PG 9 · cols. 9–206

Clemens Alexandrinus, Stromatum liber quintus

Editors' preface

ΚΛΗΜΕΝΤΟΣ ΤΟΥ ΑΛΕΞΑΝΔΡΕΩΣ ΣΤΡΩΜΑΤΕΩΝ ΤΩΝ ΕΙΣ ΟΚΤΩ ΛΟΓΟΣ ΠΕΜΠΤΟΣ.

Of Clement of Alexandria, of the Stromata in eight [books], the Fifth Book.

Περὶ μὲν τοῦ γνωστικοῦ τοσαῦτα ὡς ἐν ἐπιδρομῇ· χωρῶμεν δὲ ἤδη ἐπὶ τὰ ἑξῆς, καὶ δὴ τὴν πίστιν αὖθις διαθρητέον. Εἰσὶ γὰρ οἱ τὴν μὲν πίστιν ἡμῶ⟨ν⟩ περὶ τοῦ Υἱοῦ, τὴν δὲ γνῶσιν περὶ τοῦ Πνεύματος εἶναι διαστέλλοντες. Λέληθε δὲ αὐτούς, ὅτι πιστεῦσαι μὲν ἀληθῶς τῷ Υἱῷ δεῖ, ὅτι τε Υἱός, καὶ ὅτι ἦλθεν, καὶ πῶς, καὶ διὰ τί, καὶ περὶ τοῦ πάθους· γνῶναι δὲ ἀνάγκη, τίς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ. Ἤδη δὲ οὔτε ἡ γνῶσις ἄνευ πίστεως, οὐθ' ἡ πίστις ἄνευ γνώσεως. Οὐ μὴν οὐδὲ ὁ Πατὴρ ἄνευ Υἱοῦ· ἅμα γὰρ τῷ Πατὴρ Υἱοῦ Πατήρ. Υἱὸς δὲ περὶ Πατρὸς ἀληθὴς διδάσκαλος· καὶ ἵνα τις πιστεύσῃ τῷ Υἱῷ, γνῶναι δεῖ τὸν Πατέρα, πρὸς ὃν καὶ ὁ Υἱός. Αὖθίς τε, ἵνα τὸν Πατέρα προγνῶμεν, πιστεῦσαι δεῖ τῷ Υἱῷ, ὅτι ὁ τοῦ Θεοῦ Υἱὸς διδάσκει· ἐκ πίστεως γὰρ εἰς γνῶσιν διὰ Υἱοῦ Πατήρ. Γνῶσις δὲ Υἱοῦ καὶ Πατρὸς ἡ κατὰ τὸν κανόνα τὸν γνωστικόν, τὸν τῷ ὄντι γνωστικόν, ἐπιβολὴ καὶ διάληψίς ἐστιν ἀληθείας διὰ τῆς ἀληθείας. Ἡμεῖς ἄρα ἐσμὲν οἱ ἐν τῷ ἀπιστουμένῳ πιστοί, καὶ οἱ ἐν τῷ ἀγνώστῳ γνωστικοί· τουτέστιν ἐν τῷ πᾶσιν ἀγνοουμένῳ καὶ ἀπιστουμένῳ, ὀλίγοις δὲ πιστευομένῳ τε καὶ γινωσκομένῳ, γνωστικοί· γνωστικοὶ δέ, οὐ λόγῳ ἔργα ἀπογραφόμενοι, ἀλλ' αὐτῇ τῇ θεωρίᾳ. Μακάριος ὁ λέγων εἰς ὦτα ἀκουόντων· πίστις δὲ ὦτα ψυχῆς. Καὶ ταύτην αἰνίσσεται τὴν πίστιν ὁ Κύριος, λέγων· Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω· ἵνα δὴ πιστεύσας συνῇ ἃ λέγει ὡς λέγει. Ἀλλά τι καὶ Ὅμηρος ὁ ποιητῶν πρεσβύτατος, ἐπὶ τοῦ αἰσθάνεσθαι τῷ ἀκούειν, ἰδικῶς ἀντὶ γενικοῦ χρησάμενος

So much, then, concerning the Gnostic, as in a rapid survey; but let us now go on to what follows, and indeed faith must again be examined. For there are those who distinguish, saying that our faith is concerning the Son, but knowledge concerning the Spirit. But it has escaped them that one must truly believe in the Son, both that He is the Son, and that He came, and how, and for what reason, and concerning His passion; but one must of necessity know who the Son of God is. Now neither is knowledge without faith, nor faith without knowledge. Nor indeed is the Father without the Son; for together with [being] Father, He is Father of the Son. And the Son is the true teacher concerning the Father; and in order that one may believe in the Son, one must know the Father, to Whom also the Son [is related]. And again, in order that we may come to know the Father beforehand, we must believe in the Son, because the Son of God teaches; for from faith to knowledge [one comes], through the Son, to the Father. And the knowledge of the Son and of the Father that accords with the gnostic rule, the one that is gnostic in truth, is the apprehension and comprehension of truth through the truth. We, then, are those who are faithful in what is disbelieved, and gnostic in what is unknown; that is, in what is unknown and disbelieved by all, but believed and known by few, [we are] gnostics; and gnostics not describing works by word, but by contemplation itself. Blessed is he who speaks into the ears of those who hear; and faith is the ears of the soul. And it is this faith that the Lord hints at, saying: He who has ears to hear, let him hear (Matt. 11:15); so that, having believed, he may understand what He says as He says it. But Homer too, the eldest of the poets, using, with reference to perceiving, the word "to hear", the particular in place of the general

Editors' notes and page, col. 9

Footnotes

(none in this file; footnotes (1)–(3) are called in this column's Greek, and their text stands at the page foot (p4_footL/p4_footR); they go with the facing Latin column's notes under col. 10 and the foot apparatus of pass 2 (pointer added by QA Q19a))

Editors' prose

CAPUT PRIMUM.

CHAPTER I.

De fide.

On faith.

Footnotes

(1) ‹anchor: τὴν μὲν› · call in col 10

Μέν. Hanc particulam in Flor. omissam ipsa structurae ratio postulat. SYLBURG.

μέν: this particle, omitted in the Florentine manuscript, is demanded by the very structure of the sentence. Sylburg.

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(2) ‹anchor: ἀληθείας διὰ τῆς ἀληθείας› · call in col 10

Ἀληθείας διὰ τῆς ἀληθείας. Respicere videtur Joan. XIV, 6, 7: Λέγει αὐτῷ ὁ Ἰησοῦς· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή. Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα εἰ μὴ δι' ἐμοῦ. Εἰ ἐγνώκειτέ με, καὶ τὸν Πατέρα μου ἐγνώκειτε ἄν.

"Of the truth through the truth": he seems to have in view John 14:6–7: "Jesus said to him: I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also."

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(3) ‹anchor: ἀκούειν, ἰδικῶς› · call in col 10

Ἰδικῶς. Forte melius εἰδικῷ, speciali. SYLB.

ἰδικῶς: perhaps better εἰδικῷ, "specific". Sylburg.

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Footnotes

(¹–⁶) ‹scripture references, Latin column› · call in col 11 ¹ Matth. XI, 15. ² Rom. I, 11, 12. ³ Ibid. 17. ⁴ Matth. IX, 22. ⁵ Matth. XVII, 20; Luc. XVII, 6; I Cor. XIII, 2. ⁶ Luc. XIII, 18.

¹ Matthew 11:15. ² Romans 1:11–12. ³ Ibid. 1:17. ⁴ Matthew 9:22. ⁵ Matthew 17:20; Luke 17:6; 1 Corinthians 13:2. ⁶ Luke 13:18.

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(4) ‹anchor: μάλιστα δ' ὅτ' ἔκλυον αὐτοί› · call in col 11

Μάλιστα δ' ὅτ' ἔκλυον αὐτοί. Alludere videtur ad illud Achillis, Iliad. A: Ὅς κε θεοῖς ἐπιπείθηται, μάλα γ' ἔκλυον αὐτοῦ, A. SYLBURG. — Scribendum potius, ..... μάλιστα, δέ τ' ἔκλυον αὐτοί. ..... maxime autem audiunt ipsi. Quod hemistichium sumptum est ex Odyss. Z, vers. 186.

"And most of all when they themselves have heard": he seems to allude to Achilles' line in Iliad 1: "Whoever obeys the gods, him they surely hear." Sylburg. — Rather write "… most of all, and they themselves hear", "… and they themselves hear most of all". This half-line is taken from Odyssey 6, line 186.

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(5) ‹anchor: ἀμφοῖν› · call in col 11

Ἀμφοῖν. Scilicet, magistri ac discipuli.

"Of both": that is, of the master and of the disciple.

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(6) ‹anchor: κοινή› · call in col 11

Κοινή. Hoc est ea, quae vulgo Christianorum convenit: quam opponit τῇ ἐξαιρέτως ἐποικοδομουμένῃ, qualis erat apostolorum fides.

"Common": that is, the faith which belongs to Christians generally; he sets it against "the faith that is built up exceptionally", such as was the faith of the apostles.

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(7) ‹anchor: καὶ τοῦ Λόγου τὰς ἐντολὰς ἐπιτελεῖν› · call in col 11

Καὶ τοῦ Λόγου τὰς ἐντολὰς ἐπιτελεῖν. Cum hac clausula subaudiendum ὡς, significatione finali pro ἵνα, ut cum alibi, tum supra p. 196, lin. 18. SYLBURG.

"And to fulfil the commandments of the Word": with this clause ὡς is to be understood, in a final sense, standing for ἵνα, as elsewhere and particularly above, p. 196, line 18. Sylburg.

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(8) ‹anchor: ἠξίουν› · call in col 11

Ἠξίουν. Nempe apostoli, Luc. XVII, 5: Καὶ εἶπον οἱ ἀπόστολοι τῷ Κυρίῳ· Πρόσθες ἡμῖν πίστιν. Dein respicit Luc. XIII, 18, 19, ubi Christus de regno coelorum dicit: Ὁμοία ἐστὶ κόκκῳ σινάπεως, ὃ λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησε, καὶ ἐγένετο εἰς δένδρον μέγα, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ. Conf. Matth. XIII, 31; Marc. IV, 31.

"They asked": namely the apostles, Luke 17:5: "And the apostles said to the Lord: Increase our faith." Next he has in view Luke 13:18–19, where Christ says of the kingdom of heaven: "It is like a grain of mustard seed, which a man took and cast into his garden; and it grew and became a great tree, and the birds of the air lodged in its branches." Compare Matthew 13:31; Mark 4:31.

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(9) ‹anchor: τῶν μεταρσίων› · call in col 11

Τῶν μεταρσίων. Hoc est rerum sublimium, quae vulgi captum superant: quae τὰ πετεινά mystice significare dicuntur.

"Of the lofty things": that is, of sublime matters which exceed the grasp of the common people; these are said to be signified mystically by "the birds".

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(10) ‹anchor: εἰ γὰρ φύσει› · call in col 11

Εἰ γὰρ φ. Haec non adeo difficilia essent, ac jam videntur, si Basilidae scripta exstarent, ex quibus ejus dogmata plene intelligi possent; interea vero, dum aliquid melius se obtulerit, sic scribi et explicari posse videntur: Εἰ γὰρ φύσει τις τὸν Θεὸν ἐπίσταται, ὡς Βασιλείδης οἴεται, τὴν νόησιν, καὶ τὴν ἐξαίρετον πίστιν, ἅμα καὶ τὴν βασιλείαν καλῶν κτίσιν οὐσίας ἀξίαν τοῦ ποιήσαντος, καὶ πλησίον ὑπάρχειν αὐτὴν ἑρμηνεύων οὐσίαν, ἀλλ' οὐχ ἐξουσίαν, καὶ φύσιν καὶ ὑπόστασιν, κτίσεως ἀνυπερθέτου κάλλος ἀδιόριστον, οὐχὶ δὲ ψυχῆς αὐτεξουσίου λογικὴν συγκατάθεσιν λέγει τὴν πίστιν. Nam si quis Deum scit per naturam, ut opinatur Basilides, qui intelligentiam, et eximiam fidem, simul ac regnum vocat creaturam dignam essentia Creatoris, et prope illum exsistere non potentiam sed essentiam interpretans, et naturam, et substantiam; inexploratam quamdam recentis creaturae pulchritudinem, non vero rationalem liberae animae assensionem dicit esse fidem. Nam Basilides affirmabat, intelligentiam, eximiam fidem et regnum coeleste ad quosdam homines natura pertinere; et per naturam eos, non autem per rectum arbitrii usum, Deo similes et propinquos fieri; proinde fidem illis a prima creatione, absque praevia exercitatione vel doctrina, insitam esse; unde eam vocat κτίσεως ἀνυπερθέτου (vel, si mavis, ἀνυπέρθετον) κάλλος.

"For if by nature …": this would not be as difficult as it now appears if the writings of Basilides survived, from which his teachings could be fully understood; meanwhile, until something better offers itself, it seems it can be written and explained thus: "For if anyone knows God by nature, as Basilides thinks, calling understanding and exceptional faith, together with the kingdom, a creation worthy of the essence of its Maker, and explaining that it exists near him as essence and not as power, and as nature and substance, then he calls faith the indefinite beauty of an unsurpassable creation, and not the rational assent of a soul with free will." For if anyone knows God by nature, as Basilides supposes, who calls understanding and exceptional faith, together with the kingdom, a creation worthy of the Creator's essence, and explains that it exists near him not as power but as essence, nature and substance, then he says faith is a certain unexplored beauty of a recent creation and not the rational assent of a free soul. For Basilides asserted that understanding, exceptional faith and the heavenly kingdom belong to certain men by nature, and that they become like God and near to him by nature and not by the right use of choice; and so faith was implanted in them from their first creation, without prior training or teaching. Hence he calls it "the beauty of an unsurpassable creation" (or, if you prefer, "unsurpassable beauty").

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Page

running head: 11 CLEMENTIS ALEXAN
marginal letters: A habet aures audiendi; B peraedificatur; C ezimiam fidem; D (in notes)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:12

νος,... μάλιστα δ' ὅτ' ἔκλυον αὐτοὶ, γράφει. Τὸ γὰρ ὅλον, ἡ συνῳδία καὶ ἡ συμφωνία τῆς ἀμφοῖν πίστεως, εἰς ἓν πέρας καταγίνεται, τὴν σωτηρίαν. Μάρτυς ἡμῖν νημερτὴς ὁ Ἀπόστολος, λέγων· Ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς. Τοῦτο δέ ἐστι, συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ. Καὶ πάλιν ὑποβὰς, ἐπάγει· Δικαιοσύνη δὲ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν. Φαίνεται οὖν ὁ Ἀπόστολος διττὴν καταγγέλλων πίστιν· μᾶλλον δὲ μίαν, αὔξησιν καὶ τελείωσιν ἐπιδεχομένην. Ἡ μὲν γὰρ κοινὴ πίστις καθάπερ θεμέλιος ὑπόκειται· τοῖς γ' οὖν θεραπευθῆναι ποθοῦσιν ὁ Κύριος πιστῶς κινουμένοις, ἐπέλεγεν· Ἡ πίστις σου σέσωκέ σε· ἡ δὲ ἐξαιρέτως ἐποικοδομουμένη συντελειοῦται τῷ πιστῷ, καὶ συναπαρτίζεται αὖ τῇ ἐκ μαθήσεως περιγινομένῃ καὶ τοῦ λόγου τὰς ἐντολὰς ἐπιτελεῖν· ὁποῖοι ἦσαν οἱ ἀπόστολοι, ἐφ' ὧν τὴν πίστιν ὄρη μετατιθέναι, καὶ δένδρα μεταφυτεύειν δύνασθαι εἴρηται. Ὅθεν, αἰσθόμενοι τοῦ μεγαλείου τῆς δυνάμεως, ἠξίουν προστιθέναι αὐτοῖς πίστιν τὴν ὡς κόκκον σινάπεως ἐπιδάκνουσαν ὠφελίμως τὴν ψυχὴν, καὶ ἐν αὐτῇ αὔξουσαν μεγαλωστὶ, ὡς ἐπαναπαύεσθαι αὐτῇ τοὺς περὶ τῶν μεταρσίων λόγους. Εἰ γὰρ φύσει τις τὸν Θεὸν ἐπίσταται, ὡς Βασιλείδης οἴεται, τὴν νόησιν τὴν ἐξαίρετον πίστιν ἅμα καὶ βασιλείαν, καὶ καλῶν κτίσιν οὐσίας ἀξίαν· τοῦ ποιήσαντος πλησίον ὑπάρχειν αὐτὴν ἑρμηνεύων οὐσίαν, ἀλλ' οὐκ ἐξουσίαν, καὶ φύσιν, καὶ ὑπόστασιν κτίσεως ἀνυπερθέτου κάλλος ἀδιόριστον, οὐχὶ δὲ ψυχῆς αὐτεξουσίου, λογικὴν συγκατάθεσιν λέγει τὴν πίστιν. Παρέλκουσι τοίνυν αἱ ἐντολαὶ, αἵ τε κατὰ τὴν παλαιὰν, αἵ τε κατὰ τὴν νέαν Διαθήκην, φύσει σωζομένου, ὡς Οὐαλεντῖνος βούλεται, τινὸς, καὶ φύσει πι-

—writes: ...especially when they themselves heard. For on the whole, the harmony and concord of the faith of both comes down to one end, salvation. An unerring witness for us is the Apostle, when he says: For I long to see you, that I may impart unto you some spiritual gift, to the end that you may be established. That is, that I may be comforted together in you through the mutual faith both of you and me. And again, a little further down, he adds: For therein is the righteousness of God revealed from faith to faith. The Apostle therefore appears to proclaim a twofold faith, or rather one single faith, which admits of growth and perfection. For the common faith lies underneath like a foundation; to those at least who desired to be healed and were moved in faith, the Lord used to say further: Your faith has saved you; whereas that which is pre-eminently built upon it is brought to perfection in the believer, and is completed in turn together with that which comes from instruction, so as to fulfil the commandments of the Word; such as were the apostles, regarding whom it has been said that faith is able to remove mountains and transplant trees. Whence, perceiving the greatness of the power, they asked that there be added to them faith which, like a grain of mustard seed, bites the soul beneficially and grows mightily in it, so that the discourses concerning sublime things rest upon it. For if anyone knows God by nature, as Basilides supposes, calling surpassingly excellent intelligence both faith and kingdom at once, and a creation worthy of essence, interpreting it as an essence that exists near to Him who made it, and not as power, and calling faith nature, and substance, an indefinite beauty of an unsurpassable creation, and not the rational assent of a soul possessing free will. Superfluous, therefore, are the commandments, both those according to the Old and those according to the New Covenant, if one is saved by nature, as Valentinus wishes, and is by nature a be-

Editors' notes and page, col. 12

Page

running head: MENTIS ALEXANDRINI 12
marginal letters: A νος,... μάλιστα; B ἐξαιρέτως ἐποικοδομουμένη; C ἀνυπερθέτου κάλλος; D (in notes)
old-edition numerals: (none)
other: begins mid-word νος (from χρησάμενος in col. 9); ends mid-word πι-

