punished by a fine. He continued, however, to be employed in matters of importance ; but at length, after being sent into Thrace to protect the Greek colonies, he was recalled by the Ephors. He refused to obey, and made himself master of Byzantium. Being driven thence, he visited the court of Cyrus, for whom he levied a little army of Greek mercenaries, which he led on the famous Expedition of the Ten Thousand. He was the only one of the Greeks who was acquainted with the real intention of Cyrus ; and it was not till they had proceeded too far to retire with safety that he made known the object for which they had been collected. He commanded a division of his countrymen in the battle of Cunaxa (401 B.C.) ; and he led them on their diflicult return journey till, being treacherously seized by Tissaphernes, he was sent to the court of Artaxerxes,
where he was put to death.CLEMENS ALEXANDRINUS. The little we know of Clemens Alexandrinus is mainly derived from his own works. The earliest writer after himself who gives us any information with regard to him is Eusebius. The only points on which his works now extant inform us are his date and his instructors. In the Stromata, while attempting to show that the Jewish Scriptures were older than any writings of the Greeks, he invariably brings down his dates to the death of Commodus, a circumstance which at once suggests that he wrote in the reign of the Emperor Severus, from 193 to 211 A.D. (see Strom., lib. i. cap. xxi. 140, p. 403, Potter s edition). The passage in regard to his teachers is corrupt, and the sense is therefore doubtful (Strom., lib. i. cap. i. 11, p. 322, P.)
"Tliis treatise," he says, speaking of the Stromata, "has not been contrived for mere display, but memoranda are treasured up in it for my old age to be a remedy for forgetfulness, an image, truly, and an outline of those clear and living discourses, and those men truly blessed and noteworthy I was privileged to hear. One of these was in Greece, the Ionian, the other was in Magna Grsecia ; the one of them was from Coele Syria, the other from Egypt ; but there were others in the East, one of whom belonged to the Assyrians, but the other was in Palestine, originally a Jew. The last of those whom I met was first in power. On falling in with him I found lest, having tracked him while he lay concealed in Egypt. He was in truth the Sicilian bee, and, plucking the flowers of the prophetic and apostolic meadow, he produced a wonderfully pure knowledge in the souls of the listeners."
Some have supposed that in this passage seven teachers are named, others that there are only five, and various con jectures have been hazarded as to what persons were meant. The only one about whom conjecture has any basis for speculating is the last, for Eusebius states (Hist. Ecd., v. 1 1 ) that Clement made mention of Panteenus as his teacher in the Hypotyposes. The reference in this passage is plainly to one whom he might well designate as his teacher.
To the information which Clement here supplies subse quent writers add little. By Eusebius and Photius he is called Titus Flavius Clemens, and " the Alexandrian " is added to his name. Epiphanius tells us that some said Clement was an Alexandrian, others that he was an Athenian (Hcer., xxxii. 6), and a modern writer imagined that he reconciled this discordance by the supposition that he was born at Athens, but brought up at Alexandria. We know nothing of his conversion except that he passed from heathenism to Christianity. This is expressly stated by Eusebius (Prcep. Evangel., lib. ii. cap. 2), though it is likely that Eusebius had no other authority than the works of Clement. These works, however, warrant the inference. They show a singularly minute acquaintance with the ceremonies of pagan religion, and there are indications that Clement himself had been initiated in some of the mysteries (Protrept., cap. ii. sec. 14, p. 13, P.). There is no means of determining the date of his conversion. He attained the position of presbyter in the church of Alexandria (Eus., Hist. Ecd., vi. 11, and Jerome, De Vir. III., 38), and became the successor of Pantsenus in the catechetical school of that place. Among his pupils were Origen (Eus., Hist. Ecd., vi. 7) and Alexander, bishop of Jerusalem (Eus., Hist. Ecd., vi. 14). How long he continued in Alexandria, and when and where he died, are all matters of pure conjecture. The only further notice of Clement that we have in history is in a letter written in 211 by Alexander, bishop of Jerusalem, to the tiochians, and preserved by Eusebius (Hist. Ecd., vi. 11). The words are as follows: "This letter I sent through Clement the blessed presbyter, a man virtuous and tried, whom ye know and will come to know completely, who being here by the providence and guidance of the Ptuler of all strengthened and increased the church of the Lord." A statement of Eusebius in regard to tLe per secution of Severus in 202 (Hist. Ecd., vi. 3) would render it likely that Clement left Alexandria on that occasion. It is conjectured that he went to his old pupil Alexander, who was at that time bishop of Flaviada in Cap- padocia, and that when his pupil was raised to the see of Jerusalem Clement followed him there. The letter implies that he was known to the Antiochians, and that it was likely he would be still better known. Some have con jectured that he returned to Alexandria, but there is not the shadow of evidence for such conjecture.
