γενεὰς βελτίους ἐποίησεν, τούς τε καταδεξαμένους τὰ λόγια αὐτοῦ ἐν φόβῳ καὶ ἀληθείᾳ. Πολλῶν οὖν καὶ μεγάλων καὶ ἐνδόξων μετειληφότες πράξεων, ἐπαναδρά μωμεν ἐπὶ τὸν ἐξ ἀρχῆς παραδεδομένον ἡμῖν τῆς εἰρήνης σκοπόν, καὶ ἀτενίσωμεν εἰς τὸν πατέρα καὶ κτιστὴν τοῦ 5 σύμπαντος κόσμου, καὶ ταῖς μεγαλοπρεπέσι καὶ ὑπερβαλλούσαις αὐτοῦ δωρεαῖς τῆς εἰρήνης εὐεργεσίαις τε κολληθῶμεν· ἴδωμεν αὐτὸν κατὰ διάνοιαν καὶ ἐμβλέψω μεν τοῖς ὄμμασιν τῆς ψυχῆς εἰς τὸ μακρόθυμον αὐτοῦ βούλημα· νοήσωμεν πῶς ἀόργητος ὑπάρχει πρὸς πᾶσαν το τὴν κτίσιν αὐτοῦ. 3 πράξεων] πραξαιων Α. 1. καταδεξαμένους] Davies proposes καταδεξομένους. The emendation would have been more probable if the preposition were different, διαδεξομένους and not καταδεξομένους. 3. μετειληφότες] participated in', i.e. profited by as examples. The achievements of the saints of old are the heritage of the later Church. 4. εἰρήνης σκοπόν] • the mark, the goal, of peace'. God Himself is the great exemplar of peaceful working, and so the final goal of all imitation. 10. ἀόργητος] calm'; Ign. Philad. I, Polyc. Phil. 12 (note). Aristotle attaches a bad sense to the word, as implying a want of sensibility, Eth. Nic. ii. 7. Others however distinguished ἀοργησία from ἀναισθησία (see Aul. Gell. i. 27); and with the Stoics it was naturally a favourite word, e.g. Epict. Diss. iii. 20. 9 tò åvektɩkóv, tò ἀόργητον, τὸ πρᾷον, iii. 18. 6 εὐσταθῶς, αἰδημόνως, ἀοργήτως, M. Anton. I. I τὸ καλόηθες καὶ ἀόργητον. The word does not occur in the LXX or New Testament. son. bodies roll in their proper orbits. The earth brings forth in due seaThe ocean keeps within its appointed bounds. The seasons, the winds, the fountains, accomplish their work peacefully and minister to our wants. Even the dumb animals observe the same law. Thus God has by this universal reign of order manifested His beneficence to all, but especially to us who have sought His mercy through Christ Jesus'. 12. σαλευόμενοι] If the reading be correct, this word must refer to the motion of the heavenly bodies, apparently uneven but yet recurrent and orderly; and this reference seems to be justified by ἐξελίσσουσιν below. Σαλεύεσθαι is indeed frequently used in the Old Testament to express terror and confusion, in speaking of the earth, the hills, etc. ; but never of the heavens. So too in the Sibylline Oracles, iii. 675, 714, 751. On the other hand Young would read μǹ σαλευόμενοι; and Davies, improving upon this correction, suggests ou σαλευόμενοι, repeating the last letters of αὐτοῦ. But such passages in the New Testament as Matt. xxiv. 29, ΧΧ. Οἱ οὐρανοὶ τῇ διοικήσει αὐτοῦ σαλευόμενοι ἐν εἰρήνῃ ὑποτάσσονται αὐτῷ· ἡμέρα τε καὶ νὺξ τὸν τεταγμένον ὑπ ̓ αὐτοῦ δρόμου διανύουσιν, μηδὲν ἀλλήλοις 15 ἐμποδί[ζ]οντα. ἥλιός τε καὶ σελήνη ἀστέ[ρ]ων τε χοροὶ κατὰ τὴν διαταγὴν [α]ὐτοῦ ἐν