PG 9:13

στοῦ, καὶ ἐκλεκτοῦ ὄντος, ὡς Βασιλείδης νομίζει· ἦν δ' ἂν καὶ δίχα τῆς τοῦ Σωτῆρος παρουσίας χρόνῳ ποτὲ ἀναλάμψαι δύνασθαι τὴν φύσιν. Εἰ δὲ ἀναγκαίαν τὴν ἐπιδημίαν τοῦ Κυρίου φήσαιεν, οἴχεται αὐτοῖς τὰ τῆς φύσεως ἰδιώματα, μαθήσει, καὶ καθάρσει, καὶ τῇ τῶν ἔργων εὐποιΐᾳ, ἀλλ' οὐ φύσει σωζομένης τῆς ἐκλογῆς. Ὅ γ' οὖν Ἀβραὰμ, δι' ἀκοῆς πιστεύσας τῇ φωνῇ, τῇ ὑπὸ τὴν δρῦν τὴν ἐν Μαμβρῇ ἐπαγγειλαμένῃ· Σοὶ δίδωμι τὴν γῆν ταύτην καὶ τῷ σπέρματί σου· ἤτοι ἐκλεκτὸς ἦν, ἢ οὔ. Ἀλλ' εἰ μὲν οὐκ ἦν, πῶς εὐθέως ἐπίστευσεν οἷον φυσικῶς; εἰ δὲ ἦν ἐκλεκτὸς, λέλυται αὐτοῖς ἡ ὑπόθεσις, εὑρισκομένης καὶ πρὸ τῆς τοῦ Κυρίου παρουσίας ἐκλογῆς, καὶ δὴ καὶ σωζομένης· Ἐλογίσθη γὰρ αὐτῷ εἰς δικαιοσύνην. Ἐὰν γάρ τις τολμήσας λέγῃ, Μαρκίωνι ἑπόμενος, τὸν Δημιουργὸν σώζειν τὸν εἰς αὐτὸν πιστεύσαντα, καὶ πρὸ τῆς τοῦ Κυρίου παρουσίας, ἐκλογῆς καὶ δὴ καὶ σωζομένης τὴν ἰδίαν αὐτοῦ σωτηρίαν παρευδοκιμηθήσεται αὐτῷ ἡ τοῦ Ἀγαθοῦ δύναμις, ὀψὲ καὶ μετὰ τὸν ὑπ' αὐτῶν εὐφημούμενον Δημιουργὸν ἐπιβαλλομένη σώζειν, καὶ αὐτὴ ἤτοι μαθήσει ἢ καὶ μιμήσει τούτου. Ἀλλὰ κἂν οὕτως ἔχων σώζῃ κατ' αὐτοὺς ὁ Ἀγαθὸς, οὔτε τοὺς ἰδίους, οὔτε μετὰ τῆς γνώμης τοῦ πεποιηκότος τὴν κτίσιν ἐπιχειρεῖ τὴν σωτηρίαν, βίᾳ δὲ ἢ δόλῳ. Καὶ πῶς ἔτι ἀγαθὸς ὁ οὕτως, καὶ ὕστερος; Εἰ δὲ ὁ τόπος διαφέρει, καὶ ἡ μονὴ τοῦ παντοκράτορος λείπεται ἀπὸ τῆς τοῦ ἀγαθοῦ Θεοῦ μονῆς· ἀλλ' ἡ τοῦ σώζοντος βούλησις οὐκ ἀπολείπεται τοῦ ἀγαθοῦ, ἥ γε προκατάρξασα. Ἀνόητοι ἄρα οἱ ἄπιστοι ἐκ τῶν προδιηνυσμένων ἡμῖν δείκνυνται· Αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι, καὶ οὐκ ἴσασιν εἰρήνην, φησὶν ὁ προφήτης. Τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτεῖσθαι ὁ θεσπέσιος παρῄνεσε Παῦλος, ὅτι γεννῶσι μάχας· ὅ τε Αἰσχύλος κέκραγε·

—liever and elect, as Basilides thinks; and nature would have been able at some time to shine forth even apart from the Saviour's coming. But if they should say that the sojourn of the Lord is necessary, the peculiar properties of nature vanish for them, since the elect are saved by instruction, and purification, and the doing of good works, and not by nature. Abraham, at all events, having believed through hearing the voice which promised under the oak in Mamre: To you I give this land, and to your seed—either he was elect, or he was not. But if he was not, how did he straightway believe, as though naturally? And if he was elect, their hypothesis is dissolved, since election is found even before the coming of the Lord, and indeed is saved: For it was reckoned unto him for righteousness. For if anyone, following Marcion, should dare to say that the Creator saves him who has believed in Him even before the coming of the Lord, since election is indeed saved with His own salvation, the power of the Good One will be outshone by Him, as it undertakes to save late and after the Creator whom they speak of in fair terms, and that too either by instruction from Him or by imitation of Him. Yet even if the Good One, being in such a case, saves according to them, He neither saves His own, nor does He attempt salvation with the consent of Him who made the creation, but by force or deceit. And how is he who acts thus, and comes later, still good? And if the place differs, and the abode of the Almighty falls short of the abode of the good God, still the will of Him who saves does not fall short of the good, since it was the first to begin. Foolish, therefore, are the unbelievers shown to be from what we have already set forth: For their paths are perverse, and they know not peace, says the prophet. And to avoid foolish and unlearned questionings the divine Paul exhorted, because they breed quarrels; and Aeschylus cries aloud:

Τὰ μηδὲν ὠφελοῦντα μὴ πόνει μάτην.

Labour not in vain at things that profit naught.

Τὴν μὲν γὰρ μετὰ πίστεως συνιοῦσαν ζήτησιν, ἐποικοδομοῦσαν τῷ θεμελίῳ τῆς πίστεως τὴν μεγαλοπρεπῆ τῆς ἀληθείας γνῶσιν, ἀρίστην ἴσμεν. Ἴσμεν δὲ ὡς ἄρα οὔτε τὰ φανερὰ ζητεῖται, οἷον, εἰ ἡμέρα ἐστὶν, ἡμέρας οὔσης· οὔτε τὰ ἄδηλα καὶ οὐδέποτε γενησόμενα φανερὰ, ὡς τὸ, εἰ ἄρτιοί εἰσιν οἱ ἀστέρες ἢ περιττοί· ἀλλ' οὐδὲ τὰ ἀντιστρέφοντα· ἀν-

For the inquiry that goes along with faith, building upon the foundation of faith the magnificent knowledge of the truth, we know to be the best. And we know that neither are things that are evident inquired into, such as whether it is day when it is day; nor things that are obscure and will never become evident, such as whether the stars are even or odd in number; nor yet things that are convertible; and con-

Editors' notes and page, col. 13

Footnotes

(⁷–¹⁰) ‹scripture references› · call in col 14 ⁷ Gen. XVII, 8. ⁸ Ibid. XV, 6; Rom. IV, 3. ⁹ Isa. LIX, 8. ¹⁰ II Tim. II, 23.

⁷ Genesis 17:8. ⁸ Ibid. 15:6; Romans 4:3. ⁹ Isaiah 59:8. ¹⁰ 2 Timothy 2:23.

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(11) ‹anchor: τῇ φωνῇ› · call in col 14

Τῇ φωνῇ. Dictum est Abramo. Gen. XVII, 8: Καὶ δώσω σοι καὶ τῷ σπέρματί σου τὴν γῆν, ἣν παροικεῖς. Verum non eo loco, sed cap. XVIII, 1, dicitur Deus juxta quercum in Mambre cum eo versatus fuisse.

"By the voice": it was said to Abraham, Genesis 17:8: "And I will give to you and to your seed the land in which you sojourn." But it is not in that place but in chapter 18:1 that God is said to have been with him by the oak of Mamre.

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(12) ‹anchor: τὴν ἰδίαν αὐτοῦ σ.› · call in col 14

Τὴν ἰδίαν αὐτοῦ σ. Hoc est, salutem Creatori propriam, seu ab illo collatam.

"His own salvation": that is, the salvation proper to the Creator, or conferred by him.

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(13) ‹anchor: παρευδοκιμηθήσεται› · call in col 14

Παρευδοκιμηθήσεται. Perperam interpres, commendabitur. Verti debuit, obscurabitur. Nam παρευδοκιμεῖν est gloriam alicujus superare, adeoque obscurare. Suidas, Παρευδοκιμησάσης, νικησάσης, ἤτοι εἰς δόξαν ὑπερβάσης. Vult auctor, quod si quos mundi Creator, quem haeretici mali omnis auctorem esse putabant, ante Christi adventum servaverit, consequi, ut ab eo boni Dei, quem Christi patrem appellabant, potestas et gloria obscuretur, ut qui non ex se, sed per imitationem Creatoris homines salvos praestet.

"Will be outshone": the translator wrongly renders "will be commended"; it should have been "will be obscured". For παρευδοκιμεῖν is to surpass someone's glory, and so to obscure it. Suidas: "παρευδοκιμησάσης: having conquered, that is, having surpassed in glory." The author means that if the Creator of the world, whom the heretics held to be the author of all evil, saved any before Christ's coming, it follows that by him the power and glory of the good God, whom they called the Father of Christ, is obscured, since that God saves men not of himself but by imitating the Creator.

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(14) ‹anchor: αἱ γὰρ› · call in col 14

Αἱ γ. Isa. LIX: Αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι, ἃς διοδεύουσι, καὶ οὐκ οἴδασιν εἰρήνην.

"For the …": Isaiah 59: "For their paths, which they travel, are crooked, and they do not know peace."

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(15) ‹anchor: ὅ τε Αἰσχύλος› · call in col 14

Αἰσχύλος. Theodoretus lib. IV. Contra Graecos citat hunc versum: Τὰ μηδὲν ὠφελοῦντα μὴ ζήτει μάτην· Ne quaere frustra, quae nihil tibi conferunt; non ut habet Clemens, μὴ πόνει μάτην. COLLECT. Versus ille in Aeschyli Prometheo vincto exstat.

"Aeschylus": Theodoret, Against the Greeks book 4, quotes this line: "Do not seek in vain things that profit nothing" ("Do not seek in vain what brings you nothing"), not, as Clement has it, "do not toil in vain". Collector. That line is found in Aeschylus' Prometheus Bound.

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(16) ‹anchor: τὰ ἀντιστρέφοντα› · call in col 14

Τὰ ἀντιστρέφοντα. Quid ea sint, docebit A. Gellius lib. IX, cap. ult., et plenius lib. V, cap. 10.

"Convertible arguments": what these are Aulus Gellius will show, book 9, last chapter, and more fully book 5, chapter 10.

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Footnotes

(¹¹) ‹scripture reference› · call in col 15 ¹¹ Ephes. II, 5.

¹¹ Ephesians 2:5.

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(17) ‹anchor: Ἀριστοτέλης› · call in col 15

Ἀριστοτέλης. Respicit auctor Aristotelis Topic. lib. I, c. 11: Οὐ δεῖ δὲ πᾶν πρόβλημα, οὐδὲ πᾶσαν θέσιν ἐπισκοπεῖν· ἀλλ' ἀπορήσειεν ἄν τις τῶν λόγων δεομένων, καὶ μὴ κολάσεως, ἢ αἰσθήσεως. Οἱ μὲν γὰρ ἀποροῦντες, πότερον δεῖ τοὺς θεοὺς τιμᾶν, καὶ τοὺς γονεῖς ἀγαπᾶν, ἢ οὔ, κολάσεως δέονται· οἱ δὲ πότερον ἡ χιὼν λευκὴ, ἢ οὔ, αἰσθήσεως. Οὐδὲ δὴ ὧν σύνεγγυς ἡ ἀπόδειξις, οὐδὲ ὧν λίαν πόρρω· τὰ μὲν γὰρ οὐκ ἔχει ἀπορίαν, τὰ δὲ πλείω ἢ κατὰ γυμναστικήν. Nec vero oportet omne problema, aut omnem thesin in quaestionem revocare; sed eum, de qua quispiam posset dubitare egens rationum, non poenae, aut sensus. Nam qui ambigunt, utrum oporteat deos colere, et parentes diligere, necne, poena; qui vero dubitant, utrum nix sit alba, necne, sensu indigent. Nec igitur de his disceptare oportet, quorum in promptu est demonstratio, nec quorum est nimis remota; quoniam illa non habent dubitationem, haec vero majorem habent, quam exercitationi dialecticae conveniat.

"Aristotle": the author has in view Aristotle, Topics book 1, chapter 11: "One need not examine every problem or every thesis, but only one about which someone in need of argument, and not of punishment or of perception, might be puzzled. For those who are puzzled whether one ought to honour the gods and love one's parents need punishment; those who wonder whether snow is white or not need perception. Nor should one examine matters whose proof lies close at hand, nor those whose proof lies too far off: the former admit no doubt, the latter more than suits dialectical exercise." (The Latin gives the same.)

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(18) ‹anchor: χρηστότης φανερωτάτη› · call in col 15

Φανερωτάτη. Conf. Protreptici pag. 86, not. 3.

"Most manifest": compare the Protrepticus, page 86, note 3.

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(19) ‹anchor: θέλημα παντοκρατορικόν› · call in col 15

Θέλημα παντοκρατ. Conf. Paedagogi lib. III, c. ult., p. 309, not. 6. Clemens infra p. 573, edit. Paris.: Τῷ παντοκρατορικῷ βουλήματι ὑπέχων λόγον καὶ εὐθύνας. Omnipotenti voluntati rationem reddens.

"Almighty will": compare the Paedagogus, book 3, last chapter, page 309, note 6. Clement below, page 573 of the Paris edition: "rendering account and reckoning to the almighty will" ("giving account to the omnipotent will").

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(20) ‹anchor: χάριτι γὰρ σωζόμεθα› · call in col 15

Χάριτι σωζόμεθα. Ephes. II, 5, Χάριτί ἐστε σεσωσμένοι.

"By grace we are saved": Ephesians 2:5, "By grace you have been saved."

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(21) ‹anchor: καὶ εὐπαθείας› · call in col 15

Εὐπαθείας. Forte convenientius εὐπειθείας, obedientiae. SYLB.

"Of good feeling": perhaps more fittingly εὐπειθείας, "of obedience". Sylburg.

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(22) ‹anchor: πρὸς αὐτὸν› · call in col 15

Πρὸς αὐτόν. Scribendum πρὸς αὑτόν, ad se. Respicit auctor Christi verba Joan. VI, 44: Οὐδεὶς δύναται ἐλθεῖν πρὸς μὲ, ἐὰν μὴ ὁ Πατὴρ, ὁ πέμψας με, ἑλκύσῃ αὐτόν.

"Towards him": write πρὸς αὑτόν, "towards himself". The author has in view Christ's words, John 6:44: "No one can come to me unless the Father who sent me draws him."

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Page

running head: 15 CLEMENTIS ALEXAND
marginal letters: A nifesta, ut illud; B gent; ut si quis; C nienter rationi; D (in notes)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:16

τιστρέφει δὲ ἃ καὶ τοῖς τὸν ἐναντίον χειρίζουσι λόγον, ἐπ' ἴσης ἐστὶν εἰπεῖν, ὡς τὸ, εἰ ζῶον τὸ κατὰ γαστρὸς, ἢ οὐ ζῶον. Τέταρτός ἐστι τρόπος, ὅτ' ἂν ἐκ θατέρου τούτων μέρους ἀναντίῤῥητον καὶ ἄλυτον ἐνθύμημα προτείνηται. Εἰ τοίνυν ἡ τοῦ ζητεῖν αἰτία κατὰ πάντας τοὺς τρόπους ἀναιρεῖται, πίστις ἐμπεδοῦται· προτείνομεν γὰρ αὐτοῖς τὸ ἀναντίῤῥητον ἐκεῖνο, ὃ ὁ Θεός ἐστιν ὁ λέγων, καὶ περὶ ἑνὸς ἑκάστου ὧν ἐπιζητῶ, παριστὰς ἐγγράφως. Τίς οὖν ἔτι ἄθεος ἀπιστεῖν Θεῷ, καὶ τὰς ἀποδείξεις ὡς παρὰ ἀνθρώπων ἀπαιτεῖν τοῦ Θεοῦ; Πάλιν τῶν ζητημάτων ἃ μὲν αἰσθήσεως δεῖται, οἷον, ἐὰν ζητῇ τις εἰ τὸ πῦρ θερμὸν ἢ ἡ χιὼν λευκή· τινὰ δὲ νουθεσίας καὶ ἐπιπλήξεως, ὥς φησιν Ἀριστοτέλης, ὡς τὸ ἐρώτημα ἐκεῖνο, εἰ χρὴ γονεῖς τιμᾷν· ἔστι δὲ ἃ καὶ κολάσεως ἄξια· ὁποῖόν ἐστι τὸ αἰτεῖν ἀποδείξεις εἰ Πρόνοια ἔστι. Προνοίας τοίνυν οὔσης, μὴ κατὰ Πρόνοιαν γεγονέναι πᾶσαν τήν τε προφητείαν καὶ τὴν περὶ τὸν Σωτῆρα οἰκονομίαν, ἡγεῖσθαι ἀνόσιον. Καὶ ἴσως οὐδὲ χρὴ τὰ τοιαῦτα πειρᾶσθαι ἀποδεικνύναι, φανερᾶς οὔσης τῆς θείας Προνοίας ἔκ τε τῆς ὄψεως τῶν ὁρωμένων πάντων τεχνικῶν καὶ σοφῶν ποιημάτων· καὶ τῶν μὲν τάξει γινομένων, τῶν δὲ τάξει φανερουμένων· ὁ δὲ μεταδοὺς ἡμῖν τοῦ εἶναί τε καὶ ζῆν, μεταδέδωκε καὶ τοῦ λόγου, λογικῶς τε ἅμα καὶ εὖ ζῆν ἐθέλων ἡμᾶς. Ὁ γὰρ τοῦ Πατρὸς τῶν ὅλων Λόγος οὐχ οὗτός ἐστιν ὁ προφορικὸς, σοφία δὲ καὶ χρηστότης φανερωτάτη τοῦ Θεοῦ, δύναμίς τε αὖ παγκρατὴς καὶ τῷ ὄντι θεία· οὐδὲ τοῖς μὴ ὁμολογοῦσιν ἀκατανόητος, θέλημα παντοκρατορικόν. Ἐπεὶ δὲ οἱ μὲν ἄπιστοι, οἱ δὲ ἐριστικοὶ, οὐ πάντες τυγχάνουσι τῆς τελειότητος τοῦ ἀγαθοῦ. Οὔτε γὰρ ἄνευ προαιρέσεως τυχεῖν οἷόν τε· οὐ μὴν οὐδὲ τὸ πᾶν ἐπὶ τῇ γνώμῃ τῇ ἡμετέρᾳ κεῖται· οἷον τὸ ἀποβησόμενον· χάριτι γὰρ σωζόμεθα· οὐκ ἄνευ μέντοι τῶν καλῶν ἔργων· ἀλλὰ δεῖ μὲν πεφυκότας πρὸς τὸ ἀγαθὸν, σπουδήν τινα περιποιήσασθαι πρὸς αὐτό· δεῖ δὲ καὶ τὴν γνώμην ὑγιῆ κεκτῆσθαι, τὴν ἀμετανόητον πρὸς τὴν θήραν τοῦ καλοῦ· πρὸς ὅπερ μάλιστα τῆς θείας χρήζομεν χάριτος, διδασκαλίας τε ὀρθῆς, καὶ εὐπαθείας ἁγνῆς, καὶ τῆς τοῦ Πατρὸς πρὸς αὐτὸν ὁλκῆς. Ἐνδεδεμένοι γὰρ τῷ γεώδει σώματι, τῶν μὲν αἰσθητῶν διὰ σώματος

