Clemens

• a proper name, in later Lat. very freq.: Julius, Tac. A. 1, 23; 1, 26; 15, 73; id. H. 1, 87; 2, 12: Arretinus, id. ib. 4, 68; Suet. Dom. 11: Flavius, id. ib. 15.

(Κλήμης), a Greek historian, probably of Constantinople, who wrote, according to Suidas (s. v.), respecting the kings and emperors of the Romans, a work to Hieronymus on the figures of Isocrates (περὶ τῶν Ἰσοκρατικῶν σχημάτων), and other treatises. Ruhnken (Praef. ad Tim. Lex. p. x.) supposes that Suidas has confounded two different persons, the historian and grammarian, but one supposition seems just as probable as the other. The grammatical works of Clemens are referred to in the Etymologicum Magnum (s. v. ζάλη) and Suidas (s.vv. Ἥρας, παλίμβολος), and the historical ones very frequently in the Byzantine writers. (Vossius, de Histor. Graec. p. 416, ed. Westermann.)

(Κλήμης), a slave of Agrippa Postumus, whose person very much resembled his master's, and who availed himself of this resemblance, after the murder of the latter on the accession of Tiberius in A. D. 14, to personate the character of Agrippa. Great numbers joined him in Italy; he was generally believed at Rome to be the grandson of Tiberius ; and a formidable insurrection would probably have broken out, had not Tiberius contrived to have him apprehended secretly. The emperor did not venture upon a public execution, but commanded him to be slain in a private part of the palace. This was in A. D. 16. (Tac. Ann. 2.39, 40; D. C. 57.16; comp. Suet. Tib. 25.)

whose name was T. Flavius Clemens, usually surnamed Alexandrinus, is supposed to have been born at Athens, though he spent the greater part of his life at Alexandria. In this way the two statements in which he is called an Athenian and an Alexandrian (Epiphan. Haer. 27.6) have been reconciled by Cave. In early life he was ardently devoted to the study of philosophy, and his thirst for knowledge led him to visit various countries,--Greece, southern Italy, Coelo-Syria, Palestine, and Egypt.

It appears, from his own account, that he had various Christian preceptors, of whom he speaks in terms of great respect. One of them was a Jew by birth, and several were from the East. At length, coming to Egypt, he sought out Pantaenus, master of the Christian school at Alexandria, to whose instructions he listened with much satisfaction, and whom he prized far more highly than all his former teachers. It is not certainly known whether he had embraced Christianity before hearing Pantaenus, or whether his mind had only been favourably inclined towards it in consequence of previous inquiries. Probably he first became a Christian under the influence of the precepts of Pantaenus, though Neander thinks otherwise. After he had joined the Alexandrian church, he became a presbyter, and about A. D. 190 he was chosen to be assistant to his beloved preceptor. In this latter capacity he continued until the year 202, when both principal and assistant were obliged to flee to Palestine in consequence of the persecution under Severus. In the beginning of Caracalla's reign he was at Jerusalem, to which city many Christians were then accustomed to repair in consequence of its hallowed spots. Alexander, bishop of Jerusalem, who was at that time a prisoner for the gospel, recommended him in a letter to the church at Antioch, representing him as a godly minister, a man both virtuous and wellknown, whom they had already seen, and who had confirmed and promoted the church of Christ. It is conjectured, that Pantaenus and Clement returned, after an absence of three years, in 206, though of this there is no certain evidence. He must have returned before 211, because at that time he succeeded Pantaenus as master of the school. Among his pupils was the celebrated Origen. Guerike thinks, that he died in 213; but it is better to assume with Cave and Schröckh, that his death did not take place till 220. Hence he flourished under the reigns of Severus and Caracalla, 193-217.

It cannot safely be questioned, that Clement held the fundamental truths of Christianity and exhibited genuine piety. But in his mental character the philosopher predominated. His learning was great, his imagination lively, his power of perception not defective; but he was unduly prone to speculation. An eclectic in philosophy, he eagerly sought for knowledge wherever it could be obtained, examining every topic by the light of his own mind, and selecting out of all systems such truths as commended themselves to his judgment. " I espoused," says he, " not this or that philosophy, not the Stoic, nor the Platonic, nor the Epicurean, nor that of Aristotle; but whatever any of these sects had said that was fit and just, that taught righteousness with a divine and religious knowledge, all that being selected, I call philosophy." He is supposed to have leaned more to the Stoics than to any other sect. He seems, indeed, to have been more attached to philosophy than any of the fathers with the exception of Origen.

