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cy of zeal which led him on some occasions somewhat beyond the sober bounds of temperate reason. When men are thus disposed and have animated each other, and are inflamed by opposition, persecution, and ill usage, they are strongly inclined to expect a divine in. terposition, and to explain every strange appearance that way. The impetuosity spreads far and wide, and seizes even upon children.

But as to the fact before us, I leave it, as I have some other points, undecided, to the judgment of the reader.

Many stories of this kind, but not so well attested, have been related concerning the Protestants in Dauphiné and the Cevennes. It is said, amongst other strange things, that one of them to prove himself a prophet, ordered a pile to be made and kindled, and stood unhurt for a quarter of an hour in the midst of the fire, whilst the flame surrounded him on all sides, and made an arch over his head, and that more than twelve hundred persons were present, and spectators of the miracle. See Le Theatre sacré des Cevennes, by Misson, which he wrote to defend the cause of the French prophets here in England. But these prophets, were at last put, not out of countenance (for such people never blush) but put to flight, when they had failed of their promise to raise a dead man, and had fallen out among themselves. Vid. Act. Erud. 1708. p. 137, et 1714. p. 89.

There will, in all probability, be a succession of such kind of persons in every age, and in one part or other of the Christian world, not exactly alike, nor yet ve

ry different.

Facies non omnibus una,
Nec diversa tamen : qualem decet esse sororum.


Irenaus, i. 22. Ed. Massuet.

Omnia per ipsum fecit Pater non per angelos, neque per virtutes abscissus ab ejus sententia.

Virtutes, Aurce pets. For sententia, it should perhaps be substantia, or, essentia, voia, i. 22.

Dicunt [Basilidiani] non oportere omnino ipsorum my, steria effari, sed in abscondito continere pertinere per sin lentium. Grabe added pertinere from two manuscripts, which should be struck out, though it were in two hundred manuscripts. In the Greek it was, we may suppose, έν κρυπώ κατέχειν δια σιγής.

i. 24. Suturninusunum Patrem incognitum omnibus ostendit.

Irenæus wrote årédeše, that is, posuit, constituit, esse docuit.

i. 25.
Ad detractionem divini Ecclesiæ nominis. So Grabe,

The former editions had, ad detractionem divini nominis et ecclesice, which was right. Divinum nomen is the name of Christ, or of Christianity. ii. 28. p. 158.

Neque nos erubescimus (or erubescamus] quæ sunt in gucestionibus majora secundum nos reservare Deo.

In Greek it was μείζονα ή καθ' ημάς, the things which are above us, and too high for us, as in Plato's Timæus, σερί δε των άλλων δαιμόνων είπαν, και γνώναι την γένεσιν, μέσον ή καθ' η μας. Eusebius E. H. Χ. 1. ημεις δε και τάδε μείζονα ή καθ' ημάς υπάρχει ομολογίες

It should therefore be, majora quam secundum nos. The old interpreter of Irenæus translates word for word, without any regard to elegance ; but the meanness and closeness of his version helps us often to discover the words of the author.


ji. 11. p. 192.

Quoniam autem sola illa vera et firma, et non capit neque plura præterquam prædicta sunt, neque pauciora esse Evangelia per tot et tanta ostendimus.

Non capit, that is, ovn év &éx¢701,, fieri non potest, non oportet. Tertullian is very fond of this word. See Apol. c. 17. Quoniam is 77ı, Quod.

iv. 10. Neque enim varie, neque elate, neque glorians dicit hæc.

Varie, that is woxíaws, subdole, versute.

Clemens Alexandrinus.

Cohort. pag. 74. Ed. Ox. Ιδέτω τις υμών της σαρα τοϊς ειδώλοις λατρεύονίας, κόμη ρυπων(ας, εσθήτι σιναρά και καλαρρηγία καθυβρισμένες, λέτρων μεν σαλάπασιν απαράτες, ταϊς δε των ονύχων ακμαϊς εκτεθηριωμένες,-τοί μοι δοκεσι σενθειν, και θρησκεύειν τας θεός ελέκ μάλλον ή θεοσεβείας äčice WETovbótes. Conspiciuntur scepenumero, qui simulacris se addixerunt, comå quidem sordidá et inculta, vestibus laceratis et squalore obsitis deformati, lavationibus prorsus abstinentes, unguibus in immanem longitudinem ercrescentibus plane efferati,- Hi sane mihi lugere, Deos non colere videntur : ut qui ea patiantur, quæ misericordia potius digna sunt, quam pietate.