—vertible are those things which can be stated equally well by those who maintain the opposite argument, such as whether that which is in the womb is an animal or not an animal. A fourth mode is when from one or the other side of these an irrefutable and insoluble argument is put forward. If, then, the cause for inquiring is done away with according to all the modes, faith is established; for we put forward to them that irrefutable argument, that it is God who speaks, and concerning each single one of the things I inquire after, sets it forth in writing. Who then is so godless as to disbelieve God, and to demand proofs from God as from men? Again, of questions, some require sense-perception, such as if someone should inquire whether fire is hot or snow white; and some require admonition and rebuke, as Aristotle says, such as that question, whether one ought to honour one's parents; and there are some that are even worthy of punishment, such as demanding proofs whether Providence exists. Since Providence therefore exists, to suppose that the whole of prophecy and the dispensation concerning the Saviour have not come about in accordance with Providence is impious. And perhaps one ought not even to attempt to demonstrate such things, since divine Providence is evident from the sight of all the visible, skilfully wrought, and wise works—some coming into being in order, and others being manifested in order; and He who imparted to us both being and living has imparted to us reason as well, wishing us to live at once rationally and well. For the Word of the Father of the universe is not this uttered word, but the most manifest wisdom and goodness of God, and an all-powerful and truly divine power as well; nor is He incomprehensible even to those who do not confess Him—an all-sovereign will. But since some are unbelieving and others contentious, not all attain to the perfection of the good. For neither is it possible to attain it without free choice, nor yet does the whole depend upon our own purpose, such as what will come to pass; for by grace we are saved—not, however, without good works; but while we are naturally suited for the good, we must acquire a certain earnestness towards it; and we must also possess a sound mind, one that does not repent in the pursuit of the noble; for which above all we need divine grace, and right instruction, and pure susceptibility, and the drawing of the Father towards Himself. For while bound in the earthly body, we apprehend sensible things through the body,

Editors' notes and page, col. 16

Page

running head: MENTIS ALEXANDRINI 16
marginal letters: A τιστρέφει δὲ; B ἄξια· ὁποῖόν ἐστι; C κόν. Ἐπεὶ δὲ; D (in notes)
old-edition numerals: (none)
other: begins mid-word τιστρέφει (from ἀντιστρέφει in col. 13); ends mid-word σώμα-
other: UNSURE (QA Q12a): the negative before ἄνευ μέντοι may be printed οὐχ (a misprint) rather than οὐκ; kept οὐκ, to be settled at higher zoom.

PG 9:17

ἀντιλαμβανόμεθα, τῶν δὲ νοητῶν δι' αὐτῆς τῆς λογικῆς ἐφαπτόμεθα δυνάμεως. Ἐὰν δέ τις αἰσθητῶς τὰ πάντα καταλήψεσθαι προσδοκήσῃ, πόῤῥωθεν τῆς ἀληθείας πέπτωκε. Πνευματικῶς γ' οὖν ὁ Ἀπόστολος ἐπὶ τῆς γνώσεως τοῦ Θεοῦ γράφει· Βλέπομεν γὰρ νῦν ὡς δι' ἐσόπτρου· τότε δὲ πρόσωπον πρὸς πρόσωπον. Ὀλίγοις γὰρ ἡ τῆς ἀληθείας θέα δέδοται. Λέγει γ' οὖν καὶ Πλάτων ἐν τῇ Ἐπινομίδι· Οὔ φημι δυνατὸν εἶναι πᾶσιν ἀνθρώποις μακαρίοις τε καὶ εὐδαίμοσι γίνεσθαι, πλὴν ὀλίγων. Μέχρι περ ἂν ζῶμαι, τοῦτο διορίζομαι· καλὴ δὲ ἐλπὶς τελευτήσαντι, τυχεῖν ἁπάντων. Τὰ ἴσα τούτοις βούλεται τὰ παρὰ Μωϋσεῖ· Οὐδεὶς ὄψεταί μου τὸ πρόσωπον, καὶ ζήσεται. Δῆλον γὰρ, μηδένα ποτὲ δύνασθαι παρὰ τὸν τῆς ζωῆς χρόνον τὸν Θεὸν ἐναργῶς καταλαβέσθαι. Οἱ καθαροὶ δὲ τῇ καρδίᾳ τὸν Θεὸν ὄψονται, ἐπὰν εἰς τὴν ἐσχάτην ἀφίκωνται τελείωσιν. Ἐπεὶ γὰρ ἠσθένει πρὸς κατάληψιν τῶν ὄντων ἡ ψυχὴ, θείου διδασκάλου ἐδεήθημεν· καταπέμπεται ὁ Σωτὴρ, τῆς ἀγαθοῦ κτήσεως διδάσκαλός τε καὶ χορηγὸς, τὸ ἀπόῤῥητον τῆς μεγάλης προνοίας ἅγιον γνώρισμα· Ποῦ τοίνυν γραμματεὺς, ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; φησί. Καὶ πάλιν· Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω· τῶν δοκησισόφων καὶ ἐριστικῶν τούτων δηλονότι. Παγκάλως γ' οὖν Ἱερεμίας φησί· Τάδε λέγει Κύριος· Στῆτε ἐπὶ ταῖς ὁδοῖς, καὶ ἐρωτήσατε τρίβους αἰωνίας, ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίζετε ἐν αὐτῇ, καὶ εὑρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν. Ἐρωτήσατε, φησὶ, καὶ πύθεσθε παρὰ τῶν εἰδότων ἀφιλονείκως καὶ ἀδηρίτως. Μαθόντες δὲ ἄρα τῆς ἀληθείας τὴν ὁδὸν, εὐθεῖαν βαδίζωμεν ἀμεταστρεπτεὶ, ἄχρις ἂν περιτύχωμεν τῷ ποθουμένῳ. Εἰκότως ἄρα ὁ μὲν βασιλεὺς Ῥωμαίων (Νουμᾶς ὄνομα αὐτῷ), Πυθαγόριος ὢν, πρῶτος ἀνθρώπων ἁπάντων Πίστεως καὶ Εἰρήνης ἱερὸν ἱδρύσατο. Τῷ δὲ Ἀβραὰμ

whereas we lay hold of intelligible things through the rational faculty itself. But if anyone expects to apprehend all things through the senses, he has fallen far from the truth. Spiritually, at all events, the Apostle writes regarding the knowledge of God: For now we see as through a mirror, but then face to face. For to few has the vision of the truth been granted. Accordingly Plato too says in the Epinomis: I do not say that it is possible for all men to become blessed and happy, save a few. So long as I live, I lay down this limit; but there is a fair hope that when one has died, he will attain all things. Of like import to these are the words in Moses: No one shall see My face, and live. For it is clear that no one can ever clearly apprehend God during the time of this life. But the pure in heart shall see God, when they arrive at the final perfection. For since the soul was weak for the apprehension of realities, we needed a divine teacher; the Saviour is sent down, both teacher and bestower of the acquisition of the good, the ineffable holy token of the great providence: Where then is the scribe, where is the disputer of this world? Has not God made foolish the wisdom of this world? he says. And again: I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent—that is to say, of these men who conceit themselves wise and are contentious. Admirably, therefore, Jeremiah says: Thus says the Lord: Stand in the ways, and ask for the eternal paths, which is the good way, and walk in it, and you shall find purification for your souls. Ask, he says, and inquire from those who know, without contentiousness and without strife. Having learned, then, the way of truth, let us walk straight on without turning back, until we light upon that which is desired. Reasonably, therefore, the king of the Romans (Numa was his name), being a Pythagorean, was the first of all men to found a temple of Faith and Peace. And to Abraham—

Editors' notes and page, col. 17

Footnotes

(¹²–¹⁷) ‹scripture references› · call in col 18 ¹² I Cor. XIII, 12. ¹³ Exod. XXXIII, 20. ¹⁴ Matth. V, 8. ¹⁵ I Cor. I, 20. ¹⁶ Ibid. 19; Isa. XXIX, 14. ¹⁷ Jer. V, 16.

¹² 1 Corinthians 13:12. ¹³ Exodus 33:20. ¹⁴ Matthew 5:8. ¹⁵ 1 Corinthians 1:20. ¹⁶ Ibid. 1:19; Isaiah 29:14. ¹⁷ Jeremiah 5:16 (as printed; the verse is Jer. 6:16).

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(23) ‹anchor: νῦν ὡς δι' ἐσόπτρου› · call in col 18

Νῦν ὡς δι' ἐσόπτρου. I. Cor. XIII, ἄρτι δι' ἐσόπτρου.

"Now as through a mirror": 1 Corinthians 13 has "for now through a mirror".

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(24) ‹anchor: Ἐπινομίδι› · call in col 18

Ἐπινομίδι. Quae sequuntur, in ipso Epinomidis principio exstant.

"In the Epinomis": what follows is found at the very beginning of the Epinomis.

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(25) ‹anchor: δυνατὸν εἶναι πᾶσιν ἀνθρώποις› · call in col 18

Δυνατὸν εἶναι πᾶσιν ἀνθρώποις. Plato, εἶναι δυνατὸν ἀνθρώποις, omisso πᾶσιν, quod supervacaneum est.

"That it is possible for all men": Plato has "that it is possible for men", omitting "all", which is superfluous.

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(26) ‹anchor: μέχριπερ ἂν ζῶμαι› · call in col 18

Μέχριπερ ἂν ζῶμαι. Scribendum potius ex Platone μέχριπερ ἂν ζῶμεν, quamdiu vivimus.

"As long as I live": better to write, from Plato, μέχριπερ ἂν ζῶμεν, "as long as we live".

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(27) ‹anchor: οὐδεὶς ὄψεταί μου τὸ πρόσωπον› · call in col 18

Οὐδεὶς ὄψεταί μου τὸ πρόσωπον. Οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου. Exod.

"No one shall see my face": Exodus has "For man shall not see my face."

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(28) ‹anchor: καὶ ἐρωτήσατε› · call in col 18

Ἐρωτήσατε τρ. Ἐρωτήσατε τρίβους Κυρίου αἰωνίους, καὶ ἴδετε ποία ἐστὶν ἡ ὁδ. Jerem.

"Ask the paths": Jeremiah has "Ask for the everlasting paths of the Lord, and see which is the way."

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(29) ‹anchor: Πυθαγόριος› · call in col 18

Πυθαγόριος. Conf. Strom. I, p. 358, not.

"The Pythagorean": compare Stromata 1, page 358, note.

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(30) ‹anchor: Πίστεως καὶ Εἰρήνης› · call in col 18 · (continues)

Πίστεως καὶ Εἰρήνης. Πίστεως καὶ Τέρμονος, Fidei et Termini, ut refert in Numa Plutarchus, pag. 70, edit. Paris.: Πρῶτον δέ φασι καὶ Πίστεως καὶ Τέρμονος ἱερὸν ἱδρύσασθαι· καὶ τὴν μὲν Πίστιν ὅρκον ἀποδεῖξαι Ῥωμαίοις μέγιστον, ᾧ χρώμενοι μέχρι νῦν διατελοῦσιν· ὁ δὲ Τέρμων ὅρος ἄν τις εἴη, καὶ θύουσιν αὐτῷ δημοσίᾳ καὶ ἰδίᾳ κατὰ τοὺς τῶν ἀγρῶν περιορισμοὺς νῦν μὲν ἔμψυχα, τὸ παλαιὸν δὲ ἀναίμακτος ἦν θυσία, Νουμᾶ φιλοσοφήσαντος, ὡς χρὴ τὸν ὅριον Θεὸν, εἰρήνης, καὶ δικαιοσύνης μάρτυν ὄντα, φόνου καθαρὸν εἶναι. Hunc Numam memorant primum Fidei et Termini templum (perperam interpres templa vertit) excitavisse: fidem autem constituisse Romanis maximum jusjurandum, quod etiamnum observant. Termino publice et privatim in finibus agrorum immolant, hoc quidem tempore animalia, olim hostia erat inanima; docente Numa, debere eos Deum Terminalem, cum pacis sit praeses, et arbiter justitiae, caede purum esse. Hinc patet, unde factum sit, quod Clemens Pacem pro Termino dixerit: scilicet Terminus, ὅριος ὢν θεός, cum esset limitibus terrae praepositus deus, erat quodammodo εἰρήνης φύλαξ, pacis custos, ut Plutarchi verbis utar. Alii soli Fidei templum a Numa constructum fuisse memorant. Livius lib. I: Et soli Fidei solemne constituit. Ad id sacrarium Flamines bigis curru arcuato vehi jussit, manuque ad digitos usque involuta rem divinam facere: significantes, fidem tutandam, sedemque ejus etiam

"Of Faith and Peace": rather "of Faith and Terminus", as Plutarch relates in his Numa, page 70 of the Paris edition: "They say he was the first to found a temple of Faith and of Terminus; he made Faith the greatest oath of the Romans, which they still keep using to this day; and Terminus would be a boundary, and they sacrifice to him publicly and privately at the bounds of their fields, now living victims, but of old the sacrifice was bloodless, for Numa taught that the god of boundaries, as witness of peace and justice, must be clean of slaughter." They record that this Numa first raised a temple of Faith and Terminus (the translator wrongly renders "temples"), and established faith as the greatest oath of the Romans, which they still observe; that to Terminus they sacrifice publicly and privately at the bounds of their fields, now animals, though once the victim was lifeless, since Numa taught that the Terminal god, being the guardian of peace and judge of justice, must be pure of bloodshed. Hence it is plain how Clement came to say Peace in place of Terminus: Terminus, "being a god of boundaries", set over the limits of the land, was in a way "a guardian of peace", to use Plutarch's words. Others record that Numa built a temple to Faith alone. Livy, book 1: "And to Faith alone he established a solemn rite. He ordered the flamens to be carried to that shrine in a two-horse arched chariot, and to perform the sacrifice with the hand wrapped up to the fingers: signifying that faith must be guarded, and that its seat even

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Footnotes

(¹⁸–¹⁹) ‹scripture references› · call in col 19 ¹⁸ Rom. IV, 3, 5, 9, 22. ¹⁹ I Cor. II, 5.

¹⁸ Romans 4:3, 5, 9, 22. ¹⁹ 1 Corinthians 2:5.

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(30) (continued) · call in col 19

in dextris sacratam esse. Dionysius Halicarnassensis Antiquitatum Roman. lib. II: Πρῶτος ἀνθρώπων ἱερὸν ἱδρύσατο Πίστεως δημοσίας, καὶ θυσίας αὐτῇ κατεστήσατο, καθάπερ καὶ τοῖς ἄλλοις θεοῖς, δημοτελεῖς. Primus omnium hominum Numa Fidei publicae templum sacravit, assignatis ex aerario sacrificiis, quemadmodum diis caeteris. Ibidem vero honorum etiam, qui diis Terminalibus solvebantur, meminit.

… in the right hand was consecrated." Dionysius of Halicarnassus, Roman Antiquities book 2: "He was the first of men to found a temple of Public Faith, and he instituted public sacrifices to her, as to the other gods." (Numa was the first of all men to consecrate a temple to Public Faith, with sacrifices assigned from the treasury, as for the other gods.) In the same place he also mentions the honours paid to the Terminal gods.

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(31) ‹anchor: οὗτος› · call in col 19

Οὗτος. Philo Judaeus lib. De Abrahamo pag. 361: Ἐκαλεῖτο γὰρ Ἀβρὰμ τὸ ἀρχαῖον ὄνομα, προσερρέθη δὲ ὕστερον Ἀβραάμ· φωνῇ μὲν ἑνὸς στοιχείου τοῦ α διπλασιασθέντος, δυνάμει δὲ μεγάλου πράγματος καὶ δόγματος ἐνδειξαμένου τὴν μεταβολήν. Ἀβρὰμ μὲν γὰρ ἑρμηνευθέν ἐστι πατὴρ μετέωρος· Ἀβραὰμ δὲ πατὴρ ἐκλεκτὸς ἠχοῦς· τὸ μὲν πρότερον ἐμφαῖνον τὸν ἀστρολογικὸν καὶ μετεωρολογικὸν ἐπικαλούμενον, οὕτω τῶν Χαλδαίων δογμάτων ἐπιμελόμενον, ὡς ἄν τις πατὴρ ἐγγόνων ἐπιμεληθείη· τὸ δ' ὕστερον τὸν σοφόν. Διὰ μὲν γὰρ τῆς ἠχοῦς τὸν προφορικὸν λόγον αἰνίττεται, διὰ δὲ τοῦ πατρὸς τὸν ἡγεμόνα νοῦν· πατὴρ γὰρ ὁ ἐνδιάθετος, φύσει τοῦ λεγομένου πρεσβύτερός τε ὤν, καὶ τὰ λεκτέα ὑποσπείρων· διὰ δὲ τοῦ ἐπιλεγομένου τὸν ἀστεῖον. Εἰκαῖος μὲν γὰρ καὶ πεφυρμένος ὁ φαῦλος τρόπος, ἐκλεκτὸς δὲ ὁ ἀγαθὸς ἐπικριθεὶς ἐξ ἁπάντων ἀριστίνδην. Prius enim Abram vocatus, mox coepit appellari Abraam, unius tantum duplicatione litterae, videlicet a, sed quae magnum quiddam significavit. Abram enim explicatur pater sublimis, Abraam vero pater electus vocis. Prius indicat virum astrologicum, et meteorologicum, Chaldaeorum placitis tanta cura deditum, quantam solent parentes impendere suis liberis: posterius vero, sapientem. Nam per vocem, sermo prolatus subindicatur: per patrem, mens, cujus est principatus. Nam sermo internus naturaliter est pater prolati, ut antiquior, et qui dicenda seminat. Caeterum quod additur electus, bonitatem declarat. Nam quidquid malum est, confusum et indigestum est; bonum vero eligitur, ut praecipuum inter omnia. Similia scribit idem auctor lib. De nominum mutatione, pagg. 1054, 1055.

"This one": Philo the Jew, On Abraham, page 361: "For Abram was his original name; he was later called Abraham: in sound by the doubling of a single letter, alpha, but in force indicating the change of a great matter and teaching. For Abram, interpreted, is 'lofty father', and Abraham 'elect father of sound': the former shows the man called an astrologer and student of the heavens, who cares for the Chaldean doctrines as a father would care for his offspring; the latter shows the wise man. By 'sound' he hints at the spoken word, by 'father' at the ruling mind; for the inner word is father, being by nature older than what is spoken and sowing beforehand what is to be said; and by the added word, the good man. For the base character is random and confused, but the good one is elect, chosen out of all as the best." (The Latin gives the same.) The same author writes similarly in On the Change of Names, pages 1054–1055.

