iii. 2, i. 86

viii. i. 336

ix. 9, i. 124

MALACHI.

i. 10, 11, 14, ii. 299

ii. 17, ii. 101

iii. 15, ii. 101

APOCRYPHA.

4 ESDRAS.

v. 35, ii. 132

TOBIT.

iv. 16, ii. 76

xii. 8, ii. 363

WISDOM.

ii. 12, ii. 285

ii. 22, 25, ii. 360

iii. 1, ii. 175

iii. 2, 3, 4, ii. 187

iii. 5, 6, 7, ii. 187

iii. 19, ii. 125

iv. 9, ii. 370

iv. 14, ii. 370

iv. 17, ii. 368

v. 3, 5, ii. 368

vi. 7, ii. 333

vi. 10, ii. 357

vi. 12–15, ii. 374

vi. 16, ii. 374

vi. 17–20, ii. 374

vi. 19, i. 190

vii. 10, i. 253

vii. 17, 18, ii. 344

vii. 17, 20, 21, 22, ii. 4

vii. 18, ii. 358

vii. 24 ii. 274

xi. 25, i. 155

xiv. 2, 3, ii. 358

xvi. 17, i. 190

xxix. 20, 23, i. 217

ECCLESIASTICUS.

i. 1, i. 365

i. 22, i. 160

i. 27, ii. 43

i. 27, 28, i. 159

iii. 29, ii. 43

vi. 34, ii. 15

vii. 25, 26, i. 164

ix. 8, i. 331 _bis._

ix. 12, i. 226

ix. 13, i. 226

ix. 22, i. 294

ix. 25, i. 228, 229

xi. 4, i. 259

xi. 31, i. 293, 294

xiv. 1, i. 225

xv. 10, ii. 15

xvi. 12, i. 161

xvi. 13, i. 161

xvii. 2, ii. 231

xviii. 13, 14, i. 169

xviii. 30, i. 254

xviii. 32, i. 191

xix. 2, 3, 5, i. 254

xix. 22, i. 382

xix. 26, 27, i. 289

xx. 5, i. 224

xx. 8, i. 224

xxi. 7, i. 155

xxi. 23, i. 219

xxi. 24, i. 316

xxii. 6–8, i. 158

xxiii. 4, 5, 6, i. 250

xxiii. 18, 19, i. 253

xxv. 6, i. 285

xxvi. 11, i. 209

xxvi. 12, i. 323

xxx. 8, i. 172

xxx. 38, i. 204

xxxi. 19–21, i. 226

xxxi. 22, i. 210

xxxi. 23, i. 210

xxxi. 30, i. 206

xxxi. 31, i. 204

xxxi. 36, i. 203

xxxi. 41, i. 225

xxxii. 6, i. 184

xxxii. 10, 11, 13, i. 228

xxxii. 15, i. 227

xxxii. 21, i. 167

xxxiv. 14, 15, i. 158

xxxviii. 1, 2, 7, i. 235

xxxix. 17, 18, 19, i. 239

xxxix. 31, 32, i. 239

BARUCH.

iii. 9, i. 176

iii. 13, i. 176

iii. 16–19, i. 212

iv. 4, i. 176

MATTHEW.

i. 17, i. 447

iii. 7, i. 19, 167

iii. 9, i. 19

iii. 11, ii. 431

iii. 12, i. 170

iv. 4, i. 303

iv. 17, i. 83

v. vi. vii., ii. 54

v. 3, ii. 14

v. 4, 7, ii. 155

v. 5, ii. 155

v. 8, ii. 31, 224, 367, 415

v. 10, ii. 150, 158

v. 13, i. 330, 377

v. 15, i. 356

v. 16, ii. 100, 219

v. 17, ii. 105

v. 18, i. 80

v. 19, ii. 57

v. 20, ii. 98, 371, 403

v. 22, i. 222

v. 24, ii. 182

v. 25, ii. 99

v. 27, 28, ii. 117

v. 28, i. 97, 297, ii. 31, 38, 40, 88, 129

v. 29, i. 323

v. 32, ii. 82

v. 36, i. 285

v. 40, i. 337

v. 42, ii. 96, 109

v. 44, i. 160, ii. 469

v. 44, 45, ii. 182

v. 45, i. 162, ii. 320, 469

v. 48, ii. 364, 466, 472

v. 2, ii. 203

vi. 6, i. 371

vi. 9, i. 162, 353

vi. 10, ii. 168

vi. 12, ii. 466

vi. 19, ii. 110, 125, 154

vi. 20, 21, i. 95

vi. 21, ii. 462

vi. 22, i. 256

vi. 24, ii. 96, 122, 458

vi. 25, i. 196

vi. 30, ii. 158

vi. 31, ii. 154

vi. 32, 33, ii. 155

vi. 33, i. 267, 455

vi. 34, i. 126, 182

vii. 6, i. 388

vii. 7, i. 385, ii. 65, 66, 111, 140, 227, 230, 490

vii. 7, 8, i. 299

vii. 14, ii. 140

vii. 18, i. 219

vii. 21, ii. 460

viii. 13, ii. 154

viii. 20, i. 363

viii. 22, i. 329, ii. 95

viii. 26, ii. 369

ix. 13, ii. 155

ix, 22, ii. 221, 329

ix, 29, i. 134, ii. 31

ix. 37, 38, i. 252

x. 5, ii. 136

x. 16, i. 124, ii. 467

x. 23, ii. 173

x. 24, 25, ii. 46

x. 27, i. 388, ii. 371

x. 30, i. 287

x. 32, ii. 171

xi. 5, 6, i. 175

xi. 12, ii. 230

xi. 13, ii. 253

xi. 15, ii. 221, 372

xi. 16, 17, i. 123

xi. 18, 19, i. 108

xi. 19, i. 209

xi. 27, i. 25, 127, 468, ii. 272, 448

xi. 28, i. 175

xi. 28, 29, 30, i. 108

xi. 28–30, ii. 14

xi. 29, 30, ii. 238

xii. 7, ii. 155

xii. 11, ii. 269

xiii. 8, ii. 371

xiii. 13, i. 350

xiii. 21, i. 179

xiii. 33, ii. 269

xiii. 36, i. 223

xiii. 47, 48, ii. 359

xiv. 25, i. 208

xv. 8, ii. 38

xv. 11, i. 197

xv. 11, 19, ii. 31

xv. 14, i. 119

xv. 18, i. 222

xvi. 17, ii. 382

xvi. 26, ii. 254

xvii. 5, i. 180

xvii. 20, i. 31, 221

xviii. 1, i. 125

xviii. 2, ii. 228

xviii. 3, i. 122, ii. 214, 238

xviii. 6, ii. 136

xviii. 11, 12, ii. 129

xviii. 20, ii. 116

xviii. 32, i. 350

xix. 6, ii. 106, 107

xix. 10, 11, ii. 107

xix. 11, 12, ii. 84, 107

xix. 12, ii. 112, 132

xix. 14, i. 122

xix. 16, ii. 110

xix. 17, i. 161, 162

xix. 21, i. 212, ii. 152

xix. 23, ii. 237

xix. 24, ii. 13

xix. 29, ii. 146

xx. 16, ii. 231

xx. 21, i. 161

xx. 22, i. 144

xx. 28, i. 170, 171

xxi. 9, i. 122

xxi. 12, 13, i. 328

xxi. 16, i. 123

xxi. 21, ii. 462

xxi. 22, i. 337

xxi. 31, ii. 11

xxii. 13, i. 175

xxii. 21, i. 195, 336

xxii. 30, i. 254, ii. 106

xxii. 37, i. 153

xxii. 37, 39, i. 334

xxiii. 4, ii. 329

xxiii. 8–10, ii. 337

xxiii. 9, ii. 9, 126 _bis._

xxiii. 25, 26, i. 309

xxiii. 27, i. 309

xxiii. 37, i. 124, 164, 367

xxiii. 37–39, i. 167

xxiv. 19, ii. 107

xxiv. 37, ii. 107

xxiv. 42, ii. 285

xxv. 30, i. 175, 350

xxv. 33, i. 123, 161

xxv. 34–36, 40, 46, i. 337

xxv. 35, 36, ii. 109

xxv. 35, 40, ii. 44

xxv. 40, i. 295, ii. 109, 371

xxv. 41, 46, i. 81

xxvi. 7, i. 230

xxvi. 23, i. 231

xxvi. 24, ii. 136

xxvi. 29, i. 208

xxvi. 41, ii. 160

xxvii. 29, i. 237

MARK.

i. 6, i. 261

i. 7, i. 265, ii. 254

i. 40, ii. 46

ii. 11, i. 116

iv. 11, ii. 269

iv. 21, i. 356

v. 34, ii. 214, 367

vii. 6, ii. 38

viii. 36, ii. 369

x. 2, ii. 106

x. 9, ii. 105, 107

x. 17, ii. 110

x. 23, ii. 237

x. 45, i. 170

x. 48, ii. 382

xi. 23, ii. 462

xii. 17, i. 336

xii. 23, ii. 106

xii. 39, ii. 366

xiii. 7, ii. 107

xiv. 15, i. 208

LUKE.

ii. 24, i. 124

iii. 4, 23, i. 445

iii. 7, i. 17, 167

iii. 9, i. 19

iii. 16, i. 265, ii. 254, 431

iii. 17, i. 170

iii. 22, ii. 272

vi. 1, ii. 54

vi. 13, ii. 458

vi. 22, ii. 158

vi. 27–29, i. 337

vi. 29, i. 97

vi. 30, ii. 96

vi. 31, i. 334

vi. 35, 36, i. 161

vi. 36, ii. 59

vi. 40, ii. 46

vi. 43, i. 219

vi. 46, ii. 159, 484, 488

vii. 19, 20, i. 270

vii. 19, 22, 23, i. 175

vii. 25, i. 259

vii. 28, i. 130

vii. 47, i. 230

viii. 10, ii. 269

viii. 16, i. 356

viii. 28, i. 127

ix. 25, ii. 369

ix. 58, i. 363

ix. 60, ii. 95

ix. 62, ii. 476

x. 2, i. 352

x. 4, i. 302

x. 19, ii. 151

x. 21, i. 136

x. 22, i. 162, 173, ii. 488

x. 27, ii. 43, 144

xi. 4, ii. 466

xi. 9, ii. 490

xi. 33, i. 356

xi. 40, ii. 99

xi. 43, i. 337

xi. 47, ii. 329

xii. 3, ii. 371

xii. 8, ii. 170

xii. 11, 12, ii. 171

xii. 16–20, ii. 110

xii. 20, ii. 154

xii. 22, 23, i. 255, ii. 154

xii. 24, i. 255

xii. 27, i. 255

xii. 28, i. 255, ii. 99

xii. 30, 31, ii. 155

xii. 33, ii. 154

xii. 35–37, i. 241

xii. 48, ii. 83

xiii. 19, i. 179

xiii. 32, ii. 153

xiii. 34, i. 367

xiv. 8, 9, i. 188

xiv. 11, i. 336, ii. 75

xiv. 12, 13, i. 188

xiv. 15, i. 189

xiv. 16, i. 189

xiv. 20, ii. 127

xiv. 26, ii. 130

xiv. 26, 27, i. 464

xv. 7, 10, ii. 42

xv. 11, i. 191

xvi. 16, ii. 253

xvii. 3, 4, i. 336

xvii. 5, ii. 221

xvii. 6, ii. 221

xvii. 28, ii. 107

xviii. 8, ii. 107

xviii. 13, ii. 96

xviii. 14, i. 336

xviii. 18, ii. 110

xviii. 24, ii. 237

xix. 8–10, ii. 155

xix. 22, i. 350

xix. 26, ii. 446

xix. 45, 46, i. 328

xx. 28, i. 336

xx. 34, i. 121, ii. 126

xx. 35, ii. 106, 126, 448

xx. 36, ii. 448

xx. 46, ii. 366

xxi. 23, ii. 107

xxii. 31, 32, ii. 172

xxiii. 9, ii. 126

xxiv. 41–44, i. 196

JOHN.

i. 1, i. 21, 155

i. 3, i. 153, 180, 297, 380, ii. 337, 359, 388, 396, 417

i. 4, i. 132, ii. 158

i. 5, i. 241, 253

i. 9, ii. 13

i. 12, ii. 151

i. 14, i. 120

i. 16, i. 409

i. 17, i. 153

i. 18, ii. 269

i. 23, i. 24

i. 29, 36, i. 130

i. 34, i. 242

i. 47, ii. 367

ii. 13–17, i. 328

iii. 8, ii. 40

iii. 15, 16, 36, ii. 272

iii. 18, ii. 218

iii. 19, i. 92

iii. 30, ii. 358

iii. 36, i. 134

iv. 6, i. 170

iv. 13, 14, i. 170

iv. 23, i. 371

iv. 32, i. 144

v. 17, 19, i. 356

v. 24, i. 132, ii. 272

vi. 27, i. 353, ii. 126, 302

vi. 32, 33, 51, i. 144

vi. 40, i. 134

vi. 53, 54, i. 142

vi. 54, i. 140

vi. 56, i. 138

vii. 16–18, i. 409

vii. 17, i. 375

vii. 18, i. 420

viii. 12, i. 389

viii. 24, ii. 272

viii. 32–36, i. 14

viii. 35, 36, i. 131

viii. 44, i. 409

x. 1–3, 7, ii. 273

x. 8, i. 406

x. 9, i. 25

x. 11, i. 149, 180, 462

x. 16, i. 149, ii. 367

x. 21, ii. 36

x. 28, i. 367

xi. 23, i. 117

xiii. 5, i. 231

xiii. 33, i. 123, ii. 131, 364

xiv. 6, i. 370, ii. 229

xv. 1, 2, i. 159

xv. 11, 12, ii. 143

xvi. 27, ii. 118

xvii. 21–23, i. 161

xvii. 23, i. 119

xvii. 24–26, i. 161

xvii. 25, i. 162

xx. 29, ii. 6

xxi. 4, 5, i. 122

ACTS.

1. 7, ii. 107

ii. 26–28, ii. 332

ii. 41, i. 411

iii. 14, i. 326

iii. 17, 19, ii. 332

v. 1, i. 451

vi. 2, i. 227

vii. 22, i. 451

x. 10–15, i. 197

x. 34, 35, ii. 340

xiv. 23, ii. 365

xv. 23, 28, 29, i. 227

xv. 24, ii. 183

xvii. ii. 403

xvii. 18, i. 384

xvii. 22, 23, ii. 270

xvii. 22, 28, i. 412

xvii. 24, 25, ii. 266

xvii. 30, ii. 332

xxvi. 17, 18, i. 414

ROMANS.

i. 11, ii. 236

i. 11, 12, ii. 221

i. 17, ii. 18, 221

i. 22, i. 466

i. 26, 27, i. 246

ii. 6, ii. 202

ii. 14, ii. 28

ii. 14–16, i. 416

ii. 17–20, i. 466

ii. 24, ii. 136

ii. 25, ii. 445

ii. 29, ii. 463

iii. 5, 6, i. 159

iii. 8, ii. 101

iii. 16, 17, i. 466

iii. 18, i. 466

iii. 20, ii. 21, 143

iii. 21, 22, i. 162

iii. 26, i. 162

iii. 29, 30, ii. 232

iv. i. 375

iv. 3, ii. 222

iv. 3, 5, 9, 22, ii. 225

iv. 7, 8, ii. 40 _bis._

iv. 15, ii. 154

v. 3–5, ii. 206

v. 4, 5, ii. 76

v. 12, ii. 114

v. 13, ii. 143

vi. 2–6, ii. 119

vi. 6, ii. 163

vi. 6, 7, ii. 415

vi. 13, ii. 119

vi. 14, ii. 112

vi. 15, ii. 113

vi. 16, ii. 97

vi. 20–23, ii. 144

vi. 22, i. 76

vii. 2, i. 121

vii. 4, ii. 122, 124 _bis._

vii. 6, ii. 143

vii. 7, i. 119

vii. 12, i. 162, ii. 124

vii. 12, 14, ii. 144

vii. 17, i. 119

vii. 18, i. 119

vii. 20, 23, 24, ii. 120

vii. 24, i. 93

viii. 2, 3, 4, ii. 120

viii. 5–10, 12–15, ii. 120

viii. 8, 10, 13, 17, 18, 28, 29, 31, ii. 160

viii. 9, i. 139, ii.71

viii. 10, 11, ii. 120

viii. 15, i. 162

viii. 17, i. 102

viii. 24, 25, ii. 160

viii. 26, ii. 442

viii. 28, 29, i. 288

viii. 36, 37, ii. 161

viii. 38, 39, ii. 183

ix. 3, ii. 331

ix. 14, ii. 218

x. 2, 3, ii. 27

x. 4, ii. 27, 199

x. 9, ii. 144

x. 10, 11, ii. 161

x. 10, 11, 8, 9, ii. 183

x. 17, 14, 15, ii. 15

x. 18, i. 231

x. 19, ii. 27

x. 20, 21, i. 27

xi. 11, ii. 27

xi. 17, ii. 372

xi. 22, i. 160

xi. 33, i. 334

xii. 2, ii. 26

xii. 9, i. 223, ii. 162

xii. 9, 10, 18, 21, ii. 27

xiii. 3, 4, i. 169

xiii. 8, i. 144, 162

xiii. 9, ii. 485

xiii. 10, i. 191

xiii. 11, ii. 205

xiii. 11, 12, ii. 205

xiii. 12, 13, i. 215

xiii. 12, 13, 14, ii. 111

xiii. 13, i. 219

xiii. 14, i. 135

xiv. 2, ii. 302

xiv. 3, i. 192, ii. 108

xiv. 6, i. 192

xiv. 16, 17, i. 189

xiv. 17, ii. 106, 109

xiv. 19, ii. 125

xiv. 20, i. 193

xiv. 21, i. 193, ii. 125

xv. 4, ii. 148

xv. 25, 26, ii. 259

xvi. 16, i. 330

xvi. 19, i. 127

xvi. 26, 27, ii. 143

1 CORINTHIANS.

i. 9, ii. 17, 228

i. 19, i. 363, ii. 225

i. 19, 20, i. 410

i. 20, ii. 225

i. 21–24, i. 410

i. 22, i. 361

i. 24, i. 462

i. 29, ii. 331

i. 31, i. 139

i. 34, i. 420

ii. 5, ii. 226

ii. 5, 15, i. 184

ii. 6, 7, ii. 260

ii. 6–8, ii. 235

ii. 9, i. 88, 139, 272, 333, ii. 9

ii. 9, 10, ii. 235, 260

ii. 10, ii. 5

ii. 10–14, ii. 404

ii. 13, i. 409, ii. 232

ii. 14, i. 38, ii. 235

iii. 1, i. 138

iii. 1–3, ii. 335

iii. 2, i. 137, 144

iii. 3, i. 138

iii. 8, 9, i. 353

iii. 10–13, ii. 236

iii. 12, ii. 395

iii. 16, ii. 466

iv. 9, 11, 12, 13, ii. 163

iv. 15, ii. 132, 229

iv. 19, ii. 484

iv. 19, 20, i. 387

iv. 21, i. 154

v. 7, i. 136, 161

v. 11, i. 193, ii. 136

vi. 1, 2, ii. 469

vi. 9, 10, ii. 329

vi. 9, 10, 11, ii. 137

vi. 13, i. 144, 188, ii. 106, 136

vi. 15, i. 254

vi. 16, ii. 137

vi. 18, ii. 127

vii. 1, 2, ii. 130

vii. 2–5, ii. 108

vii. 3, ii. 137

vii. 3–5, ii. 130

vii. 5, ii. 130, 137

vii. 6, 7, ii. 268

vii. 7, ii. 116, 202

vii. 8, ii. 125

vii. 9, ii. 84, 86, 130

vii. 10, 11, ii. 131

vii. 10, 11, 12, ii. 137

vii. 14, ii. 106, 124, 137

vii. 24, ii. 121

vii. 27, i. 108

vii. 28, 32, 35, ii. 149

vii. 29, 30, i. 212

vii. 32, 33, 34, i. 126

vii. 33, ii. 131

vii. 38, 35, i. 208

vii. 39, 40, ii. 121

viii. 1, ii. 30

viii. 1, 2, 3, i. 387

viii. 1, 7, 9, 11, ii. 183

viii. 4, ii. 402

viii. 6, 11, 12, i. 163

viii. 7, ii. 41, 231

viii. 7, 8, i. 191

viii. 8, i. 191, ii. 207

viii 13, i. 193

ix. 13, ii. 17

ix. 13–25, ii. 184

ix. 14, i. 193

ix. 19, 21, ii. 445

ix. 20, 21, i. 358

ix. 22, ii. 232

ix. 27, 25, ii. 133

x. 1, 3, 4, ii. 484

x. 3, ii. 71

x. 3, 4, 5, ii. 164

x. 7, i. 179

x. 12, i. 86

x. 13, ii. 228

x. 20, i. 191

x. 23, i. 195, 267, ii. 102, 164

x. 24, ii. 164

x. 25, i. 192, ii. 183

x. 26, ii. 184, 355, 400

x. 26, 28, i. 94

x. 26, 28–31, ii. 164

x. 27, i. 192

x. 28–31, ii. 184

x. 31, i. 195

xi. 3, i. 318, ii. 243

xi. 3–7, ii. 168

xi. 3, 8, 11, ii. 166

xi. 5, i. 328

xi. 19, ii. 473

xi. 20, i. 209

xi. 21, 22, i. 194

xi. 27, 28, i. 352

xi. 31, 32, i. 355

xi. 32, i. 464

xi. 33, 34, i. 194

xii. 2–4, i. 139

xii. 7–11, ii. 201

xii. 11, ii. 244

xii. 13, i. 135

xii. 14, ii. 185

xiii. 2, ii. 221, 462

xiii. 1–3, ii. 190

xiii. 3. i. 189, 274, ii. 449

xiii. 7, ii. 163, 190, 457

xiii. 7, 8, i. 189

xiii. 11, i. 136

xiii. 12, i. 139, 415, ii. 224

xiii. 13, ii. 164

xiv. 6, ii. 448

xiv. 9, 10, 11, 13, i. 403

xiv. 20, i. 136

xv. 30, ii. 71

xv. 32, 33, i. 139

xv. 34, ii. 133

xv. 41, ii. 366

xv. 50, ii. 135

xv. 55, i. 238

xvi. 13, ii. 102

2 CORINTHIANS.

ii. 12, ii. 185

ii. 14–16, i. 232

iii. 14, ii. 285

iv. 8, 9, ii. 199

iv. 18, i. 280

v. 1, 2, 3, 7, ii. 217

v. 1, 7, ii. 364

v. 7, i. 281, ii. 241

v. 8, ii. 217

v. 10, ii. 113

v. 16, 17, ii. 113

vi. 3–7, ii. 200

vi. 4, 10, 11, i. 351

vi. 14, 15, ii. 255

vi. 14, 15, 16, ii. 113

vi. 16, 17, 18, ii. 118, 200

vi. 17, 18, ii. 255

vii. 1, ii. 113, 118, 200

vii. 1–11, ii. 200

viii. 12, 15, ii. 60

viii. 20, 21, i. 331

x. 5, ii. 415

x. 5, 16, ii. 403

x. 17, i. 139

xi. 2, i. 126, ii. 118

xi. 3, ii. 119, 122, 129

xi. 6, ii. 403

xi. 13, 15, ii. 85

xi. 14, ii. 341

xi. 23, ii. 198

xi. 31, ii. 243

xii. 2–4, i. 139

xii. 13, i. 135

xiii. 5, i. 287

GALATIANS.

