A Dictionary of Greek and Roman biography and mythology. By various writers. Ed. by William Smith. Illustrated by numerous engravings on wood.

788 CLEMENS.
Baur, Die Clristlicle Gnosis, Tibing. 1835, 8vo.;
Daihne, De Tyrco'e Clementis Alex. Hal. 1831, 8vo.;
Bp. Kaye's Account of the Writings and Opinions of
Clement of Alexandria, London, 1835, 8vo.; Davidson's Sacred Hcrmeneutics, Edinb. 1843, 8vo.;
Cave's Hiistoria Literaria, Lond. 1688, fol.; Gieseler's Text-book of Ecclesiastical History, translated
by Cunningham, Philadelph. 1836, 3 vols. 8vo.
vol. i.; Euseb. Histor. Eccles. lib. v. et vi., ed.
Ileinichen, 1827-30, Lips.) [S. D.]
CLEMENS ARRETI'NUS, a man of Senatorial rank, connected by marriage with the family
of Vespasian, and an intimate friend of Domitian,
was appointed by Mucianus praefect of the praetorian guards in A.. 70, a dignity which his father
had formerly held under Caligula. (Tac. Ann. iv.
68.) Clemens probably did not hold this command
long, and the appointment of Mucianus may have
been regarded as altogether void, as Suetonius
says (Tib. 6), that Titus was the first senator who
was praefect of the praetorians, the office being up
to that time filled by a knight. Notwithstanding,
however, the friendship of Domitian with Clemens,
lie was one of the victims of the cruelty of this
emperor when he ascended the throne. (Suet.
)Don. 11.)
CLEMENS, A'TRIUS, afriend of the younger
Pliny, who has addressed two of his letters to him.
(Ep. i. 10, iv. 2.)
CLEMENS, CA'SSIUS, was brought to trial
about A. D. 195, for having espoused the side of
Niger; but defended himself with such dignity and
freedom, that Severus, in admiration, not only
granted him his life, but allowed him to retain half
of his property. (Dion Cass. lxxiv. 9.)
CLEMENS, T. FLA'VIUS, was cousin to the
emperor Domitian, and his colleague in the consulship, A. D. 95, and married Domitilla, also a relation.of Domitian. His father was Flavius Sabinus, the
elder brother of the emperor Vespasian, and his
brother Flavius Sabinus, who was put to death by
Domitian. (Suet. Domit. 10.) Domitian had destined the sons of Clemens to succeed him in the empire, and, changing their original names-, had called
one Vespasian and the other Domitian; but he subsequently put Clemens to death during the consulship of the latter. (Suet. Domit. 15.) Dion Cassius
says (Ixvii. 14), that Clemens was put to death on a
charge of atheism, for which, he adds, many others
who went over to the Jewish opinions were executed. This must imply that he had become a
Christian; and for the same reason his wife was
banished to Pandataria by Domitian. (Comp. Philostr. Apoll. viii. 15; Euseb. H. E. iii. 14; IIieronym. Ep. 27.) To this Clemens in all probability is dedicated the church of St. Clement at
Rome, on the Caelian hill, which is believed to
have been built originally in the fifth century,
although its site is now occupied by a more recent,
though very ancient, structure. In the year 1725
Cardinal Annibal Albani found under this church
an inscription in honour of Flavius Clemens, martyr, which is described in a work called T. Flavii
Clementis Viri Consularis et M]artyris Tumulus
illustratus, Urbino, 1727. Some connect him with
the author of the Epistle to the Corinthians.
[CLEMENS RO MANUS.] [G.E.L.C.]
CLEMENS, PACTUMEIUS, a Roman jurist,
who probably died in the lifetime of Pomponius,
for Pomponius mentions him as if he were no
longer living, and cites, on his authority, a consti

CLEMENS.
tution of the emperor Antoninus: "Pactumeins
Clemens aiebat imperatorem Antoninum constituisse." (Dig. 40. tit. 7. s. 21. ~ 1.) The name
Antoninus is exceedingly ambiguous, as it belongs
to Pius, Marcus, L. Verus, Commodus, Caracalla,
Geta, Diadumenus, and Elagabalus; but in the
compilations of Justinian, the name Antoninus,
without addition, refers either to Caracalla, M. Aurelius, or Pius-usually to the first; to the second,
if used by a jurist who lived earlier than Caracalln,
and not earlier than Marcus; to the third, if used
by a jurist who was living under Pius. (Zimmern,
R. R. G. i. p. 184, n. 8.) Here it probably denotes
Pius, of whom Pactumeius Clemens may be supposed to have been a contemporary. [J. T. G.]
CLEMENS ROMA'NUS, was bishop of
Rome at the end of the first century. IHe is
probably the same as the Clement whom St.
Paul mentions (Phil. iv. 3) as one of "his fello
workers, whose names are in the Book of Life."
To Clement are ascribed two epistles addressed
to the Corinthian Church, and both probably
genuine, the first certainly so. From the style of
the second, Neander (Kirchengcsch. iii. p. 1100)
considers it as a fragment of a sermon rather tlh:n
an epistle. The first was occasioned by thie divisions which distracted the Church of Corinth,
where certain presbyters had been unjustly deposed. The exhortations to unity are enforced by
examples from Scripture, and in addition to these
are mentioned the martyrdoms of St. Peter and St.
Paul. Of the latter it is said, that he went Endl ra
Tripeua TrYs oIrews-a passage which has been considered to favour the supposition that the apostle
executed the intention of visiting Spain, which he
mentions, Rom. xv. 24.
The epistle seems to contain an important interpolation (~ 40, &c.). In these chapters is suddenly introduced, in the midst of practical exhortations, a laboured comparison between the Jewish
priesthood and Christian ministry, and the theory
of the former is transferred to the latter. This
style of speaking savours in itself of a later age,
and is opposed to the rest of the epistle, which
uniformly speaks of the church and its offices in
their simplest form and relations. The whole
tone of both epistles is meek, pious, and Christian,
though they are not free from that tendency to
find types in greater number than the practice of
Scripture warrants, which the later fathers carried
to so extravagant a length. Tihus, when Rahab is
quoted as an example of faith and hospitality, the
fact of her hanging a scarlet thread from her window is made to typify our redemption through
Christ's blood. In the midst of much that is wise
and good we are surprised to find the fable of the
phoenix adduced in support of the resurrection of
the body.
As one of the very earliest apostolical fathers,
the authority of Clement is valuable in proving the
authenticity of certain books of the New Testament. The parts of it to which he refers are the
gospels of St. Matthew and St. Luke, the epistle
of St. James, the first of St. Peter, and several of
St. Paul, while from the epistle to the Hebrews
he quotes so often, that by some its authorship
has been attributed to him. Two passages are
quoted (i. ~ 46, and ii. ~ 4) with the formula
yel'}'yparai, which do not occur in Scripture; we
also find reference to the apocryphal books of Wisdom and Judith; a traditionary conversation is