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(32) ‹anchor: τὸν Υἱόν› · call in col 19

Τὸν Υἱόν. Illum intelligit, qui ab Abrahamo se visendum praebuit, Gen. XVII, 1, quem nonnulli Dei angelum, plerique vero ex antiquis Patribus Filium unigenitum fuisse existimant. Conf. Justini M. Dialogus cum Tryphone.

"The Son": he means the one who let himself be seen by Abraham, Genesis 17:1, whom some think was an angel of God, but most of the ancient Fathers the only-begotten Son. Compare Justin Martyr, Dialogue with Trypho.

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(33) ‹anchor: Θεὸν κρείττω› · call in col 19

Θεὸν κρεῖτ. Apud Philonem haec etiam sequuntur p. 362: Τῷ μὲν οὖν μετεωρολογικῷ μεῖζον οὐδὲν κόσμου τὸ παράπαν εἶναι δοκεῖ, ᾧ καὶ τὰς τῶν γινομένων αἰτίας ἀνατίθησιν· ὁ δὲ σοφὸς ἀκριβεστέροις ὄμμασιν ἰδὼν τὸ τελειότερον νοητὸν, ἄρχον τε καὶ ἡγεμονεῦον, ὑφ' οὗ τὰ ἄλλα δεσπόζεται καὶ κυβερνᾶται. Itaque meteorologico viro, nihil omnino majus hoc mundo videtur, quem etiam rerum auctorem existimat. At sapiens certioribus oculis videns illum perfectiorem, intelligibilem rectorem ac principem, cujus dominum agnoscunt caetera, et imperata faciunt, etc.

"A God greater": in Philo this also follows, page 362: "To the student of the heavens nothing at all seems greater than the cosmos, to which he also ascribes the causes of what comes to be; but the wise man, seeing with keener eyes, beholds the more perfect intelligible being, ruling and governing, by whom all else is mastered and steered." (The Latin gives the same, ending "etc.")

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(34) ‹anchor: ἤχους› · call in col 19

Ἤχους. Scribendum ἠχοῦς, soni, in genit. cas. ab ἠχώ. Sic enim Philo plus quam semel in lib. De mutatione nominum: Ἀβραὰμ δὲ πατὴρ ἐκλεκτὸς ἠχοῦς. Abraham autem, pater electus soni.

ἤχους: write ἠχοῦς, "of sound", genitive of ἠχώ. So Philo more than once in On the Change of Names: "Abraham, elect father of sound."

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(35) ‹anchor: ὁ γεγωνὸς Λόγος› · call in col 19

Ὁ γεγωνὸς Λόγος. Id est, ὁ προφορικὸς λόγος. Philo libro jam dicto: Φαμὲν δὲ τὴν μὲν ἠχὼ τὸν προφορικὸν εἶναι λόγον· τοῦ γὰρ ζώου ἠχεῖον ὄργανόν ἐστι τὸ φωνητήριον· τούτου δὲ πατέρα τὸν νοῦν· ἀπὸ γὰρ διανοίας, ὥσπερ ἀπὸ πηγῆς, φύεται τὸ τοῦ λόγου νᾶμα· ἐκλεκτὸν δὲ τὸν τοῦ σοφοῦ· ὅ τι γὰρ ἄριστον ἐν τούτῳ· Quare dicimus sonum esse ore prolatam orationem, siquidem animantis resonans instrumentum est vocale. Atque hujus parentem, appellamus mentem. Nam a mente, tanquam a fonte, flumen orationis profunditur. Electum autem sapienti tribuimus; quod enim praestantissimum est, in hoc inest.

"The voiced Word": that is, the spoken word. Philo in the book just named: "We say that sound is the spoken word, for the organ of voice is the sounding instrument of a living creature; its father is the mind, for from thought, as from a spring, flows the stream of speech; and 'elect' belongs to the wise man's mind, for whatever is best is in it." (The Latin gives the same.)

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(36) ‹anchor: Ἀκραγαντῖνος› · call in col 19

Ἀκραγαντῖνος. Nempe Empedocles.

"The man of Acragas": namely Empedocles.

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(37) ‹anchor: ἔτ' ἀλ.› · call in col 19

Ἔτ' ἀλ. A. et H. ὅτ' ἀληθείη, quando vera.... et seq. vers. Οὔς γ' ἐγὼ ἐξερέω. Rursum, H. ms. περὶ μύθοις pro παρὰ μύθοις· et seq. versu idem ms. ἀργαλέους, contra structurae normam; forte pro ἀργαλέος. SYLBURG.

"Still true …": manuscripts A and H read ὅτ' ἀληθείη, "when true …", and in the next line Οὔς γ' ἐγὼ ἐξερέω ("which I shall declare"). Again, manuscript H has περὶ μύθοις for παρὰ μύθοις; and in the next line the same manuscript has ἀργαλέους, against the rule of construction; perhaps for ἀργαλέος. Sylburg.

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Page

running head: 19 CLEMENTIS ALEXAND
marginal letters: A iis qui norunt; B stantiore, assumit; C (in notes); D (in notes)
old-edition numerals: 235 before Deo
other: facing Latin version, not set

PG 9:20

πιστεύσαντι, δικαιοσύνη ἐλογίσθη. Οὗτος, τὴν μετάρσιον τῶν κατὰ τὸν ἀέρα συμβαινόντων, καὶ τὴν μετέωρον τῶν κατὰ τὸν οὐρανὸν κινουμένων φιλοσοφίαν μετιὼν, Ἀβρὰμ ἐκαλεῖτο· ὃ μεθερμηνεύεται, πατὴρ μετέωρος. Ὕστερον δὲ, ἀναβλέψας εἰς τὸν οὐρανὸν, εἴτε τὸν Υἱὸν ἐν τῷ πνεύματι ἰδὼν, ὡς ἐξηγοῦνταί τινες, εἴτε ἄγγελον ἔνδοξον, εἴτε καὶ ἄλλως ἐπιγνοὺς Θεὸν κρείττονα τῆς ποιήσεως, καὶ πάσης τῆς ἐν αὐτῇ τάξεως, προσλαμβάνει τὸ ἄλφα, τὴν γνῶσιν τοῦ ἑνὸς καὶ μόνου Θεοῦ, καὶ λέγεται Ἀβραάμ· ἀντὶ φυσιολόγου σοφὸς καὶ φιλόθεος γενόμενος. Ἑρμηνεύεται μὲν γὰρ πατὴρ ἐκλεκτὸς ἤχους· ἠχεῖ μὲν γὰρ ὁ γεγωνὸς λόγος· πατὴρ δὲ τούτου ὁ νοῦς· ἐξειλεγμένος δὲ ὁ τοῦ σπουδαίου νοῦς. Καί μοι σφόδρα ἐπαινεῖν ἔπεισι τὸν Ἀκραγαντῖνον ποιητὴν ἐξυμνοῦντα τὴν πίστιν ὧδέ πως·

—when he believed, it was reckoned for righteousness. He, while pursuing the sublime philosophy of the things that happen in the air, and the lofty philosophy of the things that move in the heaven, was called Abram, which is interpreted, uplifted father. But afterwards, having looked up into heaven, whether having seen the Son in the spirit, as some explain, or a glorious angel, or in some other way having come to know God as superior to creation and all the order within it, he receives in addition the alpha, the knowledge of the one and only God, and is called Abraham, having become, instead of a naturalist, wise and a lover of God. For it is interpreted, elect father of sound; for the uttered word sounds, and its father is the mind, and the mind of the earnest man is elect. And it comes over me to praise exceedingly the poet of Acragas, who celebrates faith in hymns somewhat thus:

Ὦ φίλοι, οἶδα μὲν οὖν, ἔτ' ἀληθείη παρὰ μύθοις,

O friends, I know indeed that truth attends the words

Οὓς ἐγὼ ἐξερέω· μάλα δ' ἀργαλέη γε τέτυκται

Which I shall speak; yet very hard is it made

Ἀνδράσι, καὶ δύσζηλος ἐπὶ φρένα, πίστιος ὁρμή.

For men, and jealous comes the onset of persuasion upon the mind.

Διὰ τοῦτο καὶ ὁ Ἀπόστολος παρακαλεῖ, Ἵνα ἡ πίστις

Wherefore the Apostle also exhorts, That our faith—

Editors' notes and page, col. 20

Page

running head: MENTIS ALEXANDRINI 20
marginal letters: A πιστεύσαντι, δικαιοσύνη; B τὸν Ἀκραγαντῖνον; C (in notes); D (in notes)
old-edition numerals: (none)
other: three full-width Latin lines above the Empedocles verses cut off at left column edge, not set; turnover [μύθοις, joined to first verse line

PG 9:21

ἡμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων τῶν πείθειν ἐπαγγελλομένων, ἀλλ' ἐν δυνάμει Θεοῦ, τῇ μόνῃ καὶ ἄνευ τῶν ἀποδείξεων διὰ ψιλῆς τῆς πίστεως σώζειν δυναμένῃ. Δοκεόντων γὰρ ὁ δοκιμώτατος γινώσκει φυλάσσειν· καὶ μέν τοι καὶ δίκη καταλήψεται ψευδῶν τέκτονας καὶ μάρτυρας, ὁ Ἐφέσιός φησιν. Οἶδε γὰρ καὶ οὗτος, ἐκ τῆς βαρβάρου φιλοσοφίας μαθὼν, τὴν διὰ πυρὸς κάθαρσιν τῶν κακῶς βεβιωκότων, ἣν ὕστερον ἐκπύρωσιν ἐκάλεσαν οἱ Στωϊκοί· καθ' ὃν καὶ τὸν ἰδίως ποιὸν ἀναστήσεσθαι δογματίζουσι· τοῦτ' ἐκεῖνο, τὴν ἀνάστασιν, περιέποντες. Ὁ δὲ Πλάτων

—might not stand in the wisdom of men who profess to persuade, but in the power of God, which alone, even without proofs, is able to save through bare faith. For the most approved of those who have reputation knows how to guard what is mere seeming; and yet justice shall overtake fabricators and witnesses of falsehoods, says the Ephesian. For he too knows, having learned it from the barbarian philosophy, the purification by fire of those who have lived wickedly, which the Stoics afterwards called conflagration; according to whom they also hold as a dogma that the peculiarly qualified individual will rise again, treating of that very thing, the resurrection. And Plato—

Editors' notes and page, col. 21

Footnotes

(38) ‹anchor: Τῶν πείθειν ἐπαγγελλομένων› · call in col 22

Τῶν πείθειν ἐπαγγελλομένων. Exprimit Apostoli verba, quibus affirmat praedicationem suam οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις consistere.

"Of those who profess to persuade": he renders the Apostle's words, in which he affirms that his preaching consisted "not in persuasive words of human wisdom".

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(39) ‹anchor: Ἐφέσιος› · call in col 22

Ἐφέσιος. Scilicet Heraclitus.

"The Ephesian": that is, Heraclitus.

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(40) ‹anchor: Τῆς βαρβάρου φιλοσοφίας› · call in col 22

Τῆς βαρβάρου φιλοσοφίας. Hoc est, παρὰ Μωϋσέως καὶ τῶν προφητῶν, a Moyse et prophetis, ut paulo post ait. Conf. Theophilus, ad Autolyc. sub finem lib. II.

"The barbarian philosophy": that is, "from Moses and the prophets", from Moses and the prophets, as he says a little later. Compare Theophilus, To Autolycus, towards the end of book II.

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(41) ‹anchor: Τὴν διὰ πυρὸς κάθαρσιν› · call in col 22

Τὴν διὰ πυρὸς κάθαρσιν. Heraclitus existimavit ignem esse primum principium, et proinde eo τὰ πάντα συνεστάναι, καὶ εἰς τοῦτο ἀναλύεσθαι· omnia constare, et in eum omnia resolvi; ut refert Laertius lib. IX, segm. 7, 9; Plutarchus, De placitis philosophorum lib. I, c. 3; Cicero Academicarum quaestionum lib. IV; De natura deorum lib. III; Aristoteles Metaphys. lib. I, c. 3; Clemens infra in hoc Stromateo, pag. 599, ἐκπυρώσεως meminit, ut etiam Sextus Empiricus Hypotyposeon lib. I, c. 29; Marcus Antoninus, lib. III, cap. 3, cum aliis pluribus.

"The purification by fire": Heraclitus held that fire is the first principle, and that accordingly "all things are composed" of it "and are resolved into it": that all things consist of it and all things are resolved into it; as Laertius reports, book IX, sections 7 and 9; Plutarch, On the Opinions of the Philosophers, book I, ch. 3; Cicero, Academic Questions, book IV; On the Nature of the Gods, book III; Aristotle, Metaphysics, book I, ch. 3. Clement below in this Stromateus, p. 599, mentions the conflagration, as does Sextus Empiricus too, Outlines, book I, ch. 29; Marcus Antoninus, book III, ch. 3, with many others.

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(42) ‹anchor: Στωϊκοί› · call in col 22

Στωϊκοί. Stoici duplicem mundi interitum statuebant, quorum alterum, κατακλυσμόν, qui aqua; alterum, ἐκπύρωσιν, qui igne, inferendus esset. Etenim ope calidi et humidi omnia fieri putabant, γίνεσθαι δὲ τὸν κόσμον, ὅταν ἐκ πυρὸς ἡ οὐσία τραπῇ δι' ἀέρος εἰς ὑγρότητα· mundum vero fieri, cum substantia ex igne in humidum versa per aerem fuerit; ut refert Laertius lib. VII, seg. 142. Unde nil mirum, si iidem in ignem omnia reversura crediderint. Cicero De natura deorum, lib. 2: Ex quo eventurum nostri putant id, de quo Panaetium addubitare dicebant, ut ad extremum omnis mundus ignesceret, cum humore consumpto neque terra ali posset, neque remearet aer, cujus ortus, aqua omni exhausta, esse non posset; ita relinqui nihil praeter ignem. Porro inter Stoicos, non solum Panaetius ἄφθαρτον ἀπεφήνατο τὸν κόσμον, incorruptibilem asseruit mundum, ut loco jam dicto refert Laertius, sed Boëthius, Posidonius, et alii hoc dogma rejiciebant. Conf. Lipsii Physiologia Stoicorum lib. II, dissert. 22, 23, 24.

"The Stoics": the Stoics held a twofold destruction of the world, one a deluge, to be brought by water, the other a conflagration, to be brought by fire. For they thought all things come to be by means of the hot and the moist: "the world comes to be when its substance has been turned from fire through air into moisture", as Laertius relates, book VII, section 142. No wonder, then, that they believed all things would return into fire. Cicero, On the Nature of the Gods, book 2: "From which our school think that will happen about which they said Panaetius had doubts: that at the last the whole world would take fire, when, the moisture consumed, the earth could not be nourished, nor the air return, whose origin, all water being exhausted, could not be; so nothing would be left but fire." Among the Stoics, moreover, not only did Panaetius declare the world incorruptible, as Laertius relates in the place cited, but Boethus, Posidonius and others also rejected this teaching. Compare Lipsius, Physiology of the Stoics, book II, dissertations 22–24.

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(43) ‹anchor: ἀναστήσεσθαι› · call in col 22

Ἀναστήσεσθαι. Mundum igne renovandum esse, cum Heraclitus, tum etiam Stoici sensere. Simplicius in Comment. in Aristot. De coelo lib. I, cap. 9: Καὶ ὁ Ἡράκλειτος δὲ ποτὲ μὲν ἐξάπτεσθαί φησι τὸν κόσμον, ποτὲ δὲ ἐκ πυρὸς αὖθις συνίστασθαι. Ταύτης δὲ τῆς δόξης ὕστερον ἐγένοντο οἱ Στωϊκοί. Heraclitus mundum quodam tempore dicit arsurum, alio vero tempore ex igne renovandum esse. Idem etiam sensere Stoici. Cicero post verba jam allata, A quo igne rursum animante, inquit, ac Deo, renovatio mundi fieret, atque idem ornatus oriretur. Multa in hanc rem disputat Philo Judaeus lib. Quod mundus sit incorruptibilis, p. 953 et seq. Chrysippus, De providentia, apud Lactantium lib. VII, c. 23: Τούτου δὲ οὕτως ἔχοντος, δῆλον ὡς οὐδὲν ἀδύνατον, καὶ ἡμᾶς μετὰ τὸ τελευτῆσαι πάλιν, περιόδων τινῶν εἰλημμένων χρόνων, εἰς ὃ νῦν ἐσμεν ἀποκαταστήσεσθαι σχῆμα. Hoc cum ita se habeat, apparet non esse impossibile, ut et nos post mortem, saeculorum certis circuitibus revolutis, restituamur in eum, quo nunc sumus, statum. Tatianus, Orat. ad Graecos, p. 12, ed. Oxon. : Τὸν γὰρ Ζήνωνα διὰ τῆς ἐκπυρώσεως ἀποφαινόμενον ἀνίστασθαι πάλιν τοὺς αὐτοὺς ἐπὶ τοῖς αὐτοῖς· λέγω δὲ Ἄνυτον καὶ Μέλιτον κατηγορεῖν, Βούσιριν δὲ ἐπὶ τῷ ξενοκτονεῖν, καὶ Ἡρακλέα πάλιν ἐπὶ τῷ ἀθλεῖν· παραιτητέον. Jam quis non aversetur Zenonis sententiam, mundo per conflagrationem renovato, eosdem rursus homines ad eamdem vitam eademque facinora resurgere; ut Anytum et Melitum ad Socratis accusationem, Busiridem ad hospites interimendos, Herculem ad repetendos certaminum labores? Ubi conf. Notae. Origenes adv. Celsum lib. V, p. 244, 245, edit. Cantabrig.: Φασὶ δὴ οἱ ἀπὸ Στοᾶς κατὰ περίοδον ἐκπύρωσιν τοῦ παντὸς γενέσθαι, καὶ ἑξῆς αὐτῇ διακόσμησιν πάντ' ἀπαράλλακτα ἔχουσαν. Aiunt de Porticu philosophi post saeculorum circuitus fore incendium universi, deinde ejus formationem, quae eadem omnia habeat. Deinde addit: Κἂν μὴ ὀνομάζωσιν οὖν τὸ τῆς ἀναστάσεως ὄνομα, τὸ πρᾶγμά γε δηλοῦσιν. Quamvis igitur resurrectionis non usurpent vocabulum, rem tamen agnoscunt. Conf. quae adnotavit G. Spencerus.

