231 [The colour (probably, for mss. differ) reprehended as the dress of the false shepherd in Hermas. See note 10, book iii. Simil. 6. cap. i. p. 30, this volume.]
232 Ecclus. xi. 4.
233 Luke vii. 25.
234 Prodicus, of the island Ceus.
235 Or by a conjectural emendation of the text, "If in this we must relax somewhat in the case of women."
236 Various kinds of robes. [The peplus, or shawl of fine wool, seems to be specified in condemning the boast below, which asserts real wool and no imitation.]
237 Alluding to the practice of covering the fleeces of sheep with skins, when the wool was very fine, to prevent it being soiled by exposure.
238 Mark i. 6.
239 2 Kings i. 8.
240 Isa. xx. 2.
241 Jer. xiii. 1.
242 [The bearing of this chapter on ecclesiastical vestments must be evident. It is wholly inconsistent with aught but very simple attire in public worship; and rebukes even the fashionable costumes of women and much of our mediaeval aestheticism, with primitive severity. On the whole subject, see the Vestiarium Christianum of the Rev. Wharton B. Marriott. London, Rivingtons, 1868.]
243 [Based upon the idea that Joseph's coat of many colours, which was afterwards dipped in blood, was a symbol of our Lord's raiment, on which lots were cast.]
244 Ps. civ. 2.
245 [Women's tunics tucked up to give freedom to the knee, are familiar objects in ancient art.]
246 Iliad, v. 83.
247 Flax grown in the island of Amorgos.
248 [Matt. vi. 25.]
249 [It was such designs which early Christian art endeavoured to supplant, by the devices on lamps, CR. AW., etc.]
250 upodedesqai tw=| dede/sqai. "Wearing boots is near neighbour to wearing bonds."
252 Mark. i. 7: Luke iii. 16. [It was reserved for Chrysostom to give a more terrible counterblast against costly chaussure, in commenting upon Matt. xvi. 13, et seq. Opera, tom. vii. p. 502, ed. Migne.]
253 [Amber is referred to, and the extravagant values attributed to it. The mysterious enclosure of bees and other insects in amber, gave it superstitious importance. Clement may have fancied these to be remnants of a pre-adamite earth.]
254 Matt. vi. 33.
255 1 Cor. 10. 23.
256 [Chrysostom enlarges on this Christian thought most eloquently, in several of his homilies: e.g., on the First Epistle to the Corinthians. Hom. xxi. tom. x. p. 178. Opp., ed. Migne.]
257 [Chrysostom enlarges on this Christian thought most eloquently, in several of his homilies: e.g., on the First Epistle to the Corinthians. Hom. xxi. tom. x. p. 178. Opp., ed. Migne.]
258 [The necklace called ka/qema or ka/qhma seems to be referred to. Ezek. xvi. 11, and Isa. iii. 19, Sept.]
259 'Ello/bion by conjecture, as more suitable to the connection than 'Elle/boron or 'Ele/boron. Hellebore of the ms.., though Hellebore may be intended as a comic ending.
260 [The Greek satirist seems to have borrowed Isaiah's catalogue. cap. iii. 18-23.]
261 Luke. xii. 19, 20.
262 Zeph. i. 18.
263 Logos is identified with reason; and it is by reason, or the ingenuity of man, that gold is discovered and brought to light. [But here he seems to have in view the comparisons between gold and wisdom, in Job xxviii.]
264 ei!dwlon, an appearance, an image.
265 Hos. ii. 8.
266 Hos. ii. 13.
267 By mistake for Paul. Clement quotes here, as often, from memory (1 Tim. ii. 9, 10).