This description of the lagan saints suits strangely well some Christian saints who arose after the time of Clemens, and shews the wonderful uniformity of superstition.

Tertullian, pleading the cause of the Christians, says, Sedinfructuosi in negotüs dicimur. Quo pacto? homines vobiscum degentes, ejusdem victus, habitus, instructus, ejusdem ad vitam necessitatis. Neque enim



Brachiana, aut Indorum Gymnosophistæ sumus, silvicola, et exules vita. Meminimus gratiam debere nos Domino Deo creatori. Nullum fructum operum ejus repu. diumus ; plane temperamus, ne ultra modum aut perperam utamur. Ituque non sine foro, non sine macello, non sine balneis, tabernis, officinis, stabulis, nundinis vestris, ceterisque commercis cohabitamus, hoc scculum. Navigamus et nos vobiscum, et militamus, et rusticumur, et mercatus proinde miscemus. Apol. 42.

But this was before the days of monkery.


75. It becomes a wise man to seek heavenly things, xat' ίχνος εκείνης της φωτεινής αεροβαθενα νεφέλης, tucidam illam nubem per aëra sequentem.

He alludes to the Ajax of Sophocles, 32. Κατ' ίχνος αίσσω.

Ib. p. 80. Στρατευόμενόν σε καθείληφεν και γνώσεις και τα δίκαια σημαίνονθος άκεε spełnys. Militunten te deprehendit cognitio ? audi imperatorem, qui nil tibi, nisi quo:l justum est, imperat.

Hence it appears that Clemens thought it lawful for a Christian to serve in the army, if, when he was converted to Christianity, he was a soldier. I would translate it, Obediens esto duci justa imperanti.

Ib. p.91.

Let us fly from the wicked world, the dangerous island ; άδει δε εν αυτη σορνίδιον ωραίον Ηδονή, σανδήμω τερπόμενον μεσική. .

Δεύρ' άγ ιων, πολύαιν 'Οδυσεύ, μέγα κύδος 'Αχαιών.

Na zalosnoov, srce Jeró légav Czexérys. In ea autem cantat formosa meretricula, Voluptas, que publica rulgarique musica delectat : 6. Huc age profectus, illustris Ulysses, ingens gloria

Nacem siste, ut diciniorem vocem audias.


The thought is pretty, and prettily expressed. Cle. mens compares Pleasure, the fair deceitful. harlot, to the Siren singing to Ulyses. In Homer, Odyss. M. 184, it is not Juiclépnv, but witépnv, We must not imagine that Juolégav could be the true reading, or a various reading in Homer ; for Cicero translates it,

Auribus ut nost20s possis agnoscere cantus. Clemens altered νωϊτέρων, because it was not proper for his purpose. In Homer the Sirens speak who were two : Clemens introduces Pleasure speaking, and therefore changes vwitépny into Jerolépnv,

Ib. p. 95. Οίαι μεν αι βελαι, τοίοι και οι λόγοι: οποίοι δε οι λόγοι, τοϊαίδε και αι πράξεις και οποία τα έγρα τούτος ο βίος.

We have the same proverbial saying in Eusebius : Οιον γεν τον λογον, τοιόνδε φασί τον τροπον. Ut vulgo dicitur, Qualis oratio, talis vitai, vi. 3.

Hæc poetica sunt, says the editor of Clemens, et facile in Iambicos versus transeunt :

Οιαι μεν αι βελαι, τοϊοί δε χ οι λόγοι.
οποίοι δ' οι λόγοι, τοΐαίδε χαι πράξεις.

x’ οποία τάργα, τοιύτος δ' εσθ' ο βίος. But these iambics are cripples, and would be glad ta be dismissed, and to return to humble prose, as they were never intended for any thing better. It would be easy to convert much of this author's


into verses at least as good as these. For example, p. 2. Ουκούν ωδη τη Ευνόμε άγεται ο τέττιξ, ως ο μύθος βέλεται, χαλκεν ανασήσας Πυθοί τον Εύνομον, αυτη τη κιθαρα και τον συναγωνίσης το Λοκρα· ο δε και εκων εφίπταται, και άδει εκών. This, if


will pardon a spondee or an anapæst in the fourth foot, falls into passable iambics :

εκεν ωδή τη Ευνό με Αγεται ο τέτιξ, ως ο μύθος βελέθαι,


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