s with the covenant delivered at the appearance
of Christ (_Strom._ vi. cap. xv. 125, p. 803, P.). No doubt this was
the subject of the treatise. Jerome and Photius call the work
_Ecclesiastical Canons_, but this seems to be a mistake.

Of the other treatises mentioned by Eusebius and Jerome nothing is
known. A fragment of Clement, quoted by Antonius Melissa, is most
probably taken from the treatise on slander.

Besides the treatises mentioned by Eusebius, fragments of treatises on
Providence and the Soul have been preserved. Mention is also made of a
work by Clement on the Prophet Amos, and another on Definitions.

In addition to these Clement often speaks of his intention to write on
certain subjects, but it may well be doubted whether in most cases, if
not all, he intended to devote separate treatises to them. Some have
found an allusion to the treatise on the Soul already mentioned. The
other subjects are Marriage ([Greek: gamikos logos]), Continence, the
Duties of Bishops, Presbyters, Deacons and Widows, Prophecy, the Soul,
the Transmigration of the Soul and the Devil, Angels, the Origin of
the World, First Principles and the Divinity of the Logos, Allegorical
Interpretations of Statements made with regard to God's anger and
similar affections, the Unity of the Church, and the Resurrection.

Two works are incorporated in the editions of Clement which are not
mentioned by himself or any ancient writer. They are [Greek: Ek ton
Theodoton kai tes anatolikes kaloumenes didaskalias kata tous
Oualentinou chronous epitomai], and [Greek: Ek ton prophetikon
eklogai]. The first, if it is the work of Clement, must be a book
merely of excerpts, for it contains many opinions which Clement
opposed. Mention is made of Pantaenus in the second, and some have
thought it more worthy of him than the first. Others have regarded it
as a work similar to the first, and derived from Theodorus.

Clement occupies a profoundly interesting position in the history of
Christianity. He is the first to bring all the culture of the Greeks and
all the speculations of the Christian heretics to bear on the exposition
of Christian truth. He does not attain to a systematic exhibition of
Christian doctrine, but he paves the way for it, and lays the first
stones of the foundation. In some respects Justin anticipated him. He
also was well acquainted with Greek philosophy, and took a genial view
of