"To rise again": that the world is to be renewed by fire was held both by Heraclitus and by the Stoics. Simplicius, Commentary on Aristotle's On the Heavens, book I, chapter 9: "Heraclitus says that the world is at one time set ablaze and at another formed again out of fire; and the Stoics later held this opinion." (The Latin gives the same.) Cicero, after the words already quoted: "from which fire, again quickening, and from God, a renewal of the world would take place and the same order arise." Philo the Jew argues much on this in On the Incorruptibility of the World, page 953 ff. Chrysippus, On Providence, in Lactantius book VII, chapter 23: "This being so, it is plain that nothing is impossible, and that we too after death, when certain periods of time have come round, shall be restored to the shape we now have." (The Latin gives the same.) Tatian, Address to the Greeks, page 12, Oxford edition: "For Zeno, who declares that through the conflagration the same men rise again to the same deeds — I mean Anytus and Meletus to accuse, Busiris to murder strangers, and Heracles again to labour — is to be rejected." Now who would not turn from Zeno's opinion, that when the world has been renewed by conflagration the same men rise again to the same life and the same deeds: Anytus and Meletus to the accusation of Socrates, Busiris to the slaying of guests, Hercules to the repeating of the labours of his contests? On which compare the Notes. Origen, Against Celsus, book V, pp. 244–245, Cambridge edition: "The men of the Porch say that by periods a conflagration of the universe takes place, and after it an ordering of the world having all things unchanged." (The Latin gives the same.) Then he adds: "Even if they do not name the name of resurrection, yet they signify the thing." (The Latin gives the same.) Compare what G. Spencer has noted.

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(44) ‹anchor: Πλάτων› · call in col 22 · (continues)

Πλάτων. Integrum Platonis locum haud pigebit attulisse ex Timaeo, p. 1043, ubi Aegyptius sacerdos Soloni Graecos rerum antiquarum imperitiores fuisse, hoc modo ostendit: Καί τινα εἰπεῖν τῶν ἱερέων εὖ μάλα παλαιῶν· Ὦ Σόλων, Σόλων, Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ Ἕλλην οὐκ ἔστιν. Ἀκούσας οὖν, Πῶς τι τοῦτο λέγεις; φάναι. Νέοι ἐστὲ, εἰπεῖν, τὰς ψυχὰς πάντες· οὐδεμίαν γὰρ ἐν αὐταῖς ἔχετε δι' ἀρχαίαν ἀκοὴν παλαιὰν δόξαν, οὐδὲ μάθημα χρόνῳ πολιὸν οὐδέν. Τὸ δὲ τούτων αἴτιον τόδε· πολλαὶ καὶ κατὰ πολλὰ φθοραὶ γεγόνασιν ἀνθρώπων, καὶ ἔσονται, πυρὶ μὲν καὶ ὕδατι μέγισται, μυρίοις δὲ ἄλλοις ἕτεραι βραχύτεραι· τὸ γὰρ οὖν καὶ παρ' ὑμῖν λεγόμενον, ὥς ποτε Φαίθων, Ἡλίου παῖς, τὸ τοῦ πατρὸς ἅρμα ζεύξας, διὰ τὸ μὴ δυνατὸς εἶναι κατὰ τὴν τοῦ πατρὸς ὁδὸν ἐλαύνειν, τά τ' ἐπὶ γῆς ξυνέκαυσε, καὶ αὐτὸς κεραυνωθεὶς διεφθάρη· τοῦτο μύθου μὲν σχῆμα ἔχον λέγεται, τὸ δ' ἀληθές ἐστι, τῶν περὶ γῆν καὶ κατ' οὐρανὸν ἰόντων παράλλαξις, καὶ διὰ μακρῶν χρόνων γινομένη τῶν ἐπὶ γῆς πυρὶ πολλῷ φθορά. Τότε οὖν ὅσοι κατ' ὄρη καὶ ἐν ὑψηλοῖς τόποις καὶ ἐν ξηροῖς οἰκοῦσι, μᾶλλον διόλλυνται τῶν ποταμοῖς καὶ θαλάττῃ προσοικούντων. Ἡμῖν δὲ ὁ Νεῖλος εἴς τε τἄλλα σωτὴρ, καὶ τότε ἐκ ταύτης τῆς ἀπορίας σώζει λυόμενος Ὅταν δ' αὖ οἱ θεοὶ τὴν γῆν ὕδασι καθαίροντες κατακλύζωσιν, οἱ μὲν ἐν τοῖς ὄρεσι διασώζονται βουκόλοι νομεῖς τε, οἱ δ' ἐν ταῖς παρ' ὑμῖν πόλεσιν εἰς τὴν θάλατταν ὑπὸ τῶν ποταμῶν φέρονται. Κατὰ δὲ τήνδε τὴν χώραν οὔτε τότε ἄλλοτε ἄνωθεν ἐπὶ τὰς ἀρούρας ὕδωρ ἐπιῤῥεῖ· τὸ δ' ἐναντίον, κάτωθεν ἐπανιέναι πέφυκεν· ὅθεν καὶ δι' ἃς αἰτίας τἀνθάδε σωζόμενα λέγεται παλαιότατα. Tunc ex sacerdotibus quemdam grandem natu dixisse: O Solon, Solon, Graeci pueri semper estis, nec quisquam e Graecis senex. Cur istud diceret, percontante Solone, respondisse sacerdotem: Quia juvenis semper vobis est animus, in quo nulla est ex vetustatis commemoratione prisca opinio, nulla cana scientia. Quod ideo vobis contingit, quia multa et varia hominum exitia fuerunt, eruntque. Maxima quidem aut ignis conflagratione, aut aquae inundatio-

"Plato": it will be worth quoting Plato's whole passage from the Timaeus, page 1043, where the Egyptian priest shows Solon that the Greeks were ignorant of antiquity: "And one of the priests, a very old man, said: 'O Solon, Solon, you Greeks are always children; there is no such thing as an old Greek.' Hearing this, Solon asked, 'What do you mean?' 'You are all young in soul,' he said, 'for you hold in them no ancient opinion handed down by old tradition, nor any learning grey with time. The cause is this: there have been, and will be, many destructions of mankind in many ways, the greatest by fire and water, and lesser ones by countless other means. For the story told among you too, that Phaethon, child of the Sun, yoked his father's chariot and, unable to drive along his father's course, burned up what was on the earth and was himself destroyed by a thunderbolt, has the form of a myth, but the truth is a deviation of the bodies moving round the earth and in the heaven, and a destruction, at long intervals, of what is on the earth by much fire. At such times those who live on mountains and in high and dry places perish more than those who dwell by rivers and the sea. For us the Nile, our saviour in other ways, saves us then too from that distress by rising. But when the gods cleanse the earth with a flood of waters, the herdsmen and shepherds on the mountains are saved, while those in your cities are swept into the sea by the rivers. In this land, neither then nor at other times does water flow down onto the fields from above; on the contrary, it naturally rises from below. For this reason the things preserved here are said to be the most ancient.'" Then one of the priests, a man of great age, said: "O Solon, Solon, you Greeks are always children, and no Greek is old." When Solon asked why he said this, the priest answered: "Because your mind is always young, holding no ancient opinion from the memory of antiquity, no grey-haired knowledge. This befalls you because there have been, and will be, many and various destructions of men; the greatest indeed by conflagration of fire or by inundation of water …

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Footnotes

(44) (continued) · call in col 23

nibus provenire necesse est; minora vero aliis innumeris calamitatibus fieri. Nam quod apud vos fertur, Phaethontem quondam Solis filium, currus ascendisse paternos, nec patris aurigatione servata, exarsisse terrena, ipsumque flammis coelestibus conflagrasse, quamvis fabulosum videatur, verum quodammodo esse putandum est. Fit enim longo temporum intervallo coelestis circuitus permutatio quaedam, quam inflammationis vastitas necessario sequitur. Tunc hi, qui edita et arida incolunt loca, magis pereunt, quam mari fluviisque vicini. Nobis porro Nilus, cum in plerisque rebus salutaris est, tum hujusmodi a nobis arcet exitium. Quando vero dii aquarum colluvione terrae sordes diluunt, pastores ovium atque bubulci, qui juga montium habitant, periculum illud evadunt, vestrae autem civitates in planitie sitae impetu fluminum ad maria rapiuntur. Sed in hac nostra regione neque tunc, neque alias unquam aqua in agros descendit, contra vero sursum e terrae visceribus scaturit. Quamobrem antiquissimarum rerum apud nos monimenta servantur.

… of water must come about, and lesser ones by countless other calamities. For what is told among you, that Phaethon, child of the Sun, once mounted his father's chariot and, not keeping to his father's driving, burned up the things of earth and was himself consumed by heavenly flames, though it seems a fable, must in a way be thought true. For after a long interval of time there comes a certain alteration of the heavenly circuit, which a devastating conflagration necessarily follows. Then those who live in high and dry places perish more than those near the sea and rivers. For us the Nile, saving in most things, also wards off destruction of this kind. But when the gods wash away the filth of the earth with a flood of waters, the shepherds and herdsmen who dwell on the mountain ridges escape that peril, while your cities, lying on the plains, are swept to the sea by the force of the rivers. But in this region of ours, neither then nor at any other time does water come down onto the fields; on the contrary it wells up from the bowels of the earth. That is why the records of the most ancient things are preserved among us.

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(45) ‹anchor: πολλαὶ κ.› · call in col 23

Πολλαὶ κ. Haec Platonis auctoritate sic distinguenda sunt: Πολλαὶ κατὰ πολλὰ φθοραὶ γεγόνασιν ἀνθρώπων, καὶ ἔσονται· πυρὶ μὲν καὶ ὕδατι μέγισται, μυρ. δ. Multa exitia fuerunt hominum, et posthac erunt: quarum maxima quidem ab igne et aqua, leviora ab aliis infinitis calamitatibus fiunt.

"Many …": on Plato's authority this should be punctuated thus: "There have been, and will be, many destructions of men in many ways; the greatest by fire and water, and countless …" (Many destructions of men have been and will be hereafter: the greatest by fire and water, the lighter by other countless calamities.)

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(46) ‹anchor: ταῖς παρ' ἡμῖν πόλεσιν› · call in col 23

Ταῖς παρ' ἡμῖν πόλεσιν. Scribendum ex Platone, ταῖς παρ' ὑμῖν πόλεσιν, vestris civitatibus. Agit enim Aegyptius sacerdos de Graecis civitatibus. Item paulo ante, βουκόλοι, νομεῖς τε.

"In the cities among us": write, from Plato, "in the cities among you", "your cities"; for the Egyptian priest is speaking of the Greek cities. Likewise a little before, "herdsmen and shepherds".

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(47) ‹anchor: οὐκ εὐχαρίστως› · call in col 23

Οὐκ εὐχαρίστως. Nempe, quia se invenisse jactabant, quae ab aliis didicerant. Nam Graeci philosophiam in Graecia natam gloriabantur. Diogenes Laertius prooemii seg. 4: Ἀφ' Ἑλλήνων ἦρξε φιλοσοφία, ἧς καὶ αὐτὸ τὸ ὄνομα τὴν βάρβαρον ἀπέστραπται προσηγορίαν. Philosophia a Graecis initium habuit, cujus et ipsum nomen barbaram omnino abhorret appellationem.

"Ungratefully": namely because they boasted of having discovered what they had learned from others; for the Greeks gloried that philosophy was born in Greece. Diogenes Laertius, preface, section 4: "Philosophy began with the Greeks; its very name refuses a barbarian designation." (The Latin gives the same.)

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(48) ‹anchor: οἱ ἄγγελοι› · call in col 23

Οἱ ἄγγελοι. Conf. p. 222, 310, 450, 693, 801, ed. Paris.

"The angels": compare pages 222, 310, 450, 693 and 801 of the Paris edition.

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(49) ‹anchor: εἰς τοὺς τῶν Ἑλλήνων› · call in col 23

Εἰς τοὺς τῶν Ἑλλήνων. Cum hoc commatio subaudiendum φιλοσόφους, aut simile quid. SYLBURG.

"To those of the Greeks": with this phrase "philosophers", or something similar, is to be understood. Sylburg.

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(50) ‹anchor: προφαίνειν› · call in col 23

Προφαίνειν. Non minus verum προβαίνειν, progredi. SYLB.

"To show forth": προβαίνειν, "to advance", is no less correct. Sylburg.

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(51) ‹anchor: λέγει› · call in col 23

Λέγει. Nempe Christus, Matth. VII, 7; Luc. XI, 9: Ζητεῖτε, καὶ εὑρήσετε. Quod de oratione ad Deum dictum, Clemens ad rationis investigationem detorquet.

"He says": namely Christ, Matthew 7:7; Luke 11:9: "Seek, and you will find." What was said of prayer to God Clement turns to rational inquiry.

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(52) ‹anchor: κατὰ τὸν Σοφοκλέα› · call in col 23

Κατὰ τὸν Σοφοκλέα. Profert hanc sententiam J. Stobaeus tit. 29, De assiduitate, ex Sophocle in Oedipode, et sequentem Menandri ex ejus Eunucho. Senarii sunt, quos ita Latinis exprimere potes: . . . quae quaeri solent, Cura indigere cuncta sapientes volunt. COLLECT.

"According to Sophocles": John Stobaeus cites this saying under heading 29, On Diligence, from Sophocles' Oedipus, and the following one of Menander from his Eunuch. They are iambic senarii, which you can render in Latin thus: "… things that are wont to be sought, the wise hold that all need care." Collector.

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running head: 23 CLEMENTIS ALEXAND
marginal letters: A τὴν γῆν; B φητῶν; C ἀργὴν; D προσηγορίαν
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:24

τὴν γῆν χρόνοις τισὶ διὰ πυρὸς καθαίρεσθαι καὶ ὕδατος ὧδέ πώς φησι· Πολλαὶ κατὰ πολλὰ φθοραὶ γεγόνασιν ἀνθρώπων, καὶ ἔσονται πυρὶ μὲν καὶ ὕδατι μέγισται· μυρίοις δὲ καὶ ἄλλοις ἕτεραι βραχύτεραι. Καὶ μετ' ὀλίγα ἐπιφέρει· Τὸ δ' ἀληθὲς, ἔστι τῶν περὶ γῆν καὶ κατ' οὐρανὸν ἰόντων παράλλαξις, καὶ διὰ μακρῶν χρόνων γινομένη τῶν ἐπὶ γῆς πυρὶ πολλῷ φθορά. Ἔπειτα περὶ τοῦ κατακλυσμοῦ ἐπιλέγει· Ὅτ' ἂν δ' αὖ θεοὶ γῆν ὕδασι καθαίροντες κατακλύζουσιν, οἱ μὲν, ἐν τοῖς ὄρεσι διασώζονται, βουκόλοι, νομεῖς, οἱ δ' ἐν ταῖς παρ' ἡμῖν πόλεσιν εἰς τὴν θάλασσαν ὑπὸ τῶν ποταμῶν φέρονται. Παρεστήσαμεν δ' ἐν τῷ πρώτῳ Στρωματεῖ, κλέπτας λέγεσθαι τοὺς τῶν Ἑλλήνων φιλοσόφους, παρὰ Μωϋσέως καὶ τῶν προφητῶν τὰ κυριώτατα τῶν δογμάτων οὐκ εὐχαρίστως εἰληφότας. Οἷς δὴ κἀκεῖνα προσθήσομεν, ὡς οἱ ἄγγελοι ἐκεῖνοι οἱ τὸν ἄνω κλῆρον εἰληχότες, κατολισθήσαντες εἰς ἡδονὰς, ἐξεῖπον τὰ ἀπόῤῥητα ταῖς γυναιξὶν, ὅσα τε εἰς γνῶσιν αὐτῶν ἀφῖκτο, κρυπτόντων τῶν ἄλλων ἀγγέλων, μᾶλλον δὲ τηρούντων εἰς τὴν τοῦ Κυρίου παρουσίαν. Ἐκεῖθεν ἡ τῆς Προνοίας διδασκαλία ἐῤῥύη, καὶ ἡ τῶν μετεώρων ἀποκάλυψις, τῆς προφητείας δὲ ἤδη εἰς τοὺς τῶν Ἑλλήνων διαδοθείσης, ἡ δογματικὴ πραγματεία τοῖς φιλοσόφοις, πὴ μὲν ἀληθὴς, κατὰ στόχον ἐπιβαλλομένοις, πὴ δὲ πεπλανημένη, τὸ ἐπικεκρυμμένον τῆς προφητικῆς ἀλληγορίας μὴ συνιέντων, γέγονεν· ὃ καὶ παρασημήνασθαι πρόκειται διὰ βραχέων, ἐπιδραμοῦσι τὰ κατεπείγοντα. Τὴν πίστιν τοίνυν οὐκ ἀργὴν καὶ μόνην, ἀλλὰ σὺν ζητήσει δεῖν προφαίνειν φαμέν. Οὐ γὰρ τοῦτο λέγω, μηδ' ὅλως ζητεῖν· Ζήτει γὰρ, καὶ εὑρήσεις, λέγει.

—says somewhat thus that the earth is purified at certain times by fire and water: Many destructions of mankind have taken place in many ways, and shall take place, the greatest by fire and water, and others lesser by countless other causes. And after a little he adds: Now the truth is that there is a deviation of the bodies that move around the earth and in heaven, and a destruction of the things upon earth by much fire, occurring at long intervals of time. Then concerning the deluge he adds: And when again the gods flood the earth, purifying it with waters, the neat-herds and shepherds in the mountains are saved, whereas those in the cities among us are swept into the sea by the rivers. And we showed in the first Stromateus that the philosophers of the Greeks are called thieves, having taken their principal dogmas from Moses and the prophets without gratitude. To which we shall also add this, that those angels who had obtained the upper lot, having slipped down into pleasures, told the secret things to the women, whatever had come to their knowledge, whereas the other angels concealed them, or rather kept them for the coming of the Lord. Thence flowed the doctrine of Providence, and the revelation of lofty things; and since prophecy had already been passed on to the philosophers of the Greeks, the dogmatic treatment among the philosophers became in part true, when they aimed conjecturally at the mark, and in part erroneous, since they did not understand what was hidden in the prophetic allegory; which it is our purpose to point out briefly, running over the urgent matters. We say, therefore, that faith must not be shown idle and alone, but accompanied by inquiry. For I do not say this, that one is not to inquire at all: For seek, and you shall find, He says.

. . . τὸ δὲ ζητούμενον

. . . What is sought

Ἁλωτόν· ἐκφεύγει δὲ τἀμελούμενον·

May be captured; while what is neglected escapes;

κατὰ τὸν Σοφοκλέα. Τὰ δ' ὅμοια καὶ Μένανδρος ὁ κωμικὸς λέγει·

according to Sophocles. And things like these Menander the comic poet also says:

Editors' notes and page, col. 24

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running head: ENTIS ALEXANDRINI 24
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PG 9:25

. . . πάντα τὰ ζητούμενα

. . . All things that are sought

Δεῖσθαι μερίμνης φασὶν οἱ σοφώτατοι·

Require care, say the wisest men;

ἀλλὰ τὸ μὲν διορατικὸν τῆς ψυχῆς ἀποτείνειν πρὸς τὴν εὕρεσιν χρὴ, καὶ τὰ ἐμποδὼν διακαθαίρειν· φιλονεικίαν τε αὖ καὶ φθόνον, καὶ τὴν ἔριν αὐτὴν, τὴν κάκιστα ἐξ ἀνθρώπων ὀλουμένην, ἀποῤῥίψαι τέλεον. Παγκάλως γὰρ ὁ Φλιάσιος Τίμων γράφει·

yet one must direct the clear-sighted faculty of the soul towards discovery, and clear away the obstacles; and utterly cast away contentiousness in turn, and envy, and strife itself, which perishes most miserably from among men. For admirably does Timon of Phlius write:

Φοιτᾷ δὲ βροτολοιγὸς ἔρις κενεὸν λελακυῖα,

And mortal-destroying Strife stalks abroad, shrieking in vain,

Νείκης ἀνδροφόνοιο κασιγνήτη καὶ ἔριδος·

Sister of man-slaying Quarrel and Contention;

Ἥ τἆλλα περὶ πάντα κυλίνδεται· αὐτὰρ ἔπειτα

Who rolls about all other things; and then

Ἔς τε βροτοὺς στήριξε κάρη, καὶ ἐς ἐλπίδα βάλλει.

