When Clement, then, told the philosophers of Alexandria that he could teach them the true philosophy, he was saying not only what was perfectly true, but what was perfectly understood by them. The catechetical school was, and appeared to them, as truly a philosophical lecture-room as the halls of the Museum. Clement himself had been an ardent philosopher, and he reverently loved his masters, Socrates and Plato and Aristotle, whilst he had the feelings of a brother toward the philosophers of his own day. He became a Christian, and his dearest object was to win his brethren to a participation in his own good fortune. {47} He did not burn his philosophical books and anathematize his masters; like St. Paul, he availed himself of the good that was in them and commended it, and then proclaimed that he had the key of the treasure which they had labored to find and had not found. This explains how it is that, in Clement of Alexandria, the philosopher's mantle seems almost to hide the simple garb of the Christian. This also explains why he is called, and indeed calls himself, an Eclectic in his system; and this marks out the drift and the aim of the many allusions to philosophy that we find in his extant works, and in the traditions of his teaching that have come down to us. If Christianity was truly called a philosophy, what should we expect in its champion but that he should be a philosopher? Men in these days read the _Stromata_, and find that it is, on the outside, more like Plato than like Jesus Christ; and thus they make small account of it, because they cannot understand its style, or the reason for its adoption. The grounds of questions and the forms of thought have shifted since the days of the catechetical school. But Clement's fellow-citizens understood him. The thrifty young Byzantine, for instance, understood him, who had been half-inclined to join the Stoics, but had come, in his threadbare pallium, to hear the Christian teacher, and who was told that asceticism was very good and commendable, but that the end of it all was God and the love of God, and that this end could only be attained by a Christian. The languid but intellectual man of fashion understood him, who had grown sick of the jargon of his Platonist professors about the perfect man and the archetypal humanity, and who now felt his inmost nature stirred to its depths by the announcement and description of the Word made flesh. The learned stranger from Antioch or Athens, seeking for the truth, understood him, when he said that the Christian dogma alone could create and perfect the true Gnostic or Knower; he understood perfectly the importance of the object, provided the assertion were true, as it might turn out to be. Unless Clement had spoken of asceticism, of the perfect man, and of the true Gnostic, his teaching would not have come home to the self-denying student, to the thoughtful sage, to the brilliant youth, to all that was great and generous and amiable in the