In comprehensiveness of mind Clement was certainly deficient. He never develops great principles, but runs chiefly into minute details, which often become trifling and insipid. In the interpretation of the Scriptures he was guided by fancy rather than fixed rules deduced from common sense. He pursues no definite principles of exposition, neither does he penetrate into the essential nature of Christianity. His attainments in purely religious knowledge could never have been extensive, as no one doctrine is well stated. From his works no system of theology can be gathered. It were preposterous to recur to them for sound exegesis, or even a successful development of the duties of a Christian, much less for an enlightened estimate of the obligations under which men are laid to their Creator and to each other. It may be questioned, whether he had the ability to compose a connected system of theology, or a code of Christian morality. Doubtless great allowance should be made for the education and circumstances of the writer, the character of the age in which he lived, the persons for whom chiefly he wrote, the modes of thought then current, the entire circle of influences by which he was surrounded, the principal object he had in view; but after all deductions, much theological knowledge will not be attributed to him. The speculative philosopher is still more prominent than the theologian--the allegoriser rather than the expounder of the Bible appears--the metaphysician eclipses the Christian. Works

The works of Clement which have reached us are his Λόγος Προτρεπτικός πρὸς Ἑλλῆνας or Hortatory Address to the Greeks ; Παιδαγωγός, or Teacher ; Στρωματεῖς, or Miscellanies ; and Τίς ὁ σωζόμενος Πλούσιος; Quis Dives salvetur ? In addition to these, he wrote Ὑποτυπώσεις in eight books; Περὶ τοῦ ηάσχα, i. e. de Paschate ; περὶ Νηστείας, i. e. de Jejunio ; περὶ Καταλαλιᾶς, i. e. de Obtrectatione ; Προτρεπτικὸς εἰς Ὑπομονήν, i. e. Exhortatio ad Patientiam ; Κανὼν Ἐκκλησιαστικός, i. e. Canon Ecclesiasticus, or de Canonibus Ecclesiasticis ; εἰς τῆν Προφήτην Ἀμώς, On the Prophet Amos; περὶ Προνοίας and Ὅροι διαφόροι. If the ὑποτυπώσεις be the same as the Adumbrationes mentioned by Cassiodorus, as is probable, various fragments of them are preserved and may be seen in Potter's edition. Perhaps the ἐκλογαὶ ἐκ τῶν προφητικῶν, which are also given by Potter, were originally a part of the ὑποτυπώσεις. Among the fragments printed in the same edition are also ἐκ τῶν Θεοδότου καὶ τῆς ἀνατολικῆς καλουμένης διδασκαλίας κατὰ τοὺς Οὐαλεντίνου χρόνους ἐπιτομαί, i e. extracts from the writings of Theodotus and the doctrine called oriental, relating to the times of Valentinus. Whether these excerpts were really made by Clement admits of doubt, though Sylburg remarks that the style and phraseology resemble those of the Alexandrine father. The fragments of his lost works have been industriously collected by Potter, in the second volume of his edition of Clement's works; but Fabricius, at the end of his second volume of the works of Hippolytus, published some of the fragments more fully, along with several not found in Potter's edition. There are also fragments in the Biblioth. Patr. of Galland. In various parts of his writings Clement speaks of other works which he had written or intended to write. (See Potter, vol. ii. p. 1045.)

His three principal works constitute parts of a whole. Hortatory Address

In the Hortatory Address his design was to convince the Heathens and to convert them to Christianity. It exposes the impurities of polytheism as contrasted with the spirituality of Christianity, and demonstrates the superiority of the gospel to the philosophy of the Gentile world by shewing, that it effectually purifies the motives and elevates the character. Paedagogue

The Paedagogue takes up the new convert at the point to which he is supposed to have been brought by the hortatory address, and furnishes him with rules for the regulation of his conduct. In the first chapter he explains what he means by the term Paedagogue,-- one who instructs children, leading them up to manhood through the paths of truth. This preceptor is none other than Jesus Christ, and the children whom he trains up are simple, sincere believers. The author goes into minutiae and trifling details, instead of dwelling upon great precepts applicable to human life in all circumstances. Stromata