Sets her head among mortals, and casts them into hope.

Ἔπειτα, ὀλίγον ὑποβὰς, ἐπιφέρει·

Then, a little further down, he adds:

Τίς γὰρ τούσδ' ὀλοῇ ἔριδι ξυνέηκε μάχεσθαι;

For who brought these men together to fight in baneful strife?

Ἠχοῦς σύνδρομος ὄχλος· ὁ γὰρ, σιγῶσι χολωθεὶς,

A crowd running along with Echo; for he, being angered with the silent,

Νοῦσον ἐπ' ἀνέρας ὦρσε κακὴν, ὀλέκοντο δὲ πολλοί·

Roused an evil disease against men, and many perished—

περὶ ψευδαποφάσκοντος λόγου καὶ κερατίνου, διαλεληθότος τε αὖ καὶ κροκοδειλίνου, σωρίτου τε ἔτι καὶ ἐκκεκαλυμμένου, περί τε ἀμφιβολιῶν

over the falsely-denying argument and the horned, the unnoticed in turn and the crocodile, the sorites moreover and the unveiled, and over ambiguities

Editors' notes and page, col. 25

Footnotes

(52?) (continued) · call in col 26 Apud Plutarchum in principio libri De fortuna, hoc Sophoclis dictum sic exstat: . . . Πᾶν τὸ ζητούμενον Ἁλωτὸν, ἐκφεύγει δὲ τἀμελούμενον. . . . Quidquid quaeritur, Spes deprehendi est: omne neglectum perit.

In Plutarch, at the beginning of the book On Fortune, this saying of Sophocles stands thus: ". . . Everything that is sought can be caught; but what is neglected escapes." ". . . Whatever is sought has hope of being caught: all that is neglected perishes."

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(53) ‹anchor: σοφώτατοι› · call in col 26

Σοφώτατοι, Σοφώτεροι Stobaeus ex Eunucho Menandri haec recitans serm. 29.

"Wisest": Stobaeus has "wiser" when he quotes these lines from Menander's Eunuch, discourse 29.

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(54) ‹anchor: ὁ Φλιάσιος Τίμων› · call in col 26

Ὁ Φλιάσιος Τίμων. Quis ille fuit, ex Aristotele docet Eusebius Praep. evang., lib. XIV, c. 17: Ἐγένετο δὲ μαθητὴς αὐτοῦ (Πύῤῥωνος) Τίμων Φλιάσιος, ὃς τὸ μὲν πρῶτον ἐχόρευεν ἐν θεάτροις· ἔπειτα δ' ἐντυχὼν αὐτῷ, συνέγραψεν ἀργαλέας παρῳδίας καὶ βωμολόχους, ἐν αἷς βεβλασφήμηκεν πάντας τοὺς πώποτε φιλοσοφήσαντας. Οὗτος γὰρ ἦν ὁ τοὺς Σίλλους γράψας. Is Pyrrho discipulum habebat Timonem Phliasium, qui cum antea saltatorem ageret in scenis, ubi deinde Pyrrhonem audivisset, mordaces et aculeatos versus edidit, quibus totam philosophorum nationem proscidit. Fuit enim is Sillorum auctor. Conf. Diogenes Laertius lib. IX in Timone. Versus, qui jam sequuntur, sic recitat ex Timonis Sillis Eusebius ejusdem Operis lib. XV, cap. ult., ut quos Clemens priori, ille posteriori loco collocet.

"Timon of Phlius": who he was Eusebius shows from Aristotle, Preparation for the Gospel, book XIV, chapter 17: "His (Pyrrho's) disciple was Timon of Phlius, who at first danced in the theatres; then, having met him, he wrote harsh and scurrilous parodies in which he reviled all who had ever practised philosophy. For he was the author of the Silli." (The Latin gives the same.) Compare Diogenes Laertius, book IX, Life of Timon. The verses which follow Eusebius quotes from Timon's Silli in book XV, last chapter, of the same work, so that what Clement places first he places last.

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(55) ‹anchor: φοιτᾷ δὲ βρ.› · call in col 26

Φοιτᾷ δὲ βρ. A. Φοιτᾷ δ' ὁ βρ. et seq. versu, ἥ τ' ἄλλη· et C. ἥ τ' ἀλαή, quae caeca, ex Eusebio. SYLBURG.

"And the … roams": manuscript A has Φοιτᾷ δ' ὁ βρ., and in the next line ἥ τ' ἄλλη; and C has ἥ τ' ἀλαή, "which is blind", from Eusebius. Sylburg.

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(56) ‹anchor: ἔριδος› · call in col 26

Ἔριδος. Ἔριτος, Euseb.

"Of strife": Eusebius has Ἔριτος.

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(57) ‹anchor: ἥ τ' ἄλλα› · call in col 26

Ἥ τἄλλα. Eusebius lib. XV Praepar. evang. cap. 61, haec Timonis carmina refert ex ejus Sillis, legitque, Ἥ τ' ἀλαὴ περὶ πάντα κυλίνδεται, rectius quam apud Clementem, Ἥ τ' ἄλλα περὶ πάντα. Caeca omnes alias circum res volvitur. Item, Ἐς βρίθος ἐστήριξε κάρη καὶ ἐς ἐλπίδα βάλλει, non ἔς τε βροτούς, vertitque Trapezuntius, Gravitate confirmavit caput, et in spem conjicit. Est imitatio seu parodia illius loci Iliad. Δ, p. 153 edit. Crisp. Οὐρανῷ ἐστήριξε κάρη, καὶ ἐπὶ χθονὶ βαίνει. In coelo firmavit caput, et super terram ingreditur. Ille autem alter locus, qui sequitur, alludit ad initium Iliados, ubi de contentione Agamemnonis et Achillis agitur, Τίς τ' ἄρ σφῶε θεῶν ἔριδι ξυνέηκε μάχεσθαι; Quis ergo illos deorum ut lite pugnarent commisit? COLLECT.

"And the other …": Eusebius, Preparation for the Gospel book XV, chapter 61, quotes these verses of Timon from his Silli and reads "and blind she rolls about all things", more correctly than Clement's "and the other … about all things" (blind, she is rolled about all other things). Likewise "she fixed her head in weight and casts it into hope", not "and among mortals"; Trapezuntius renders "she has fixed her head by weight and casts it into hope". It is an imitation or parody of the passage in Iliad 4, page 153 of Crispin's edition: "She fixed her head in heaven, and walks upon the earth." The other passage that follows alludes to the beginning of the Iliad, where the quarrel of Agamemnon and Achilles is treated: "Which of the gods, then, set these two to fight in strife?" Collector.

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(58) ‹anchor: ἠχοῦς σύνδρομος ὄχλος› · call in col 26

Ἠχοῦς σύνδρομος ὄχλος. Trapezuntius, Echo concurrentis turbae. Sequitur apud Eusebium, ὁ γὰρ σιωπῶσι χολωθεὶς, rectius Clemens σιγῶσι, sed χολωθεὶς ad Echo referri non potest; verum in tertio versu melius legit Eusebius, Νοῦσον ἐπ' ἀνέρας ὦρσε λάλην, quam habeat Clementis liber ὦρσε κακὴν, licet in 1 Iliad. sit, Νοῦσον ἀνὰ στρατὸν ὦρσε κακὴν, Morbum inter homines excitavit loquacitatem: peribant autem multi. Haec ex eodem Timonis opere desumpta sunt, ne quem forte decipiat Trapezuntius interpres, qui vertit: Alius quoque vir quidam clarus, quod est Graece, ὁ δηλωθεὶς ἀνήρ, jam nominatus auctor. Gellius lib. III, cap. 17: «Timon amarulentus librum maledicentissimum conscripsit, qui Silli inscribitur. Fuit patria Phliasius, ut scribit Simon Apollonides Nicenus,» non autem Apolloniates aut Nicenus, ut auctor Dictionarii Poetici tradit. Suidas, Τίμων, Φλιάσιος, καὶ αὐτὸς φιλόσοφος τῆς Πύῤῥωνος ἀγωγῆς, ὁ γράψας τοὺς καλουμένους Σίλλους, ἤτοι ψόγους τῶν φιλοσόφων, βιβλία γ'. Ab Athenaeo lib. IV, similis versus ejusdem affertur: Δειπνομανὲς, νεκροῦ ὄμματ' ἔχων, κραδίην δ' ἐλάχιστον. parodia illius 1 Iliad. Οἰνοβαρὲς, κυνὸς ὄμματ' ἔχων, κραδίην δ' ἐλάφοιο. COLLECT.

"The throng running together with Echo": Trapezuntius renders "Echo of the crowd running together". Eusebius continues "for, angered at those who keep silence"; Clement has σιγῶσι more correctly, but "angered" cannot refer to Echo. In the third line, however, Eusebius reads better, "he stirred up a talkative sickness against men", than Clement's book, which has "stirred up an evil one", although in Iliad 1 it is "he stirred up an evil sickness through the host": he stirred up among men a sickness, talkativeness; and many perished. These are taken from the same work of Timon, so that no one may be misled by the translator Trapezuntius, who renders "another man, too, a famous one", which in Greek is "the man made known", the author already named. Gellius, book III, chapter 17: "The bitter Timon wrote a most abusive book entitled Silli. He was a Phliasian by birth, as Simon Apollonides of Nicaea writes", and not of Apollonia or Nicaea, as the author of the Poetic Dictionary reports. Suidas: "Timon of Phlius, himself a philosopher of Pyrrho's school, who wrote the so-called Silli, that is, invectives against the philosophers, in three books." Athenaeus, book IV, cites a similar verse of his: "Feast-mad, with the eyes of a corpse, and a very small heart", a parody of Iliad 1: "Heavy with wine, with the eyes of a dog and the heart of a deer." Collector.

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(59) ‹anchor: κακήν› · call in col 26

Κακήν. C. λάλην pro κακήν. SYLBURG.

"Evil": manuscript C has λάλην, "talkative", for κακήν. Sylburg.

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(60) ‹anchor: περὶ ψευδαποφάσκοντος› · call in col 26

Περὶ ψευδαποφάσκοντος. Diversam argumentandi formarum mentionem injicit, quod in bellis modo memoratis, his armis, hisque de rebus pugnatum sit. Nam Timon in Sillis, ὡς ἂν Σκεπτικὸς ὢν, πάντας λοιδορεῖ καὶ σιλλαίνει τοὺς δογματικούς· cum Scepticus sit, in Dogmaticos omnes invehitur; ac proinde Dialecticorum rixas convellit. Ψευδαποφάσκων λόγος, quid sit, et a quo inventus, vide apud Diogenem Laertium in Euclide, lib. 2, segm. 108. De eo librum scripsit Theophrastus, ut etiam Chrysippus; quod in eorum Vitis refert idem auctor. Philetam Coum, dum eum exquisivit, macilentia vitam finiisse, testatur Hesychius Milesius. Ψευδόμενον vocat Cicero lib. II De divinatione: ejusdem praeterea meminit in Lucullo, iterumque in Hortensio: ut etiam Plutarchus lib. De communibus notionibus contra Stoicos; Hieronymus in Rufinum, necnon in Amos VIII, orat. 1; Augustinus, Contra Academicos, etc.

"On the false-denier": he brings in mention of various forms of argument because in the wars just mentioned the fight was with these weapons and over these things. For Timon in the Silli, "being a Sceptic, abuses and lampoons all the dogmatists": being a Sceptic, he inveighs against all Dogmatists, and so tears apart the quarrels of the Dialecticians. What the "false-denier" argument is, and who invented it, see Diogenes Laertius, Life of Euclides, book 2, section 108. Theophrastus wrote a book on it, as did Chrysippus, as the same author reports in their Lives. Hesychius of Miletus testifies that Philetas of Cos wasted away and died while investigating it. Cicero calls it "the Liar" in On Divination, book II; he mentions it also in the Lucullus and again in the Hortensius; so too Plutarch in On Common Notions against the Stoics; Jerome Against Rufinus and also on Amos 8, discourse 1; Augustine, Against the Academics, etc.

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(61) ‹anchor: κερατίνου› · call in col 26

Κερατίνου. De hoc argumento, alias dilemmate, conf. Quinctilianus lib. V, cap. 10; Laertius in Chrysippo; Gellius lib. XVI, cap. 2.

"The horned one": on this argument, otherwise called the dilemma, compare Quintilian, book V, chapter 10; Laertius, Life of Chrysippus; Gellius, book XVI, chapter 2.

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(62) ‹anchor: διαλεληθότος› · call in col 26

Διαλεληθότος. Conf. Lucianus in Vitarum auctione p. 383, edit. Amstelodam., et Laertius loco jam dicto.

"The unnoticed one": compare Lucian, The Sale of Lives, page 383 of the Amsterdam edition, and Laertius in the place already cited.

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(63) ‹anchor: σωρίτου› · call in col 26

Σωρίτου. Vel σωρείτου. Conf. Cicero, De divinat., lib. 2; Academicarum quaest. lib. IV; Sextus Empiricus, Adv. Mathemat. pag. 339.

"The sorites": or σωρείτου. Compare Cicero, On Divination, book 2; Academic Questions, book IV; Sextus Empiricus, Against the Mathematicians, page 339.

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(64) ‹anchor: ἐκκεκαλυμμένου› · call in col 26 · (continues)

Ἐκκεκαλυμμένου. Detecti. Scribendum ἐγκε-

"The uncovered one": "of the uncovered". Write ἐγκε- …

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Footnotes

(²⁰–²³) ‹scripture references› · call in col 27 ²⁰ Psal. XXII, 26. ²¹ I Joan. IV, 16. ²² I Cor. I, 9; X, 13. ²³ Matth. XVIII, 3.

²⁰ Psalm 22:26 (Vulgate numbering; Hebrew 22:27). ²¹ 1 John 4:16. ²² 1 Corinthians 1:9; 10:13. ²³ Matthew 18:3.

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(64) (continued) · call in col 27

καλυμμένου, tecti, operti; ut superius Strom. IV, p. 518, edit. Paris. ἐγκεκυφότες pro ἐκκεκυφότες. Ἐγκεκαλυμμένον, non vero ἐκκεκαλυμμένον, hoc argumentum vocant Laertius et Lucianus locis modo dictis, et Themistius orat. 1, aliique. Cui nomini ejus forma convenit. Lucianus: Τὸν δ' αὖ ἐγκεκαλυμμένον καὶ πάνυ θαυμαστὸν ἀκούσῃ λόγον. Ἀπόκριναι γάρ μοι· Τὸν πατέρα οἶσθα τὸν σεαυτοῦ; ΑΓΟ. Ναί. ΧΡΥ. Τί οὖν, ἤν σοι παραστήσας τινὰ ἐγκεκαλυμμένον, ἔρωμαι· Τοῦτον οἶσθα, τί φήσεις; ΑΓΟ. Δηλαδὴ ἀγνοεῖν. ΧΡΥ. Ἀλλὰ μὴν αὐτὸς οὗτος ἦν ὁ πατὴρ ὁ σός. Ὥστε εἰ τοῦτον ἀγνοεῖς, δῆλος εἶ τὸν πατέρα τὸν σὸν ἀγνοῶν. Rursus vero opertum illum ac plane mirabilem sermonem audies. Responde mihi: Nostine tuum patrem? Mercat. Maxime. Chrys. Quid igitur? si prope te statuerem quempiam opertum, atque interrogarem: Nostine hunc? quid diceres? Mercat. Scilicet me non nosse. Chrys. Atqui hic tuus erat pater. Itaque si istum non nosti, palam est te patrem tuum non nosse.

… "of the veiled one", "covered, hidden"; as above, Stromata 4, page 518 of the Paris edition, ἐγκεκυφότες for ἐκκεκυφότες. Laertius and Lucian in the places just cited, Themistius in oration 1, and others call this argument "the veiled", not "the unveiled"; and its form suits that name. Lucian: "Now you shall hear the 'veiled' argument, a quite wonderful one. Answer me: do you know your own father? BUYER: Yes. CHRYSIPPUS: Well then, if I set someone veiled beside you and asked, 'Do you know this man?', what will you say? BUYER: That I don't, of course. CHRYSIPPUS: But this very man was your father. So if you don't know him, plainly you don't know your father." (The Latin gives the same.)

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(65) ‹anchor: ζήσεται ἡ κ.› · call in col 27

Ζήσεται ἡ κ. Psalm. XXII: Ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος.

"The heart shall live": Psalm 22 (21) reads "Their hearts shall live for ever and ever."

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(66) ‹anchor: οἱ γὰρ ζ.› · call in col 27

Οἱ γὰρ ζ. Haec sic etiam distingui et explicari possent: Οἱ γὰρ ζητοῦντες, κατὰ τὴν ἀληθῆ αἰνοῦντες Κύριον, ἐμπ. Nam qui quaerunt, si in vera inquisitione laudent Dominum, implebuntur ... cognitione.

"For those who seek …": this could also be punctuated and explained thus: "For those who seek, praising the Lord according to the true [inquiry], will be filled …" (For those who seek, if they praise the Lord in true inquiry, will be filled … with knowledge.)

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(67) ‹anchor: ἀναίδην› · call in col 27

Ἀναίδην. Vel ἀνέδην. Conf. Index Graecus.

"Shamelessly": or ἀνέδην, "freely". Compare the Greek index.

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(68) ‹anchor: τῶν ὤτων λ.› · call in col 27

Τῶν ὤτων λ. Meminit ejus consuetudinis etiam Plutarchus De auditu, et quidem aliquanto luculentius. Quare verba ejus hic libet ascribere: Οἵ τε πολλοὶ, τὰ μικρὰ παιδία καταφιλοῦντες, αὐτοί τε τῶν ὤτων ἅπτονται, καὶ τούτοις ταὐτὸ ποιεῖν κελεύουσιν, αἰνιττόμενοι μετὰ παιδιᾶς, ὅτι δεῖ φιλεῖν μάλιστα τοὺς διὰ τῶν ὤτων ὠφελοῦντας. H., SYLB. — Conf. Archaeolog. nostrae Graecae lib. IV, c. 19.

"Taking hold of the ears": Plutarch also mentions this custom in On Listening, and somewhat more clearly, so it is worth setting down his words here: "Most people, when they kiss little children, take hold of their ears and bid the children do the same, hinting playfully that one should love most those who do good through the ears." H., Sylburg. — Compare our Greek Archaeology, book 4, chapter 19.