ὁμονοίᾳ δίχα πάσης [π]αρεκβάσεως ἐξελίσσουσιν [το]ὺς ἐπιτεταγμένους αὐτοῖς ὁρισμούς. γῆ κυοφοροῦσα κατὰ τὸ θέλημα αὐτοῦ τοῖς ἰδίοις καιροῖς τὴν πανπλήθη ἀνθρώποις τε καὶ θηρσὶν 20 καὶ πᾶσιν τοῖς οὖσιν ἐπ ̓ αὐτὴν ζώοις ἀνατέλλει τροφήν, μὴ διχοστατοῦσα μηδὲ ἀλλοιοῦσά τι τῶν δεδογματισμέ νων ὑπ ̓ αὐτοῦ. ἀβύσσων τε ἀνεξιχνίαστα καὶ νερτέ ρων ἀνεκδιήγητα +κρίματα† τοῖς αὐτοῖς συνέχεται προσ Heb. xii. 26, 27, are not sufficient to justify the alteration; for some expression of motion is wanted. Not 'fixity, rest,' but 'regulated change' is the idea of this and the following sentences. For this reason I have retained σαλευόμενοι. In the passage of Chrysostom quoted by Young in defence of his reading, in Psalm. cxlviii. § 2 (v. p. 491) οὐδὲν συνεχύθη τῶν ὄντων· οὐ θάλαττα τὴν γῆν ἐπέκλυσεν, οὐχ ἥλιος τόδε τὸ ὁρώμενον κατέκαυσεν, οὐκ οὐρανὸς παρεσαλεύθη κ.τ.λ., this father would seem purposely to have chosen the compound παρασαλεύεσθαι to denote disorderly motion. 17. ἐξελίσσουσιν] Comp. Plut. Μor. P. 368 Α τοσαύταις ἡμέραις τὸν αὐτῆς κύκλον ἐξελίσσει (of the moon), Heliod. Ath. v. 14 οἱ δὲ περὶ τὸν νομέα κύκλους ἀγερώχους ἐξελίττοντες (both passages given in Hase and Dindorf's Steph. Thes.). Thus the word continues the metaphor of χοροί, describing the tangled mazes of the dance, as e. g. Eur. Troad. 3. The ὁρισμοί therefore are their defined orbits. ἀνατέλλει] Here transitive, as e. g. Gen. iii. 18, Is. xlv. 8, Matt. v. 45 ; comp. Epiphanes in Clem. Alex. Strom. iii. 2, p. 512, ἥλιος κοινὰς τροφὰς ζώοις ἅπασιν ἀνατέλλει (MSS ἀνατέλλειν), which closely resembles our Clement's language here. 23. κρίματα†] statutes, ordinances, i. e. the laws by which they are governed, as e.g. 2 Chron. xxx. 16 ἔστησαν ἐπὶ τὴν στάσιν αὐτῶν κατὰ τὸ κρίμα αὐτῶν (as they were appointed'), 2 Chron. iv. 7 τὰς λυχνίας κατὰ τὸ κρίμα αὐτῶν (comp. ver. 20). But κρίματα is most awkward, and several emendations have been suggested, of which κλίματα is the best. We may either adopt this, or (as I would suggest in preference) strike out the word altogether. In either case we may fall back upon the conjecture of Lipsius (p. 155, note) that κρίματα was written down by some thoughtless scribe from Rom. xi. 33 ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀν εξιχνίαστοι αἱ ὁδοὶ αὐτοῦ (he gives the reference ix. 33, which is repeated by Jacobson, and still further corrupted ix. 23 by Hilgenfeld). Indeed the τάγμασιν. τὸ κύτος τῆς ἀπείρου θαλάσσης κατὰ τὴν δημιουργίαν αὐτοῦ συσταθὲν εἰς τὰς εγναγωγὰς οὐ παρεκβαίνει τὰ περιτεθειμένα αὐτῇ κλεῖθρα, ἀλλὰ καθώς διέταξεν αὐτῇ, οὕτως ποιεῖ. εἶπεν γάρ' Ἕως ὧδε ἥξεις, καὶ τὰ κύματα COY EN col εγντριβήσεται. ὠκεανὸς 2 δημιουργίαν] δημιουργειαν Α. same word seems still to be running in the scribe's head when below he writes κρυματα for κυματα. The vép τερα are the subterranean regions' regarded physically. 