The Stromata are in eight books, but probably the last book did not proceed from Clement himself. The treatise is rambling and discursive, without system, order, or method, but contains much valuable information on many points of antiquity, particularly the history of philosophy. The principal information respecting Egyptian hieroglyphics is contained in the fifth book of this work of Clement. His object was to delineate in it the perfect Christian or Gnostic, after he had been instructed by the Teacher and thus prepared for sublime speculations in philosophy and theology. The eighth book is a treatise on logic, so that the original seems to have been lost, and this one substituted in its place. Bishop Kaye, however, inclines to the opinion, that it is a genuine production of Clement. Other works

The treatise entitled τίς ὁ σωζόμενος is practical, shewing to what temptations the rich are particularly exposed. It has the appearance of a homily. His Hypotyposes in eight books (ὑποτυπώσεις, translated ad umbrationes by Cassiodorus) contained, according to Eusebius (Hist. Eccl. 4.14), a summary exposition of the books of Scripture. Photius gives a most unfavourable account of it, affirming that it contained many fabulous and impious notions similar to those of the Gnostic heretics. But at the same time he suggests, that these monstrous sentiments may not have proceeded from Clement, as there is nothing similar to them in his acknowledged works. Most probably they were interpolated. Editions

The following are the chief editions of Clement's works :--Victorii, Florentiae, 1550, fol., Graece. This is the editio princeps.

Frid. Sylburgii, Heidelberg, 1592, fol. Gr. et Lat. Herveti, " Protrepticus et Paedagogus," et Strozzae libri viii. "Stromatum," Florent. 1551, fol. Lat. Herveti, "Protrepticus, Paedagogus, et Stromata," Basil. 1556, fol. and 1566, fol., Paris, 1572 and 1590, fol. in the Bibliotheca Patrum, vol. 3.1677, fol. Lugd. Sylburgii et Heinsii, Lugd. Bat. 1616, fol. Gr. et Lat.; this edition was reprinted with the additional notes of Ducaeus at Paris, 1629, fol., Paris, 1641, fol. and Colon. 1688, fol. Potteri, Oxon. 1715, fol. 2 vols. Gr. et Lat.; this edition is incomparably the best. Oberthür, Wirceb. 1788-89, 8vo. 3 vols. Gr. et Lat. Klotz, Lips. 1830-34, 8vo. 4 vols. Graece. A. B. Cailleau, in the " Collectio selecta SS. Ecclesiae Patrum," Paris, 1827 &c., vol. 4.8vo. Lat.

The treatise " Quis Dives salvetur" was published in Greek and Latin, with a commentary by Segaar, Traj. 1816, 8vo. ; and in Latin by Dr. H. Olshausen, Regiom. 1831, 12mo. The Hymn to Christ the Saviour at the end of the Paedagogus, was published in Greek and Latin by Piper, Goetting. 1835, 8vo. Further Information

See Le Nourry's Apparatus ad Bibl. maxim. Patrum, Paris, 1703, fol. lib. iii.; P. H. de Groot, De Clem. Aleaandr. Disp. Groning. 1826, 8vo. ; H. E. F. Guerike, Comment. Histor. et Theolog. de Schola, quae Alexandriae floruit, Catechetica, Halae, 1824-25, 8vo.; Matter, Essai histor. sur l'Ecole d'Alexandrie, Paris, 1820, 2 vols. 8vo.; Redepenning, Origines, Bonn, 1841, 8vo.; Neander, De Fidei Gnoseosque Ideae, qua ad se invicem atque ad Philosophiam referatur ratione secundum mentem Clementis Alex., Heidelb. 1811, 8vo.; Allgemeine Gesch. der Christ. Religion und Kirche, 1.3, Hamburg, 1827, 8vo.; Guerike, Handbuch der Kirchenaeschichte. fünfte Auflage, 2 vols. Halle, 1843, 8vo. ; Baur, Die Christliche Gnosis, Tübing. 1835, 8vo. ; Dähne, De γνῶσει Clementis Alex. Hal. 1831, 8vo. ; Bp. Kaye's Account of the Writings and Opinions of Clement of Alexandria, London, 1835, 8vo.; Davidson's Sacred Hermeneutics, Edinb. 1843, 8vo. ; Cave's Historia Literaria, Lond. 1688, fol.; Gieseler's Text-book of Ecclesiastical History, translated by Cunningham, Philadelph. 1836, 3 vols. 8vo. vol. i.; Euseb. Histor. Eccles. lib. v. et vi., ed. Heinichen, 1827-30, Lips. [S.D]