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(69) ‹anchor: ἁγνὸν› · call in col 27

Ἁγνόν. Distichum hoc imperite in editione Florentina divulsum, sic continuandum esse nos monuit Fed. Morellus P. R. Ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα Ἔμμεναι, ἁγνείη δ' ἐστὶ, φρονεῖν ὅσια. Ingreditur, castus pectore sancta sapit, Sacra templa nemo profanus, aut non initiatus frequentabat, nisi cum periculo, aut mortis vel alterius damni, cujusmodi apud Pausaniam multa leguntur exempla. Ad eumdem modum veteres philosophi a scholis suis tanquam a mysteriis abigebant illitteratos, ut scholae Pythagorae inscriptum erat: Ἀείσω συνετοῖσι, θύρας δὲ ἐπίθεσθε, βέβηλοι. Cantabo doctis: vos vani, claudite portas; et Platonis, Ἀγεωμέτρητος οὐδεὶς εἰσίτω. Ita septem sapientum dicta foribus templi Delphici inscripta fuerunt. M. Neander in Phocylidem. COLLECT.

"Pure": this couplet, clumsily split apart in the Florentine edition, should be run together thus, as Fed. Morel, Royal Professor, advised us: "He who goes within the fragrant temple must be pure; and purity is to think holy things." (… enters, chaste in heart he minds holy things.) No profane or uninitiated person frequented the sacred temples except at peril of death or some other harm, of which many examples are read in Pausanias. In the same way the ancient philosophers drove the unlearned from their schools as from the mysteries; so on Pythagoras' school was written: "I will sing to the understanding; shut the doors, you profane" (I will sing to the learned: you empty ones, close the gates); and on Plato's: "Let no one ignorant of geometry enter." So too the sayings of the Seven Sages were inscribed on the doors of the temple at Delphi. M. Neander on Phocylides. Collector.

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Page

running head: 27 CLEMENTIS ALEXAND
marginal letters: A tibus. De Deo; B dentes confringuntur; C in aditu templi; D (in notes)
old-edition numerals: 236 before qui diligunt; 552 ED. PARIS. at bottom of text
other: facing Latin version, not set

PG 9:28

καὶ σοφισμάτων. Τὸ δὲ ἄρα ζητεῖν περὶ Θεοῦ, ἂν μὴ εἰς ἔριν, ἀλλὰ εἰς εὕρεσιν τείνῃ, σωτήριόν ἐστι. Γέγραπται γὰρ ἐν τῷ Δαβίδ· Φάγονται πένητες καὶ ἐμπλησθήσονται, καὶ αἰνέσουσι Κύριον οἱ ἐκζητοῦντες αὐτόν· ζήσεται ἡ καρδία αὐτῶν εἰς τὸν αἰῶνα τοῦ αἰῶνος. Οἱ γὰρ ζητοῦντες κατὰ τὴν ζήτησιν τὴν ἀληθῆ, αἰνοῦντες Κύριον, ἐμπλησθήσονται τῆς δόσεως τῆς παρὰ τοῦ Θεοῦ, τουτέστι τῆς γνώσεως· καὶ ζήσεται ἡ ψυχὴ αὐτῶν· (καρδία γὰρ ἡ ψυχὴ ἀλληγορεῖται, ἡ τὴν ζωὴν χορηγήσασα·) ὅτι δι' Υἱοῦ ὁ Πατὴρ γνωρίζεται. Οὐδὲ μὴν πᾶσιν ἀναίδην τοῖς λέγουσί τε καὶ γράφουσιν ἔκδοτα τὰ ὦτα παρέχειν χρή· ἐπεὶ καὶ αἱ κύλικες, πρὸς πολλῶν λαμβανόμεναι τῶν ὤτων, καταρυπανθεῖσαι, ἀποβάλλουσι μὲν τὰ ὦτα, πρὸς δὲ τούτοις, ἀποπίπτουσαι, κατάγνυνται καὶ αὐταί. Τὸν αὐτὸν γὰρ τρόπον καὶ οἱ ταῖς πολλαῖς φλυαρίαις καταρυπάναντες τὴν ἁγνὴν τῆς πίστεως ἀκοὴν, τέλος ἤδη ἐκκωφούμενοι πρὸς τὴν ἀλήθειαν, ἀχρεῖοί τε γίγνονται, καὶ εἰς γῆν ἀποπίπτουσιν. Οὔκουν εἰκῆ τοῖς παιδίοις παρακελευόμεθα, τῶν ὤτων λαμβανομένοις φιλεῖν τοὺς προσήκοντας· τοῦτο δήπου αἰνιττόμενοι, δι' ἀκοῆς ἐγγίνεσθαι τῆς ἀγάπης τὴν προαίσθησιν· Ἀγάπη δὲ ὁ Θεὸς, ὁ τοῖς ἀγαπῶσι γνωστός· ὡς πιστὸς ὁ Θεὸς, ὁ τοῖς πιστοῖς παραδιδόμενος διὰ τῆς μαθήσεως· καὶ χρὴ ἐξοικειοῦσθαι ἡμᾶς αὐτῷ δι' ἀγάπης τῆς θείας· ἵνα δὴ τὸ ὅμοιον τῷ ὁμοίῳ θεωρῶμεν, κατακούοντες τοῦ λόγου τῆς ἀληθείας ἀδόλως καὶ καθαρῶς, δίκην τῶν πειθομένων ἡμῖν παίδων. Καὶ τοῦτο ἦν ὃ ἠνίξατο, ὅστις ἄρα ἦν, ἐκεῖνος, ὁ ἐπιγράψας τῇ εἰσόδῳ τοῦ ἐν Ἐπιδαύρῳ νεώ·

and sophisms. Now inquiring about God, if it tends not towards strife but towards discovery, is salutary. For it is written in David: The poor shall eat and be filled, and they shall praise the Lord that seek Him; their heart shall live for ever and ever. For those who seek according to the true inquiry, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge; and their soul shall live (for the soul, which supplies life, is allegorically called the heart), because through the Son the Father is made known. Yet we must not shamelessly lend our ears at random to all who speak and write; since cups too, when taken hold of by the ears by many people, become soiled and lose their ears, and besides this, falling down, they are broken themselves as well. For in the same way those also who have soiled the pure hearing of faith with much foolish talk, becoming at last deaf to the truth, both become useless and fall to the ground. Not in vain, therefore, do we bid children kiss their relatives while taking hold of their ears, hinting, no doubt, at this, that the foretaste of love arises through hearing; and God is love, known to those who love Him, just as God is faithful, delivered to the faithful through instruction; and we must become allied to Him through divine love, so that by like we may contemplate like, listening to the word of truth without guile and purely, after the manner of children who obey us. And this was what he hinted at, whoever he was, who inscribed upon the entrance of the temple in Epidaurus:

Ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα

Pure must he be who goes within the fragrant temple

Ἔμμεναι......

. . . . . .

ἁγνείη δ' ἐστὶ, φρονεῖν ὅσια. Κἂν μὴ γένησθε ὡς παιδία ταῦτα, οὐκ εἰσελεύσεσθε, φησὶν, εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἐνταῦθα γὰρ ὁ νεὼς τοῦ

and purity is to think holy thoughts. And unless you become like these little children, He says, you shall not enter into the kingdom of heaven. For here the temple of—

Editors' notes and page, col. 28

Page

running head: ENTIS ALEXANDRINI 28
marginal letters: A λιῶν καὶ σοφισμάτων; B λουσι μὲν τὰ ὦτα; C ἄρα ἦν, ἐκεῖνος; D (in notes)
old-edition numerals: P. 652 ED. POTTER at bottom of text
other: the page opens with the tail λιῶν of ἀμφιβολιῶν, hyphenated from col. 25; the word is set whole at the end of col. 25, so the tail is not set here (Q1a: col. 25 still ends ἀμφιβο- and must be joined there)

PG 9:29

Θεοῦ τρισὶν ἡδρασμένος θεμελίοις, πίστει, ἐλπίδι, ἀγάπῃ, φαίνεται.

—of God, established upon three foundations, faith, hope and love, is seen.

Περὶ μὲν οὖν πίστεως, ἱκανὰ μαρτύρια τῶν παρ' Ἕλλησι γραφῶν παρατεθείμεθα· ὡς δὲ μὴ ἐπιμήκιστον παρεξίωμεν, καὶ περὶ τῆς ἐλπίδος καὶ τῆς ἀγάπης πλεῖστα φιλοτιμούμενοι συναγαγεῖν, ἀπόχρη μόνα ταῦτα εἰπεῖν, ὡς ἐν τῷ Κρίτωνι ὁ Σωκράτης, πρὸ τοῦ ζῇν τὸ εὖ ζῇν καὶ τεθνάναι τιθέμενος, ἐλπίδα τινὰ ἑτέρου βίου μετὰ τὴν τελευτὴν ἔχειν οἴεται. Καὶ γὰρ καὶ ἐν τῷ Φαίδρῳ. Αὐτὴν καθ' αὑτὴν γενομένην τὴν ψυχὴν λέγων μόνην δύνασθαι τῆς ἀληθινῆς σοφίας καὶ κρείττονος τῆς ἀνθρωπίνης δυνάμεως μεταλαβεῖν, ὅταν αὐτὴν ὁ ἐνθένδε ἔρως εἰς οὐρανὸν πτερώσῃ, διὰ τῆς φιλοσόφου ἀγάπης εἰς τὸ τῆς ἐλπίδος τέλος ἀφικομένην, φησὶν ἄλλου βίου ἀϊδίου ἀρχὴν λαμβάνειν. Εν δὲ τῷ Συμποσίῳ. Πᾶσι μὲν ἔρωτα φυσικὸν ἐγκεκρᾶσθαι λέγει τῆς τοῦ ὁμοίου γενέσεως· καὶ τοῖς μὲν ἀνθρώποις ἀνθρώπων μόνον, τῷ δὲ σπουδαίῳ τοῦ παραπλησίου. Ἀδύνατον δ' ἐστὶ τοῦτο ποιῆσαι τὸν σπουδαῖον, μὴ ἔχοντα τελείους τὰς ἀρετὰς, καθ' ἃς παιδεύσει τοὺς προσιόντας νέους· καὶ, ὡς ἐν Θεαιτήτῳ φησὶ, Γεννήσει, καὶ ἀνθρώπους ἀποτελέσει· κύειν γὰρ τοὺς μὲν κατὰ σῶμα, τοὺς δὲ κατὰ ψυχήν· ἐπεὶ καὶ παρὰ τοῖς βαρβάροις φιλοσόφοις τὸ κατηχῆσαί τε καὶ φωτίσαι ἀναγεννῆσαι λέγεται· καὶ, Ἐγὼ ὑμᾶς ἐγέννησα ἐν

Concerning faith, then, we have set forth sufficient testimonies from the writings among the Greeks; and that we may not digress at excessive length through an ambitious effort to collect very many testimonies concerning hope and love as well, it suffices to state only these things: that in the Crito Socrates, setting living well and dying before mere living, supposes that he has a certain hope of another life after death. And so too in the Phaedrus: saying that the soul, when it has come to be by itself alone, is able to partake of the true wisdom that surpasses human power, when the love from hence gives it wings for heaven, and has arrived through philosophic love at the end of hope, he says that it receives the beginning of another, eternal life. And in the Symposium he says that a natural love of generating what is like is mingled in all—for ordinary men, of generating men only, but for the earnest man, of generating his like. Now it is impossible for the earnest man to do this unless he possesses the virtues in perfection, in accordance with which he will educate the young men who come to him; and, as he says in the Theaetetus, he will beget and bring men to completion; for some are pregnant in body, and others in soul; since among the barbarian philosophers too, to instruct and to illuminate is called to regenerate; and, I begot you in—

Editors' notes and page, col. 29

Footnotes

(none in this file; footnotes (70)–(74) are called in this column's Greek and the scripture reference 24 (I Cor. IV, 15) stands at the page foot; they go with the facing Latin column's notes under col. 30 and the foot apparatus of pass 2 (pointer added by QA Q19a))

Editors' prose

CAPUT II. De spe.

CHAPTER II.

Footnotes

(²⁴) ‹scripture reference› · call in col 30 ²⁴ I Cor. IV, 15.

²⁴ 1 Corinthians 4:15.

(printed under page 14)

(70) ‹anchor: ὁ νεὼς τοῦ Θεοῦ› · call in col 30

Ὁ νεὼς τοῦ Θεοῦ. Scilicet, vir vere pius.

"The temple of God": that is, the truly devout man.

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(71) ‹anchor: πρὸ τοῦ ζῆν› · call in col 30

Πρὸ τοῦ ζῆν. In toto fere Critone hoc unum ostendit Socrates, honeste potius moriendum, quam turpiter vivendum esse. Locus, quem praecipue respicit Clemens, videtur exstare in principio pag. 36: Καὶ τόνδε (λόγον) αὖ σκόπει, εἰ ἔτι μένει ἡμῖν ἢ οὔ, ὅτι οὐ τὸ ζῆν περὶ πλείστου ποιητέον, ἀλλὰ τὸ εὖ ζῆν. ΚΡ. Ἀλλὰ μένει. ΣΩΚ. Τὸ δὲ εὖ καὶ καλῶς καὶ δικαίως ὅτι ταὐτόν ἐστι, μένει, ἢ οὐ μένει; ΚΡ. Μένει. Ac rursus hanc rationem considera, utrum nobis maneat, necne, videlicet, non multi faciendum esse vivere, sed bene vivere. Crit. Manet. Soc. Sed hoc quoque maneine, bene et honeste et juste vivere idem esse? Crit. Manet.

"Before living": in almost the whole of the Crito Socrates shows this one thing, that one should rather die honourably than live shamefully. The passage Clement chiefly has in view seems to be at the beginning of page 36: "And consider this argument in turn, whether it still stands for us or not: that it is not living that is to be valued most, but living well. CRITO: It stands. SOCRATES: And that living well and honourably and justly are the same: does that stand or not? CRITO: It stands." (The Latin gives the same.)

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(72) ‹anchor: Φαίδρῳ› · call in col 30

Φαίδρῳ. His, quae sequuntur, similia quaedam exstant in Phaedri p. 1222, 1223, nec pauca in principio Phaedonis. Idem Auctor in Convivio haec dicit pag. 1196: Κυοῦσι πάντες ἄνθρωποι καὶ κατὰ σῶμα καὶ κατὰ ψυχήν. Καὶ ἐπειδὰν ἔν τινι ἡλικίᾳ γένωνται, τίκτειν ἐπιθυμεῖ ἡμῶν ἡ φύσις. Omnium hominum praegnans et gravidum corpus est, praegnans et anima. Et cum primum ad certam aetatem pervenerimus, parere nostra natura cupit. Post alia quaedam, haec etiam addit p. 1197, 1198: Εἰσὶ γὰρ οὖν, οἳ καὶ ἐν ταῖς ψυχαῖς κυοῦσιν ἔτι μᾶλλον ἢ ἐν τοῖς σώμασιν ἃ ψυχῇ προσήκει καὶ κυῆσαι, καὶ κυεῖν. Τί οὖν προσήκει; φρόνησίν τε καὶ ἄλλην ἀρετήν, ὧν δή εἰσι καὶ οἱ πάντες ποιηταὶ γεννήτορες, καὶ τῶν δημιουργῶν ὅσοι λέγονται εὑρετικοὶ εἶναι· πολὺ δὲ μεγίστη εἶναι καὶ καλλίστη τῆς φρονήσεως, ἡ περὶ τὰς πόλεών τε καὶ οἰκήσεων διακοσμήσεις· ᾗ δὲ ὄνομά ἐστι σωφροσύνη τε καὶ δικαιοσύνη. Τούτων αὖ δ' ὅταν τις ἐκ νέου ἐγκύμων ᾖ τὴν ψυχὴν, θεῖος ὤν, καὶ ἡκούσης τῆς ἡλικίας, τίκτειν τε καὶ γεννᾶν ἐπιθυμεῖ. Sunt et qui animam gravidam et fecundam magis quam corpus habeant. Hi sane concipiunt ea, quae animae et concepisse, et concipere convenit. Sed quidnam convenit? prudentiam videlicet, et alias virtutes; quarum rerum poetae omnes genitores sunt; necnon artifices illi, qui inventores dicuntur; maxima vero et omnium praestantissima prudentia est, qua civilia et domestica gubernantur, cujus nomen est temperantia atque justitia. Quisquis ergo virtutum hujusmodi natura plenus et gravidus est, ideoque divinus, aetate debita imminente, parere jam generareque affectat. Alia eodem pertinentia ibidem sequuntur. Similia sunt, quae in Theaeteti principio ac fine de sua obstetricia arte, qua juvenes in parienda sapientia adjuvabat, disserit Socrates.

"In the Phaedrus": things similar to what follows are found in the Phaedrus, pages 1222–1223, and not a few at the beginning of the Phaedo. The same author says this in the Symposium, page 1196: "All men are pregnant both in body and in soul; and when they reach a certain age, our nature desires to give birth." (The Latin gives the same.) After some other things he adds, pages 1197–1198: "There are those who are pregnant in their souls even more than in their bodies, with what it befits a soul to conceive and to bear. And what befits it? Wisdom and the rest of virtue, of which all the poets are begetters, and those of the craftsmen who are called inventive; but by far the greatest and fairest part of wisdom is the ordering of cities and households, whose name is temperance and justice. When someone, being godlike, has been pregnant with these in his soul from youth, and the due age has come, he desires to give birth and beget." (The Latin gives the same.) Other matter to the same effect follows there. Similar is what Socrates discusses at the beginning and end of the Theaetetus about his midwife's art, by which he helped young men to give birth to wisdom.

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(73) ‹anchor: τοῖς βαρβάροις φιλοσόφοις› · call in col 30

Τοῖς βαρβάρ. φ. Sic vocat Christianos, ut superius Judaeos.

"Among the barbarian philosophers": so he calls the Christians, as above the Jews.

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(74) ‹anchor: καὶ φωτίσαι› · call in col 30

Φωτίσαι. Haec vox synonyma est τῷ κατηχῆσαι, translatione ab oculis corporeis ad animum facta. Sic Paulus Ephes. I, 8: Πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς διανοίας. Proinde Christus est φῶς τῶν ἀνθρώπων, Joan. I, 4, 5, 7, etc., et φωτίζει πάντα ἄνθρωπον, ibid. 9. Eodem sensu Apostolus τοὺς ἅπαξ φωτισθέντας dixisse videtur Hebr. VI, 4. Unde Maximus ad c. 3 Dionysii Areopagitae De coelest. hierarch. adnotat: Σημείωσαι ὅτι τὸ φώτισμα πρὸ τοῦ βαπτίσματος. Nota quod illuminatio baptismum praecedat. Est tamen haec vox pro ipso baptismo saepe usurpata.

"To enlighten": this word is synonymous with "to instruct", by a transfer from the bodily eyes to the mind. So Paul, Ephesians 1:8: "the eyes of the understanding enlightened". Hence Christ is "the light of men", John 1:4, 5, 7 etc., and "enlightens every man", ibid. 9. In the same sense the Apostle seems to have said "those once enlightened", Hebrews 6:4. Hence Maximus on chapter 3 of Dionysius the Areopagite's Celestial Hierarchy notes: "Observe that enlightenment comes before baptism." Yet this word is often used for baptism itself.

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Footnotes

(²⁵) ‹scripture reference› · call in col 31 ²⁵ Joan. XIV, 6.

²⁵ John 14:6.