ii. 19, 20, ii. 136

iii. 3, ii. 135

iii. 12, ii. 29

iii. 19, 23, 24, i. 461

iii. 23–25, i. 135

iii. 24, i. 180, 366, ii. 22

iii. 26–28, i. 135

iii. 28, i. 101

iv. 1, 2, 3, i. 378

iv. 1–5, ii. 137

iv. 7, i. 137

iv. 9, i. 67

iv. 16, i. 169

iv. 19, ii. 131

iv. 30, i. 386

v. 5, 6, ii. 77

v. 13, ii. 102

v. 17, ii. 384, 385, 464

v. 20, ii. 391

v. 24, ii. 159

v. 25, ii. 241

v. 25, 26, i. 339

v. 26, i. 378

vi. 2, ii. 86

vi. 2, 7, 9, i. 339

vi. 8, ii. 159, 465

vi. 8, 9, i. 351

vi. 10, i. 353

vi. 14, ii. 145

vi. 15, i. 101

EPHESIANS.

i. 1, 2, 22, 25, i. 338

i. 4, 5, ii. 347

ii. 2, i. 23

ii. 3, ii. 136

ii. 3–5, i. 35

ii. 5, ii. 30, 114

ii. 11, ii. 445

ii. 12, i. 33

ii. 13, ii. 30

ii. 14, 15, 16, ii. 366

ii. 20, 21, ii. 359

iii. 3, 4, i. 468

iii. 3–5, ii. 257

iii. 5, ii. 273

iii. 10, i. 365

iii. 10, 11, i. 408

iii. 14, 15, ii. 337

iv. 11, 12, i. 357

iv. 11, 12, 13, ii. 200

iv. 13, ii. 354, 366 _bis._, 413, 455, 468

iv. 13–15, i. 126

iv. 14, i. 377

iv. 17, 18, i. 81

iv. 20–24, ii. 96

iv. 24, i. 285, ii. 129

iv. 24, 25, 27–29, i. 412

iv. 25–29, i. 338

iv. 26, i. 237

iv. 29, i. 222

v. 1–4, ii. 97

v. 3, i. 252, 294

v. 3, 4, i. 222

v. 4, i. 225

v. 5–11, ii. 97

v. 8, i. 133

v. 14, i. 81

v. 19, i. 217

v. 21–29, ii. 168

v. 22–24, ii. 415

v. 23, ii. 243

vi. 1, 4, 9, i. 338

vi. 11, ii. 63

vi. 12, ii. 133, 161, 284, 419

vi. 14–17, i. 104

PHILIPPIANS.

i. 7, ii. 181

i. 9, 10, i. 386

i. 13, 14, ii. 148

i. 20–24, ii. 115

i. 29, 30, ii. 181

ii. 6, 7, i. 24

ii. 7, i. 274

ii. 10, 11, i. 456

ii. 15, i. 340

ii. 20, 21, ii. 181

iii. 12–14, i. 148

iii. 15, i. 148

iii. 20, ii. 130, 145

iv. 5, i. 83

iv. 8, 9, ii. 138

iv. 11–13, ii. 185

iv. 18, ii. 415

COLOSSIANS.

i. 9–11, ii. 257

i. 25–27, ii. 257

i. 28, i. 358

ii. 2, 3, ii. 258, 269

ii. 4, i. 385

ii. 4, 8, i. 384

ii. 6, 7, i. 385

ii. 8, i. 384, 385, ii. 339, 340, 372

ii. 11, ii. 104

ii. 18–23, ii. 108

iii. 4, 10, ii. 104

iii. 5, ii. 391

iii. 5, 6, i. 323

iii. 8, 9, ii. 415

iii. 11, ii. 168

iii. 12, 14, 15, ii. 164

iii. 12–15, ii. 169

iii. 18–25, ii. 168

iv. 1, ii. 168

iv. 2, ii. 258

iv. 3, 4, ii. 258

1 THESSALONIANS.

ii. 5, 6, 7, i. 352

ii. 6, 7, i. 127

ii. 17, i. 280

iv. 3–8, ii. 178

iv. 9, i. 132

iv. 17, ii. 366

v. 5–7, i. 242

v. 6–8, ii. 204

v. 13–15, 19–22, ii. 339

v. 21, i. 386

2 THESSALONIANS.

ii. 4, ii. 457

iii. 1, 2, ii. 231

1 TIMOTHY.

i. 5, i. 466

i. 7, i. 466

i. 7, 8, ii. 162

i. 8, i. 466

i. 9, ii. 413

i. 14, i. 82

i. 18, 19, ii. 19, 143

i. 25, i. 200

ii. 3, 4, ii. 137

ii. 9, i. 330

ii. 9, 10, i. 271

ii. 15, ii. 127

iii. 15, i. 83

iii. 16, 17, i. 83

iv. 1, 2, 3, 4, 5, ii. 125

iv. 1, 3, i. 108

iv. 6–8, i. 339

iv. 10, i. 83, ii. 400

iv. 12, ii. 185

v. 14, 15, ii. 127

v. 18, ii. 55

v. 21, i. 351

vi. 2, i. 339

vi. 3–5, i. 376

vi. 10, i. 214

vi. 16, ii. 322, 347

vi. 20, 21, ii. 32

2 TIMOTHY.

ii. 1, 2, i. 350

ii. 14, 16, 17, i. 383

ii. 23, ii. 385

ii. 28, ii. 223

iii. 2, i. 409

iii. 15, i. 410

TITUS.

i. 6, ii. 137

i. 10, i. 137

i. 12, 13, i. 391

i. 15, ii. 137

i. 16, ii. 172

ii. 3–5, ii. 198

ii. 11–13, i. 22

ii. 14, i. 411

iii. 3–5, i. 20

HEBREWS.

i. 1, i. 365, ii. 241, 277, 337, 351

i. 3, ii. 448

ii. 11, i. 102

iii. 5, ii. 71

iv. 8, 9, ii. 77

iv. 12, ii. 431

v. 12, ii. 339

v. 12, 13, ii. 258

v. 13, i. 386

v. 14, i. 372, 386, ii. 407

vi. 1, ii. 258

vi. 11–20, ii. 77

vii. 2, ii. 13

viii. 8–10, ii. 327

vii. 10–12, i. 102

ix. 14, ii. 112

x. 26, 27, ii. 36

x. 32–39, ii. 186

xi. 1, 2, 6, ii. 6

xi. 3, 4, 25, ii. 8

xi. 26, 27, ii. 187

xi. 36–40, ii. 186

xii. 1, 2, ii. 186

xii. 5, 6, i. 369

xii. 13–17, ii. 198

xii. 21, i. 80

xiii. 4, ii. 198

JAMES.

ii. 8, ii. 403

ii. 23, ii. 12

iv. 6, ii. 107, 188

v. 20, ii. 90

1 PETER.

i. 6–9, ii. 198

i. 14, 15, 16, ii. 138

i. 17–19, i. 332

i. 21, 22, ii. 138

ii. 1–3, i. 143

ii. 12, i. 313

ii. 18, i. 324

ii. 24, ii. 40

iii. 1–4, i. 320

iii. 8, i. 324

iii. 13, i. 333

iii. 19, ii. 331

iii. 19, 20, ii. 329

iv. 3, i. 332, ii. 391

iv. 5, ii. 188

iv. 8, i. 334, 336, 466, ii. 40, 190

iv. 12, 13, 14, ii. 161

v. 5, ii. 107

1 JOHN.

i. 6, 7, ii. 98

ii. 2–6, i. 340

ii. 4, ii. 104

ii. 18, 19, ii. 105

iii. 3, ii. 103

iv. 7, i. 330

iv. 8–16, ii. 191

iv. 16, ii. 428

iv. 16–18, ii. 185

v. 3, ii. 185

v. 16, 17, ii. 40

JUDE.

5, 6, i. 307

8, 17, ii. 89

22, 25, ii. 341

REVELATION.

i. 8, i. 138

iv. 4, ii. 366

v. 6, ii. 241

vi. 9, 11, i. 259

ix. 10, ii. 136

xi. 16, ii. 366

xxi. 6, ii. 388

xxii. 12, ii. 202

II.--INDEX OF SUBJECTS FORMALLY OR INCIDENTALLY CONSIDERED.

Abandoned, the, i. 190.

Abimelech, what he represents, i. 128, 129.

Abodes granted to believers according to their respective merits, ii. 370.

Abraham, the lesson taught him by God, i. 281; and Isaac and Jacob, ii. 12; and Sarah, 362.

Abraham, the three days’ journey of, to Moriah, ii. 264, 265.

Abstinence enjoined, i. 201.

Abstraction from material things necessary to obtain a true knowledge of God, ii. 261, etc.

Accusation, employed by the Instructor, i. 168.

Acephalus, the star so called, i. 209.

_Acrothorakes_, i. 202, and note.

Act well, to, better than to speak well, i. 381.

Adages, the, of philosophers, ii. 392.

Adam, the state in which he was created, ii. 359.

Admonition, i. 164, 177.

Adornment, in what case permitted to women, i. 315.

Adornment, the true, i. 268.

Advent, the, of Christ, the benefits conferred by, i. 100.

Advent, the, of the Instructor, pre-intimations of, ii. 404.

Æacus, and the Delphic oracle, ii. 319.

Ægis, the, of Jove, described poetically, ii. 69.

Æsop quoted, ii. 429.

Æschylus quoted, ii. 288, 296.

Afflictions, voluntary, i. 304.

Agapæ, i. 188, 189.

Agatho, the tragedian, quoted, ii. 300.

Αἰῶνες, i. 342, note.

Alcmæon, i. 403.

Alexander the Great, canonized as a god, i. 90; and the Indian Gymnosophists, a curious story of, ii. 324, 325.

Alexander, the philosopher, referred to, i. 397.

Alexander Polyhistor quoted, i. 436.

Alexarchus, i. 59.

Alexis, the comic poet, quoted, i. 271.

Altar, the true, ii. 428, 429.

Amaranth, i. 237.

Ambiguity prevented by definition, ii. 496, etc.

Amosis, i. 421.

Amours of the gods, the, i. 39, etc.

Amphion of Thebes, i. 17; quoted, ii. 286.

Amusements, i. 325.

Anacharsis, king of the Scythians, a story of, i. 33.

Anacharsis, the philosopher, i. 399, 403; ii. 247.

Anacreon quoted, i. 322.

Analysis and demonstration, ii. 495.

Anaxagoras, i. 403.

Anaxarchus, i. 373.

Androcydes quoted respecting the _Ephesian Letters_, ii. 247; on drunkenness and gluttony, 430.

Angels, ii. 275; distributed to the nations, 398; good things given by God through, 400; other references to, 412, 414.

Angels that fell, i. 283.

Anger of the gods, the, i. 159, 163.

Animal-worship, i. 45, 46; superior to image-worship, 56.

Animals, the sort forbidden to the Jews as food, i. 326; distinction between, of clean and unclean, its symbolical significance, ii. 488, 489.

Animals, the dialect of, i. 443.

Animals and plants, ii. 497.

Anointing the feet of Jesus, i. 230.

Anointing of Jesus by God, i. 233.

Antinous, i. 55.

Antiochus of Cyzicus, i. 57.

Antipatrus quoted, ii. 278.

Antiphanes, the comic poet, quoted, i. 278.

Antiphon, i. 404.

Antiquity, the, of the Hebrew philosophy, i. 421, etc.

Antisthenes quoted, i. 71, 74; ii. 62.

Anxiety, i. 256.

Aod, i. 425, 426.

Apelles, an anecdote of, i. 270.

Aphrodite, i. 28, 42, 44, 45.

Apion quoted, i. 421.

Apis, an Egyptian god, i. 54, 57, 424.

Apollo, i. 42, 44; meaning of the name, 488.

Apollodorus of Corcyra quoted, ii. 250.

Apollodorus of Cuma, i. 404.

Apostles, the opinion of the, respecting veiling the mysteries of the faith, ii. 257–261; why chosen, 365.

Appetite, the third division of the soul, i. 273; what, ii. 37.

Arabs, the, i. 290.

Aratus quoted, i. 73, 102; ii. 81; quoted by St. Paul, i. 413.

Archilochus quoted, ii. 294.

Archons, the, of Athens, i. 257.

Ares, derivation of the name, i. 66.

Arion of Methymna, i. 17.

Aristippus, the Cyrenean, quoted, i. 232, 234; ii. 67.

Aristo quoted, ii. 62.

Aristocritus, his _Positions against Heracliodorus_ quoted, ii. 239.

Aristophanes quoted, i. 269, 278; ii. 159, 160, 370.

Aristotle quoted, ii. 10, 272.

Ark, the, of the Covenant, ii. 242.

Armour of God, the, i. 104.

Ἄρνες, i. 121.

Art, i. 60, 61, 65, 90.

Artapanus quoted, i. 451.

Artist, the great, i. 90, 91.

Artorius, i. 202.

Arts, the, proceed from God, i. 364.

Arts, the Barbarians inventors of the, i. 401.

Arts, sophistical and useless, i. 376.

Asclepius, i. 37.

Asking, ii. 490.

Ass, the fish so called, i. 198.

Assent, the causes of, ii. 505.

Assimilation to God, according to Plato, the chief good, i. 74–78.

Associates, i. 325.

Association, with whom to be sought, i. 292.

Ἀστραγάλοι, i. 325, note.

Astronomy, the influence of the study of, ii. 356.

Ἀσωτία and ἄσωστον, i. 206.

Ἀσώτους, i. 190.

Athene, i. 30; six so named, 36.

Athenodorus, i. 54.

Atheist, the, and the superstitious man, ii. 408.

Atheists, who were so called among the heathen, i. 33, 34, 66.

Athlete, the ancient, i. 297.

Athlete, the true, described, ii. 419.

_Attica_, the, quoted, i. 423.

Attis, i. 30.

Authors and speakers compared, i. 349–359.

Bacchic Orgies, the, i. 27.

Bacchylides quoted, ii. 262, 286, 299.

Balance, stepping over the, forbidden by Pythagoras, ii. 238.

Banquets, proper conduct at, i. 225.

Baptism, various references to, i. 91, 132, 133, 134, 135, 147, 181, 417; ii. 7, 208.

Baptism, the, of Christ, i. 131.

Barbarian philosophy, the, the Greeks pilferers of, ii. 1; perfect, 3.

Barbarians, the, hate luxury, i. 290; the Greek philosophy in great part derived from, 395, etc.; inventors of the arts, 401.

Barnabas quoted, ii. 19, 22, 41, 50, 66, 258, 340.

Basilides, and Valentinus, and their followers, their views of faith, ii. 6, 7, 17; the vagaries of, as to fear being the cause of all things, 22, 25; his opinions respecting continence and marriage refuted, 84–86; his idea of martyrdom refuted, 175–179; and Valentinus, and Marcion, 486, 487.

Βατάλοι, i. 289.

Baths, shameful behaviour in, i. 296, 297; why we should use, 308, 309.

Barley loaves, the five, and the two fishes, the mystical significance of, ii. 358.

Baubo and Demeter, i. 31.

Beard, the, the ornament of the man, i. 286; not to be plucked, 289; as to shaving, 317.

Beatitudes, the, some points in, ii. 150.

Beauty, the true, i. 268, 271, 273–275, 319, 320.

Beds, luxuries to be avoided, i. 240–243.

_Bedu_, ii. 248, 249.

Believer, the, the most punished of all men, ii. 367.

Belly-demon, the, i. 197.

Beneficence, i. 302; ii. 57.

Benefits, the many, conferred by the advent of Christ, i. 100.

Benevolence, ii. 18.

Berosus’ _Chaldaics_ quoted, i. 67.

Bewailing one’s fate, i. 168.

Bezaleel, i. 364.

Bion, i. 60.

Birds, the voices of, i. 244.

Birds of prey, and ravenous, forbidden the Jews as food, i. 326; ii. 252.

Blackbird, the, i. 245.

Blame and praise, i. 177.

Blood of Christ, the, i. 140, 200.

Blood, the, of the Word, ii. 141, 142, 143, 145.

Bocchoris, the just decision of, ii. 192.

Body, the proper care of the, i. 186; against embellishing the, 276–283.

Book, who first published a, i. 403.

Boys and girls to be denied wine, i. 201.

Bread from heaven, the, i. 144.

Breastplate, the, of the high priest, its symbolical importance, ii. 242, 243.

Brimo, i. 28.

Britain, a curious cave in the island of, ii. 322.

Bryaxis, i. 54.

Buddha, i. 399.

Burning bush, the, i. 238.

Butter, its spiritual significance, i. 148.

Buying and selling, i. 328.

Cabiri, the orgies and mysteries of the, i. 30.

Cadmus, i. 401, 402, 424.

Callimachus quoted, i. 37, 43; ii. 262, 280, 281, 284, 285.

Calling, the sin of neglecting God’s, i. 80, etc.

Calves, believers figuratively called, i. 123.

Camels, the, of the Arabs, i. 290.

Cambyses, i. 57.

Captivity, the, of Israel, i. 433, 434.

Carpocrates and Epiphanes, their opinion respecting a community of women refuted, ii. 86–89.

Castor and Pollux, i. 38.

Cause and causation, i. 406–408, 418, 419.

Causes, different kinds of, ii. 508–514.

Censure, i. 157.

Cernos, the, i. 29, note.

Chains of gold, fetters, i. 269.

“Chair of pestilence, the,” ii. 41.

Charioteers, the two, in which Heaven delights, i. 282.

Charity, the kiss of, i. 329.

Charon, the centaur, i. 400.

Chastisement, i. 465.

Cherubim, the golden, ii. 242.

Chickens, believers so called, i. 124.

Chiding, i. 177.

Chief good, the, various opinions of the philosophers respecting, ii. 71–74; Plato’s opinion of, 74–78.

Child, the, and the man, i. 136.

Child, the little, who, i. 125.

Child born, Christ the, i. 130.

Children of God, who are, i. 122, etc.; the name does not imply instruction in elementary principles, 131, etc.; mode of disciplining, 164.

“Chrestoi,” ii. 11.

Christ the Saviour, a hymn to, i. 343.

Christ, the many benefits conferred by the advent of, i. 100–105; the Word, 104; the Son of God, in the form of man, free from human passions, 115; typified by Isaac, 129; the voice from heaven to, at His baptism, 131; in what sense all who came before Him were thieves and robbers, 406; free from all human affections, ii. 344.

Christian, the, alone rich, i. 298.

Christian life, the, a compendious view of, i. 213, etc.; general precepts for the regulation of, 332, etc.

Christians, ii. 11.

Chronology in relation to Greek and Hebrew philosophy, i. 421, etc., 447.

Church, the, a mother, i. 142.

Church, the traditions of, prior to heresy, ii. 485.

Church, the true, ii. 487.

Church, the grades of dignity in, imitations of angelic glory, ii. 366.

Church, going to, i. 328; behaviour out of, 329.

Cinyras, i. 28.

Classification, ii. 506.

Clean and unclean animals, the symbolical significance of the distinction between, ii. 488.

Cleansing, spiritual, i. 309.

Cleanthes quoted, i. 72; ii. 231, 286, 429, 430.

Clemens, Titus Flavius, a sketch of the history of, i. 11; an account of his works, 12–16; refers to his own writings, 355–359.

Clement of Rome, passages from his Epistle to the Corinthians respecting martyrdom, ii. 187–190; other quotations from, 340, 341.

Clothes, considerations and counsels respecting, i. 255, etc.; anxiety about, 256; given for a covering, 258; foolish kinds of, 258; dyeing of, forbidden, 258, 259; gorgeous, 259; of the primal man, 261; of John the Baptist, 261; long, 261, 262; extravagance in, to be avoided, 262; purple, prohibited, 262, 263; shoes, 264, 265; plain, 313; white, 314; substantial, 314; suited to sex, age, etc., 315.

Cnaxzbi, ii. 250.

Coat, Joseph’s, of many colours, interpreted, ii. 253.

Colour in clothes, i. 258, 259; white, 314.

Colts, untamed, i. 124.

Comic poets, nameless, quoted, i. 322.

Command, the universal, i. 101.

Commandments, the, expounded: the first and second, ii. 383; the fourth, 386–391; the fifth, sixth, and seventh, 391; the eighth and tenth, 392.

Communion, the innate and original, of man with heaven, i. 34.

Community of women, Carpocrates’ and Epiphanes’ opinions respecting, refuted, i. 86–89.

Complaint, i. 165.

Compositions, written and spoken, compared, i. 349–359.

Concupiscence, the Lord free from, ii. 458.

Conjecture, ii. 10.

Contempt for pain and poverty, ii. 148.

Continence, in what respect that of Christians excels that claimed by the philosophers, ii. 110, etc.

Conversation, the regulation of, i. 228.

Coveting, the mandates of the law and of Christ prohibiting, ii. 117.

Corybantes, the orgies of the, i. 30.

Costly vessels and furniture, i. 211.

“Counsel of the ungodly, the,” ii. 41.

Counsels, the, of the Instructor, i. 174, 175.

Courage and cowardice, ii. 453, 454.

Crapulousness, i. 204.

Crates, the Theban, quoted, ii. 68, 69.

Cratinus quoted, i. 363; ii. 249.

