INTRODUCTION. CH. I.

distinguishes between the teaching of the Paedagogus and that of the Teacher "whose aid we need for the explanation of the holy words... and indeed it is time for me to cease from the instruction of the Paedagogus, and for you to hear the Didaskalos. Having taken you, reared under good guidance, he will teach the oracles thoroughly." The same distinction is found in § 87: "The Paedagogus has sufficiently discoursed to us on what things must be guarded at home and how life must be corrected... until he leads [us] to the Didaskalos," and in Paed. II. 76, where after giving a mystical interpretation of the appearance in the Burning Bush, he breaks off: "But I have departed from the place of the Paedagogus by introducing the type of the Didaskalos." Again towards the end of the Paedagogus (III. 97): "But it is not my place, says the Paedagogus, to teach these things anymore (the instructions to be found in the Bible for bishops, priests, and deacons, etc.); we need the Didaskalos for the explanation of those holy words, to whom we must go."

[De Faye argues with force, as it seems to me, that when Clement wrote these words, he intended to give the name Didaskalos to the third part of his great work, which was to treat of the Christian mysteries. Other writers on Clement have assumed that the Stromateis are merely the Didaskalos under a different name. But is this so? De Faye calls attention to the fact that there is no appearance of finality in the Miscellanies. They, like the Paedagogus, are paving the way for a more advanced treatise. Thus in Str. IV. § 1, after laying out the subjects which remain to be discussed in the later books, he continues § 2: "In addition to these, later on, when the outline of the subjects before us has been filled in as much as possible, the doctrines concerning principles, both among the Greeks and the other barbarians—as far as their opinions have reached us—must be recorded, and an attempt must be made upon the most essential of the things devised by the philosophers; following which, after the survey of theology, [we must] discuss what has been handed down concerning prophecy," and to confute the heresies from the Scripture. § 3: "Therefore, when our purpose is fully completed... then we shall proceed to the truly Gnostic physiology, having been initiated in the small mysteries before the great ones... but that will be written, if God wills and as he inspires, but now we must move on to the subject at hand and complete the ethical discourse."