a man of Senatorial rank, connected by marriage with the family of Vespasian, and an intimate friend of Domitian, was appointed by Mucianus praefect of the praetorian guards in A. D. 70, a dignity which his father had formerly held under Caligula. (Tac. Ann. 4.68.) Clemens probably did not hold this command long, and the appointment of Mucianus may have been regarded as altogether void, as Suetonius says (Tib. 6), that Titus was the first senator who was praefect of the praetorians, the office being up to that time filled by a knight. Notwithstanding, however, the friendship of Domitian with Clemens, he was one of the victims of the cruelty of this emperor when he ascended the throne. (Suet. Dom. 11.)

a friend of the younger Pliny, who has addressed two of his letters to him. (Ep. 1.10, 4.2.)

was brought to trial about A. D. 195, for having espoused the side of Niger; but defended himself with such dignity and freedom, that Severus, in admiration, not only granted him his life, but allowed him to retain half of his property. (D. C. 74.9.)

was cousin to the emperor Domitian, and his colleague in the consulship, A. D. 95, and married Domitilla, also a relation of Domitian. His father was Flavius Sabinus, the elder brother of the emperor Vespasian, and his brother Flavius Sabinus, who was put to death by Domitian. (Suet. Domit. 10.) Domitian had destined the sons of Clemens to succeed him in the empire, and, changing their original names had called one Vespasian and the other Domitian; but he subsequently put Clemens to death during the consulship of the latter. (Suet. Domit. 15.) Dio Cassius says (67.14), that Clemens was put to death on a charge of atheism, for which, he adds, many others who went over to the Jewish opinions were executed. This must imply that he had become a Christian; and for the same reason his wife was banished to Pandataria by Domitian. (Comp. Philostr. Apoll. 8.15; Euseb. Hist. Eccl. 3.14; Hieronym. Ep. 27.) To this Clemens in all probability is dedicated the church of St. Clement at Rome, on the Caelian hill, which is believed to have been built originally in the fifth century, although its site is now occupied by a more recent, though very ancient, structure. In the year 1725 Cardinal Annibal Albani found under this church an inscription in honour of Flavius Clemens, martyr, which is described in a work called T. Flavii Clementis Viri Consularis et Martyris Tumulus illustratus, Urbino, 1727. Some connect him with the author of the Epistle to the Corinthians. [Clemens Romanus.] [G.E.L.C]

a Roman jurist, who probably died in the lifetime of Pomponius, for Pomponius mentions him as if he were no longer living, and cites, on his authority, a constitution of the emperor Antoninus: " Pactumeius Clemens aiebat imperatorem Antoninum constituisse." (Dig. 40. tit. 7. s. 21.1.) The name Antoninus is exceedingly ambiguous, as it belongs to Pius, Marcus, L. Verus, Commodus, Caracalla, Geta, Diadumenus, and Elagabalus; but in the compilations of Justinian, the name Antoninus, without addition, refers either to Caracalla, M. Aurelius, or Pius--usually to the first; to the second, if used by a jurist who lived earlier than Caracalla, and not earlier than Marcus; to the third, if used by a jurist who was living under Pius. (Zimmern, R. R. G. i. p. 184, n. 8.) Here it probably denotes Pius, of whom Pactumeius Clemens may be supposed to have been a contemporary. [J.T.G]

was bishop of Rome at the end of the first century. He is probably the same as the Clement whom St. Paul mentions (Phil. 4.3) as one of " his fellow workers, whose names are in the Book of Life." Works

To Clement are ascribed two epistles addressed to the Corinthian Church, and both probably genuine, the first certainly so. From the style of the second, Neander (Kirchengesch. iii. p. 1100) considers it as a fragment of a sermon rather than an epistle. The first was occasioned by the divisions which distracted the Church of Corinth, where certain presbyters had been unjustly deposed. The exhortations to unity are enforced by examples from Scripture, and in addition to these are mentioned the martyrdoms of St. Peter and St. Paul. Of the latter it is said, that he went ἐπὶ τὸ τὲρμα τῆς δύσεως--a passage which has been considered to favour the supposition that the apostle executed the intention of visiting Spain, which he mentions, Rom. 15.24.