Criterion, the, for distinguishing between truth and error, ii. 476.

Crœsus, i. 49.

Cropping the hair, i. 317, 318.

Crowns, the use of, as ornaments, disapproved, i. 235–237.

Cruelty, the, involved in sacrifices to the gods, i. 48.

Cud, chewing the, i. 326; ii. 251, 252, 448.

Custom, the, of forefathers, objections to abandoning, refuted, i. 85, 89; to be abandoned, 106, etc.

Culture, the benefits of, i. 371, 379.

Cups of gold and silver censured, i. 211.

Dactyli, i. 400.

Daniel, i. 432; the chronology of the book of, 445, etc.

Dardanus, i. 27.

Darkness hides not the fornicator from God, i. 253.

Day, the seventh, ii. 386, etc.

Death, Valentinian’s vagaries about the abolition of, refuted, ii. 179–182.

Deborah, i. 426.

Decalogue, the Gnostic exposition of the, ii. 383, etc.

Definition, the need of perspicuous, ii. 491, 492; prevents ambiguity, 496, etc.

Degrees of glory in heaven, ii. 365, etc.; more than salvation, 366, etc.

Degrees of knowledge, ii. 371.

Deities, female, their vile character, i. 40.

Deluge, the, ii. 334.

Demeter, i. 28; the mysteries of, 28; and Baubo, 31.

Demetrius, king, raised to the rank of a god, i. 59.

Demetrius of Phalerus, i. 448.

Demetrius, his book on the kings in Judæa quoted, i. 442.

Democritus, i. 397.

Demons, i. 60; ii. 271, 294; plagues, etc., attributed to, 321.

Demonstration, ii. 472, etc.; and syllogism, 493; and analysis, 495.

Denunciation, i. 168.

Desire, the duty of repressing, ii. 192, 193.

Devil, the, matched by our Lord, i. 380; a thief and a robber, 408; a wicked spirit, referred to by Plato, ii. 276; transformed, 341.

Dialects of men, gods, and animals, i. 443; ii. 380, 381.

Dialectic, the true, i. 467.

Dice prohibited, i. 325.

Didymus, the grammarian, quoted, ii. 248.

Diogenes quoted, ii. 68.

Dino, i. 67.

Dion, the philosopher, cited, ii. 194.

Dion Thytes quoted, ii. 248.

Dionysian mysteries, the, i. 29; a vile story of, 41.

Dionysius, i. 41, 45.

Dionysius Iambus quoted, ii. 249.

Dionysius, the tyrant, i. 57.

Dionysius Thrax quoted, ii. 248.

Diphilus, the comic poet, quoted, ii. 291, 423.

Directions for those who live together, i. 225.

Discipline, various modes of, adopted by the Instructor, i. 164, etc.

Dives and Lazarus, i. 257.

Divination, i. 26, 27.

Divine things wrapped up in figures, ii. 232, etc.

Division, logical, ii. 503.

Dogs, giving holy things to, ii. 5.

Δόξα, i. 257.

Doubts, the causes of, ii. 505.

Draco, i. 404.

Dreams, i. 243; ii. 192, 193.

Dress. See Clothing.

Drinking, water most suitable for, i. 199; water to be preferred to wine for, 201; intemperance in, censured, 205, etc.; decency in, 207; the example of Jesus as to, 208; considered in relation to women, 209.

Drunken bouts, and drunkards, i. 204.

Dyeing of the hair, the impropriety of, i. 235; and the clothes, 257.

Earrings, i. 315.

Ears, the, not to be bored for rings or drops, i. 272.

East, turning to the, ii. 436.

Eating, the regulation of ourselves in, i. 186; the end of, is to live, 186, 187; epicurism in, to be avoided, 187, etc.; moderation in, 192; viewed in relation to things sacrificed to idols, 193; temperance in, 193, 194; speaking while, to be avoided, 195; proper food for, 196.

Eating the flesh of Christ, i. 140, 143.

Eclectic philosophy, the, paves the way to virtue, i. 374.

Eetion, i. 27.

Effeminacy in men described and condemned, i. 284–291.

Egyptian styles of writing, ii. 233.

Egyptian symbols of sacred things, ii. 245, 246.

Egyptian temples, i. 276.

Egyptians, their various objects of worship, i. 45; inventors of arts, 401; gods of the, 438; temples of the, i. 276; sacred symbols of the, ii. 245, 246; styles of writing of the, 233; the Greeks drew many of their philosophical tenets from, 323, 324; did not allow their priests to feed on flesh, 430.

Egyptians, the, spoiled by the Israelites, i. 453; overthrown in the Red Sea, 457.

Elements, the, worshipped by the heathen, i. 386.

Eleusinian mysteries, the, i. 32.

Elias, i. 301.

Embellishing the body, considerations condemnatory of, i. 276–284.

Empedocles quoted, i. 36; ii. 209, 225, 231, 249, 250, 269, 283, 292, 301.

Emperors, the Roman, i. 444.

Empirics, the, i. 379.

Employments, useful, the propriety, decency, and profitableness of, i. 310–312.

Encouragement, i. 175.

Enemies, loving our, ii. 181, 182.

Enigmas, ii. 233.

_Ephesian Letters_ quoted, the, ii. 247.

Epicharmes quoted, ii. 15, 217, 381, 389, 424.

Epicurism, i. 187.

Epicurus, i. 68; his view of faith, ii. 10; of pleasure, 71, 72.

Epigenes on the _Poetry of Orpheus_, quoted, ii. 351.

Ἐπιστήμη, ii. 205, 206.

Equivocal terms, ii. 507.

Eratosthenes, i. 404.

Eros, i. 50.

Errors, an exhortation to forsake old, i. 106, etc.

Esoteric and exoteric, ii. 55.

Esther, adorns herself for her husband, i. 281; her influence, ii. 194.

Eternity, i. 389.

Eubulus, the comic poet, quoted, ii. 427.

Eucharist, the, i. 201, 416.

Εὐκράσια, i. 179.

Εὐλάβεια, ii. 20.

Eumolpidæ, the, i. 31.

Eunomos, the Locrian and the Pythic grasshopper, i. 17.

Eunuch, a, forbidden by Moses to enter the congregation, i. 34.

Euphorbion, the poet, quoted, ii. 239, 249.

Eupolemus quoted, i. 442, 451.

Euphrone, night so called, why? ii. 204.

Euripides quoted, i. 34, 38, 70, 75, 107, 281, 282, 283, 305, 377, 400, 468; ii. 39, 62, 91, 163, 196, 197, 263, 266, 287, 300.

Eurysus, the Pythagorean, cited, ii. 238.

Εὐτέλεια, i. 304, note.

Eva, the bacchanal cry of, i. 27.

Eve, i. 286.

Evil, hatred of, i. 160.

Excellence, the true, of man, ii. 142.

Excess forbidden, i. 194, 206.

Execestus, tyrant of Phocis, i. 438.

Exercises, the, suited to a good life, i. 310–312.

Exhortation, i. 175.

Exhortation, to turn to God from idols, i. 87–99; to abandon old errors, 106, etc.

Exodus, the, of Israel from Egypt, i. 439, 452, 453.

Expectation, ii. 16, 17.

Experience, ii. 43.

Eyes, the improper movements of, i. 322; the government of, 230.

Ezekiel, the Jewish tragedian, quoted, i. 452, 453.

Face, painting the, censured, i. 319.

Face of God, the, i. 152.

Faith, connected with salvation, i. 133, 134, 135; the knowledge of God attained through, ii. 3–6; not a product of nature, 6–8; the foundation of all knowledge, 8–12; its excellence, 16–20; the knowledge which comes through, the surest of all, 30–33; twofold, 33–35; further and fuller discussion of, 220, etc.; the objects of, perceived by the mind alone, 229, etc.; must be followed by works, 367; the foundation of knowledge, 446; itself a comprehensive knowledge, 447.

Falsehood and theft, i. 420.

Fast, and fasting, the true, i. 335; ii. 363; as practised by the true Gnostic, 461.

Father, God recognised by the heathen as, ii. 297, 298.

Father of the universe, the, i. 128.

Fear, the influence of, i. 168; two sorts of, 171, 172; the utility of, ii. 20–22; the silly notion of Valentinian and Basilides respecting, 22–25; good, 25.

Feasts, reason to rule at, i. 204; the conduct to be observed at, 215.

Feet, bare, recommended, i. 264, 265.

Feet of the Lord, the, i. 230.

Fetters, gold chains asserted to be, i. 269.

Figures, divine things enveloped in, ii. 232, etc.

Filthy speaking condemned, i. 222–224.

Finery, the evil of love of, i. 279, 280.

Fire corrects superstition, i. 58.

Fire, the pillar of, i. 458.

Fire-worship, i. 67.

First-born sons, i. 81.

First Cause, the, of the universe, to be apprehended by faith only, ii. 9.

First principles, ii. 8, 9, 494.

Five loaves, the, broken by Christ, the mystical signification of, ii. 240, 241.

Flesh, animal, its effects as food, ii. 429, 430.

Flesh of Christ, eating the, i. 140, 143, 145.

Flock, the, of the Lord, i. 462.

Flowers, not to be woven into a crown, i. 235, 236; the peculiar properties of some, 236; the beauty of, 255.

Food, discrimination to be used as to, i. 186, 187; epicurism in, to be avoided, 187, 188; the proper kinds of, 196, etc.

Forefathers, the objections against abandoning the customs of, refuted, i. 85–99.

Forgiveness, i. 336.

Fornication, the sin of, i. 253.

Fortitude, ii. 454.

Fortune, the goddess of, i. 56.

Friendship, three kinds of, ii. 59.

Frugality, i. 95; enjoined on the Jews, 197; a good provision for the Christian, 301–304.

Games, the Grecian, i. 41.

Γαστριμαργία, i. 194.

Generalization and induction, ii. 502.

Generalship, the ideas involved in, i. 456.

Geometry, the mystic meanings in the ratios of, ii. 353.

Germans, the, i. 399.

Gideon, i. 426.

Glory, degrees of, in heaven, ii. 365, 366, etc.

Gluttony, i. 193, 194.

Gnosis, ii. 43.

Gnostic, the true, an imitator of God, ii. 57; exercises patience and self-restraint, 60; described, 199–202; does good for the sake of the good, 202, etc.; erudite, 340, 344; free from all perturbations of the soul, 344–348; avails himself of the help of all human knowledge, 449–451; the extent of his knowledge, 357; how he benefits men, 400; the use of philosophy to, 401, etc.; a true worshipper of God, unjustly calumniated, 406, etc.; aims at the nearest likeness to God, 414, etc.; the sort of prayer employed by, and how it finds acceptance with God, 431, etc.; is kingly and priestly, 432; magnanimous, 438; mild, meek, and contented, 439; self-trained, 439, 440; rejoices in present good, 440; helped by God, 440, 441; demands his reward like a successful athlete, 441; prays always, 442; is far from being ready to lie and swear, 442, 443; a description of the life of, 449, etc.; beneficent, content, and despising worldly things, 455, etc., 465, etc.; further description of, 466, etc.; description of, furnished by an exposition of 1 Cor. vi. 1, etc., 468–472; abides by Scripture, and prospers, 484.

Gnostic exposition of the Decalogue, ii. 383–393.

Goats, and goats’ flesh, ii. 430.

God, alone to be worshipped, i. 65; opinions of the philosophers respecting, 66, etc.; the sin of neglecting the calling of, 80; the folly of forsaking, 87; the great Artist, 90, 91; the image of, 91, 109, 110; sin and misery of ignorance of, 92, 93; why He created man, 118, 119; the children of, described, 122; His love, 155, 156; is good, 159, 161; His anger, 159, 163; seeks to lead men to repentance, 160; one, 161; no darkness hides from, 253; the arts proceed from, as well as divine knowledge, 364, etc.; not the author of evil, 407; seeing Him, 415; the knowledge of, to be obtained only through faith, ii. 3; near and far off, 4; explanation of the Scriptures which ascribe human affections to, 43–45; abstraction from things material, necessary to obtain a true knowledge of, 261, etc.; a conception of, how to be reached, 264; not capable of being expressed, 264; one temple erected to, by Moses, and no image of, 265; made the world, not from need, being all-sufficient, 266; cannot be embraced in words, or by the mind, 268–270; difficult to discourse of, 269, 270; the knowledge of, a divine gift, 270–273; the ever-existing manifestation of, to all right-thinking men, 273; man made in the image of, 277; heathen testimonies to, 285; not to be thought of, according to the opinion of the multitude, 286, 292, 293–297; some knowledge of, possessed by the Greeks, 326–328; an imperfect knowledge of, conveyed by philosophy, 393, etc.; the sacrifice required by, 415; self-sufficient, and not influenced or warped by sacrifices, 416; the soul of the righteous an image of, 417; not to be localized or circumscribed, 425, 426; hears prayer in every place, 433; is good, not involuntarily, but of choice, 436; hears prayer, although unuttered, 437.

God, seeing, i. 25.

Gods, the, the origin of, i. 34, 35; human, 37; the loves of the, 39, etc.; vile conduct of, 41, etc.; cruelty involved in the sacrifices offered to, 48; tombs of, 50, 51; shameful images of, 52, etc.; opinions of the philosophers respecting, 66–68; the ministers of, 86; ideal and imaginary, 93; of the Egyptians, 438; dialect attributed to, by Plato, 443; made by the heathen like themselves, ii. 421, etc.

Gold and silver, the symbolical import of, i. 232.

Gold and silver cups and vessels, condemned, i. 211; against fondness for, 266, etc.

Good, the chief, various opinions of the philosophers respecting, ii. 71–74; Plato’s opinion of, 74–78.

Good life, a, the exercises suitable to, i. 310, etc.

Good man, the, without passions, ii. 453.

Good manners at feasts, i. 229.

Gospel, the, preached to Jews and Gentiles in Hades, ii. 328–335.

Gospel, the, the universal diffusion of, in contrast to philosophy, ii. 405.

Gothoniel, i. 425.

Grasshopper, the Pythic, i. 17.

Greece, a succession of philosophers in, i. 391.

Greek philosophy, derived in great part from the Barbarians, i. 395; gave utterance to some truth, 413, 415; its use in contributing to the comprehension of divine truth, 418–420.

Greek translation of the Old Testament, i. 448.

Greeks, the, imitated Moses’ generalship, i. 456, 457; but children compared with the Hebrews, 469; pilferers of the Barbarian philosophy, ii. 1; drew from the sacred Scriptures, proved, 12–15; derived their ethics from the Mosaic law, 47–57; plagiarisms of, from the Hebrews, 272; plagiarisms from one another, illustrated at large, 304, etc.; plagiarism of the miracles related in Scripture, 319, etc.; derived many of their philosophical tenets from the Egyptians and Indian Gymnosophists, 323–325; possessed some knowledge of the true God, 326–328.

Guidance, divine, i. 150.

Γύνιδες, i. 289.

Gymnosophists, the, i. 398, 399; the Greeks indebted to, for some of their philosophical tenets, ii. 324, 325.

Hades, the gospel preached to Jews and Gentiles in, ii. 328–335.

Hagar, i. 368, 369.

Hair, the, the impropriety of dyeing, i. 235; the custom of eradicating, by pitch plasters, censured, 284–287; regulations as to, 317; false, forbidden, 318.

Hatred of evil, i. 160.

Hay, the figurative import of, i. 257.

Head, a cropped, commended, i. 318.

Health and knowledge, the difference between, i. 114.

Heart, eating the, ii. 239.

Heart, an uncared, ii. 65.

Heathen, the, exhorted to forsake impious rites, i. 17, etc.; the abominable rites practised by, described, 26, etc.; the gods of, 34, etc.; cruel sacrifices among, 48, etc.; absurdity of the images of their gods, 52, etc.; the objections of, to abandoning the customs of their forefathers, refuted, 85, etc.; treated righteously by God, ii. 368; made gods like themselves, 421, etc.

Heaven, degrees of glory in, ii. 365.

Heavenly bodies, the, given by God to the Gentiles to be worshipped, ii. 368.

Hebraic character, the, of the Greek philosophy, i. 392.

Hebrew dialects, ii. 380.

Hebrew philosophy, the, of higher antiquity than that of the Greeks, i. 421, etc.

Hebrew prophets, the, i. 425, 435, 439.

Hebrews, the Greeks but children compared with, i. 469, etc.; the plagiarisms of the Greeks from, ii. 274, etc.

Hellenic philosophy, the multitude frightened at, ii. 350.

Hellenic truth, i. 419.

Helots, the Lacedæmonian, i. 305.

Hephæstus, i. 37.

Heracleon, the Valentinian, quoted, ii. 171.

Heraclitus, the Ephesian, quoted, i. 32, 67; ii. 11, 15, 162, 204, 205, 226, 301.

Hercules, i. 38, 40, 400.

Heresies, the diversities of, made an objection to join the church, ii. 472–474.

Heresies and philosophy, aids in discovering truth, ii. 376, etc.

Heresy, i. 416; the criterion of distinguishing between, and truth, ii. 476, etc.; the traditions of the church prior to, 485, etc.

Heretics, the pretexts used by, for indulging licentiousness and lusts of every kind, ii. 95, etc.; two sorts of, 102–105; passages of Scripture perverted by, to the disparagement of marriage, 112, etc., 116, etc., 121, 129, etc., 130, 132.

Hermas quoted, i. 408, 467, 470; ii. 27, 28, 34.

Herodotus quoted, ii. 91.

Hesiod quoted, i. 46, 73, 290, 296, 305, 364, 372, 424, 470; ii. 230, 280, 295, 427.

Hevia, i. 27.

Hiccup and sneezing, i. 229.

High priest’s robe, the, its symbolic import, ii. 243.

Hipparchus, the Pythagorean, quoted, ii. 255.

Hippias, i. 457.

Hippo, immortalizes his own death, i. 59; Euripides quoted respecting, 400.

Hippocrates of Cos quoted, ii. 71.

Hippodamus, the Pythagorean, quoted, ii. 59.

Hiram, i. 436.

Holy place, the, of the tabernacle, ii. 240.

Holy things not to be given to dogs, ii. 5.

Holy women among the Germans, i. 399.

Homer, time of the birth of, i. 429; quoted, 37, 39, 40, 47, 49, 51, 60, 63, 75, 93, 103, 106, 147, 228, 268, 282, 364, 392, 468; ii. 281, 284, 288, 289, 295, 305, 306, 393, 401, 421.

Honey, its spiritual import, i. 147, 179.

Hoof, dividing the, i. 326; ii. 251, 488.

Hope, ii. 17, 228, 229; the objects of, perceived by the mind, 229.

Horse, the, forbidden to be eaten, ii. 252.

Hosanna, i. 122.

Hospitality, ii. 26.

Human affections, how ascribed to God, ii. 43–45.

Human sacrifices among the heathen, i. 48.

Husband and wife, i. 304, 332, etc.

Husband, the, of the barren woman, i. 25.

Husbandry, twofold, i. 352.

Husbandry, the, of the Mosaic law, its typical import, ii. 56.

Hyena, the, i. 246, 247.

Hylobii, the, i. 399.

Hymn to Christ the Saviour, a, i. 343–345.

Hymn, a noble, of God, i. 96, 97.

Hypotyposes, the, of Clement, i. 15.

Idanthuris, king of the Scythians, his symbolic message to Darius, ii. 247.

Idolatry, the origin of, i. 34, 35.

Idols to be rejected, ii. 402.

Idols, the ministers of, i. 86.

Idols, things sacrificed to, to be rejected, i. 91.

Illumination, i. 132; ii. 259.

Image of God, the, i. 91, 109, 110; ii. 277.

Images of the gods, the, the absurdity and shamefulness of some, i. 52, etc.; the stupidity of the worship of, 56, 57; often of beautiful material and form, but senseless and shameful, 61, 91.

Immodesty of women in baths, i. 296, 297.

Indignation, i. 168.

Indians, the philosophy of the, ii. 324, 325.

Induction, ii. 502.

Inquiry, philosophical and theological, its object, ii. 490.

Instructor, the, the office of, i. 113; His treatment of our sins, 115; the philanthropy of, 118; men and women alike under the charge of, 121; who He is, 149–151; deals with us as we do with children, 164; mode of His discipline, 165; instructs by the law and the prophets, 179, 180; His severity and benignity, 181.

Instructors among the Persians, i. 150.

Insult, the fruit of drunkenness, i. 225.

Intellect, the, i. 273.

Intemperance, i. 204.

Intercourse, the regulation of, i. 225.

Intoxication, i. 204, 208, 210.

Invective, i. 166.

Inventors, and inventions among the Barbarians, i. 402.

Invitation addressed to the heathen to come to Christ the Word, i. 107, etc.

Involuntary, how a thing may be, ii. 37.

Ionic Muses, the, quoted, ii. 56.

Iophon, the comic poet, quoted, i. 363.

_Iota_, i. 171.

_Ipse dixit_, the, of the followers of Pythagoras, ii. 15.

Isaac, the import of the name, i. 128; a type, 129, 369; ii. 12.

Isidore, son of Basilides, quoted, ii. 65, 334.

Isis, i. 424.

Isocrates quoted, ii. 262.

Israel, ii. 12.

Jacob, i. 24, 369.

Jerusalem, i. 367.

Jerusalem, the heavenly, its garniture, i. 266, 267.

Jesting, i. 227.

Jesus Christ, the Instructor and Shepherd, i. 149, 151; as an example in eating and drinking, 208; anointed by the woman who was a sinner, 230, etc.; anointed by the Father, 233.

Jesus, the son of Nave, his vision of Moses ascending to heaven, ii. 382.

Jewels, excessive fondness of, censured, i. 266.

Jewish laws, of higher antiquity than Greek philosophy, i. 421, etc.

Jews, frugality enjoined on, i. 197, 198; antiquity of the philosophy of, 399.

Jibing condemned, i. 226.

John the Baptist, the forerunner of the Word, i. 24; his clothing, 261; his confession, ii. 253, 254.

Joking, i. 227.

Joseph, his chastity, i. 321, 322; envied by his brothers, his coat of many colours, ii. 252, 253.

Josephus, i. 446.

Joshua, i. 425.

Judas, i. 231.

Judges, the, of Israel, i. 425, etc.

Judgment, the, Diphilus the comic poet quoted on, ii. 291.

Judith, ii. 194.

Julius Cassianus, _De Continentia vel Castitate_, a reply to, ii. 128, etc.