1. τὸ κύτος] • the hollow, the basin', as Ps. lxiv. 7 ὁ συνταράσσων τὸ κύτος τῆς θαλάσσης. In Dan. iv. 8 τὸ κύτος is opposed to τὸ ὕψος. 2. εἰς τὰς συναγωγάς] From LXX Gen. i. 9 καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, wanting in the Hebrew. It refers to the great bodies of water, the Mediterranean, the Caspian, the Red Sea, etc. 3. παρεκβαίνει κ.τ.λ.] From Job xxxviii. 10, 11 ἐθέμην δὲ αὐτῇ ὅρια περιθεὶς κλεῖθρα καὶ πύλας, εἶπα δὲ αὐτῇ Μέχρι τούτου ἐλεύσῃ καὶ οὐχ ὑπερβήσῃ, ἀλλ ̓ ἐν σεαυτῇ συντριβήσεταί σου τὰ κύματα : comp. also Ps. civ. 9, Jer. v. 22. 5. ὠκεανὸς κ.τ.λ.] This passage is directly quoted by Clem. Αlex. Strom. v. 12 (p. 693), by Origen de Princ. ii. 6 (1. p. 82, 83), Select. in Ezech. viii. 3 (III. p. 422), by Jerome ad Ephes. ii. 2 (VII. p. 571). It must also have suggested the words of Irenæus Hær. ii. 28. 2 'Quid autem possumus exponere de oceani accessu et recessu, quum constet esse certam causam? quidve de his quæ ultra eum sunt enuntiare, qualia sint?' On the other hand the expression ὁ πολὺς καὶ ἀπέραντος ἀνθρώποις ὠκεανὸς used by Dionys. Alex. in Euseb. H. E. vii. 21 may be derived indirectly 5 κύματα] κρυματα Α. through Clement or Origen. On Photius see below, p. 97. 6. ἀπέρατος] ‘impassable, as the context shows, and as it is rendered in the translation of Origen de Princ. ii. 3 ('intransmeabilis'). The common form in this sense is ἀπέρατος ; though ἀπέραντος is read here not only in our MS, but by Clem. Alex. p. 693 and Dionys. Alex. in Euseb. H. E. vii. 21, or their transcribers, and may possibly be correct. Yet as I could not find any better instances of this use than Eur. Med. 212, Æsch. Prom. 159 (where Blomf. suggests ἀπέρατος), and in both passages the meaning may be questioned, I have preferred reading απέρατος as quoted by Origen Select. in Ezech. viii. 3. 5 οἱ μετ ̓ αὐτὸν κόσμοι κ.τ.λ.] Clement may possibly be referring to some known but hardly accessible land, lying without the pillars of Hercules and in foreign seas: as Ceylon (Plin. N. H. vi. 22 'Taprobanen alterum orbem terrarum esse diu existimatum est, Antichthonum appellatione'), or Britain (Joseph. Β. 7. ii. 16. 4 ὑπὲρ ὠκεανὸν ἑτέραν ἐζήτησαν οἰκουμένην καὶ μέχρι τῶν ἀνιστορήτων πρότερον Βρεττανῶν διήνεγκαν τὰ ὅπλα). But more probably he contemplated some unknown land in the far west beyond the ocean, like the fabled Atlantis of Plato or the real America of modern discovery. From Aristotle onwards (de Calo ii. 14, p. 298, Meteor. ii. 5, p. 362), and even earlier, theories had kai ἀνθρώποις ἀπέρατος καὶ οἱ μετ ̓ αὐτὸν κόσμοι ταῖς αὐταῖς ταγαῖς τοῦ δεσπότου διευθύνονται. καιροὶ ἐαρινοὶ καὶ θερινοὶ καὶ μετοπωρινοὶ καὶ χειμερινοὶ ἐν εἰρήνῃ μεταπαραδιδόασιν ἀλλήλοις. ἀνέμων σταθμοὶ κατὰ τὸν 6 απέρατος] Origen. атεраνтоσ A, Clem. Alex., Dionys. Alex. See below. 