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and increased the church of the Lord.” 6.12.1 Of the literary labors of Serapion, it is likely that other works are preserved by others, but only the following have come down to us: the work addressed *To Domnus*, concerning a certain man who had fallen away during the time of the persecution from the faith of Christ to the Jewish will-worship, and the one *To Pontius and Caricus*, men of the church, and other letters to others, 6.12.2 and another treatise composed by him *On the so-called Gospel of Peter*, which he wrote to refute the falsehoods contained in it, on account of some in the parish of Rhossus who, on the pretext of this writing, had turned aside to heterodox teachings; from which it is reasonable to quote a few words, in which he sets forth the opinion he held concerning the book, writing thus: 6.12.3 “For we, brethren, receive both Peter and the other apostles as Christ, but the pseudepigrapha in their name we reject, as being experienced, knowing that we did not receive such things. 6.12.4 For when I was with you, I supposed that you all held to the right faith, and not having gone through the gospel put forward by them under the name of Peter, I said that if this is the only thing that seems to cause you petty strife, let it be read. But now, having learned from what has been told me that their mind was lurking in some heresy, I shall hasten to come to you again, so that, brethren, expect me shortly. 6.12.5 But we, brethren, having understood of what heresy Marcion was, who even contradicted himself, not understanding what he was saying, which things you will learn from what has been written to you, 6.12.6 for we were able, by borrowing from others who had studied this very gospel, that is, from the successors of those who began it, whom we call Docetists (for most of their opinions belong to that school), to go through it and find that most of it was of the true teaching of the Savior, but that some things were added, which we have subjoined for you.” And this is from Serapion. 6.13.1 Of Clement, the *Stromata*, all eight of them, are preserved among us, which he also deemed worthy of such a title: *Titus Flavius Clement's Stromata of Gnostic Commentaries on the True Philosophy*. 6.13.2 And equal in number to these are his works entitled *Hypotyposeis*, in which he mentions Pantaenus by name as his teacher and has set forth his interpretations of scripture and traditions. 6.13.3 He also has the work addressed *To the Greeks*, the *Protrepticus*, and the three of the entitled *Paedagogus*, and another work of his so entitled, *Who is the rich man that is saved?