Jupiter, three of the name, i. 36; character of, 43; the image of, stripped by Dionysius, 57.

Just One, the, is also good, i. 155, etc.

Κιναίδες, i. 294.

King, Christ the, typified by Abimelech, i. 129.

Kingly office, the, i. 455.

Kings, the, of Israel, i. 426, etc.; of Persia, 435; of Macedon, 435.

Kiss, the, between husbands and wives, i. 332.

Kiss of charity, the, i. 329.

Knocking, ii. 490.

“Know thyself,” the adage, ii. 234, 420.

Knowledge, i. 343; objections to, answered, 357; the advantage of, 361; different degrees of, 371; and love, 374; true, found in the teaching of Christ alone, 375, 403; human, necessary to the understanding of the Scriptures, i. 379, 380; the primary, 403; of the truth, whence it is, 403; of God, to be attained only through faith, ii. 3; faith the foundation of all, 8, etc.; that which comes through faith, the surest of all, 30–33; of things predicted, 33; various kinds of, 45, 46; of God, to be obtained only through abstraction from material things, 361; an imperfect kind of, conveyed by philosophy, 393.

Knowledge and health, the difference between, i. 114.

Knowledge of God, a divine gift, ii. 270, etc.

Kore, i. 29.

Κραπάλη, i. 204.

Lacedæmonian helots, the, i. 305.

Laertius cited in reference to the celebrated αὐτὸς ἔφα, ii. 15.

Λαγνεία, i. 249.

Lambs, the, of Christ, i. 123, 125.

Lamp, the golden, of the tabernacle, ii. 241.

Language, the proper regulation of, i. 222–224.

Laughter, i. 219; how to be regulated, 220; excessive, forbidden, 227.

Laughter, spiritual, i. 128, 129.

Law, its dignity, ii. 12.

Law, the, given by Moses, i. 153; designed to restrain transgression, 179; aims at the good of men, 464; the beneficent action of, 466; fourfold division of, 467; how to be interpreted, 468; the terrors of, ii. 21; the source of all ethics, 47–57; the humanity of, 51; the mercy of, 53.

Laws, divine, i. 97.

Laws, the Jewish, more ancient than the philosophy of the Greeks, i. 421, etc.

Lazarus and the rich man, i. 257.

Learned, the truly, i. 379.

Learning, the necessity of, i. 372, 373.

Leaven, the parable of the, ii. 269.

Legislator, Moses a divine, i. 461, etc.

Liberorum, de procreatione, quænam tractanda sint, i. 244, etc.

Licentiousness, i. 288.

Life, religion in ordinary, i. 327, 328.

Light, i. 133.

Likeness of God, the, i. 109, 110.

_Little Iliad, The_, quoted, i. 421.

Lord, the, our Helper, the methods He employs to bring men to salvation, i. 23.

Lord Christ, the, the Redeemer, i. 98; the temptation of, 380; the duration of His teaching, ii. 486.

Lord’s Day, the, Plato speaks prophetically of, ii. 284.

Lot, i. 243.

Lot’s wife, i. 94.

Love, celestial food, i. 189.

Love a part of the true beauty, i. 274.

Love and the kiss of charity, i. 329.

Love, the many forms of, ii. 52.

Love, Christian, commended, ii. 190.

Love, its influence, ii. 454.

Love, the divinity of, ii. 346.

Love due to God from us, i. 119.

Love and knowledge, ii. 374.

Love, God is, i. 156.

Love, is punishment inconsistent with? i. 156.

Love of money, i. 214.

Loving our enemies, ii. 181, 182.

Lust, i. 274.

Lustrations, ii. 263.

Lusts, unnatural, forbidden, i. 248.

Lusts, pretexts of the heretics for indulging in, ii. 95.

Luxury, i. 187, etc., 212, 213.

Luxury, the true, i. 267.

Lycurgus, i. 404.

Lyre, the, its mystical significance, ii. 355.

Macedonian kings, the, i. 435.

Mænades, the, i. 107.

Magi, the, fire-worshippers, i. 67; they foretold the Saviour’s birth, 398.

Magi, the, three curious mountains in the country of, ii. 322.

Maiden, the model, i. 325.

Makar and Megaclo, i. 38.

Man, the, made in the image of God, ii. 277; his fall and redemption, i. 100.

Man, the responsibility of, i. 92; why created by God, 118.

Man, the true excellence of, ii. 142, etc.

Man, an immortal, a noble hymn to God, i. 96, 97.

Man, the Lord called a, i. 126.

Manliness and modesty, i. 272; ii. 48, 49.

Marcionites, the, why they abstain from marriage, ii. 86, etc.

Marriage, its use and importance, ii. 78–83; Basilides’ opinion respecting, refuted, 84–86; why the Marcionites and other heretics abstain from, 89–94; passages of Scripture perverted to the disparagement of, vindicated, 112, etc., 116, etc., 129, 130, 132, etc.; those who vituperate, vituperate the Creator and the gospel dispensation, 133, etc.; two extreme opinions respecting, to be avoided, 135, etc.

Married women not to be associated with at banquets, i. 226.

Mars, i. 37.

Martyr, the blessedness of the, ii. 158.

Martyrdom eulogized, ii. 145; why called perfection, 146; the confession of God, _ibid._; women and slaves, as well as men, candidates for the crown of, 165; Christ’s sayings respecting, 170; those who needlessly offer themselves to, reproved, 173; Basilides’ idea of, refuted, 175–179; passages from Clement’s Epistle to the Corinthians respecting, 187–190.

Martyrs, passages of Scripture respecting the patience, constancy, and love of, ii. 184–187.

Matthew, traditional words of, ii. 466.

Matthias, ii. 365.

Meaning of Scripture, reasons for veiling the, ii. 378, etc.

Meats offered in sacrifice to idols, to be rejected, i. 193.

Mediator, the, i. 274.

Megasthenes quoted, i. 399.

Melampus, i. 28.

Melanippides quoted, ii. 287.

Men, the folly of, in forsaking God for idols, i. 87; and women, under the Instructor’s charge, 121; who embellish themselves, 284; effeminate, 284, 289, 293, 294; employments of, 310–312.

Menander, his description of the superstitious man, ii. 422–424; quoted variously, i. 70, 74, 120, 277; ii. 227, 290 _bis._, 295, 427.

Menelaus and Helen, ii. 61, 62.

Merciful, the, ii. 156.

Methods, the, used by God in bringing men to salvation, i. 23.

Metrodorus, the Epicurean, quoted, ii. 300.

Midas, i. 27.

Midianite women, the, seduce the Israelites, ii. 49, 50.

Milk, feeding with, i. 138, 145, 146, 147; and water and wine, 147.

Milk and meat, ii. 260, 261.

Miltiades, i. 457.

Mind, the culture of the, i. 371.

Minerva, i. 30.

Ministers of idols, the, i. 86.

Minos, ii. 12.

Miracles, the, related in Scripture, plagiarized by the Greeks, ii. 319, etc.

Miriam, ii. 194.

Mirrors, the use of, reprobated, i. 280, 281.

Mistake, ii. 39.

Model maiden, the, i. 325.

Money, the love of, i. 214.

Mosaic law, the, the fourfold division of, i. 467; the source of all ethics, ii. 47–57.

Moses, an instructor, i. 152; the law given by, 153; the antiquity of the philosophy of, 421; the birth and education of, 451; meaning of the name, 451; as a military leader, 455; his strategy, 457; Plato an imitator of, 459; rightly called a divine legislator, 461; his dignity, ii. 12, 13; erected one temple to and no image of God, 265; ascends the mount, and enters the darkness by himself, 267; the shining of the face of, 364.

Moses, the prophet like unto, i. 153.

Muses, the, i. 38; and Syrens, 383.

Music, the inventors of, i. 424.

Music to be banished from feasts, i. 215.

Music, the mystical significance of, ii. 354; its use, 355, 366.

Mustard, i. 179.

Mysteries, the, of the Christian faith, not to be divulged to all, i. 388; celebrated in the night, ii. 204; reasons for veiling, 254, 255; opinion of the apostles about veiling the, 257, etc.

Mysteries, the heathen, i. 26, 27; derivation of the word, 27; of Demeter, 28; the Sabazian, 29; of Dionysius, 29; the Eleusinian, 32; of Plato, Pythagoras, and the Epicureans, ii. 255.

Mystical meanings in the proportions of numbers, etc., ii. 352–359.

Nabla, the, i. 402, and note.

Nard, i. 232.

Nations, the number of, i. 443.

Nature possesses an adaptation for perfection, ii. 359.

Neanthes of Cyzicum quoted, ii. 249.

Necessaries and luxuries, i. 267.

Nechephres, king of Egypt, i. 452.

Neglect of God’s gracious calling, the sin of, i. 80.

Nicagorus, i. 59.

Nightingale, the, i. 245.

Noah, his drunkenness, i. 210.

Nobility, ii. 58.

Noses, making sounds of lewdness or of provocation through, censured, i. 294.

Νουθέτησις, i. 177.

Numa, i. 398.

Numbers, the mystical meaning in the proportions of, ii. 352, etc.

Numenius quoted, i. 449.

Nymphodorus quoted, i. 424.

Oath, the, avoided by the true Gnostic, ii. 442–444.

Objurgation, i. 168.

Offence, avoiding, ii. 183.

Oil, the use of, i. 234.

Ointments, the use of, not necessary to Christians, i. 230; varieties of, 232, 239; render effeminate, 233; not to be wholly laid aside, 234.

Old age, i. 319.

Old men may drink wine, i. 202.

Old Testament, the Greek translation of, i. 448.

Olive, the wild, ii. 372, 373.

Oracles of divination, i. 26, 27.

Orgies, the Bacchic, i. 27; derivation of the word, _ibid._; full of imposture and quackery, 28; of the Corybantes, 30.

Ornamentation, the, of the body, i. 276, etc.; when permitted, 315.

Ornaments, i. 256; excessive fondness for, censured, 266; excuses for wearing, 267; the true and the false, 268, 269, 271; Aristophanes’ catalogue, 269, 270; the love of, 273, etc.

Orpheus, i. 19; quoted, 30, 31, 73; ii. 248, 267, 292, 293, 294, 295.

Osiraphis, i. 54.

Osiris, i. 54.

Ox, the, and the bear dwelling together, ii. 333.

Ox, the, and the ass forbidden to be yoked together, ii. 55, 56.

Ὀψοφαγία, i. 194.

Pactolus, the, i. 82.

Pædagogus, the, a prayer to, i. 342; verses to, 346.

Pædagogy, i. 121, 125.

Παιδάριον, i. 121.

Pain and poverty, contempt for, ii. 148.

Painting the eyes, etc., condemned, i. 277.

Painting the face censured, i. 319.

Palladium, the, i. 53.

Pallas, i. 30.

Pantænus, the teacher of Clement, i. 11; referred to, 355.

Pantarkes, i. 58.

Panyasis quoted, i. 42.

Parabolic style of Scripture, the, ii. 379.

Parmenides, the Eleatic, quoted, ii. 256, 287, 300.

Passions, the, ii. 37; how called by Basilides, 64; to be subdued, 66, 67; the true Gnostic free from, 346.

Patience or endurance, ii. 60.

Peacemakers, ii. 157.

Pearls, the wearing of, i. 266, 358.

Pearls, casting, before swine, i. 388.

Penitents, ii. 156.

Pentheus, i. 389.

People, the new and the old, i. 128.

Perfection, i. 126, 131, 182; women as well as men capable of, ii. 193, etc.; consists in the knowledge and love of God, 212–215; nature adapted to, 359, etc.; the Gnostic alone attains, 362–364; steps to, 446, etc.

Perfect man, the, described, ii. 199–202; does good for the sake of the good, 202, etc.; how he treats the body and the things of the world, 215.

Peripatetics, the, i. 68.

Persian kings, the, i. 455.

Persians, the, fire-worshippers, i. 67; instructors among, 150.

Perturbations of the soul, the true Gnostic free from, ii. 344–348.

Peter, the _Preaching_ of, quoted, i. 470; ii. 326, 379, 380.

Peter, the story of his wife’s martyrdom, ii. 451, 452.

Petulantia, i. 247.

Phalloi, i. 41.

Phanothea, i. 404.

Phemonoe, i. 424.

Pherecrates, the comic poet, quoted, ii. 427.

Pherecydes quoted, i. 392; ii. 247.

Pherephatta, i. 29.

Phidias, i. 58.

Philanthropy, ii. 26.

Philanthropy, the, of our Instructor, i. 118.

Philemon, the comic poet, quoted, i. 269, 324; ii. 294, 423.

Philip of Pella, i. 59.

Philo, his interpretation of Sarah and Hagar, i. 368.

Philolaus quoted, ii. 91.

Philosopher, the, to what he applies himself, ii. 29, 30.

Philosophers, the variety of, respecting God, i. 66–68; by divine inspiration, sometimes hit on the truth, 69; objections to extracts from the writings of, answered, 360, 361; a succession of, in Greece, 391, etc.; their philosophy Hebraic, 392; the first so called, _ibid._; thieves and robbers--how? 406; attained to some truth, 413, ii. 396; varieties of opinions among, respecting the _chief good_, 71–74.

Philosophical inquiry, its object, ii. 490.

Philosophy, i. 361; the handmaid of theology, 366; what it is, 368, 369; the eclectic, paves the way to virtue, 374; that which the apostle bids us shun, 384; all sections of, contain a germ of truth, 389; schools of, 392; the Grecian, derived in great part from the Barbarian, 395; prepares the way for higher teaching, 405; a true spark of divine fire in, 409; how it contributes to the comprehension of divine truth, 418; the Jewish laws of higher antiquity than, 421, etc.; given by God, ii. 339–344; the study of, 366; an imperfect knowledge of God conveyed by, 395, etc.; absurdity of those who say it is not from God, 397–399; given to the Greeks as the law was to the Jews, 399; use of, to the Gnostic, 402, etc.

Philosophy, the Barbarian, followed by Christians, perfect, ii. 3.

Philosophy, the true, ii. 335–339.

Philydeus, the comic poet, quoted, ii. 248, 249.

Phocylides quoted, ii. 294.

Phœbus, i. 149.

Phœnix, i. 150.

_Phoronis, The_, quoted, i. 458.

Φῶς and φώς, i. 133.

Φρένωσις, i. 168.

Phryne, the courtesan, i. 58.

Piety, i. 185.

Pigeons to be offered to God, i. 124.

Pilferers, the Greeks, of the Barbarian philosophy, ii. 1; and of each other, 304, etc.

Pillar of fire, the, i. 458.

Pindar quoted, i. 37, 323, 383, 420, 424, 470; ii. 162, 282, 295, 299.

Pit, opening a, ii. 253.

Pitch plasters to eradicate hair, censured, ii. 284, 285, 287.

Pittacus, king of Miletus, i. 311.

Plagiarisms, the, of the Greeks, from the Hebrews, ii. 274, etc.; from one another, 304, etc.

Plants and animals, ii. 497.

Plasters of pitch to eradicate hair, i. 284, 285, 287.

Plato an imitator of Moses, i. 459.

Plato, his view of the _chief good_, ii. 74–78; respecting marriage, 89–94; variously quoted or referred to, i. 69, 70, 71, 198, 248, 254, 314, 378, 382, 385, 395, 396, 397, 414, 443, 469; ii. 13, 14, 58, 91, 92, 93, 147, 151, 163, 226, 230, 231, 252, 260, 266, 267, 271, 275, 276, 279, 282, 283, 284, 285, 297, 299.

Plato, the comic poet, quoted, ii. 429.

Pleasure, ii. 61, 62, 63; not a necessity, 67, 68.

Plutus, i. 280.

Poets, the, their testimony to the truth, i. 73–75; their employment of the symbolic style, ii. 247.

Polemo, the disciple of Xenocrates, cited, i. 76.

Poseidon, i. 66.

Pot, the mark of, not to be left on the ashes, according to Pythagoras, ii. 237.

Praise to God, ii. 216, 217; and prayer, 426.

Praise and blame, i. 177.

Prayer to the Pædagogus, i. 342.

Prayer, such as employed by the Gnostic, and how it is heard by God, ii. 431, etc.; the right sort of, 434; hours of, 435; the false doctrine of certain heretics respecting, _ibid._

Prayer and praise the best sacrifices, ii. 426, etc.

Praxiphanes, i. 404.

Praxiteles, i. 50.

_Preaching_, the, of Peter, referred to or quoted, i. 470; ii. 326, 379, 380.

Presbyter, who is a true? ii. 365.

Procreatione liberorum, de, i. 244, etc.

Prodicus, the Ceian sophist, his delineation of vice and virtue, i. 260.

Prophecy, ii. 34; is full knowledge, 343; why it employs figurative forms of expression, 380.

Prophet, the, like unto Moses, i. 35.

Prophets, the, the truth to be found in, i. 76–79; their knowledge, 380; the antiquity of, 425, 435, 439.

Propriety of conduct, i. 293.

Proserpine, i. 27.

Prosymnus, i. 41.

Proteus, i. 273.

Pruning-hook, the, ii. 341.

Ptolemy Philadelphus, i. 448.

Ptolemy, the priest, referred to, i. 421.

Punishment, the reason and end of divine, ii. 210, 211.

Punishment after death, ii. 275.

Punishment and love reconciled, i. 156, 157; aims at the good of men, 464.

Punishments and threatenings, i. 306, 307.

Πῦρ, i. 443.

Pure in heart, the, ii. 157.

Purification, i. 91, ii. 263; a sufficient, 205.

Purple colour in dress forbidden, i. 262.

Pyrrhonism, its self-contradictions, ii. 500.

Pythagoras, his symbols, ii. 236.

Pythagoras referred to or quoted, i. 393, 394, 395, 397; ii. 54.

Pythagoreans, the, i. 72, 177, 383.

Pythic grasshopper, the, i. 17.

Reason to rule at feasts, i. 204.

Rebecca and Isaac, i. 128, 129.

Redemption through the Word, i. 100–105.

Religion in ordinary life, i. 327.

Repentance, an earnest exhortation to, i. 87, etc.; the nature of, ii. 17; first and second, 35–37.

Reproach, i. 157.

Reproof, i. 157, 158, 166, 169.

Reprover, the, i. 172.

Respect of persons, none with God, ii. 340.

Responsibility, the, i. 92.

Revelling, i. 215.

Revenge, i. 160.

Rhetoric, i. 376.

Rich, the believer alone is, i. 298; ii. 13.

Rich man, the, and Lazarus, i. 15.

Riches, i. 212–214, 298.

Righteous man, the, ii. 285, 331.

Righteousness, true riches, i. 299.

Righteousness, the Sun of, i. 102.

Ring, a, engraven with the images of the gods, prohibited by Pythagoras, ii. 237.

Rings, on the wearing of, i. 315–317.

Robe of the high priests, its symbolic import, ii. 243, 244, 245.

Roman emperors, the, i. 444.

Ῥόμβος, i. 30, note.

Royalty, different kinds of, i. 455, 456.

Sabazian mysteries, the, i. 29.

Sacrifices, the, of the law, ii. 429.

Sacrifices, the, of the heathen to their gods, the absurdity of, ii. 427, etc.

Sacrifices, the cruelty of some of the heathen, i. 48, etc.

Sailing on land forbidden by Pythagoras, ii. 237.

Salvation, i. 82, 132, 382; one unchangeable gift of, ii. 366.

Sambuca, the, i. 402, and note.

Samson, i. 321.

Samuel sent to anoint David, i. 281.

Sappho, i. 237.

Sarah, i. 368, 369; her laughter, ii. 262.

Sardanapalus, i. 322, 323; ii. 67.

Sarmanæ, i. 399.

Sauromatæ, the, i. 67.

Saved, something greater than being, ii. 367.

Saviour, the, i. 98; His supreme dignity, ii. 13; free from human affections, 344; the Son of God, 410.

Scents, i. 234.

Scripture, the criterion for distinguishing between truth and heresy, ii. 476, etc.

Scriptures, the, i. 82; the Hebrew, translated into Greek, 375; human knowledge necessary to the understanding of, 379.

Scythians, the, i. 290.

Seal-rings, i. 315–317.

Sects or schools of philosophy, i. 392.

Seducer, the, i. 23.

Seeing double, an effect of much wine, i. 203.

Seeing God, i. 25, 415.

Self-conceit, the cure of, ii. 480.

Self-restraint or self-control, ii. 48, 61, 454.

Self-sufficiency, Christian, i. 182.

Selling and buying, i. 328.

Sepulchres of the gods, i. 50, 51.

Serapis, i. 54, 424.

Serpent, the, that deceived Eve, i. 23, 100; why called wise, ii. 396.

Servants, the numerous, pandering to luxury, i. 292.

Sesostris orders a statue of Serapis to be made, i. 54.

Seven, the number, ii. 388–390.

Seventh day, the, ii. 386, 390; testimonies from heathen authors to, 284, 285.

Shaving, ignoble, i. 285, 317.

Shades and demons, i. 50.

Shechemites, the, i. 283.

Shepherd, Jesus the, i. 149; the good, 462.

Shoes, what sort to be worn, i. 264, 265.

Sibyl, the, quoted, i. 36, 55, 64, 72, 76, 284, 425; ii. 90, 285, 288; her power of divination, i. 398; others of the name, 425.

Silk and the silk-worm, i. 258.

Similitudes an important part of instruction, i. 304.

Simmias of Rhodes quoted, ii. 249.

Simonides, i. 232.

Simplicity of dress recommended, i. 271.

Sin, irrational, i. 184; condemned by the Gnostic, ii. 360; the source of, 482.

Sins, how the Instructor treats our, i. 115; resulting from voluntary action, ii. 38, etc.

Six, the number, ii. 388.

Sleep, the regulation of, i. 240, etc.; Christians not to indulge in, as others, 241–243.

Smiling, i. 220.

Sneezing at banquets, i. 229.

Socrates quoted or referred to, i. 393, 414; ii. 68, 175.

Sodomites, the, i. 306.

Solomon, i. 427, 436.

Solon quoted, i. 49, 50, 362; ii. 269, 389, 390.

Son, the, the Ruler and Saviour of all, ii. 409, etc.

Son of God, the Instructor, i. 114.

Songs, amatory, prohibited, i. 218.

Songs of praise to God, i. 216.

Sophistical arts useless, i. 376.

Sophistry, i. 376.

Sophists, the, condemned, i. 362, 363.