7 Tayaîs] A. diaтayaîs Origen. See below. 8 μετοπωρινοί] μεθοπωρινοι Α. from time to time been broached, which contemplated the possibility of reaching the Indies by crossing the western ocean, or maintained the existence of islands or continents towards the setting sun. The Carthaginians had even brought back a report of such a desert island in the Atlantic, which they had visited, [Aristot.] Mirab. Ausc. § 84 p. 836, § 136 p. 844, Diod. v. 19, 20; see Humboldt Exam. Crit. 1. p. 130. In the generations before and after the time of Clement such speculations were not uncommon. Of these the prophecy in Seneca's Medea ii. 375 'Venient annis sæcula seris Quibus Oceanus vincula rerum Laxet et ingens pateat tellus etc.,' is the most famous, because so much stress was laid on it by Columbus and his fellow discoverers: but the statements in Strabo i. 4 (p. 65), Plut. Mor. p. 941, are much more remarkable. The opinions of ancient writers on this subject are collected and examined in the Ist volume of A. von Humboldt's Exam. Crit. de la Géogr. du Nouveau Continent: see also other works mentioned in Prescott's Ferdinand and Isabella II. p. 102. This interpretation is quite consistent with the fact that Clement below (§ 33) speaks of the ocean, as τὸ περιέχον τὴν γῆν ὕδωρ. At all events this passage was seemingly so taken by Irenæus and Clement of Alexandria, and it is distinctly explained thus by Origen (Sel. in Ezech. viii. 3 sq., de Princ. ii. 6) who discusses it at great length. All these fathers acquiesce in the existence of these other worlds.' At á later date however this opinion came to be regarded with suspicion by Christian theologians. Tertullian, de Pall. 2, Hermog. 25, was the first to condemn it. The idea of the Antipodes is scouted by Lactantius. Div. Inst. ii. 24, with other fathers of the fourth century and later (comp. August. de Civ. Dei xvi. 9); and in the reign of Justinian (c. A.D. 535) the speculations of Cosmas Indicopleustes (Montfaucon Coll. Nov. Patr. II. p. 113 sq.), who describes the earth as a plain surface and a parallelogram in form (see Humboldt 7. c. I. p. 41 sq.), stereotyped for many centuries the belief of Christian writers on this subject. 7. Tayaîs] 'directions,' as Hermes in Stob. Ecl. i. 52. 40 ἐποπτὴρ τοίνυν ταγῆς ἔσται τῶν ὅλων ὀξυδερκής θεὸς ̓Αδράστεια, with other passages quoted by Hase in Steph. Thes. s. v. Origen Sel. in Ezech. 1. c., and apparently also de Princ. 1.c. (for the Latin is dispositionibus), has diarayaîs, which some editors adopt; but he would naturally substitute a common for an unusual word, and his quotation throughout is somewhat loose. 