The epistle seems to contain an important interpolation (§ 40, &c.). In these chapters is suddenly introduced, in the midst of practical exhortations, a laboured comparison between the Jewish priesthood and Christian ministry, and the theory of the former is transferred to the latter. This style of speaking savours in itself of a later age, and is opposed to the rest of the epistle, which uniformly speaks of the church and its offices in their simplest form and relations. The whole tone of both epistles is meek, pious, and Christian, though they are not free from that tendency to find types in greater number than the practice of Scripture warrants, which the later fathers carried to so extravagant a length. Thus, when Rahab is quoted as an example of faith and hospitality, the fact of her hanging a scarlet thread from her window is made to typify our redemption through Christ's blood. In the midst of much that is wise and good we are surprised to find the fable of the phoenix adduced in support of the resurrection of the body.

As one of the very earliest apostolical fathers, the authority of Clement is valuable in proving the authenticity of certain books of the New Testament. The parts of it to which he refers are the gospels of St. Matthew and St. Luke, the epistle of St. James, the first of St. Peter, and several of St. Paul, while from the epistle to the Hebrews he quotes so often, that by some its authorship has been attributed to him. Two passages are quoted 1.46, and 2.4) with the formula γέγραπται, which do not occur in Scripture; we also find reference to the apocryphal books of Wisdom and Judith: a traditionary conversation is related between our Lord and St. Peter; and a story is given from the spurious gospel to the Egyptians. (Ep. 2.12; comp. Clem. Al. Strom. iii. p. 465.) The genuineness of the Homily or 2nd Epistle is denied by Jerome (Catal. 100.15) and Photius (Bibl. Cod. 113), and it is not quoted by any author earlier than Eusebius. Besides these works two other letters were preserved as Clement's in the Syrian church, and published by Wetstein in the appendix to his edition of the New Testament. They are chiefly occupied by the praises of celibacy, and it therefore seems a fair ground of suspicion against them that they are not quoted before the fourth century, though, from the ascetic disposition prevalent in the North African and other Western churches, it seems unlikely that no one should ever have appealed to such an authority. Other writings are also falsely attributed to Clement. Such are the Recognitiones (a name given to the work from the Latin translation of Ruffinus), which purport to contain a history of Clement himself, who is represented as a convert of St. Peter, and in the course of it recognizes his father, whom he had lost. Of this there is a convenient edition by Gersdorf in his Bibliotheca Patrum Ecclesiasticorum Latinorum selecta. (Leipzig and Brussels, 1837.) The collection of Apostolical Constitutions is also attributed to Clement, though certainly without foundation, as they are plainly a collection of the ecclesiastical rules of various times and places. (See Krabbe, Ueber den Ursprung und Inhalt der Apostol. Constitutionen, 1839.) Lastly, we may just mention the Clementines,--homilies of a Judaizing tendency, and supposed by Neander (Genetische Entwickelung, &c. p. 367) to be written by a member of the Ebionitish sect. Life

The true particulars of Clement's life are quite unknown. Tillemont (Mémoires, ii. p. 147) supposes that he was a Jew; but the second epistle is plainly written by a Gentile. Hence some connect him with Flavius Clemens who was martyred under Domitian. It is supposed, that Trajan banished Clement to the Chersonese, where he suffered martyrdom. Various dates are given for the first Epistle. Grabe (Spic. Patr. i. p. 254) has fixed on A. D. 68, immediately after the martyrdom of St. Peter and St. Paul; while others prefer A. D. 95, during Domitian's persecution. Editions

The Epistles were first published at Oxford by Patric Young, the king's librarian, from the Codex Alexandrinus, to the end of which they are appended (the second only as a fragment), and which had been sent by Cyrillus Lucaris, patriarch of Constantinople, to Charles I. They were republished by F. Rous, provost of Eton, in 1650; by Fell, bishop of Oxford, in 1669; Cotelerius, at Paris, in 1672; Ittig, at Leipzig, 1699; Wotton, at Cambridge, 1718; Galland, at Venice, 1765 ; Jacobson, at Oxford, in 1838; and by Hefele, at Tübingen, 1839. Most of the above editions contain the works of other fathers also. Of the various texts, Hefele's is the best, and has been republished in England (1843) in a convenient form, with an introduction, by Mr. Grenfell, one of the masters of Rugby. The best English translation is that of Chevallier (Cambridge, 1833), founded on a previous translation made by Archbishop Wake, 1693. [G.E.L.C]