Sophocles quoted, i. 73, 86, 203, 313; ii. 141, 234, 286, 287, 291, 294.

Soul, the, the threefold division of, i. 273.

Soul, the pure, an image of God, ii. 417; of a most excellent temper, 427.

Sow, the, forbidden to be eaten, ii. 251.

Speaking, filthy, i. 222–224.

Spectacles, public, to be discountenanced, i. 326, 327.

Speech, the regulation of, at banquets, i. 228.

Speech and writing compared, i. 351, etc.

Speech, good, inferior to good action, i. 381–383.

Speusippus quoted, ii. 12.

Sphynxes, the Egyptian, their symbolic import, ii. 239, 249.

Sports, divine, i. 128, 129.

Stoics, the, i. 385; ii. 59.

Stones, the, in the robe of the high priest, ii. 243, 244.

Stones and stocks, silly people, i. 19.

_Stromata_, the, of Clement, i. 361; meaning of the word, ii. 140, etc.

Sun, the, and stars, given to the Gentiles to worship, ii. 368.

Superstition, i. 50, 57, 58, ii. 25; the source of, 421.

Superstitious man, the, described, ii. 422, 423.

Susanna, i. 194.

Swallow, the, of Pythagoras, ii. 236.

Swearing avoided by the Gnostic, ii. 442–444.

Swine, the flesh of, forbidden to the Jews, i. 326, ii. 429.

Swine, casting one’s pearls before, i. 388.

Syllogism and demonstration, ii. 493.

Symbolic style, the, employed by poets and philosophers, ii. 247.

Symbols, the reasons for veiling the truth in, ii. 254.

Symbols, the, of the Egyptians, of sacred things, ii. 245, etc.

Symbols, the, of Pythagoras, ii. 236.

Syrens, the, i. 383.

Tabernacle, the, and its furniture, the mystical meaning of, ii. 240; and its geometrical proportions, 354.

Table of shew-bread, the, ii. 42; its geometrical proportions, meaning of, 354.

Tables, the two, of the law, their mystical significance, ii. 383, 385.

Tact, the importance of, in king or general, i. 456, 457.

Tatian referred to, i. 355.

Taxes, ii. 342.

Teaching, motives in, to be examined, i. 352.

Teacher, the, intimations of the advent of, ii. 404.

Teachers of others ought to excel in virtue, ii. 444–446.

Teaching, the, of our Lord, its duration, ii. 486.

Temperance, i. 193, 201, 202, 242; ii. 248.

Temples, the Egyptian, what they illustrate, i. 276.

Temptation, the, of our Lord, i. 380.

Ten, the number, ii. 383, 384.

Terrors of the law, the, ii. 21.

Thales, i. 394, 395; ii. 278.

Thamar, i. 369.

Thanksgiving, ii. 436.

Theano referred to or quoted, i. 404; ii. 159, 195.

Thearidas’ book _On Nature_ quoted, ii. 296, 297.

Theft and falsehood, i. 420.

Theocritus quoted, i. 90.

Theognis quoted, ii. 252.

Theological inquiry, its object, ii. 490.

Theology, philosophy the handmaid to, i. 366.

Theophrastus, i. 68; quoted, ii. 6.

Thersites, i. 228, 237, 294.

Thespes quoted, i. 404; ii. 250.

Thrasubulus, i. 457.

Threatening, i. 174.

Thieves and robbers, all who came before Christ were--how? i. 406, etc.

Timæus the Locrian, ii. 288.

Timocles, the poet, quoted, ii. 141, 142.

Timon of Phlius quoted, ii. 227.

Timotheus, i. 403.

Titans, the, and Dionysius, i. 30.

Tombs of the gods, the, i. 50, 51.

Tradition of the church, the, prior to heresies, ii. 485.

Tragedy, its inventors, i. 404.

Training, i. 182, 371.

Translation, the, of the Old Testament out of Hebrew into Greek, i. 448.

Trojan war, the, how caused, i. 282.

Troy, when taken, i. 421.

Truth, i. 18; poets bear witness to, 73; found in the prophets, 76, etc.; and custom contrasted, 98; a germ of, found in all sects of philosophy, 389; how philosophy contributes to its comprehension, 418; is one, _ibid._; four things in which it resides, ii. 8; the Scripture the criterion for distinguishing between heresy and, 476, etc.

Truth, reasons for veiling the, in symbols, ii. 254, etc., 257.

Truth, the true searcher after, i. 379.

Two tables, the, of the law, the mystical significance of, ii. 283, 285.

Υβρις, i. 247.

Ulysses, i. 241.

Unbelief, i. 462.

Understanding, the human, ii. 340.

Unicorn, the, i. 25.

Unnatural lusts forbidden, i. 248.

Upbraiding, i. 165.

Usury, ii. 50.

Valentinus, quoted, ii. 65; his vagaries about the abolition of death refuted, 179, etc.; his work, _On the Intercourse of Friends_, quoted, 334; the time of, 486.

Vaphres, i. 436.

Veiling the truth in symbols, reasons for, ii. 254–256; opinion of the apostles respecting, 257–261.

Veiling the meaning of Scripture, reasons for, ii. 378–382.

Veils, the, of the tabernacle, ii. 240, 244.

Vessels of gold and silver, i. 211; to be rejected, 302.

Vice and virtue, as delineated by Prodicus, i. 260.

Vine, the, i. 158; its symbolical character, 200.

Vipers, i. 19.

Virtue, rational, i. 184; and vice, as delineated by Prodicus, 260; one, 418.

Virtues, the Christian, their connection, ii. 26–29.

Visitation, i. 167.

Voice from heaven, the, at the baptism of Christ, i. 131.

Voices, the, of birds, i. 244.

Voluntary actions, of different kinds, ii. 38, etc.

Waggery censured, i. 219.

Walking, i. 324.

Washing, the, of the soul, i. 309.

Watching, i. 241.

Water, the natural beverage for the thirsty, i. 200.

Water, the, of the Word, i. 91; and milk, 147; regeneration by, 181.

“Way of sinners,” the, ii. 41.

Wealth, i. 212–214, 298; the love of, 301.

Well trained, the, ii. 262.

White dress recommended, i. 259, 264.

Wife, a, ii. 80.

Wife and husband, both to be equipped for heaven, i. 302; how to live with each other, 304; the kiss between, 382.

Wife, a thrifty, i. 321; a good, ii. 196.

Wills, observances of the Romans respecting, ii. 254.

Wine, to be avoided by boys and girls, i. 201; when and by whom to be used, 202; to be taken moderately, 203; the ill effects of much, 203, 204; excessive drinking of, condemned, 204–206; various kinds of, 207; how Jesus drank, 208.

Wine and milk, i. 147.

Wine-bibber, the, i. 205.

Wisdom, i. 97, 203, 242; the queen of philosophy, 368; of the wise to be destroyed, 410; its nature, ii. 15, 453; the panacea, 262; different forms of, 397; and knowledge, 446.

Wisdom, the, of God, magnified, i. 365.

Wise, the, i. 365.

Wise man, the, ii. 12, 13, 14, 15.

Wolves in sheeps’ clothing, i. 20.

Woman, the thrifty and virtuous, i. 321; the foolish, 323; the wise, ii. 196.

Woman’s clothing, men forbidden to wear--why? ii. 49.

Women, married and unmarried, the duty of, in relation to banquets, i. 266; in regard to dress, 260; ornaments worn by, described, 269, 270; externally adorned only, compared to Egyptian temples, 276; some, fond of dress and extravagance, 277–279; improper behaviour of, condemned, 293, 294; employments of, 310; permitted to adorn themselves to please their husbands, 315, 316; the Instructor’s orders to, 320; should clothe themselves with their homemade work, 321; voluptuous movements of some, 221, 222; lascivious tricks of, 323; how they should go to church, 328; refutation of Carpocrates’ and Epiphanes’ doctrine of a community of, ii. 86–89; candidates for the martyr’s crown, 165–170; capable of perfection, illustrious examples of, 193–196.

Women, holy, among the Germans, i. 399.

Word, the, various references to, i. 21, 22, 24, 98, 100, 101, 104, 108, 109, 113, 114, 116, 145, 147, 151, 152, 157, 162, 179, 180, 274, 299, 380, 385.

Word, the, our instructor, i. 113.

Word, water of the, i. 91.

World, the, Moses teaches, was created, ii. 275.

World, the, of thought and of sense, ii. 276.

Written compositions, the value of, i. 349; and spoken, compared, 351–359.

Xenocrates quoted, ii. 14.

Xenophanes cited, i. 394; ii. 285, 286.

Xenophon quoted, i. 71; ii. 62, 285.

Χόρτασμα, i. 179.

Yoking the ox and the ass forbidden, ii. 55, 56.

Young people should absent themselves from banquets, i. 225, 226.

Zacharias, his dumbness, i. 25.

Zaleucus, i. 404.

Zaps, ii. 249.

Zeus, the Stoic, i. 393; quoted, 69, 75, ii. 266.

Zeus, various stories of, i. 28, 29, 30; the amours of, 39, etc.; human, 43; vile, _ibid._; worshipped under various names and forms, 44, 45.

Zopyrus, i. 150.

Zoroaster, i. 397; ii. 282.

END OF VOL. II.

MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY’S STATIONERY OFFICE.

FOOTNOTES:

[1] Referring in particular to the Jews.

[2] The text reads ἄχρηστος; Sylburg prefers the reading εὒχρηοτος.

[3] Prov. x. 10, Septuagint.

[4] διεληλθέναι, suggested by Sylb. as more suitable than the διαλεληθέναι of the text.

[5] Hermas--close of third vision.

[6] Prov. iii. 5, 6, 7, 12, 23.

[7] Wisd. vii. 17, 20, 21, 22.

[8] Jer. xxiii. 23, 24.

[9] Ex. xxx. 13.

[10] Isa. lxvi. 1.

[11] ἔννοιαν, not εὔνοιαν, as in the text.

[12] Prov. i. 2–6.

[13] 1 Cor. ii. 10.

[14] Prov. v. 16.

[15] Hab. ii, 4.

[16] Isa, vii. 9.

[17] Or anticipation, πρόληψις.

[18] Heb. xi. 1, 2, 6.

[19] Adopting Lowth’s conjecture of supplying πλὴν before θεοσεβείας.

[20] John xx. 29.

[21] The text reads ἤ; but Sylb. suggests ᾑ, which we have adopted.

[22] καὶ τὸ ἑκούσιον is supplied as required by the sense. The text has ἀκούσιον only, for which Lowth proposes to read ἑκούσιον.

[23] Either baptism or the imposition of hands after baptism.

[24] Heb. xi 3, 4, 25.

[25] Heb. xi. 32.

[26] Instead of μονονουχί, Petavius and Lowth read μόνον, οὐχί, as above.

[27] Matt. xxiii. 9.

[28] Isa. lxiv. 4, 19; 1 Cor. ii. 9.

[29] κατάληψιν ποιεῖ τὴν πρόληψιν.

[30] οὐ ζῶον is here interpolated into the text, not being found in Plato.

[31] Χριστός and χρηστός are very frequently compared in the patristic authors.

[32] Matt. xxi. 31.

[33] Plato’s sister’s son and successor.

[34] σρουδαῖος.

[35] The words of Jacob to Esau slightly changed from the Septuagint; “For God hath showed mercy to me, and I have all things”--ὅτι ἠλέησέ με ὁ Θεὸς καὶ ἔστι μοι πάντα (Gen. xxxiii. 11).

[36] Ex. iii. 16.

[37] Jas. ii. 23.

[38] So the name Israel is explained, _Stromata_ i. p. 334, Potter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.

[39] Ex. xxxiii. 11.

[40] John i. 9.

[41] The Stoics defined piety as “the knowledge of the worship of God.”

[42] Heb. vii. 2.

[43] Socrates in the _Phædrus_, near the end.

[44] Introduced by Plato in _The Laws_, conversing with Socrates.

[45] Taken likely from some apocryphal writing.

[46] Matt. xix. 24.

[47] Matt. v. 3.

[48] Matt. xi. 28–30.

[49] John viii. 32–36.

[50] Isa. liii. 3.

[51] πιστότης.

[52] Ecclus. xv. 10.

[53] Laertius, in opposition to the general account, ascribes the celebrated αὐτὸς ἔφα to Pythagoras Zacynthus. Suidas, who with the most ascribes it to the Samian Pythagoras, says that it meant “God has said,” as he professed to have received his doctrines from God.

[54] This famous line of Epicharmus the comic poet is quoted by Tertullian (_de Anima_), by Plutarch, by Jamblichus, and Porphyry.

[55] Ecclus. vi. 34.

[56] Isa. liii. 1.

[57] Rom. x. 17, 14, 15.

[58] Loadstone.

[59] 1 Cor. i. 9, ix. 13.

[60] Isa. liv. 1.

[61] Not in Script.

[62] Where?

[63] Rom. i. 17, etc.

[64] 1 Tim. i. 18, 19.

[65] The man of perfect knowledge.

[66] Instead of ἔκκλισις, it has been proposed to read ἔκλυσις, a term applied by the Stoics to fear; but we have ἔκκλισις immediately after.

[67] According to the correction and translation of Lowth, who reads τῶν οὕτως ἐπιδεχομένων instead of τὸν οὕτως, etc., of the text.

[68] Ps. cxi. 10.

[69] Prov. i. 7.

[70] Prov. i. 17, 18, “Surely in vain the net is spread in the sight of any bird, and they lay wait for their own blood.”

[71] Rom. iii. 20.

[72] Gal. iii. 24.

[73] Ezek. xxxiii. 11, xviii. 23, 32.

[74] Adopting the conjecture which, by a change from the accusative to the nominative, refers “deters,” and enjoins to the commandment instead of to repentance, according to the teaching of the text.

[75] Judith viii. 27.

[76] Prov. x. 4, 5, 8.

[77] Isa. v. 21.

[78] Prov. i. 7.

[79] Viz. of the angels, who according to them was Jehovah, the God of the Jews.

[80] Instead of ὡς περίφοβος of the text, we read with Grabe ὡς περεὶ φόβος.

[81] Prov. i. 33.

[82] The text reads κακῶν. Lowth conjectures the change, which we have adopted, καλῶν.

[83] Prov. vii. 2.

[84] Prov. xiv. 16, 26.

[85] ἕτερος ἐγώ, _alter ego_, deriving ἑταῖρος

[86] Rom. xii. 2.

[87] φίλε κασίγνητε, _Iliad_, book v. 359.

[88] ἀπόδεξις has been conjectured in place of ἀπόδειξις.

[89] Rom. xii. 9, 10, 18, 21.

[90] Rom. x. 2, 3.

[91] Rom. x. 4.

[92] Rom. x. 19; Deut. xxxii. 21.

[93] Isa. lxv. 1, 2; Rom. x. 20, 21.

[94] Rom. xi. 11.

[95] Hermas.

[96] Rom. ii. 14.

[97] This clause is hopelessly corrupt: the text is utterly unintelligible, and the emendation of Sylburgius is adopted in the translation.

[98] Lev. xviii. 1–5.

[99] Gal. iii. 12.

[100] “Them that are far off, and them that are nigh” (Eph. ii. 13).

[101] Eph. ii. 5.

[102] 1 Cor. viii. 1.

[103] Matt. xvii. 20.

[104] Matt. ix. 29.

[105] Ex. xvi. 36, Septuagint; “the tenth part of an ephah,” A.V.

[106] Matt. v. 28.

[107] Matt. v. 8.

[108] Matt. xv. 11, 19.

[109] The text here reads θεῶν, arising in all probability from the transcriber mistaking the numeral θ for the above.

[110] Prov. xi. 14, Septuagint; “Where no counsel is, the people fall,” A.V.

[111] Gen. xviii. 22, 23.

[112] Ex. xxxiv. 2.

[113] 1 Tim. vi. 20, 21.

[114] Prov. x. 21, Septuagint; “feed many,” A.V.

[115] Gen. i. 31.

[116] _i.e._ Past and Future, between which lies the Present.

[117] _Pastor of Hermas_, book i. Vision iii. chap. viii.

[118] See _Pastor of Hermas_, book ii. Commandt. iv. ch. ii., for the sense of this passage.

[119] Heb. x. 26, 27.

[120] John i. 13.

[121] Prov. xi. 5.

[122] Prov. xiii. 6.

[123] Ps. ciii. 13.

[124] Ps. cxxvi. 5.

[125] Ps. cxxviii. 1.

[126] Ps. xlix. 16, 17.

[127] Ps. v. 7, 8.

[128] Adopting the emendation, ὁρμὴ μὲν οὖν φορά.

[129] Prov. xi. 13.

[130] Ps. vii. 9.

[131] Matt. v. 28.

[132] Ex. xx. 17.

[133] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

[134] _Medea_, v. 1078.

[135] These lines, which are not found in the Ajax of Sophocles, have been amended by various hands. Instead of συμφοροῦσα, we have ventured to read συμφορᾶς,--κηλίς συμφορᾶς being a Sophoclean phrase, and συμφοροῦσα being unsuitable.

[136] Rom. iv. 7, 8.

[137] 1 Pet. ii. 24.

[138] Ps. xxxii. 1, 2; Rom. iv. 7, 8.

[139] 1 Pet. iv. 8.

[140] Ezek. xxxiii. 11.

[141] Matt. v. 28.

[142] Jer. iv. 20.

[143] Jer. xlix. 19.

[144] 1 John v. 16, 17.

[145] Ps. i. 1 (quoted from Barnabas, with some additions and omissions).

[146] Ps. i. 2.

[147] 1 Cor. viii. 7.

[148] Ps. i. 4, 5.

[149] John iii. 8.

[150] Ps. i. 5, 6.

[151] Ezek. xxxiv. 4–6.

[152] These words are not in Scripture, but the substance of them is contained in Luke xv. 7, 10.

[153] One of the precepts of the seven wise men.

[154] Isa. xxxii. 8, Sept.

[155] Philo explains Enoch’s translation allegorically, as denoting reformation or repentance.

[156] Prov. vi. 1, 2.

[157] Quoted as if in Scripture, but not found there. The allusion may be, as is conjectured, to what God said to Moses respecting him and Aaron, to whom he was to be as God; or to Jacob saying to Esau, “I have seen thy face as it were the face of God.”

[158] Luke x. 27, etc.

[159] John xv. 11, 12.

[160] χρηστός instead of χριστός which is in the text.

[161] Ps. cii. 8, cx. 4.

[162] Ex. x. 28, xxxiv. 12; Deut. iv. 9.

[163] Prob. Ecclus. iii. 29.

[164] Prov. iii. 7.

[165] Ecclus. i. 27.

[166] Matt. xxv. 35, 40.

[167] Prov. v. 22.

[168] Prov. xxviii. 14.

[169] ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ appears in the text, which, with great probability, is supposed to be a marginal note which got into the text, the indicative being substituted fer the imper.

[170] Matt. x. 24, 25; Luke vi. 40.

[171] Adopting Sylburgius’ conjecture of τῳ δε for τὸ δε.

[172] Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).

[173] Prov. xxx. 3.

[174] Prov. xv. 8.

[175] Isa. i. 11, etc.

[176] Isa. lviii. 6.

[177] Prov. xi. 1.

[178] Prov. x. 31.

[179] Prov. xvi. 21, misquoted, or the text is corrupt; “The wise in heart shall be called prudent,” A.V.

[180] For the use of knowledge in this connection, Philo, Sextus Empiricus, and Zeno are quoted.

[181] Deut. xxxi. 5.

[182] “These words are more like Philo Judæus, i. 740, than those of Moses, Deut. xx. 5–7.”--POTTER.

[183] Prov. x. 7.

[184] Prov. xi. 7, viii. 17.

[185] Prov. ix. 30.

[186] Prov. xix. 23.

[187] Deut. xxiv. 10, 11.

[188] Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.

[189] Lev. xix. 10; Deut. xxiv. 20, 21.

[190] Ex. xxiii. 10, 11; Lev. xxv. 2–7.

[191] Prov. xx. 28, xi. 26, xiv. 21.

[192] Quoted from Philo, with slight alterations, giving the sense of Ex. xxiii. 4, Deut. xxii. 12, 3.

[193] Prov. xiv. 27.

[194] Deut. xxi. 10.

[195] μνησιπονηρεῖ (equivalent to μνεσικακεῖ in the passage of Philo from which Clement is quoting) has been substituted by Sylb. for μισοπονηρεῖ.

[196] Deut. xxiii. 7.

[197] Deut. xx. 10.

[198] Deut. xxi. 10.

[199] Matt. v. vi. vii.; Luke vi.

[200] Prov. xix. 11, xiv. 23, xvii. 12.

[201] Deut. xiv. 21.

[202] Deut. xxv. 4; 1 Tim. v. 18.

[203] Deut. xxii. 10.

[204] So Clement seems to designate the human nature of Christ,--as being a _quartum quid_ in addition to the three persons of the Godhead.

[205] Deut. viii. 18.

[206] Matt. v. 19.

[207] Num. xv. 30.

[208] Deut. xxvi. 17, 18.

[209] ἱκέτην has been adopted from Philo, instead of οἰκέτην of the text.

[210] Gen. xxxiii. 11.

[211] Gen. xxxiii. 6.

[212] Deut. xiii. 4.

[213] Luke vi. 36.

[214] Prov. xxviii. 4, 5.

[215] Prov. xiv. 8.

[216] Prov. xxi. 26.

[217] Prov. ii. 21, 22.

[218] 2 Cor. viii. 12, 15.

[219] Ps. cxii. 9.

[220] Substituting ὤν for ἐν τῷ Κυρίῳ after σύνοικος.

[221] κύνα, Eurip. _Andromache_, 627.

[222] Ἔρως, Cupid.

[223] Or, “carpets.” Xenoph. _Memorabilia_, book ii.: The Words of Virtue to Vice.

[224] Eph. vi. 11.

[225] _i.e._ Permanent state and nature.

[226] Or, vie with.

[227] παρουσίᾳ substituted by Grabe for παῤῥησίᾳ.

[228] Matt. vii. 7.

[229] Matt. vii. 7.

[230] Barnabas, _Epist._ chap. xvi.

[231] κατάπαυσμα (in Theodoret), for which the text reads κατάπλασμα.

[232] _Iliad_, v. 739.

[233] After this comes ὡς ἔρωτα, which yields no meaning, and has been variously amended, but not satisfactorily. Most likely some words have dropped out of the text.

[234] Ps. lxxxii. 1.