Eusebius and Jerome give us lists of the works which Clement left behind him. Photius has also described some of them. They are as follows: 1. 7i>bs "EAAiji/os. yos6 -nporpi-n-riK^s, A Hortatory Address to the Greeks. 2. 6 ira^ayai^6s, The Tutor, in three books. 3. 2,rpti}fj.aTt ts, or Patch-work, in eight books. 4. ris & ff<a^6fj.tvos TrXovcLos, Who is the Rich Man that is Saved ? 5. Eight books of "YiroTvirwfffii, Adumbrations or Outlines. 6. On the Pass over. 7. Discourses on Fasting. 8. On Slander. 9. Exhortation to Patience, or to the Newly Baptized. 10. The KO.VUV tK.K-r}<na<niK6s, the Hide of the Church, or to those who Judaize., a work dedicated to Alexander, bishop of Jerusalem.
Of these, the iirst four have come down to us complete, or nearly complete. The first three form a series. The Hortatory Address to the Greeks is an appeal to them to give up the worship of their gods, and to devote themselves to the worship of the one living and true God. Clement exhibits the absurdity and immorality ot the stories told with regard to the pagan deities, the cruelties per petrated in their worship, and tho utter uselessness of bowing down before images made by hands. He at the same time shows the Greeks that their own greatest philosophers and poets recognized the unity of the divine Being, and had caught glimpses of the true nature of God, but that fuller light had been thrown on this subject by the Hebrew prophets. He replies to the objection that it was not right to abandon the customs of their forefathers, and points them to Christ as their only safe guide to God.
The Pccdogocjue is divided into three books. In the first Clement discusses the necessity for and the true nature of the Psedagogus, and shows how Christ as the Logos acted as Psedagogus, and still acts. In the second and third books Clement enters into particulars, and explains how the Christian following the Logos or Eeason ought to behave in the various circumstances of life in eating, drinking, furnishing a house, in dress, in the relations of social life, in the care of the body, and similar concerns, and con cludes with a general description of the life of a Christian. Ap pended to the Padagoyue are two hymns, which are, in all probability, the production of Clement, though some have con jectured that they were portions of the church service of that time.
Stromata, or rather Sr pea/partis, are coverlets made out of miscellaneous pieces of cloth. The title is used by Clement to designate a miscellaneous collection of materials, and Clement s work is unquestionably of this nature. It is impossible to give a brief account of its varied contents. Sometimes he discusses chron ology, sometimes philosophy, sometimes poetry, entering into the most minute critical and chronological details ; but one object runs through all, and this is to show what the time Christian Gnostic is, and what is his relation to philosophy. The work was in eight books. The first seven are complete. The eighth now extant is really an incomplete treatise on logic. Some critics have rejected this book as spurious, since its matter is so different from that of the rest. Others, however, have held to its genuineness, because in a Patch-work or Book of Miscellanies the difference of subject is no sound objection, and because Photius seems to have regarded our present eighth book as genuine (Phot., cod. Ill, p. 89b, Bekker).
The treatise Who is the Rich Man that is Saved t is an admirable exposition of the narrative contained in St Mark s Gospel, x. 17-31. It was in all probability preached.