*, and the treatise *On the Pascha*, and discourses *On Fasting* and *On Slander*, and the *Exhortation to Endurance, or to those recently baptized*, and the one entitled *Ecclesiastical Canon, or against the Judaizers*, which he dedicated to Alexander, the aforementioned bishop. 6.13.4 In the *Stromata*, therefore, he has made not only a tapestry of the divine Scripture, but also of the writings of the Greeks, if anything seemed to have been said profitably by them, he mentions also the doctrines of the many, explaining those of the Greeks and of the barbarians together, 6.13.5 and moreover refuting the false opinions of the heresiarchs, he unfolds much history, providing us with the material of a very learned education. To all these he mixes also the doctrines of the philosophers, whence, fittingly, he has also made the title of the *Stromata* suitable to the subject matter. 6.13.6 And in them he uses testimonies from the disputed scriptures, from the so-called *Wisdom of Solomon* and from the *Wisdom of Jesus the son of Sirach*, and the *Epistle to the Hebrews* and those of *Barnabas* and *Clement* and *Jude*, 6.13.7 and he mentions the discourse *To the Greeks* of Tatian, and Cassian, as he too had composed a chronology, and moreover Philo and Aristobulus, Josephus and Demetrius and Eupolemus, Jewish writers, showing that all of these in their writings were more ancient than the primeval origin of the Greeks

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καὶ ηὔξησεν τὴν τοῦ κυρίου ἐκκλησίαν». 6.12.1 Τοῦ μὲν οὖν Σεραπίωνος τῆς περὶ λόγους ἀσκήσεως καὶ ἄλλα μὲν εἰκὸς σῴζεσθαι παρ' ἑτέροις ὑπομνήματα, εἰς ἡμᾶς δὲ μόνα κατῆλθεν τὰ Πρὸς ∆όμνον, ἐκπεπτωκότα τινὰ παρὰ τὸν τοῦ διωγμοῦ καιρὸν ἀπὸ τῆς εἰς Χριστὸν πίστεως ἐπὶ τὴν Ἰουδαϊκὴν ἐθελοθρῃσκείαν, καὶ τὰ Πρὸς Πόντιον καὶ Καρικόν, ἐκκλησιαστικοὺς ἄνδρας, καὶ ἄλλαι πρὸς ἑτέρους ἐπιστολαί, 6.12.2 ἕτερός τε συντεταγμένος αὐτῷ λόγος Περὶ τοῦ λεγομένου κατὰ Πέτρον εὐαγγελίου, ὃν πεποίηται ἀπελέγχων τὰ ψευδῶς ἐν αὐτῷ εἰρημένα διά τινας ἐν τῇ κατὰ Ῥωσσὸν παροικίᾳ προφάσει τῆς εἰρημένης γραφῆς εἰς ἑτεροδόξους διδασκαλίας ἀποκείλαντας· ἀφ' οὗ εὔλογον βραχείας παραθέσθαι λέξεις, δι' ὧν ἣν εἶχεν περὶ τοῦ βιβλίου γνώμην προτίθησιν, οὕτω γράφων· 6.12.3 «ἡμεῖς γάρ, ἀδελφοί, καὶ Πέτρον καὶ τοὺς ἄλλους ἀποστόλους ἀποδεχόμεθα ὡς Χριστόν, τὰ δὲ ὀνόματι αὐτῶν ψευδεπίγραφα ὡς ἔμπειροι παραιτούμεθα, γινώσκοντες ὅτι τὰ τοιαῦτα οὐ παρελάβομεν. 