[235] Ps. lxxxii. 6.

[236] Rom. viii. 9.

[237] 1 Cor. x. 3.

[238] 1 Cor. xv. 30.

[239] Heb. xiii. 5.

[240] The text has ἀρετῶν, virtues, for which, in accordance with Pythagoras’ well-known opinion, ἀριθμῶν has been substituted from Theodoret.

[241] For κατάπληξιν of the text, Heinsius reads ἀκατάπλμξιν, which corresponds to the other term ascribed to Democritus--ἀθαμβμβίην.

[242] Luke xiv. 11.

[243] Rom. vi. 22.

[244] Rom. v. 4, 5.

[245] Probably Heb. iv. 8, 9.

[246] Ezek. xviii. 4–9.

[247] Isa. lv. 6, 7, 9.

[248] Gal. v. 5, 6.

[249] Heb. vi. 11–20.

[250] Prov. i. 33.

[251] 1 Cor. xi. 1.

[252] Gen. xx. 12.

[253] Tob. iv. 16.

[254] Gen. i. 28.

[255] Gen. ii. 18.

[256] The corrections of Stanley on these lines have been adopted. They occur in the _Choeph_ of Æschylus, 503, but may have been found in Sophocles, as the tragic poets borrowed from one another.

[257] _i.e._ not entering into a second marriage after a wife’s death. But instead of μονογαμίου some read κακογαμίου--bad marriage.

[258] Matt. v. 32, xix. 9.

[259] Lev. xx. 10; Deut. xxii. 22; Lev. xxix. 9.

[260] Ezek. xxxiii. 11.

[261] Luke xii. 48.

[262] After much consideration, the Editors have deemed it best to give the whole of this Book in Latin.

[263] Matt. xix. 11, 12.

[264] 1 Cor. vii. 9.

[265] 2 Cor. xi. 13, 15.

[266] Gal. vi. 2.

[267] 1 Cor. x. 12.

[268] 1 Cor. vii. 9.

[269] _Vid._ Irenæum, lib. i. c. 2, p. 51.

[270] Ex. xx. 13.

[271] Matt. v. 28.

[272] Ex. xx. 17.

[273] Deut. xxii. 22.

[274] Jude 8–17.

[275] Rom. vii. 24.

[276] Matt. viii. 22; Luke ix. 60.

[277] Matt. vi. 24; Luke xvii. 13.

[278] Matt. v. 42; Luke vi. 30.

[279] Eph. iv. 20–24.

[280] Eph. v. 1–4.

[281] Eph. v. 5–11.

[282] Rom. vi. 16.

[283] Num. xxv. 8; 1 John i. 6, 7.

[284] Matt. v. 20.

[285] Dan. i.

[286] Ps. cxviii. 9.

[287] Jer. x. 2.

[288] Luke xi. 40.

[289] Matt. v. 25; Luke xii. 58.

[290] Matt. v. 16.

[291] Gen. i. 28, ix. 1.

[292] Gen. i. 29, ix. 2, 3.

[293] Ex. xxi. 24.

[294] Ex. xxii. 1.

[295] Deut. vi. 5.

[296] Deut. xxvii. 15.

[297] Mal. iii. 15.

[298] Jer. xii. 1.

[299] Rom. iii. 8.

[300] Mal. ii. 17.

[301] 1 Cor. vi. 13, x. 23.

[302] Gal. v. 13.

[303] John iii. 3.

[304] Col. ii. 11.

[305] Col. iii. 4, 10.

[306] 1 John ii. 4.

[307] 1 John ii. 18, 19.

[308] Matt. v. 17.

[309] Matt. xix. 6; Mark x. 9.

[310] 1 Cor. vii. 14.

[311] Matt. xix. 3; Mark x. 2.

[312] Matt. xxii. 30; Mark xii. 23; Luke xx. 35.

[313] 1 Cor. vi. 13.

[314] Rom. xiv. 17.

[315] Jas. iv. 6; 1 Pet. v. 5.

[316] Matt. xix. 6; Mark x. 9.

[317] Matt. xxiv. 37; Luke xvii. 28.

[318] Luke xviii. 8.

[319] Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.

[320] Acts i. 7.

[321] Matt. xix. 11, 12.

[322] Matt. xix. 10, 11.

[323] Tim. iv. 1, 3.

[324] Col. ii. 18, 23.

[325] 1 Cor. vii. 27.

[326] 1 Cor. vii. 2, 5.

[327] Rom. xiv. 3.

[328] Matt. xi. 18, 19.

[329] 1 Cor. ix. 5.

[330] Rom. xiv. 17.

[331] Matt. v. 42.

[332] Matt. xxv. 35, 36.

[333] Matt. xxv. 40.

[334] Prov. xix. 17.

[335] Prov. iii. 27.

[336] Prov. iii. 3.

[337] Prov. x. 4.

[338] Prov. xiii. 8.

[339] Matt. xix. 16; Mark x. 17; Luke xviii. 18.

[340] Prov. xiii. 11.

[341] Prov. xi. 23.

[342] Ps. cxi. 9.

[343] Matt. vi. 19.

[344] Hagg. i. 6.

[345] Luke xii. 16–20.

[346] Matt. vii. 7.

[347] Rom. xiii. 12, 13, 14.

[348] Matt. xix. 12.

[349] Heb. ix. 14.

[350] Rom. vi. 14.

[351] Rom. vi. 15.

[352] 2 Cor. v. 10.

[353] 2 Cor. v. 16, 17.

[354] 2 Cor. vi. 14, 15, 16.

[355] 2 Cor. vii. 1.

[356] Eph. ii. 5.

[357] Rom. v. 12–14.

[358] Gen. iii. 20.

[359] Phil. i. 20–24.

[360] Ps. xlviii. 21.

[361] Matt. xviii. 20.

[362] 1 Cor. vii. 7.

[363] Ex. xx. 17.

[364] Matt. v. 27, 28.

[365] Deut. xxi. 11, 12, 13.

[366] Ex. xix. 20.

[367] 2 Cor. vi. 16, 17, 18.

[368] 2 Cor. vii. 1.

[369] 2 Cor. xi. 2.

[370] 2 Cor. xi. 3.

[371] 1 Pet. ii. 11, 12, 15, 16.

[372] Rom. vi. 2, 6.

[373] Rom. vi. 13.

[374] Rom. vii. 7.

[375] Rom. vii. 18.

[376] Rom. vii. 17.

[377] Rom. vii. 20, 23, 24.

[378] Rom. viii. 2, 3, 4.

[379] Rom. viii. 10, 11.

[380] Rom. viii. 5, 6, 7, 8, 9, 10, 12, 13, 14, 15.

[381] 1 Cor. vii. 5.

[382] 1 Cor. vii. 24.

[383] Rom. vii. 2.

[384] 1 Cor. vii. 39, 40.

[385] Rom. vii. 4.

[386] 2 Cor. xi. 3.

[387] 1 Cor. vii. 5.

[388] Matt. vi. 24.

[389] Gen. iv. 25.

[390] 1 Cor. vii. 5.

[391] Matt. xix. 6.

[392] Rom. vii. 4.

[393] Rom. vii. 12.

[394] John iii. 6.

[395] 1 Cor. vii. 14.

[396] Rom. vii. 4.

[397] 1 Tim. iv. 1, 2, 3, 4, 5.

[398] Rom. xiv. 21.

[399] 1 Cor. vii. 8.

[400] Rom. xiv. 19.

[401] Sophon. iii. 19.

[402] Matt. vi. 19.

[403] Isa. l. 9.

[404] John vi. 27.

[405] Luke xx. 35.

[406] Luke xx. 34.

[407] Matt. xxiii. 9.

[408] Matt. xxiii. 9.

[409] 1 Cor. vii. 32, 33, 34.

[410] 1 Cor. vi. 18.

[411] Isa. 1. 1.

[412] 1 Tim. v. 14, 15.

[413] 1 Tim. ii. 15.

[414] Luke xiv. 20.

[415] Ps. vi. 8.

[416] Isa. lvi. 3.

[417] 2 Cor. xi. 3.

[418] Matt. xviii. 11, 12.

[419] Matt. v. 28.

[420] Eph. iv. 24.

[421] Gen. iii. 21.

[422] Phil. iii. 20.

[423] 1 Cor. vii. 1, 2.

[424] 1 Cor. vii. 5.

[425] 1 Cor. vii. 9.

[426] 1 Cor. vii. 3, 5.

[427] Luke xiv. 26.

[428] Ex. xx. 12.

[429] 1 Cor. vii. 33.

[430] 1 Cor. vii. 10, 11.

[431] Isa. lvi. 3–5.

[432] Isa. lxv. 23.

[433] John xiii. 33.

[434] Gal. iv. 19.

[435] 1 Cor. iv. 15.

[436] Deut. xxiii. 1.

[437] Matt. xix. 12.

[438] Jer. xx. 14.

[439] Jer. xx. 18.

[440] 4 Esdr. v. 35.

[441] Job xiv. 4, 5.

[442] Ps. l. 7.

[443] Mic. vi. 7.

[444] Gen. i. 28.

[445] 1 Cor. xv. 34. Clement reads here ἐκνίψατε, “wash,” instead of ἐκνήψατε, “awake.”

[446] Eph. vi. 12.

[447] 1 Cor. ix. 27, 25.

[448] Ps. xlviii. 13, 21.

[449] Jer. v. 8.

[450] Isa. xl. 6, 7, 8.

[451] Prov. xiii. 12.

[452] Gen. iii. 5.

[453] Gen. iv. 1.

[454] 1 Cor. xv. 50.

[455] Gal. iii. 3.

[456] Jer. v. 8.

[457] Prov. i. 14.

[458] Prov. i. 15, 16, 17.

[459] Apoc. ix. 10.

[460] Eph. ii. 3.

[461] 1 Cor. v. 7.

[462] Gal. ii. 19, 20.

[463] Matt. x. 5.

[464] Prov. i. 18, 19.

[465] Matt. xxvi. 24.

[466] Matt. xviii. 6 seqq.

[467] Rom. ii. 24.

[468] 1 Cor. v. 11.

[469] 1 Cor. vi. 13.

[470] 1 Cor. vi. 16.

[471] 1 Cor. vii. 5.

[472] 1 Cor. vii. 3.

[473] 1 Cor. vii. 10, 11, 12.

[474] 1 Cor. vii. 14.

[475] 1 Tim. iii. 2, 4; Tit. i. 6.

[476] Tit. i. 15.

[477] 1 Cor. vi. 9, 10, 11.

[478] Phil. iv. 8, 9.

[479] 1 Pet. i. 21, 22.

[480] 1 Pet. i. 14, 15, 16.

[481] Matt. vii. 14, xi. 12, vii. 7.

[482] Job v. 25.

[483] Ps. viii. 6.

[484] Rom. xvi. 26, 27.

[485] Ex. xxxiii. 11.

[486] Prov. vi. 6, 8.

[487] Rom. iii. 20.

[488] Rom. v. 13.

[489] Rom. vii. 6.

[490] 1 Tim. i. 9.

[491] Rom. xiii. 8, x. 9.

[492] Luke x. 27.

[493] Rom. vii. 12, 14.

[494] Rom. vi. 20–23.

[495] Ps. xlviii. 13, 21; Jer. v. 8, etc.

[496] Gal. vi. 14; Phil. iii. 20.

[497] Matt. xix. 29.

[498] Demiurgus.

[499] Phil. i. 13, 14.

[500] Rom. xv. 4.

[501] 1 Cor. vii. 28, 32, 35.

[502] Matt. v. 10.

[503] John i. 12.

[504] Luke x. 19.

[505] Matt. xix. 21.

[506] κυριακῇ εὐροιίᾳ.

[507] Luke xiii. 32.

[508] Ps. xxxvii. 35–37.

[509] Isa. xxix. 13 (ὁ ἕτερος inserted).

[510] Ps. lxi. 5.

[511] Ps. xii. 3–5.

[512] Matt. vi. 19.

[513] Luke xii. 33.

[514] Rom. iv. 15.

[515] Matt. viii. 13.

[516] Luke xii. 20.

[517] Matt. xvi. 26.

[518] Matt. vi. 31; Luke xii. 22, 23.

[519] Matt. vi. 32, 33; Luke xii. 30, 31.

[520] Luke xix. 8, 9, 10.

[521] Matt. v. 5.

[522] Luke xix. 8–10.

[523] Translated as completed, and amended by Heinsius. In the text it is plainly mutilated and corrupt.

[524] Matt. v. 4, 7.

[525] Hos. vi. 6; Matt. ix. 13, xii. 7.

[526] Matt. v. 10.

[527] Luke vi. 22.

[528] John i. 4.

[529] Matt. vi. 30.

[530] Luke vi. 46.

[531] Isa. xxix. 15.

[532] Gal. v. 24, 25.

[533] Gal. vi. 8.

[534] Matt. xxvi. 41.

[535] Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30.

[536] Rom. viii. 24, 25.

[537] In allusion to Eph. vi. 12.

[538] 1 Pet. iv. 12, 13, 14.

[539] Rom. viii. 36, 37.

[540] Rom. x. 10, 11.

[541] 2 Tim. i. 7, 8; Rom. viii. 15.

[542] Rom. xii. 9.

[543] Rom. xiii. 8.

[544] Instead of μέγιστοι, read from Rom. xv. 13, 14, μεστοί.

[545] Rom. vi. 6.

[546] 1 Cor. iv. 9, 11, 12, 13.

[547] 1 Cor. xiii. 7.

[548] For σώματος read σωτηρίας.

[549] 1 Cor. xiii. 13.

[550] 1 Cor. x. 23.

[551] 1 Cor. x. 24.

[552] 1 Cor. x. 26, 28, 29, 30, 31.

[553] 2 Cor. x. 3, 4, 5.

[554] Col. iii. 12, 14, 15.

[555] 1 Cor. xi. 3, 8, 11.

[556] 1 Cor. xi. 3, 7.

[557] Eph. v. 21–29.

[558] Col. iii. 18–25, iv. 1, iii. 11.

[559] Matt. vi. 10.

[560] Col. iii. 12–15.

[561] Luke xii. 8.

[562] Matt. x. 32.

[563] Luke xii. 11, 12.

[564] Tit. i. 16.

[565] Luke xxii. 31, 32.

[566] Matt. x. 23.

[567] Ps. cxviii. 6.

[568] Wisd. iii. 1.

[569] Job xiv. 4.

[570] Isa. v. 5.

[571] The text has παιδευτικῆς τέχνης τῆς τοιάδε, for which Sylburgius suggests τοιᾶσδε, as translated above.

[572] 1 Thess. iv. 3–8.

[573] Phil. i. 29, 30, ii. 1, 2, 17.

[574] Phil. i. 7.

[575] Phil. ii. 20, 21.

[576] Matt. v. 44, 45.

[577] Matt. v. 24.

[578] Rom. viii. 38, 39.

[579] 1 Cor. viii. 1, 7, 9, 11.

[580] 1 Cor. x. 25.

[581] Acts xv. 24, etc.

[582] 1 Cor. ix. 19–25.

[583] 1 Cor. x. 26.

[584] 1 Cor. x. 28–31.

[585] Rom. x. 10, 11, 8, 9.

[586] Rom. xii. 14.

[587] 2 Cor. ii. 12.

[588] 2 Cor. iii. 14.

[589] 1 John iii. 18, 19.

[590] 1 John iv. 16, 18.

[591] 1 John v. 3.

[592] 1 Tim. iv. 12.

[593] Phil. iv. 11–13.

[594] Heb. x. 32–39.

[595] Heb. xi. 36–40, xii. 1, 2.

[596] Who lived before Christ.

[597] Heb. xi. 26, 27.

[598] Wisd. iii. 2, 3, 4.

[599] Wisd. iii. 5, 6, 7, 8.

[600] Gen. xviii. 27.

[601] Job i. 1.

[602] Job xiv. 4, 5.

[603] Jas. iv. 6; 1 Pet. iv. 5.

[604] Ps. lxxxix. 21.

[605] Ps. li. 1–4.

[606] Ps. li. 6.

[607] Prov. xx. 27.

[608] ἡγιάσθη. Clemens Romanus has ἐδόθη.

[609] Ps. xxxiv. 12.

[610] Ps. xxxiv. 13, 14.

[611] Ps. xxxiv. 15–17.

[612] Ps. xxxii. 10.

[613] Jas. v. 20; 1 Pet. iv. 8.

[614] 1 Cor. xiii. 7.

[615] 1 Cor. xiii. 1, 3.

[616] Ps. lxix. 30, 31.

[617] Ps. li 17.

[618] 1 John iv. 8, 16.

[619] Rom. xiii. 10.

[620] Matt. v. 28.

[621] _i.e._ of blessed souls.

[622] Ps. i. 3.

[623] The text has θυσίαν, for which φύσιν has been suggested as probably the true reading.

[624] ὄρεξις the Stoics define to be a desire agreeable to reason; έπιθυμία, a desire contrary to reason.

[625] Ex. xxxii. 32.

[626] So rendered by the Latin translator, as if the reading were τεθλιμμένη.

[627] Sylburgius’ conjecture of ὡπλισμένας instead of ὁπλισαμένας is here adopted.

[628] Tit. ii. 3–5.

[629] Heb. xii. 13–17.

[630] Heb. xiii. 4.

[631] 1 Pet. i. 6–9.

[632] 2 Cor. xi. 23.

[633] Deut. xviii. 13; Rom. x. 4.

[634] 2 Cor. iv. 8, 9.

[635] 2 Cor. vi. 3–7.

[636] 2 Cor. vii. 1, vi. 16, 17, 18.

[637] 2 Cor. vii. 1–11.

[638] Eph. iv. 11, 12, 13.

[639] 1 Cor. xii. 7–11.

[640] _Iliad_, xiii. 730.

[641] 1 Cor. vii. 7.

[642] Isa. vii. 9.

[643] Ps. cxxxix. 7–10.

[644] Isa. xl. 10, lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.

[645] Ps. ii. 8.

[646] Matt. vi. 2, etc.

[647] Euphrone is plainly “kindly, cheerful.”

[648] 1 Thess. v. 6–8.

[649] As it stands in the text the passage is unintelligible, and has been variously amended successfully.

[650] Clement seems to have read Κύριον for καιρόν in Rom. xiii. 11.

[651] Rom. xiii. 11, 12.

[652] Homer, _Odyss._ iv. 751, 760; xvii. 48, 58.

[653] _Odyss._ ii. 261.

[654] Explaining μετανοέω etymologically.

[655] Rom. v. 3–5.

[656] 1 Cor. viii. 8.

[657] 1 Cor. vii. 38, 35.

[658] Prov. i. 33.

[659] Prov. iii. 5.

[660] Ps. lxxxii. 6.

[661] θεὶν... Θεός.

[662] Ps. l. 21.

[663] λουτρόν.

[664] Ps. i. 4; Isa. xl. 15.

[665] Hom. _Odyss._

[666] Jer. xxxiii. 5.

[667] Ezek. xliv. 9, 10.

[668] Ezek. xliv. 27.

[669] The jubilee.

[670] Job i. 21.

[671] Matt. xviii. 3.

[672] _i.e._ Baptism.

[673] Job xxi. 10.

[674] Gen. xxiv. 16.

[675] Mark v. 34.

[676] Eurip. _Bacchæ_, 465, etc.

[677] Isa. xl. 6–8.

[678] Jer. xiii. 24–27.

[679] Gen. xxiii. 4; Ps. xxxviii. 13.

[680] 2 Cor. v. 1, 2, 3, 7.

[681] 2 Cor. v. 8.

[682] Pindar, according to Theodoret.

[683] Job xlii. 2, 3, 6.

[684] Jer. xxii. 29, 30.

[685] Isa. i. 2.

[686] Mic. i. 2, where, however, the concluding words are not found.

[687] Gen. xviii. 25.

[688] John iii. 18.

[689] Where?

[690] Isa. xlv. 21.

[691] Rom. ix. 14.

[692] Deut. x. 12.

[693] Rom. xiii. 13.

[694] Matt. v. 16.

[695] Isa. lxii. 11.

[696] Gen. i. 26.

[697] Matt. xi. 15.

[698] _Odyss._ vi. 186.

[699] Teacher and scholar.

[700] Rom. i. 11, 12.

[701] Rom. i. 17.

[702] Matt. ix. 22.

[703] Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2.

[704] Luke xvii. 5.

[705] Gen. xv. 6; Rom. iv. 3.

[706] Isa. lix. 8.

[707] 2 Tim. ii. 23.

[708] 1 Cor. xiii. 12.

[709] Ex. xxxiii. 20.

[710] Matt. v. 8.

[711] 1 Cor. i. 20.

[712] 1 Cor. i. 19.

[713] Jer. vi. 16.

[714] Rom. iv. 3, 5, 9, 22.

[715] Philo Judæus, _De Abrahame_, p. 413, vol. ii. Bohn.

[716] Empedocles.

[717] 1 Cor. ii. 5.

[718] Heraclitus.

[719] Matt. vii. 7.

[720] Ps. xxii. 6.

[721] 1 John iv. 16.

[722] 1 Cor. i. 9, x. 13.

[723] Matt. xviii. 1.

[724] 1 Cor. iv. 15.

[725] John xiv. 6.

[726] By Plato.

[727] In Plato we have νῷ instead of Θεῷ.

[728] John i. 14.

[729] Matt. vii. 7.

[730] Matt. xi. 12.

[731] Hesiod. first line, “Works and Days,” 285. The other three are variously ascribed to different authors.

[732] Plato, _Alcibiades_, book i.

[733] Plato, _Republic_, vi. p. 678.

[734] Matt. xx. 16.

[735] 1 Cor. viii. 7.

[736] 2 Thess. iii. 1, 2.

[737] Quoted by Socrates in the _Phaedo_, p. 52.

[738] Ecclus. xxvii. 12.

[739] Prov. x. 14.

[740] Prov. xxvi. 5.

[741] 1 Cor. ix. 22.

[742] Matt. v. 45.

[743] Rom. iii. 29, 30.

[744] 1 Cor. ii. 13.

[745] Bas relief.

[746] Isa. xlv. 3.

[747] Ps. lxxviii. 1, 2.

[748] 1 Cor. ii. 6–8.

[749] 1 Cor. ii. 9, 10.

[750] 1 Cor. ii. 14.

[751] 1 Cor. iii. 1–3.

[752] 1 Cor. iii. 10–13.

