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 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 (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.).

“This treatise,” he says, speaking of the Stromateis, “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 Graecia; 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 rest, 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 conjectures 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 (H.E. v. 11) that Clement made mention of Pantaenus 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 subsequent 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 (Haer. xxxii. 6), and a modern writer imagined that he reconciled this discordance by the supposition that he was born at Athens, but lived at Alexandria. We know nothing of his conversion except that he passed from heathenism to Christianity. This is expressly stated by Eusebius (Praep. 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. H.E. vi. 11, and Jerome, De Vir. Ill. 38), and became perhaps the assistant, and certainly the successor of Pantaenus in the catechetical school of that place. Among his pupils were Origen (Eus. H.E. vi. 7) and Alexander, bishop of Jerusalem (Eus. H.E. 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 Antiochians, and preserved by Eusebius (H.E. 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 Ruler of all strengthened and increased the church of the Lord.” A statement of Eusebius in regard to the persecution of Severus in 202 (H.E. 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 Cappadocia, 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 conjectured that he returned to Alexandria, but there is not the shadow of evidence for such conjecture. Alexander, writing to Origen (c. 216), mentions Clement as dead (Eus. H.E. vi. 14, 9).

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)  , A Hortatory Address to the Greeks. (2)  , The Tutor, in three books. (3) , or Patch-work, in eight books. (4)  ; Who is the Rich Man that is Saved? (5) Eight books of , Adumbrations or Outlines. (6) On the Passover. (7) Discourses on Fasting. (8) On Slander. (9) Exhortation to Patience, or to the Newly Baptized. (10) The  , the Rule of the Church, or to those who Judaize, a work dedicated to Alexander, bishop of Jerusalem.

Of these, the first four have come down to us complete, or nearly complete. The first three form together a progressive introduction to Christianity corresponding to the stages through which the  passed at Eleusis—purification, initiation, revelation. 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 of the stories told with regard to the pagan deities, the cruelties perpetrated in their worship, and the 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 Paedagogue is divided into three books. In the first Clement discusses the necessity for and the true nature of the Paedagogus, and shows how Christ as the Logos acted as Paedagogus, and still acts. In the second and third books Clement enters into particulars, and explains how the Christian following the Logos or Reason 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 concludes with a general description of the life of a Christian. Appended to the Paedagogue are two hymns, which are, in all probability, the production of Clement, though some have conjectured that they were portions of the church service of that time.  were bags in which bedclothes ( ) were kept. The phrase was used as a book-title by Origen and others, and is equivalent to our “miscellanies.” It is difficult to give a brief account of the varied contents of the book. Sometimes Clement discusses chronology, 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 true 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. iii. p. 89b, Bekker).

The treatise Who is the Rich Man that is Saved? is an admirable exposition of the narrative contained in St Mark’s Gospel x. 17-31. Here Clement argues that wealth, if rightly used, is not unchristian.

The Hypotyposes in eight books, have not come down to us. Cassiodorus translated them into Latin, freely altering to suit his own ideas of orthodoxy. Both Eusebius and Photius describe the work. It was a short commentary on all the books of Scripture, including some of the apocryphal works, such as the Epistle of Barnabas and the Revelation of Peter. Photius speaks in strong language of the impiety of some opinions in the book (Bibl. cod. 109, p. 89 a Bekker), but his statements are such as to prove conclusively that he must have had a corrupt copy, or read very carelessly, or grossly misunderstood Clement. Notes in Latin on the first epistle of Peter, the epistle of Jude, and the first two of John have come down to us; but whether they are the translation of Cassiodorus, or indeed a translation of Clement’s work at all, is a matter of dispute.

The treatise on the Passover was occasioned by a work of Melito on the same subject. Two fragments of this treatise were given by Petavius, and are contained in the modern editions.

We know nothing of the work called The Ecclesiastical Canon from any external testimony. Clement himself often mentions the , and defines it as the agreement and harmony of the law and the prophets 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