[90] c. 1, πάντως γὰρ ἠσέβησεν εἰ μηδὲν ἀλληγόρησεν: he defines allegory, c. 5, ὁ μὲν γὰρ ἄλλα μὲν ἀγορεύων τρόπος ἕτερα δὲ ὧν λέγει σημαίνων ἐπωνύμως ἀλληγορία καλεῖται. [91] c. 2. [92] c. 8. [93] c. 61. [94] c. 66. [95] c. 69. [96] c. 16. [97] c. 18. [98] Sallust, _de diis et mundo_, c. 4, in Mullach, _Fragmenta Philosophorum Græcorum_, vol. iii. p. 32. [99] _Incerti Scriptoris Græci Fabulæ aliquot Homericæ de Ulixis erroribus ethice explicatæ_, ed. J. Columbus, Leiden, 1745. [100] Clem. Alex. _Strom._ 5. 8, p. 673. [101] Marcellinus, _Vita Thucydidis_, c. 35, ἀσαφῶς δὲ λέγων ἀνὴρ ἐπιτηδὲς ἵνα μὴ πᾶσιν εἴη βατὸς μηδὲ εὐτελὴς φαίνηται παντὶ τῷ βουλομένῳ νοούμενος εὐχερῶς ἀλλὰ τοῖς λίαν σοφοῖς δοκιμαζόμενος παρὰ τούτοις θαυμάζηται. [102] The analogy is drawn by Clem. Alex. _Strom._ 5, chapters 4 and 7. [103] It is impossible not to mention Aristobulus: he is quoted by Clement of Alexandria (_Strom._ 1. 15, 22; 5. 14; 6. 3), and extracts from him are given by Eusebius (_Præp. Evang._ 8. 10; 13. 12); but the genuineness of the information that we possess about him is much controverted and has given rise to much literature, of which an account will be found in Schürer, _Geschichte des jüdischen Volkes_, 2er Th. p. 760; Drummond, _Philo-Judæus_, i. 242. [104] Philo, _de somniis_, i. 20, vol. i. p. 639. [105] Hom. _Il._ 2. 204. [106] Ps-Justin (probably Apollonius, see Dräseke, in the _Jahrb. f. protestant. Theologie_, 1885, p. 144), c. 17. [107] Hom. _Il._ 18. 483. [108] Ps-Justin, c. 28. [109] Hom. _Il._ 14. 206; Clem. Al. _Strom._ 5. 14, p. 708. [110] _Il._ 22. 8; Clem. Al. _Strom._ 5. 14, p. 719; but it sometimes required a keen eye to see the Gospel in Homer. For example, in _Odyss._ 9. 410, the Cyclopes say to Polyphemus: εἰ μὲν δὴ μή τίς σε βιάζεται οἶον ἐόντα, νοῦσόν γ’ οὔ πως ἔστι Διὸς μεγάλου ἀλέασθαι. Clement (_Strom._ 5. 14) makes this to be an evident “divination” of the Father and the Son. His argument is, apparently, μήτις = μῆτις; but μῆτις = λόγος: therefore the νόσος Διός, which = μῆτις = (by a μαντείας εὐστόχου) the Son of God. [111] Hippol. _Philosophumena_, 6. 14. [112] Herod. 4. 8-10. [113] Hippol. 5. 21. [114] _Clementin. Hom._ 2. 43, 44. [115] _Ib._ 2. 51. [116] Clem. Alex. _Strom._ 5. 4, p. 237. [117] These are given by J. G. Rosenmüller, _Historia Interpretationis librorum sacrorum in ecclesia Christiana_, vol. i. p. 63. [118] Athenag. _Legat._ c. 19: ps-Justin (Apollonius), _Cohort. ad. Græc._ c. 8, uses the analogous metaphor of a harp of which the Divine Spirit is the _plectrum_. [119] Tertull. _adv. Marc._ 3. 5. [120] Justin M. _Apol._ i. 54. [121] _Ib._ i. 35. [122] _Ib._ i. 32. [123] _Ib._ _Tryph._ 78. [124] Iren. 1. 8. 4, of the Valentinians. [125] _Ib._ 1. 8. 2. [126] Clem. Al. _Strom._ 1. 3, p. 329. [127] _Ib._ 6. 11, p. 787. [128] Id. _Pædag._ 2. 8, p. 76.