[753] Rom. i. 11.

[754] Jer. viii. 7.

[755] _Iliad_, ix. 311.

[756] Eph. iv. 26.

[757] Ex. xx. 17.

[758] It is so said of the rich: Matt. xix. 23; Mark x. 23; Luke xviii. 24.

[759] Gen. i. 26.

[760] Matt. xi. 29, 30.

[761] Matt. xviii. 3.

[762] Ps. i. 1.

[763] Gal. v. 25.

[764] 2 Cor. v. 7.

[765] Heb. i. 1.

[766] Rev. v. 6; Isa. xi. 12.

[767] Ἄ--τλας, unsuffering.

[768] The Chaldaic תֵּיבוּתָא. The Hebrew is תֵּבָה, Sept. κιβωτός, Vulg. _arca_.

[769] Eph. v. 23.

[770] 1 Cor. xi. 3; 2 Cor. xi. 31.

[771] And the whole place is very correctly called the Logeum (λογεῖον), since everything in heaven has been created and arranged in accordance with right reason (λόγοις) and proportion (Philo, vol. iii. p. 195, Bohn’s translation).

[772] 1 Cor. xii. 11.

[773] _i.e._, the oracular breastplate.

[774] Lev. xvi. 23, 24.

[775] This line has given commentators considerable trouble. Diodorus says that the Telchines--fabled sons of Ocean--were the first inhabitants of Rhodes.

[776] σύνεσις. Sylburgius, with much probability, conjectures σύνδεσις, binding together.

[777] Βέδυ, Ζὰψ, Χθὼν, Πλῆκτρον, Σφὶγξ, Κυαξζβὶ, Χθύπτης, Φλεγμὸς, Δρώψ. On the interpretation of which, much learning and ingenuity have been expended.

[778] Orpheus.

[779] Lev. xi.; Deut. xiv.

[780] Ps. xvii. 25, 26.

[781] Ex. xv. 1.

[782] Ex. xxi. 33, 36.

[783] Isa. i. 3.

[784] Matt. xi. 13; Luke xvi. 16.

[785] Mark i. 7; Luke iii. 16; John i. 27.

[786] 2 Cor. vi. 14, 15.

[787] 2 Cor. vi. 17, 18.

[788] Eph. iii. 3–5.

[789] Col. i. 9–11.

[790] Col. i. 25–27.

[791] Col. i. 27.

[792] Col. ii. 2, 3.

[793] Col. iv. 2.

[794] Col. iv. 3, 4.

[795] Heb. v. 12, 13, 14, vi. 1.

[796] Isa. ii. 16.

[797] Isa. xlv. 3.

[798] Ps. li. 6, Sept.

[799] Ps. xix. 2, 3.

[800] Rom. xv. 25, 26.

[801] 1 Cor. ii. 6, 7.

[802] 1 Cor. iii. 1–3.

[803] Ps. xxxiv. 8; according to the reading Χριστός for χρηστός.

[804] 1 Cor. v. 7.

[805] Ex. xxxiii. 18.

[806] Prov. xxx. 2.

[807] Prov. iii. 18.

[808] Ex. xxx. 15, 16, etc.

[809] Gen. xxii. 3, 4.

[810] Or, “the desire of a very good soul,” according to the text which reads Ἡ ψυχῆς ἀρίστης. The other reading is ἀρίστη.

[811] Baptism.

[812] Isa. lxvi. 1.

[813] Ps. 1. 15.

[814] Acts xvii. 24, 25.

[815] From some apocryphal writing.

[816] ἁγίᾳ is the reading of the text. This is with great probability supposed to be changed from ἀνῃ, a usual contraction for ἀνθρωπίνῃ.

[817] Rom. xi. 33.

[818] Alluding to Gen. xviii. 6; the word used is ἐγκρυφίαι, which Clement, following Philo, from its derivation, takes to signify occult mysteries.

[819] 1 Cor. vi. 6, 7.

[820] Col. ii. 2, 3.

[821] Matt. xii. 11; Mark iv. 11; Luke viii. 10.

[822] Ps. lxxviii. 2.

[823] Matt. xiii. 33.

[824] According to the conjecture of Sylburgius, σύντονος is adopted for σύντομος.

[825] Empedocles.

[826] John i. 18.

[827] Acts xvii. 22, 23.

[828] Matt. xi. 27; Luke iii. 22.

[829] John viii. 24.

[830] John iii. 15, 16, 36, v. 24.

[831] Ps. ii. 12.

[832] The text ἐπίστηται, but the sense seems to require ἐπίστευσε.

[833] πέποιθεν is confidence.

[834] John x. 1–3, 7.

[835] Eph. iii. 5.

[836] Joel ii. 28.

[837] Wisd. vii. 24.

[838] Ps. xxxvi. 5.

[839] Ps. civ. 4.

[840] Eusebius reads ποιητιχῶς.

[841] γενητόν.

[842] Gen. i. 1–3.

[843] Deut. xiii. 4.

[844] The text has πάλιν; Euseb. reads Πλάτων.

[845] The text has ἀνθρώπῳ; Plato and Eusebius, ἀνθρώπois.

[846] Deut. xxx. 15, 19, 20.

[847] τὴν χρυσῆν is supplied, according to a very probable conjecture.

[848] “Spoken or” supplied from Plato and Eusebius.

[849] μόνον ἐν τῇ πόλει is here supplied from Plato.

[850] _Iliad_, xiv. 206.

[851] _Iliad_, xviii.

[852] Μέτρα is the reading of the text, but is plainly an error for μέτρῳ, which is the reading of Eusebius.

[853] Eph. vi. 12.

[854] Ps. iii. 5.

[855] Matt. xxiv. 42, etc.

[856] Wisd. ii. 12.

[857] Isa. xl. 18, 25.

[858] H. Stephanus, in his _Fragments of Bacchylides_, reads αἰκελείων (foul) instead of ἀεικαιλιαν of the text.

[859] Quoted in _Exhortation to the Heathen_, p. 72, and is here corrected from the text there.

[860] This is quoted in _Exhortation to the Heathen_, p. 73, ch. viii. The reading varies, and it has been variously amended. Θεῷ is substituted above for σέο. Perhaps the simplest of the emendations proposed on this passage is the change of σέο into σο, _with Thee_.

[861] Heraclitus.

[862] Deut. vi. 4.

[863] See _Exhortation_, p. 76, where for “So” read “Lo.”

[864] “Οὖτις, Noman, Nobody; a fallacious name assumed by Ulysses (with a primary allusion to μήτις, μῆτις, Odys. xx. 20), to deceive Polyphemus.”--Liddel and Scott. The third line is 274 of same book.

[865] _Odys._ ix. 410.

[866] _Iliad_, xxii. 8.

[867] Isa. xl. 18, 19.

[868] All these lines from Epicharmus: they have been rendered as amended by Grotius.

[869] λόγος [or Word].

[870] Isa. i. 11, 16.

[871] This passage, with four more lines, is quoted by Justin Martyr, _De Monarchia_, p. 335, and ascribed by him to Philemon.

[872] Jer. xxiii. 23, 24.

[873] Ps. iv. 6.

[874] In Justin Martyr, in the place above quoted, these lines are joined to the preceding. They are also quoted by Eusebius, but differently arranged. The translation adopts the arrangement of Grotius.

[875] Isa. lxv. 24.

[876] These lines are quoted by Justin (_De Monarchia_), p. 333, but ascribed by him part to Philemon, part to Euripides.

[877] Ascribed by Justin to Sophocles.

[878] Adopting the reading κεῖνος instead of καινός in the text.

[879] Quoted in _Exhortation_, p. 74.

[880] Isa. lxvi. 1.

[881] Isa. lx. 1, 2.

[882] Isa. xl. 12.

[883] Amos iv. 13.

[884] Deut. xxxii. 39.

[885] For οὐρανοὺς ὁρᾶς we read ἀνθρώπους (which is the reading of Eusebius); and δρῆς (Sylburgius’ conjecture), also from Eusebius, instead of ἃ θεμις ἀθέμιστα.

[886] Isa. x. 14.

[887] Jer. x. 12.

[888] Isa. xl. 13.

[889] _Iliad_, viii. 69.

[890] These lines of Æschylus are also quoted by Justin Martyr, _De Monarchia_, p. 330. (Dread force, ἄπλατος ὁρμή; Eusebius reads ὁρμῇ, dative. J. Langus has suggested (ἄπλαστος) uncreated; ἄπληστος (insatiate) has also been suggested.) The epithet of the text, which means primarily unapproachable, then dread or terrible, is applied by Pindar to fire.

[891] Ps. lxviii. 8.

[892] This Pythian oracle is given by Herodotus, and is quoted also by Eusebius and Theodoret.

[893] γνωμικώτατα, Eusebius reads γενικώτατον, agreeing with πατέρα.

[894] A game in which a potsherd with a black and white side was cast on a line; and as the black or white turned up, one of the players fled and the other pursued.

[895] Eusebius has κρίνει, which we have adopted, for κρίνειν of the text.

[896] Plato, _Rep._ book vii.

[897] According to the reading in Eusebius, πᾶν ἔθνος ἑῷον, πᾶν δὲ ἑσπερίων ᾐόνων, βόρειόν τε καὶ τό, κ.τ.λ.

[898] Instead of πρόνοιαν, Eusebius has προνομίαν (privilege).

[899] Clement seems to mean that they knew God only in a roundabout and inaccurate way. The text has περίφασιν; but περίφρασιν, which is in Eusebius, is preferable.

[900] Isa. xxxvi. 7, 8, 10.

[901] Jonah i. 6, 9, 14.

[902] Mal. i. 10, 11, 14.

[903] Perhaps Bacchylides.

[904] ἀρχαίαν.

[905] The reading of H. Stephanus, ἀγαθὰς Ὥρας, is adopted in the translation. The text has ἀγαθὰ σωτῆρας. Some supply Ὥρας, and at the same time retain σωτῆρας.

[906] Jer. iii. 19.

[907] John vi. 27.

[908] Isa. xxxii. 20.

[909] Rom. xiv. 2.

[910] Ps. cxii. 5, 9.

[911] _Odyssey_, xi. 420.

[912] Homer, _Iliad_, xxiii. 315: μέγ’ ἀμείνων is found in the _Iliad_ as in Musæus. In the text occurs instead περιγίνεται, which is taken from line 318.

“By art rather than strength is the woodcutter greatly superior; By art the helmsman on the dark sea Guides the swift ship when driven by winds; By art one charioteer excels (περιγίνεται) another.”

--_Iliad_, xxiii. 315–318.

[913] φύλλον, for which Sylburg. suggests φῦλον.

[914] _Iliad_, vi. 141–149.

[915] _Odyss._ xxii. 412.

[916] _Iliad_, ix. 116.

[917] Ξυνός. So Livy, “communis Mars;” and Cicero, “cum omnis belli Mars communis.”

[918] _Iliad_, xviii. 309.

[919] The text has: Νίκης ἀνθρώποισι θεῶν ἐκ πείρατα κεῖται. In _Iliad_, vii. 101, 102, we read:

αὐτὰρ’ ὑπένερθεν, Νίκης πείρατ’ ἔχοντα, ἐν ἀθανάτοισι θεοῖσιν.

[920] _Iliad_, xvi. 235.

[921] _Odyss._ xiv. 228.

[922] The text is corrupt and unintelligible. It has been restored as above.

[923] In some lost tragedy.

[924] Said by Ajax of the sword received from Hector, with which he killed himself.

[925] The imitator of Thucydides, said to be weaker but clearer than his model. He is not specially clear here.

[926] The text has, ἀσφαλέστερα παρὰ δόξαν καὶ κακοπραγίαν; for which Lowth reads, ἐπισφαλέστερα πρὸς κακοπραγίαν, as translated above.

[927] _Iliad_, xxiv. Clement’s quotation differs somewhat from the passage as it stands in Homer.

[928] The text has δοίη, which Stobæus has changed into δ’ ἵση, as above. Stobæus gives this quotation as follows:

“The bastard has equal strength with the legitimate; Each good thing has its nature legitimate.”

[929] As no play bearing this name is mentioned by any one else, various conjectures have been made as to the true reading; among which are Clymene Temenos or Temenides.

[930] _Odyssey_, xiv. 187.

[931] In Theognis the quotation stands thus:

Οἶνον τοι πίνειν πουλὸν κακόν, ἢν δέ τις αὐτὸν Πίνῃ ἐπισταμένως, oὐ κακὸς ἀλλ’ ἀγαθός.

“To drink much wine is bad; but if one drink It with discretion, ’tis not bad, but good.”

[932] From Jupiter’s address (referring to Pandora) to Prometheus, after stealing fire from heaven. The passage in Hesiod runs thus:

“You rejoice at stealing fire and outwitting my mind; But I will give you, and to future men, a great plague. And for the fire will give to them a bane in which All will delight their heart, embracing their own bane.”

[933] Translated as arranged by Grotius.

[934] _Odyss._

[935] συμμανῆναι is doubtless here the true reading, for which the text has συμβῆναι.

[936] The text has κατ’ ἄλλα. And although Sylburgius very properly remarks, that the conjecture κατάλληλα instead is uncertain, it is so suitable to the sense here, that we have no hesitation in adopting it.

[937] The above is translated as amended by Grotius.

[938] παύροισι, “few,” instead of παρ’ οἷσι, and πράσσοντας instead of πράσσοντα, and δύαις, “calamities,” instead of δύᾳ, are adopted from _Lyric Fragments_.

[939] ψυδνός--ψυδρος--which, however, occurs nowhere but here--is adopted as preferable to ψεδνός (bald), which yields no sense, or ψυχρος. Sylburgius MS. Paris; Ruhnk reads ψυδρός.

[940] A mistake for Herodotus.

[941] Instead, of Μαραθωνίται, as in the text, we read from Thucydides Μαραθῶνί τε.

[942] Πυτίνῃ (not, as in the text, Ποιτίνῃ), a flask covered with plaited osiers. The name of a comedy by Cratinus (Liddel and Scott’s _Lexicon_).

[943] _Iliad_, xii., Sarpedon to Glaucus.

[944] Grotius’ correction has been adopted, ἐγγύας δὲ ζαμία, instead of ἐγγύα δὲ ζαμίας.

[945] In the text before _In Hexameters_ we have τηρήσει, which has occasioned much trouble to the critics. Although not entirely satisfactory, yet the most probable is the correction θέλουσι as above.

[946] _Iliad_, xvii. 53.

[947] _i.e._ Polyphemus, _Odyss._ ix. 372.

[948] According to the correction of Casaubon, who, instead of ἀραρότως of the text, reads Ἀραρώς. Others ascribed the comedy to Aristophanes himself.

[949] _i.e._ washed.

[950] Eusebius reads, “invoking the common Father, God,” viz. Πανελλήνιος Ζεύς, as Pausanias relates.

[951] 1 Sam. xi. 18.

[952] Matt. v. 45.

[953] Instead of νοῦσον σιδηρόν, the sense requires that we should, with Sylburgius, read νούσοισι δηρόν.

[954] Ps. lxxxiv. 1.

[955] Deut. x. 16, 17.

[956] Isa. xl. 26.

[957] 1 Tim. vi. 16.

[958] Deut. iv. 12.

[959] Ὡροσκόπος.

[960] We have the same statement made, _Stromata_ i. 19, Ante-Nicene Lib. p. 413, Potter 372; also v. 14, Ante-Nicene Lib. p. 298, Potter 730,--in all of which Lowth adopts περίφρασιν as the true reading, instead of περίφασιν. In the first of these passages, Clement instances as one of the circumlocutions or roundabout expressions by which God was known to the Greek poets and philosophers, “_The Unknown God_.” Joannes Clericus proposes to read παράφασιν (_palpitatio_), touching, feeling after.

[961] _i.e._ “The word of God’s power is His Son.”

[962] Instead of ἡν...ἐξουσίας, as in the text, we read ὧν ἐξουσιαν.

[963] None of the attempts to amend this passage are entirely successful. The translation adopts the best suggestions made.

[964] _i.e._ of atonement.

[965] Jer. xxxi. 31, 32; Heb. viii. 8–10.

[966] Most likely taken from some apocryphal book bearing the name of Paul.

[967] Matt. xxiii. 4; Luke xi. 47.

[968] Matt. ix. 22, etc.

[969] The passage which seems to be alluded to here is Job xxviii. 22, “Destruction and Death say, We have heard the fame thereof with our ears.”

[970] εὐηγγελίσθαι used actively for εὐαγγελίσαι, as also immediately after εὐηγγελισμένοι for εὐαγγελισάμενοι.

[971] 1 Pet. iii. 19, 20.

[972] Potter, p. 452; Ante-Nicene Library, vol. ii. _Clement_, p. 28.

[973] Ezek. xviii. 23, 32, xxxiii. 11, etc.

[974] _Hermas_, book iii. chap. xvi. Ante-Nicene Library, 420. Quoted also in _Stromata_ ii. Ante-Nicene Library, p. 218, from which the text here is corrected; Potter, 452.

[975] Matt. xxvii. 52.

[976] τάξιν.

[977] Rom. ix. 3.

[978] Apparently God’s voice to them. Sylburgius proposes to read φύσεως instead of φωνῆς here.

[979] 1 Pet. iii. 19.

[980] 1 Cor. i. 29.

[981] Alluding apparently to such passages as Acts iii. 17, 19, and xvii. 30.

[982] Deut. xxx. 15, 19.

[983] Isa. i. 19, 20.

[984] Ps. xvi. 9–11; Acts ii. 26–28.

[985] Isa. xi. 7.

[986] Isa. xliii. 20.

[987] Wisd. vi. 7.

[988] Ps. ix. 15.

[989] Ps. ix. 9.

[990] Ps. ix. 11.

[991] Ps. xi. 7.

[992] Ps. xi. 6, Septuagint version.

[993] Sylburgius’ conjecture, εὐεργετικόν, seems greatly preferable to the reading of the text, ἐνεργητικόν.

[994] Grabe reads λόγος for λαός, “Word of the Beloved,” etc.

[995] Grabe suggests, instead of δρῦς here, δρύοψ, a kind of woodpecker, mentioned by Aristophanes.

[996] Ps. cii. 9. The text reads, γῆν σποδόν. Clement seems to have read in Ps. cii. 9 γῆν and σποδόν. The reading of the Septuagint may have crept into the text from the margin.

[997] John i. 3.

[998] Gen. i. 1.

[999] Heb. i. 1.

[1000] Matt. xxiii. 8–10.

[1001] Eph. iii. 14, 15.

[1002] “Tried in a furnace of earth;” Jerome, “tried in the fire, separated from earth.”

[1003] Ps. xii. 6.

[1004] Prov. x. 20.

[1005] The Latin translator appears to have read what seems the true reading, ἐπίτασις, and not, as in the text, ἐπίστασις.

[1006] Col. ii. 8.

[1007] Heb. v. 12.

[1008] Col. ii. 8.

[1009] Ps. cxix. 125.

[1010] Ps. cxix. 69.

[1011] Ps. cxix. 20.

[1012] Acts x. 34, 35.

[1013] Ps. cxviii. 19, 20.

[1014] Ps. xxix. 3.

[1015] Ps. ix. 17.

[1016] Job xi. 2.

[1017] Jude 22, 25.

[1018] 2 Cor. xi. 14.

[1019] γνωστική.

[1020] γνωστικῶν, for which Hervetus, reading γνωστικόν, has translated, “qui vere est cognitione præditus.” This is suitable and easier, but doubtful.

[1021] Wisd. vii. 17, 18.

[1022] Adopting the various reading καθ’ ὅ, and the conjecture ὁρᾶται, instead of καθ’ ὅν and ὁράσει in the text, as suggested by Sylburgius.

[1023] 1 Tim. vi. 16.

[1024] Eph. i. 4, 5.

[1025] Quoted afterwards, p. 362, and _Stromata_, book vii. p. 743, Paris ed.

[1026] The text has ἐπίμικτος, which on account of its harshness has been rejected by the authorities for ἐπίκτητος.

[1027] Our choice lies between the reading of the text, προσίσεται; that of Hervetus, προσοίσεται; the conjecture of Sylburgius, προσείσεται, or προσήσεται, used a little after in the phrase προσήσεται τὴν ἀλήθειαν.

[1028] There is some difficulty in the sentence as it stands. Hervetus omits in his translation the words rendered here, “let it be by all means dissolved.” We have omitted διὰ τούτους, which follows immediately after, but which is generally retained and translated “by these,” _i.e._ philosophers.

[1029] τῶν λόγων, Sylburgius; τὸν λόγον is the reading of the text.

[1030] Ps. cxii. 6.

[1031] Ps. cxii. 7.

[1032] Ps. cv. 3, 4.

[1033] Heb. i. 1.

[1034] Pindar.

[1035] Gen. xiv. 14. In Greek numerals.

[1036] The Lord’s sign is the cross, whose form is represented by Τ; Ιη (the other two letters of τιή, 318) are the first two letters of the name Ἰησοῦς (Jesus).

[1037] Gen. vi. 5.

[1038] The sum of the numbers from 1 to 15 inclusive is 120.

[1039] “Triangular numbers are those which can be disposed in a triangle, as 3 [symbol], 6 [symbol], etc., being represented by the formula (x^2 + x)/2[formula]” (Liddel and Scott’s _Lexicon_). Each side of the triangle of course contains an equal number of units, the sum of which amounts to the number.

[1040] This number is called equality, because it is composed of eight numbers, an even number; as fifty-six is called inequality, because it is composed of seven numbers, an odd number.

[1041] The clause within brackets has been suggested by Hervetus to complete the sense.

[1042] That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4 + 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the numbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.

[1043] ἑτερομήκεις, the product of two unequal factors, i.e. 2 + 4 + 6 + 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 × 2, 6 + 4 = 10 = 5 × 2, and so on.

[1044] The cross.

[1045] Eph. iv. 13.

[1046] Ex. xxv. 23. The table is said to be two cubits in length, a cubit in breadth, and a cubit and a half in height; therefore it was six cubits round.

[1047] Ex. xxv. 24.

[1048] The three styles of Greek music were the ἐναρμονικόν, διάτονον, and χρωματικόν.

[1049] _i.e._ of Christ.

[1050] 1 Cor. x. 26, etc.

[1051] ψάλλοντες is substituted by Lowth for ψάλλειν of the text; ἐν τῷ ψάλλειν has also been proposed.

[1052] Ps. xlv. 10.