8. μεταπαραδιδόασιν] ' give way in succession'; again a rare word, of which a few instances are collected in Hase and Dindorf's Steph. Thes. 9. ἀνέμων σταθμοί] From Job ἴδιον καιρὸν τὴν λειτουργίαν αὐτῶν ἀπροσκόπως ἐπιτελοῦσιν· ἀέναοί τε πηγαὶ πρὸς ἀπόλαυσιν καὶ ὑγείαν δημιουργηθεῖσαι δίχα ἐλλείψεως παρέχονται τοὺς πρὸς ζωῆς ἀνθρώποις μαζούς. τά τε ἐλάχιστα τῶν ζώων τὰς συνελεύσεις αὐτῶν ἐν ὁμονοίᾳ καὶ εἰρήνῃ ποιοῦνται. 5 Ταῦτα πάντα ὁ μέγας δημιουργὸς καὶ δεσπότης τῶν ἁπάντων ἐν εἰρήνῃ καὶ ὁμονοίᾳ προσέταξεν εἶναι, εὐεργε τῶν τὰ πάντα, ὑπερεκπερισσῶς δὲ ἡμᾶς τοὺς προσπε φευγότας τοῖς οἰκτιρμοῖς αὐτοῦ διὰ τοῦ Κυρίου ἡμῶν 1 λειτουργίαν] λειτουργειαν Α. xxviii. 25 ἐποίησεν δὲ ἀνέμων σταθμὸν καὶ ὑδάτων μέτρα, where it means 6 weight', as the original shows. Clement however may have misunderstood the meaning; for he seems to use the word in a different sense, ' the fixed order or the fixed. stations, as the context requires. The common Greek expression in this sense is στάσεις, e. g. Polyb. i. 75. 8 κατά τινας ἀνέμων στάσεις, ix. 5. 23 ἐπιχώριοι τὰς τῶν ἀνέμων στάσεις κάλλιστα γινώσκουσι : see Schweighäuser on Polyb. i. 48. 2. A good illustration of Clement's meaning is the noble passage in Lucretius v. 737 sq. 2. ὑγείαν] A common form in late writers: see Lobeck Paral. p. 28 (with the references), Phryn. p. 493, Pathol. p: 234. It is so written in several inscriptions, and so scanned in Orph. Hymn. lxxxiv. 8 (p. 350, Herm.) ὄλβον ἐπιπνείουσα καὶ ἠπιόχειρον ὑγείαν (unnecessarily altered by Porson, Eur. Οrest. 229, into ηπιόχειρ' ὑγίειαν), and elsewhere. Editors therefore should not have substituted ὑγίειαν. Compare ταμεῖα § 50. 3. τοὺς πρὸς ζωῆς μαζούς] The metaphor was perhaps suggested by Jer. xviii. 14 (LXX) μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοί, which however departs 9 οἰκτιρμοίς] οικτειρμοισ Α. 6 from the existing reading of the Hebrew. For πρὸς ζωῆς, ' on the side of life',' conducive to life, comp. Acts xxvii. 34 πρὸς τῆς ὑμετέρας σωτηρίας, Clem. Hom. viii. 14 πρὸς κόσμου καὶ τέρψεως, and see Winer $ xlvii. p. 391. This sense of πρὸς is more common in classical Greek. 5. συνελεύσεις] Comp. Jer. viii. 7 'The stork in the heaven knoweth his appointed times; and the turtle and the crane and the swallow observe the time of their coming', etc. Or it may refer to their pairing at the proper season of the year. Comp. Ptolem. Geogr. i. 9 (quoted in Steph. Thes.). 6. δημιουργός] Only once in the New Testament, Heb. xi. 1o: in the LXX again only in 2 Macc. iv. I (and there not of the Creator). On the Christian use of this Platonic phrase see Jahn's Methodius II. pp. 11, 39, 91. 8. προσφεύγειν] Altogether a late and somewhat rare word: see I Sam. xxix. 3 (Sym.). It does not occur in the LXX or New Testament. 10. ἡ δόξα καὶ ἡ μεγ.] So again § 58. In the doxology Jude 25 also the two words occur together; comp. Ecclus. xliv. 2. XXI. His blessings will turn to |