[92:2] Iren. iii. 3. 4.
[92:3] Iren. ii. 22. 5, iii. 3. 4.
[92:4] e.g. Tertull. de Præscr. Hær. 32.
[93:1] Ign. Polyc. 1-4.
[93:2] ib. § 8.
[93:3] Polyc. Phil. 13. See below, p. 111 sq.
[93:4] This supposition is quite consistent with his using certain writings as authoritative. Thus he appeals to the Oracles of the Lord (§ 7), and he treats St Paul as incomparably greater than himself or others like him (§ 3).
[94:1] The question of the Jewish or Gentile origin of Clement has been much disputed. My chief reason for the view adopted in the text is the fact that he shows not only an extensive knowledge of the Old Testament, but also an acquaintance with the traditional teaching of the Jews. I find the name borne by a Jew in a sepulchral inscription (Orell. Inscr. 2899): D.M. CLEMETI. CAESARVM. N.N. SERVO. CASTELLARIO. AQVAE. CLAVDIAE. FECIT. CLAVDIA. SABBATHIS. ET. SIBI. ET. SVIS. If a conjecture may be hazarded, I venture to think that our Clement was a freedman or the son of a freedman in the household of Flavius Clemens, the cousin of Domitian, whom the Emperor put to death for his profession of Christianity. It is a curious fact, that Clement of Alexandria bears the name T. Flavius Clemens. He also was probably descended from some dependent belonging to the household of one or other of the Flavian princes.
[94:2] Lardner Credibility Pt. ii. c. vi.
[94:3] Phil. §10. 'Eleemosyna de morte liberat,' from Tobit iv. 10, xii. 9.