6.12.4 ἐγὼ γὰρ γενόμενος παρ' ὑμῖν, ὑπενόουν τοὺς πάντας ὀρθῇ πίστει προσφέρεσθαι, καὶ μὴ διελθὼν τὸ ὑπ' αὐτῶν προφερόμενον ὀνόματι Πέτρου εὐαγγέλιον, εἶπον ὅτι εἰ τοῦτό ἐστιν μόνον τὸ δοκοῦν ὑμῖν παρέχειν μικροψυχίαν, ἀναγινωσκέσθω· νῦν δὲ μαθὼν ὅτι αἱρέσει τινὶ ὁ νοῦς αὐτῶν ἐφώλευεν, ἐκ τῶν λεχθέντων μοι, σπουδάσω πάλιν γενέσθαι πρὸς ὑμᾶς, ὥστε, ἀδελφοί, προσδοκᾶτέ με ἐν τάχει. 6.12.5 ἡμεῖς δέ, ἀδελφοί, καταλαβόμενοι ὁποίας ἦν αἱρέσεως ὁ Μαρκιανός, ὃς καὶ ἑαυτῷ ἐναντιοῦτο, μὴ νοῶν ἃ ἐλάλει, ἃ μαθήσεσθε ἐξ ὧν ὑμῖν ἐγράφη, 6.12.6 ἐδυνήθημεν γὰρ παρ' ἄλλων τῶν ἀσκησάντων αὐτὸ τοῦτο τὸ εὐαγγέλιον, τοῦτ' ἐστὶν παρὰ τῶν διαδόχων τῶν καταρξαμένων αὐτοῦ, οὓς ∆οκητὰς καλοῦμεν τὰ γὰρ πλείονα φρονήματα ἐκείνων ἐστὶ τῆς διδασκαλίας, χρησάμενοι παρ' αὐτῶν διελθεῖν καὶ εὑρεῖν τὰ μὲν πλείονα τοῦ ὀρθοῦ λόγου τοῦ σωτῆρος, τινὰ δὲ προσδιεσταλμένα, ἃ καὶ ὑπετάξαμεν ὑμῖν». καὶ ταῦτα μὲν τὰ Σεραπίωνος· 6.13.1 τοῦ δὲ Κλήμεντος Στρωματεῖς, οἱ πάντες ὀκτώ, παρ' ἡμῖν σῴζονται, οὓς καὶ τοιαύτης ἠξίωσεν προγραφῆς Τίτου Φλαυίου Κλήμεντος τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων στρωματεῖς, 6.13.2 ἰσάριθμοί τε τούτοις εἰσὶν οἱ ἐπιγεγραμμένοι Ὑποτυπώσεων αὐτοῦ λόγοι, ἐν οἷς ὀνομαστὶ ὡς διδασκάλου τοῦ Πανταίνου μνημονεύει ἐκδοχάς τε αὐτοῦ γραφῶν καὶ παραδόσεις ἐκτέθειται· 6.13.3 ἔστιν δὲ αὐτῷ καὶ πρὸς Ἕλληνας λόγος ὁ Προτρεπτικὸς τρεῖς τε οἱ τοῦ ἐπιγεγραμμένου Παιδαγωγοῦ καὶ Τίς ὁ σῳζόμενος πλούσιος οὕτως ἐπιγραφεὶς ἕτερος αὐτοῦ λόγος τό τε Περὶ τοῦ πάσχα σύγγραμμα καὶ διαλέξεις Περὶ νηστείας καὶ Περὶ καταλαλιᾶς καὶ ὁ Προτρεπτικὸς εἰς ὑπομονὴν ἢ πρὸς τοὺς νεωστὶ βεβαπτισμένους καὶ ὁ ἐπιγεγραμμένος Κανὼν ἐκκλησιαστικὸς ἢ πρὸς τοὺς Ἰουδαΐζοντας, ὃν Ἀλεξάνδρῳ τῷ δεδηλωμένῳ ἐπισκόπῳ ἀνατέθεικεν. 6.13.4 ἐν μὲν οὖν τοῖς Στρωματεῦσιν οὐ μόνον τῆς θείας κατάστρωσιν πεποίηται γραφῆς, ἀλλὰ καὶ τῶν παρ' Ἕλλησιν, εἴ τι ἄρα ὠφέλιμον ἐδόκει καὶ αὐτοῖς εἰρῆσθαι, μνημονεύει τῶν τε παρὰ τοῖς πολλοῖς δογμάτων, τὰ Ἑλλήνων ὁμοῦ καὶ τὰ βαρβάρων ἀναπτύσσων 6.13.5 καὶ ἔτι τὰς τῶν αἱρεσιαρχῶν ψευδοδοξίας εὐθύνων, ἱστορίαν τε πολλὴν ἐξαπλοῖ, ὑπόθεσιν ἡμῖν πολυμαθοῦς παρέχων παιδείας. τούτοις ἅπασιν καταμίγνυσιν καὶ τὰ φιλοσόφων δόγματα, ὅθεν εἰκότως κατάλληλον τῇ ὑποθέσει καὶ τὴν προγραφὴν τῶν Στρωματέων πεποίηται. 6.13.6 κέχρηται δ' ἐν αὐτοῖς καὶ ταῖς ἀπὸ τῶν ἀντιλεγομένων γραφῶν μαρτυρίαις, τῆς τε λεγομένης Σολομῶνος Σοφίας καὶ τῆς Ἰησοῦ τοῦ Σιρὰχ καὶ τῆς πρὸς Ἑβραίους ἐπιστολῆς τῆς τε Βαρναβᾶ καὶ Κλήμεντος καὶ Ἰούδα, 6.13.7 μνημονεύει τε τοῦ πρὸς Ἕλληνας Τατιανοῦ λόγου καὶ Κασσιανοῦ ὡς καὶ αὐτοῦ χρονογραφίαν πεποιημένου, ἔτι μὴν Φίλωνος καὶ Ἀριστοβούλου Ἰωσήπου τε καὶ ∆ημητρίου καὶ Εὐπολέμου, Ἰουδαίων συγγραφέων, ὡς ἂν τούτων ἁπάντων ἐγγράφως πρεσβύτερον τῆς παρ' Ἕλλησιν ἀρχαιογονίας