a Roman jurist, contemporary with Julianus. whom he once cites by the expression Julianus noster. (Dig. 28. tit. 6. s. 6.) From this we infer, not that he was a pupil of Julianus, but that he belonged to the same legal school. (Compare Dig. 7. tit. 7. s. 5.) He probably therefore flourished in the time of Hadrian. It has been suggested from the agreement of date, that he was the same person as Pactumeius Clemens, and that his name in full was Ter. Pactumeius Clemens, but this is not likely. No jurist is mentioned in the Digest by the name Clemens simply, but, as if expressly for the sake of distinction, we have always either Terentius Clemens or Pactumeius Clemens. Terentius is nowhere cited in any extant fragment of any other jurist. He wrote a treatise on the famous lex Julia et Papia Poppaea, with the title " Ad Leges Libri xx.," and of this work 35 fragments (belonging, according to Blume's hypothesis, to the classis edictalis), are preserved in the Digest. They are explained by Heineccius in his excellent commentary on the lex Julia et Papia Poppaea. [Comp. Clemens Pactumeius.] [J.T.G]

(Κλήμης). (1) Called Romānus, to distinguish him from Clemens of Alexandria. One of the early Christians, said by Origen to have been the friend and fellow-traveller of St. Paul, and afterwards bishop of Rome, to which station he was chosen A.D. 67, or, according to some, A.D. 91. He was the author of an epistle to the church of Corinth. Of this work, the only manuscript extant was in the British Museum until 1875, when Bryennios published a complete MS. of 1056 found at Constantinople; and in 1876, Cambridge University got possession of a Syriac MS. of the year 1170. Archbishop Wake printed a translation in 1705. The best edition of the original is that of Lightfoot (1869; appendix 1877). See Cotterill, Modern Criticism (Edinb. 1884). Clemens is supposed to have died at Rome about the close of the first century, though a legend of the ninth century makes him to have been martyred in the Crimea in A.D. 102. Besides the epistle mentioned above, there have been ascribed to Clemens two Syriac epistles on Virginity, the socalled Clementinae (“Recognitions” and “Homilies”), and several letters; but these may all be regarded as spurious.

(2) T. Flavius, a Father of the Church, who flourished between A.D. 190 and 217, and is commonly called Alexandrīnus, to distinguish him from Clemens of Rome. He is supposed by some to have been a native of Athens, and by others of Alexandria, but of his real origin very little is known. He early devoted himself to study in the schools of the latter city, and had many preceptors. His Hebrew preceptor, whom he calls “the Sicilian bee,” was unquestionably Pantaenus, a Jew by birth, but of Sicilian extraction, who united Grecian with sacred learning, and was attached to the Stoic philosophy. Clemens so far adopted the ideas of this preceptor as to espouse the moral doctrine of the Stoics. In other respects he followed the Eclectic method of philosophizing. While the pagan philosophers pillaged the Christian stores to enrich the Eclectic system, this Christian father, on the contrary, transferred the Platonic, Stoic, and Oriental dogmas to the Christian creed, as relics of ancient tradition originating in Divine revelation. His most distinguished follower was Origen.

In the hope of recommending Christianity to his catechumens, Clemens made a large collection of ancient wisdom, under the name of Stromata (Στρωματεῖς, “patchwork”), and intended to denote the miscellaneous nature of the philosophical and religious topics of which the work treats. He assigned as a reason for the undertaking, that much truth is mixed with the dogmas of philosophers, or, rather, covered and concealed in their writings, like the kernel within its shell. This work is of great value, as it contains many quotations and relates many facts not elsewhere preserved. Besides the Stromata, we have the following works of Clemens remaining: (a) Protrepticon (Λόγος Προτρεπτικός), or an exhortation to the Pagans; (b) Paedagogus (Παιδαγωγός), or the instructor; (c) the fragments of a treatise on the use of riches, entitled, “What rich man shall be saved?” The works of Clemens were first printed in Greek only, at Florence, in 1550. Of the various editions with Latin versions, the best is that of Archbishop Potter, 2 vols. (Oxford, 1715). A later edition is that of Klotz (Leipzig, 1834). A translation will be found in Clark's Ante-Nicene Library (1877-79). See Merk, Clemens von Alexandria (Leipzig, 1879); and Bigg, Christian Platonists (Bampton Lect. 1886).