[1053] Ps. xlv. 14, 15.

[1054] διδακτικήν, proposed by Sylburgius, seems greatly preferable to the reading of the text, διδακτήν, and has been adopted above.

[1055] Wisd. vi. 10.

[1056] Wisd. vii. 18.

[1057] Wisd. xiv. 2, 3.

[1058] That is, resurrection effected by divine power.

[1059] Such seems the only sense possible of this clause,--obtained, however, by substituting for συνάλογοι λόγου, κ.τ.λ., σύλλογοι λόγον, κ.τ.λ.

[1060] John iii. 30.

[1061] John i. 3.

[1062] Eph. ii. 20, 21.

[1063] Matt. xiii. 47, 48.

[1064] Prudence, fortitude, justice, temperance.

[1065] _i.e._ that mentioned in the last sentence of chap. xi., which would more appropriately be transferred to chap. xii.

[1066] Wisd. ii. 22, 25.

[1067] Ps. xvii. 3, 4.

[1068] Sylburgius proposes κοσμικάς, worldly, instead of κοσμίας, decorous; in which case the sentence would read: “and [true] poverty, destitution in worldly desires.”

[1069] Gen. xviii. 12.

[1070] The reading of the text has, “not of the same mother, much less of the same father,” which contradicts Gen. xx. 12, and has been therefore amended as above.

[1071] 1 Sam. i. 13.

[1072] Or, “judging from the motion of the soul;” the text reading here οὐ κινήματος ψυχῆς, for which, as above, is proposed, οὐκ ἐκ κινήματος ψυχῆν.

[1073] Tob. xii. 8.

[1074] Metaphorical expression for perfect. The phrase “a quadrangular man” is found in Plato and Aristotle.

[1075] 2 Cor. v. 1, 7.

[1076] Ex. xxxiv. 29.

[1077] Matt. v. 48.

[1078] John xiii. 33.

[1079] This is cited by Diogenes Laertius as the first dictum of Epicurus. It is also referred to as such by Cicero, _De Natura Deorum_, and others.

[1080] In opposition to the heretical opinion, that those who are saved have an innate original excellence, on account of which they are saved.

[1081] Or, “elected”--χειροτονούμενος. Acts xiv. 23, “And when they had ordained (χειροτονήσαντες) them elders in every church.” A different verb (καθίστημι) is used in Tit. i. 5.

[1082] Presbytery or eldership.

[1083] πρωτοκαθεδρία, Mark xii. 39, Luke xx. 46.

[1084] Rev. iv. 4, xi. 16.

[1085] Eph. ii. 14, 15, 16, iv. 13.

[1086] προκοπαί.

[1087] 1 Thess. iv. 17.

[1088] 1 Cor. xv. 41.

[1089] Eph. iv. 13.

[1090] Ps. xv. 1.

[1091] John i. 47; Matt. v. 8.

[1092] ἐποπτεία, the third and highest grade of initiation of the Eleusinian mysteries (Liddel and Scott’s _Lexicon_).

[1093] John x. 16.

[1094] John x. 28.

[1095] Mark v. 34, etc.

[1096] The text here has ὁτι, for which has been substituted (Potter and Sylb.) οἱ, as above; τήν after αὐλῆς (fold) requires to be omitted also in rendering the sentence as we have done.

[1097] Wisd. iv. 17.

[1098] Wisd. v. 3–5.

[1099] Deut. iv. 19.

[1100] Isa. xl. 15.

[1101] The author reckons three kinds of actions, the first of which is κατόρθωμα, right or perfect action, which is characteristic of the perfect man and Gnostic alone, and raises him (εἰς τὴν ἀνωτάτω δόξαν) to the height of glory. The second is the class of τῶν μέσων, medium, or intermediate actions, which are done by less perfect believers, and procure a lower grade of glory. In the third place he reckons sinful actions (ἁμαρτητικάς), which are done by those who fall away from salvation (Potter).

[1102] To produce this sense, καθῆκεν of the text is by Potter changed into καθήκειν.

[1103] On the authority of one of the MS. Sylburgius reads ὅλον instead of λόγον in the text.

[1104] Matt. viii. 26; Mark viii. 36; Luke ix. 25.

[1105] From the _Acharneis_ of Aristophanes, quoted also by Cicero; with various readings in each. Heinsius substitutes παλαμάσθων for παλαμᾶσθαι of the text.

[1106] Wisd. iv. 9.

[1107] Wisd. iv. 14.

[1108] Matt. xiii. 8.

[1109] Ps. 1. 27.

[1110] Matt. xxv. 10.

[1111] Matt. x. 27; Luke xii. 3.

[1112] Matt. v. 20.

[1113] Ps. xlv. 4.

[1114] Hos. xiv. 9.

[1115] Amos v. 13.

[1116] Matt. xi. 15.

[1117] Ps. xviii. 11, 12.

[1118] Isa. l. 4.

[1119] Isa. l. 5.

[1120] Col. ii. 8.

[1121] Rom. xi. 17.

[1122] _i.e._ the graft is assimilated; so the Latin translator. But in the text we have συνεξομοιουμένῃ, dative, agreeing with fatness, which seems to be a mistake.

[1123] Or inoculation (ἐνοφθαλισμός).

[1124] Wisd. vi. 12–15.

[1125] Wisd. vi. 16.

[1126] Wisd. vi. 17–20.

[1127] 1 Cor. ix. 19.

[1128] Dan. v. 7, 29.

[1129] Matt. xiii. 34.

[1130] John i. 3.

[1131] Prov. viii. 9.

[1132] Heinsius, in a note, remarks that Plato regarded ὁσιότης and δικαιοσύνη as identical, while others ascribe the former to the immortals (as also θέμις); ὁσιότης, as the greater, comprehends δικαιοσύνη. He also amends the text. Instead of κοινόν he reads ὡς κοινόν τι, supplies κατά before θείαν δικαιοσύνην, and changes ὑπάρχουσαν into ὑπαρχούσῃ.

[1133] μετ’ αὐτὸν τὸ ζῇν παρεβάλοντο. The translation of Hervetus, which we have followed, supposes the reading αὐτοῦ instead of αὐτόν. Others, retaining the latter, translated τὸ ζῇν παρεβάλοντο (sacrificed life). But the former is most to the author’s purpose.

[1134] If we retain the reading of the text, we must translate “founding,” and understand the reference to be to the descent of the new Jerusalem. But it seems better to change the reading as above.

[1135] Prov. i. 1–4.

[1136] Prov. i. 5, 6.

[1137] _i.e._ Solomon.

[1138] Isa. viii. 1.

[1139] Mark x. 48, etc. etc.

[1140] Matt. xvi. 17.

[1141] _i.e._ the Commandments.

[1142] For perfect wisdom, which is knowledge of things divine and human, which comprehends all that relates to the oversight of the flock of men, becomes, in reference to life, art (_Instructor_, book ii. chap. ii; _Clem. Alex._ vol. i. 204, Ante-Nicene Library).

[1143] Gal. v. 17.

[1144] The text reads ἐντολαῖς, which, however, Hervetus, Heinsius, and Sylburgius, all concur in changing to the nominative, as above.

[1145] Gal. v. 17.

[1146] Ex. xx. 2, 3.

[1147] _i.e._ commandment. The Decalogue is in Hebrew called “the ten words.”

[1148] The text has τρίτος, but Sylburgius reads τέταρτος, the third being either omitted, or embraced in what is said of the second. The next mentioned is the fifth.

[1149] _i.e._ Christ.

[1150] μεσευθυς μέσος and εὐθύς, between the even ones, applied by the Pythagoreans to 6, a half-way between 2 and 10, the first and the last even numbers of the dinary scale.

[1151] Luke xx. 35.

[1152] _i.e._ with the three disciples.

[1153] The numeral ςτ’ = 6. This is said to be the _Digamma_ in its original place in the alphabet, and afterwards used in MSS. and old editions as a short form of ςτ (Liddel and Scott’s _Lexicon_).

[1154] That is, Christ, who answers to the numeral six.

[1155] Ps. xix. 1.

[1156] Rev. xxi. 6.

[1157] John i. 3.

[1158] Ps. xc. 9, 10.

[1159] Gen. ii. 4.

[1160] Ps. cxviii. 24.

[1161] The first letter of the name of Jesus, and used as the sign of ten.

[1162] In close conjunction with idolatry, fornication is mentioned, Col. iii. 5, Gal. v. 20, 1 Pet. iv. 3.

[1163] Jer. iii. 9.

[1164] ἀγαθοί εἰς are supplied here to complete.

[1165] οὐκ ἀντιληπτικοῖς is substituted here for ἀντιληπτοῖς of the text.

[1166] _Iliad_, i. 544.

[1167] 1 Cor. iii. 12.

[1168] Ps. cxxxiii, 2.

[1169] John i. 3.

[1170] _i.e._ the body is the Jewish people, and philosophy is something external to it, like the garment.

[1171] Ex. xxviii. 3.

[1172] Christ.

[1173] ἐπίπνοιαν, preferred by Sylburgius and the Latin translator to the reading ἐπίνοιαν.

[1174] “When the Most High divided the nations, as He separated the sons of Adam, He set the bounds of the nations according to the angels of God” (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V. have, “according to the number of the children of Israel.”

[1175] Lowth proposes to read κατὰ τοὺς ἐπὶ μέρους instead of καὶ τῶν, etc.; and Montfaucon, instead of Ἐνίοις, ἄνοις for ἀνθρώποις. But the sense is, in any case, as given above.

[1176] For ὡς ἐν τέχναις it is proposed to read ὡς ἂν αἱ τέχναι.

[1177] Ps. xxiv. 1; 1 Cor. x. 26.

[1178]

“Blue-eyed Athene inspired him with prowess.”--_Iliad_, x. 482.

“And put excessive boldness in his breast.”--_Iliad_, xvii. 570.

“To Diomede son of Tydeus Pallas Athene gave strength and boldness.”--_Iliad_, v. 1, 2.

[1179] 1 Tim. iv. 10.

[1180] The author’s meaning is, that it is only by a process of philosophical reasoning that you can decide whether philosophy is possible, valid, or useful. You must philosophize in order to decide whether you ought or ought not to philosophize.

[1181] 1 Cor. viii. 4.

[1182] Matt. v. 20; Jas. ii. 8.

[1183] βασιλικοί, Jas. ii. 8 (royal law).

[1184] 2 Cor. x. 15, 16.

[1185] Acts xvii.

[1186] 2 Cor. xi. 6.

[1187] Cor. ii. 10, 14.

[1188] Following Hervetus, the Latin translator, who interpolates into the text here, as seems necessary, οἱ φιλόσοφοι τοῖς Ἕλλησι.

[1189] Ps. cxix. 2.

[1190] Heb. v. 14.

[1191] Or, as rendered by the Latin translator, “continual care for his soul and occupation, bestowed on the Deity,” etc.

[1192] Potter’s text has καταδεδουλωμένον--which Lowth changes into καταδεδουλωμένος, nominative; and this has been adopted in the translation. The thought is the same as in vol. i. p. 23.

[1193] This sentence has been thus rendered by Sylburgius and by Bp. Kaye. Lowth, however, suggests the supplying of ἐνεργεῖ, or something similar, to govern πεποίθησιν, confidence.

[1194] Ἀναδεδειγμένῳ. Instead of this, ἀναδεδεγμένῳ, “having received,” has been suggested by Sylburgius.

[1195] By omitting “him” (τόν), as Sylburgius does, the translation would run thus: “For He compels no one to receive salvation from Him, because he is able to choose and fulfil from himself what pertains to the laying hold of the hope.”

[1196] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.

[1197] Prov. viii. 30.

[1198] The magnet.

[1199] Lowth here reads ἐκτεινομένῳ, agreeing with πνεύματι, instead of ἐκτεινομένη, as in the Oxford text.

[1200] 1 Tim. i. 9.

[1201] Instead of ἐπίγησιν, the corrupt reading of the text, ἐπίκτησιν (as above), ἐπίδοσιν, and ἐπ’ ἐξήγησιν have been proposed.

[1202] Eph. iv. 13.

[1203] The text has ὅτε, but the sense seems to require, as Sylburgius suggests, ὅθεν or ὥστε.

[1204] Instead of ἑλόμενος, Sylburgius proposes ἁλάμενος, making a leap by faith to perfection.

[1205] The reading varies here. For οἰκήσεις of the text, Heinsius and the Latin translator adopt οἰκείαν, which, on the whole, seems preferable to οἴκησιν or ἡκούσης.

[1206] Matt. v. 8.

[1207] Phil. iv. 18.

[1208] Ps. li. 17, 19.

[1209] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22–24; Col. iii. 8, 9, etc.

[1210] John. i. 3.

[1211] κρατεῖν is here supplied to complete the sense.

[1212] ἀντιτάσσεσθαι is suggested instead of ἀντιτάσσεται of the text.

[1213] ἅμα is here, on the authority of a MS. and with the approval of Sylburgius, to be substituted for ἅλμα.

[1214] κόσμιος καὶ ὑπερκόσμιος The author plays on the double meaning of κόσμος, world or order.

[1215] Eph. vi. 12.

[1216] τὸ θέατρον used for the place, the spectacle, and the spectators.

[1217] Ἀδράστεια, a name given to Nemesis, said to be from an altar erected to her by Adrastus; but as used here, and when employed as an adjective qualifying Nemesis, it has reference to διδράσκω.

[1218] _Iliad_, x. 929.

[1219] The text has Ἡ αὐτή, which is plainly unsuitable; hence the suggestion ἡ Αητώ.

[1220] These lines are quoted by Theodoret, and have been amended and arranged by Sylburgius and Grotius. The text has Ἀγαθόν τι; Theodoret and Grotius omit τ as above.

[1221] _Odyss._ i. 181.

[1222] Which were used in lustrations, ὠά. The text has ὦτα.

[1223] Translated as arranged and amended by Grotius.

[1224] Euripides, _Orestes_, v. 477.

[1225] A Platonic phrase: παίγνιον Θεοῦ.

[1226] So Sylburgius, who, instead of παιδιᾶς τέχνης of the text, reads παιδιὰν τέχνης.

[1227] God Himself is ἱερός, and everything dedicated to Him.

[1228] Montacutius suggests ἐκκλητῶν, from its connection with Ἐκκλησια, instead of ἐκλεκτῶν.

[1229] Translated as arranged by Grotius.

[1230] These lines are translated as arranged by Grotius, who differs in some parts from the text.

[1231] ἐφ’ οἷς, substituted by Lowth for ἅ in the text.

[1232] δρυῶν, a probable conjecture of Gataker for the reading of the text, δαιμόνων.

[1233] ἀνθρώπου supplied by Lowth.

[1234] ψυχή, animal life.

[1235] _i.e._ in the institution of the scape-goat.

[1236] Or, of water. For instead of ὑλὶκῆς in the text, it is proposed to read ὑδατικῆς.

[1237] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.

[1238] Ps. cxix. 164.

[1239] Ps. cxix. 66.

[1240] According to Heinsius’ reading, who substitutes ἀπονενεμημένη for ἀπονενεμημένῳ.

[1241] Ps. cxli. 2.

[1242] Rom. viii. 26.

[1243] τὸ δὲ ἐπιτελεῖν διὰ τὸν δύσοιστον κοινὸν βίον is the reading of the text; which Potter amends, so as to bring out what is plainly the idea of the author, the reference to pleasure as the third end of actions, and the end pursued by ordinary men, by changing διά into ἡδέα, which is simple, and leaves δύσοιστον (intolerable) to stand. Sylburgius notes that the Latin translator renders as if he read διὰ τὴν ἡδονήν, which is adopted above.

[1244] Or, “persecuted;” for ἀδικουμένου (Lowth) and διωκομένου (Potter and Latin translator) have been both suggested instead of the reading of the text, διακονουμένου.

[1245] προσφέρεσθαι and προφέρεσθαι are both found here.

[1246] συνιέντας, and (Sylburgius) συνιόντας.

[1247] Rom. ii. 25; Eph. ii. 11.

[1248] 1 Cor. ix. 19, etc.

[1249] This sentence is obscure, and has been construed and amended variously.

[1250] Luke xix. 26.

[1251] Luke xx. 36.

[1252] Ps. xxiv. 3–6.

[1253] Heb. i. 3.

[1254] Matt. xi. 27.

[1255] 1 Cor. xiv. 6.

[1256] 1 Cor. xiii. 3.

[1257] Eph. iv. 13.

[1258] ὁρᾶ; or, desires, ἐρᾷ, as Sylburgius suggests.

[1259] Prov. i. 7.

[1260] 1 Cor. xiii. 7.

[1261] 2 Thess. ii. 4.

[1262] Matt. vi. 24; Luke vi. 13.

[1263] According to the text, instead of “to witness,” as above, it would be “not to witness.” Lowth suggests the omission of “not” (μη). Retaining it, and translating “is not even for children to witness,” the clause yields a suitable sense.

[1264] ὑπὸ τοιούτων is here substituted by Heinsius for ὑπὸ τῶν αὐτῶν.

[1265] Matt. vii. 21.

[1266] ποθεῖν suggested by Lowth instead of ποιεῖν.

[1267] ἀτεχνῶς adopted instead of ἀτέχνως of the text, and transferred to the beginning of this sentence from the close of the preceding, where it appears in the text.

[1268] Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.

[1269] Referring to Matt. vi. 21.

[1270] Or His, _i.e._ the Lord’s.

[1271] Rom. ii. 29.

[1272] ἁγίων, as in the best authorities; or ἀγγέλων, as in recent editions.

[1273] Ps. xix. 9.

[1274] Luke xiv. 26, 27.

[1275] _i.e._ The sentient soul, which he calls the irrational spirit, in contrast with the rational soul.

[1276] Gal. v. 17.

[1277] In allusion to Gal. vi. 8, where, however, the apostle speaks of sowing to the flesh.

[1278] Job i. 21.

[1279] Job i. 1.

[1280] Matt. vi. 12; Luke xi. 4.

[1281] Matt. v. 48.

[1282] Ps. xxxiv. 11.

[1283] 1 Cor. iii. 16.

[1284] These words are not found in Scripture. Solomon often warns against strange women, and there are our Lord’s words in Matt. v. 28.

[1285] Matt. x. 16.

[1286] Ps. xlviii. 12.

[1287] Eph. iv. 13.

[1288] 1 Cor. vi. 1, 2.

[1289] Matt. v. 44.

[1290] εὐπειθεῖς here substituted by Sylburgius for ἀπειθεῖς. May not the true reading be ἀπαθεῖς, as the topic is ἀπαθεία?

[1291] Matt. v. 45.

[1292] 1 Cor. vi. 7, 8.

[1293] 1 Cor. vi. 9.

[1294] 1 Cor. vi. 9.

[1295] ἄνευ; or above, ἄνω.

[1296] 1 Cor. vi. 12.

[1297] 1 Cor. vi. 13.

[1298] Matt. v.; _sic._ τέλειοι τελείως.

[1299] 1 Cor. xi. 19.

[1300] δοκίμους, same word as above translated “approved.”

[1301] Luke ix. 62.

[1302] Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel; but they are sought for in vain in Ezekiel, or in any other part of Scripture.

[1303] Heb. i. 1.

[1304] An apocryphal scripture probably.

[1305] 1 Cor. x. 1, 3, 4.

[1306] Luke vi. 46, combined with Matt. vii. 21.

[1307] εἴ τις instead of ἥτις.

[1308] 1 Cor. iv. 19.

[1309] Rom. xiii. 9.

[1310] Those who initiate into the mysteries.

[1311] Ἡ μὲν γὰρ τοῦ Κυρίου κατὰ τὴν παρουσίαν διδασκαλία, ἀπὸ Αὐγούστουκαὶ Τιβερίου Καίσαρος ἀρξαμένη, μεσούντων τῶν Αὐγούστου χρόνων τελειοῦται. In the translation, the change recommended, on high authority, of Αὐγούστου into Τιβερίου in the last clause, is adopted, as on the whole the best way of solving the unquestionable difficulty here. If we retain Αὐγούστου, the clause must then be made parenthetical, and the sense would be: “For the teaching of the Lord on His advent, beginning with Augustus and Tiberius (in the middle of the times of Augustus), was completed.” The objection to this (not by any means conclusive) is, that it does not specify the end of the period.

The first 15 years of the life of our Lord were the last 15 of the reign of Augustus; and in the 15th year of the reign of his successor Tiberius our Lord was baptized. Clement elsewhere broaches the singular opinion, that our Lord’s ministry lasted only a year, and consequently that He died in the year in which He was baptized. As Augustus reigned, according to one of the chronologies of Clement, 43, and according to the other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months 19 days, the period of the teaching of the gospel specified above began during the reign of Augustus, and ended during the reign of Tiberius.

[1312] Θεοδάδι ἀκηκοέναι is the reading, which eminent authorities (Bentley, Grabe, etc.) have changed into Θεοδᾶ (or Θευδᾶ) διακηκοέναι.

[1313] Much learning and ingenuity have been expended on this sentence, which, read as it stands in the text, appears to state that Marcion was an old man while Basilides and Valentinus were young men; and that Simon (Magus) was posterior to them in time. Marcion was certainly not an old man when Valentinus and Basilides were young men, as they flourished in the first half of the second century, and he was born about the beginning of it. The difficulty in regard to Simon is really best got over by supposing that Clement, speaking of these heresiarchs in ascending order, describes Marcion as further back in time; which sense μεθ’ ὅν of course will bear, although it does seem somewhat harsh, as “after” thus means “before.”

[1314] Luke x. 22.

[1315] Luke vi. 46.

[1316] Ps. i. 4.

[1317] Isa. xl. 15.

[1318] Matt. vii. 7; Luke xi. 9.

[1319] It is necessary to read λόγον here, though not in the text, on account of ἐκπορίζοντα which follows; and as εὔλογον εἶναι λόγον occurs afterwards, it seems better to retain εὔλογον than to substitute λόγον for it.

[1320] Ἐπιθυμητικοῦ, which accords with what Plato says in the Timæus, p. 1078. Lowth, however, reads φυτικοῦ.

Transcriber’s Notes:

1. Obvious printers’, punctuation and spelling errors have been corrected silently.

2. Where hyphenation is in doubt, it has been retained as in the original.

3. Some hyphenated and non-hyphenated versions of the same words have been retained as in the original.

4. Where appropriate, the original spelling has been retained.

5. Italics are shown as _xxx_.