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(75) ‹anchor: συγκριτικήν› · call in col 31

Συγκριτικήν. Hanc vocem explicare potuerint Diogenis Laertii verba, lib. VIII, segm. 76, quo loco Empedoclis dogmata recensens, haec dicit: Ἐδόκει δὲ αὐτῷ τάδε· Στοιχεῖα μὲν εἶναι τέτταρα· πῦρ, ὕδωρ, γῆν, ἀέρα· φιλίαν τε, ᾗ συγκρίνεται· νεῖκος, ᾧ διακρίνεται. Haec autem illi visa sunt et placita: Elementa esse quatuor: ignem, aquam, terram, aerem: amicitiamque, qua copulentur: discordiam, qua secernantur. Dein post alios Empedoclis versus, quibus quatuor elementa descripsit, hos etiam recitat: Ἄλλοτε μὲν φιλότητι συνερχόμεν' εἰς ἓν ἅπαντα, Ἄλλοτε δ' αὖ δίχ' ἕκαστα φορεύμενα νείκεος ἔχθει. Nonnunquam connectit amor simul omnia, rursus Nonnunquam sejuncta jubet contentio ferri. Cicero De amicitia: Agrigentinum quidem doctum quemdam virum, carminibus Graecis vaticinatum ferunt, quae in rerum natura, totoque mundo constarent, quaeque moverentur: ea contrahere amicitiam, dissipare discordiam. Plutarchus in lib. De placitis philosophorum, ἑνωτικόν id vocat, quod Clemens ac Laertius συγκριτικόν. Dicit enim Empedoclem, praeter elementa quatuor, statuisse δύο ἀρχικὰς δυνάμεις, φιλίαν τε καὶ νεῖκος· ὧν ἡ μέν ἐστιν ἑνωτικὴ, τὸ δὲ διαιρετικόν· duas principales potestates, amicitiam et contentionem: illam quidem uniendi, hanc vero dirimendi principium.

"Combining": the words of Diogenes Laertius, book 8, section 76, could explain this term; there, reviewing Empedocles' teachings, he says: "These were his views: that the elements are four, fire, water, earth, air; and Love, by which they are combined, and Strife, by which they are separated." (The Latin gives the same.) Then, after other verses of Empedocles describing the four elements, he quotes these too: "At one time all things come together into one by Love; at another each is borne apart by the hatred of Strife" (Sometimes love joins all things together; again, sometimes strife bids them be borne apart). Cicero, On Friendship: "They say a certain learned man of Agrigentum prophesied in Greek verse that whatever is fixed or moves in nature and the whole world is drawn together by friendship and scattered by discord." Plutarch, in On the Opinions of the Philosophers, calls "unifying" what Clement and Laertius call "combining". For he says that Empedocles, besides the four elements, posited "two ruling powers, Love and Strife, the one unifying, the other dividing": two principal powers, friendship and contention, the one a principle of uniting, the other of separating.

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(76) ‹anchor: ἧσο› · call in col 31

Ἧσο. Non minus aptum ἧσο, sede. SYLBURG.

ἧσο: ἧσο, "sit", is no less fitting. Sylburg.

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(77) ‹anchor: λεῦσσε› · call in col 31

Λεῦσσε. Theodoretus lib. I, Contra Graecos: Sed et Parmenides Eleates, qui socius fuit Xenophanis Colophonii, rebus iis, quae intellectu solo percipiuntur, fide occursandum nobis hortatur, inquit enim: Λεῦσσε δ' ὅμως ἀπεόντα νόῳ παρεόντα βεβαίως. Nam quae aberant, animo tanquam praesentia vidit. Nempe quia nobis ad ea, quae caviuntur intellectu, sola mente licet appropinquare. COLLECT.

"Behold": Theodoret, Against the Greeks book 1: "Parmenides of Elea too, the companion of Xenophanes of Colophon, urges us to meet by faith the things perceived by the intellect alone; for he says: 'Yet behold things absent as firmly present to the mind' (for he saw with the mind things absent as though present). That is, because we may approach what is grasped by the intellect by the mind alone." Collector.

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(78) ‹anchor: ἔχεσθαι› · call in col 31

Ἔχεσθαι. Flor. ἔχθεσθαι, repugnante metro pariter et sententia. Sic praepostere eadem editio mox ἀπειληφότες χηλίδας pro ἀπηλειφότες κ. SYLBURG.

"To hold": the Florentine edition has ἔχθεσθαι, against both the metre and the sense. With the same perversity that edition shortly after has ἀπειληφότες χηλίδας for ἀπηλειφότες κ. Sylburg.

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(79) ‹anchor: τοὺς δὲ ἀλ.› · call in col 31

Τοὺς δὲ ἀλ. Verba Platonis in lib. V De republica, pag. 667.

"But the true …": words of Plato in Republic book 5, page 667.

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(80) ‹anchor: περὶ ἀληθείας ὡς ἰδέας› · call in col 31

Περὶ ἀληθείας ὡς ἰδ. Quae de anima dicit Plato, Clemens ad veritatem detorquet. Nam ille, cum Phaedri p. 1221, haec dixerat: Ἐξ ἀνάγκης ἀγέννητόν τε καὶ ἀθάνατον ψυχὴ ἂν εἴη. Περὶ μὲν οὖν ἀθανασίας αὐτῆς ἱκανῶς· περὶ δὲ τῆς ἰδέας αὐτῆς ὧδε λεκτέον. Necessario ingenita et immortalis est anima. Ac de animae immortalitate satis jam dictum: de idea vero ipsius in hunc modum est dicendum; post unius fere paginae intervallum haec adjicit: Τὸν δὲ ὑπερουράνιον τόπον οὔτε τις ὕμνησέ πω τῶν τῇδε ποιητὴς, οὔτε ποθ' ὑμνήσει κατ' ἀξίαν· ἔχει δὲ ὧδε· τολμητέον γὰρ οὖν τό γε ἀληθὲς εἰπεῖν, ἄλλως τε καὶ περὶ ἀληθείας λέγοντα· ἡ γὰρ ἀχρώματός τε καὶ ἀσχημάτιστος καὶ ἀναφὴς οὐσία ὄντως οὖσα ψυχῆς κυβερνήτῃ μόνῳ θεατῇ νῷ χρῆται· περὶ ἣν τὸ τῆς ἀληθοῦς ἐπιστήμης γένος τοῦτον ἔχει τὸν τόπον. Locum vero supercoelestem nec quisquam nostrorum laudavit adhuc poetarum, nec unquam pro dignitate laudabit; habet vero se hunc in modum: audendum enim est verum dicere, praesertim de veritate loquenti, sine colore, sine figura, sine tactu essentia vere exsistens animae, gubernatore solo intellectu contemplante utitur, circa quam verae scientiae genus hunc habet locum. Ubi pro θεατῇ νῷ Clemens Θεῷ θεατὴ posuit, vel quia sic legit, vel quia id ejus instituto convenientius putavit. Quamvis apud Platonem etiam post verba jam allata Dei mentio statim injecta est: Ἅτ' οὖν Θεοῦ διάνοια νῷ τε καὶ ἐπιστήμῃ ἀκηράτῳ στρεφομένη, καὶ ἁπάσης ψυχῆς, ὅσην ἂν μέλλῃ τὸ προσῆκον δέξεσθαι, ἰδοῦσα διὰ χρόνου τὸ ὂν, etc.

"Of truth as idea": what Plato says of the soul, Clement turns to truth. For Plato, having said in the Phaedrus, page 1221, "Of necessity the soul would be unbegotten and immortal. Of its immortality enough has been said; of its idea we must speak thus" (the Latin gives the same), adds about a page later: "The place above the heavens no poet here has yet hymned, nor will any ever hymn it worthily. It is like this, for one must dare to speak the truth, above all when speaking of truth: the colourless, shapeless, intangible essence, truly being, is visible only to the mind, the soul's pilot; around it the kind of true knowledge has this place." (The Latin gives the same.) Where Plato has "visible to the mind", Clement has put "visible to God", either because he read it so or because he thought it better suited his purpose. Even so, in Plato, right after the words quoted, God is mentioned: "As, then, the thought of God, turned on mind and pure knowledge, and that of every soul that is to receive what befits it, having seen being after a time, …", etc.

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Page

running head: 31 CLEMENTIS ALEXANDR
marginal letters: A in principiis; B Nam is qui sperat; C (in notes); D (in notes)
old-edition numerals: P. 654 ED. POTTER. at bottom of text
other: facing Latin version, not set; full-width Latin chapter heading CAPUT III. Tam fidei... cut off at right column edge, not set

PG 9:32

Χριστῷ Ἰησοῦ, ὁ καλός που λέγει Ἀπόστολος. Ὁ δὲ Ἐμπεδοκλῆς ἐν ταῖς ἀρχαῖς καὶ φιλότητα συγκαταριθμεῖται, συγκριτικήν τινα ἀγάπην νοῶν,

—Christ Jesus, the noble Apostle says somewhere. And Empedocles among his first principles reckons Friendship also together with them, conceiving it as a certain uniting love:

Ἣν σὺ νόῳ δέρκευ, μὴ δ' ὄμμασιν ἧσο τεθηπώς.

Which behold with your mind, and sit not dazed with your eyes.

Ἀλλὰ καὶ Παρμενίδης ἐν τῷ αὐτοῦ ποιήματι, περὶ τῆς ἐλπίδος αἰνισσόμενος, τὰ τοιαῦτα λέγει·

Moreover Parmenides also in his poem, hinting at hope, speaks after this manner:

Λεῦσσε δ' ὅμως ἀπεόντα νόῳ παρεόντα βεβαίως·

Yet look upon things absent as firmly present to the mind;

Οὐ γὰρ ἀποτμήξει τὸ ἐὸν τοῦ ἐόντος ἔχεσθαι.

For it shall not sever Being from cleaving to Being,

Οὔτε σκινδνάμενον πάντη πάντως κατὰ κόσμον,

Neither scattered everywhere in every way throughout the world,

Οὔτε συνιστάμενον . . . . .

Nor coming together . . . . .

Ἐπεὶ καὶ ὁ ἐλπίζων, καθάπερ ὁ πιστεύων, τῷ νῷ ὁρᾷ τὰ νοητὰ καὶ τὰ μέλλοντα. Εἰ τοίνυν φαμέν τι εἶναι δίκαιον, φαμὲν δὲ καὶ καλόν· ἀλλὰ καὶ ἀλήθειάν τι λέγομεν· οὐδὲν δὲ πώποτε τῶν τοιούτων τοῖς ὀφθαλμοῖς εἴδομεν, ἀλλ' ἢ μόνῳ τῷ νῷ. Ὁ δὲ Λόγος τοῦ Θεοῦ, Ἐγὼ, φησὶν, εἰμὶ ἡ ἀλήθεια· νῷ ἄρα θεωρητὸς ὁ Λόγος. Τοὺς δὲ ἀληθινοὺς, ἔφη, φιλοσόφους τίνας λέγεις; Τοὺς τῆς ἀληθείας, ἦν δ' ἐγὼ, φιλοθεάμονας. Ἐν δὲ τῷ Φαίδρῳ περὶ ἀληθείας ὡς ἰδέας λέγων ὁ Πλάτων δηλώσει· ἡ δὲ ἰδέα ἐννόημα τοῦ Θεοῦ· ὅπερ οἱ βάρβαροι Λόγον εἰρήκασι τοῦ Θεοῦ. Ἔχει δὲ τὰ τῆς λέξεως ὧδε· Τολμητέον γὰρ οὖν τό γε ἀληθὲς εἰπεῖν, ἄλλως

Since he also who hopes, just like him who believes, sees with the mind intelligible things and things to come. If, then, we say that there is something just, and something noble as well, and if we also speak of truth as something, yet we have never seen any of such things with our eyes, but with the mind alone. Now the Word of God says: I am the truth (John 14:6); the Word is therefore to be contemplated by the mind. And whom do you call the true philosophers? said he. Those, said I, who love the contemplation of the truth. And in the Phaedrus Plato, speaking of truth as an idea, will make this clear; now the idea is a conception of God, which the barbarians have called the Word of God. And the words run thus: For one must dare to speak the truth, especially

Editors' notes and page, col. 32

Footnotes

(none in this file; footnotes (75)–(80) are called in this column's Greek, their text running at the page foot (p15_footL/p15_footR); they go with the facing Latin column's notes under col. 31 and the foot apparatus of pass 2 (pointer added by QA Q19a))

Editors' prose

CAPUT III.

CHAPTER III.

Tam fidei quam spei objecta mente tantum percipi posse.

That the objects both of faith and of hope can be perceived by the mind alone.

Page

running head: ENTIS ALEXANDRINI 32
marginal letters: A Χριστῷ Ἰησοῦ; B Ἐπεὶ καὶ ὁ ἐλπίζων; C (in notes); D (in notes)
old-edition numerals: (none)
other: turnovers [θηπώς. and [βαίως· joined to their respective verse lines; full-width Latin chapter heading CAPUT III. Tam fidei quam spei objecta mente tantum percipi posse. before Ἐπεὶ καὶ ὁ ἐλπίζων cut off at left column edge, not set; ends mid-word ἄλ-
other: misprint kept as printed: σκινδνάμενον (for σκιδνάμενον) (QA Q3a). QA Q19a could not confirm the second ν at the lean scan's resolution (it may read σκινδάμενον); check at higher zoom.
other: the split word ἄλ-/λως is set whole (ἄλλως) at the end of this column; the tail λως printed at the top of col 33 is not restored there (QA Q3a).
other: spot check (Opus αὐτοῦ / Gemini αὑτοῦ after Παρμενίδης ἐν τῷ): the page prints αὐτοῦ, as set (QA Q19a).

PG 9:33

τε καὶ περὶ ἀληθείας λέγοντα· ἡ γὰρ ἀχρώματός τε καὶ ἀσχημάτιστος καὶ ἀναφὴς οὐσία ὄντως οὖσα ψυχῆς, κυβερνήτῃ μόνῳ Θεῷ θεατή. Προελθὼν δὲ ὁ Λόγος, δημιουργίας αἴτιος ἔπειτα καὶ ἑαυτὸν γεννᾷ, ὅταν ὁ Λόγος σὰρξ γένηται, ἵνα καὶ θεαθῇ. Ὁ τοίνυν δίκαιος ζητήσει εὕρεσιν ἀγαπητικὴν, εἰς ἣν σπεύδων, εὐτυχεῖ. Τῷ κρούοντι γὰρ, φησὶν, ἀνοιγήσεται. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν. Οἱ γὰρ ἁρπάζοντες τὴν βασιλείαν βιασταὶ οὐ τοῖς ἐριστικοῖς λόγοις, ἐνδελεχείᾳ δὲ ὀρθοῦ βίου, ἀδιαλείπτοις τε εὐχαῖς ἐκβιάζεσθαι εἴρηνται, τὰς ἐπὶ τοῖς προτέροις ἁμαρτήμασιν ἀπηλειφότες κηλίδας·

when speaking concerning truth; for the colourless, formless, and intangible essence that truly exists is visible only to God, the pilot of the soul. And when the Word has come forth, the cause of creation, afterwards He also begets Himself, when the Word becomes flesh (John 1:14), in order that He may also be seen. The righteous man will therefore seek the discovery that comes of love, in hastening towards which he prospers. For to him that knocks, He says, it shall be opened. Ask, and it shall be given you (Matt. 7:7). For the violent who seize the kingdom (Matt. 11:12) are said to take it by force not by contentious arguments, but by perseverance in a right life and by unceasing prayers, having wiped away the stains contracted from their former sins:

Τὴν μέν τοι κακότητα καὶ ἱλαδὸν ἔστιν ἑλέσθαι.

Wickedness indeed one may choose even in abundance.

Τῷ δ' αὖ πονοῦντι καὶ Θεὸς συλλαμβάνει.

And him on the other hand who toils, God also helps.

Οὐ γὰρ ἐν μέσοισι κεῖται δῶρα δυσμάχητα Μοισᾶν τὠπιτυχόντι φέρειν. Ἡ γοῦν τῆς ἀγνοίας ἐπίστασις τὸ πρῶτόν ἐστι μάθημα τῷ κατὰ Λόγον βαδίζοντι. Ἀγνοήσας τις, ἐζήτησε· καὶ ζητήσας, εὑρίσκει τὸν διδάσκαλον· εὑρών τε, ἐπίστευσε· καὶ πιστεύσας, ἤλπισεν· ἀγαπήσας τε ἐντεῦθεν ἐξομοιοῦται τῷ ἠγαπημένῳ, τοῦτ' εἶναι σπεύδων ὃ φθάσας ἠγάπησε. Τοιαύτην τινὰ μέθοδον Σωκράτης ὑποδείκνυσιν Ἀλκιβιάδῃ, ὧδε πυνθανομένῳ· Οὐκ ἂν οἴει ἄλλως εἰδέναι με περὶ τῶν δικαίων; Ναὶ, εἴ γε εὕροις. Ἀλλ' οὐκ ἂν εὑρεῖν με ἡγήσῃ; Καὶ μάλα γε, εἰ ζητήσαις. Εἶτα ζητῆσαι οὐκ ἂν οἴει με; Ἔγωγε, εἰ οἰηθείης γε μὴ εἰδέναι. Ταύτῃ τοι καὶ αἱ τῶν φρονίμων παρθένων λαμπάδες, αἱ νύκτωρ ἀνημμέναι ἐν πολλῷ τῷ τῆς ἀγνοίας σκότει· ἣν νύκτα ἠνίξατο ἡ Γραφή. Φρόνιμοι ψυχαὶ, καθαραὶ ὡς παρθένοι, συνεῖσαι σφᾶς αὐτὰς ἐγ

For the hard-won gifts of the Muses do not lie in the midst for any chance comer to carry off. Accordingly, the awareness of ignorance is the first lesson for him who walks according to the Word. One who is ignorant has sought; and having sought, he finds the teacher; and having found, he has believed; and having believed, he has hoped; and having loved, he is thence assimilated to the beloved, hastening to be that which he first loved. Some such method Socrates points out to Alcibiades, when he inquires thus: Do you not think that I could know about just things in any other way? Yes, if you should find out. But do you not think that I could find out? Very much so, if you should seek. Then do you not think that I would seek? I do indeed, if you should think that you do not know. In this way too are the lamps of the wise virgins (Matt. 25:1 ff.), lighted by night in the deep darkness of ignorance, which night the Scripture hinted at. Wise souls, pure as virgins, having understood that they themselves are in—

Editors' notes and page, col. 33

Footnotes

(²⁶–²⁹) ‹scripture references› · call in col 34 ²⁶ Joan. I, 14. ²⁷ Matth. VII, 7. ²⁸ Matth. XI, 12. ²⁹ Matth. XXV, 1 seq.

²⁶ John 1:14. ²⁷ Matthew 7:7. ²⁸ Matthew 11:12. ²⁹ Matthew 25:1 ff.

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(81) ‹anchor: προελθὼν δὲ ὁ Λόγος› · call in col 34

Προελθὼν δὲ ὁ Λόγος. Dei Logos respectu creationis ab eo factae, et quatenus se ut hominem generavit, ex Patre προελθεῖν, processisse dicitur. Quod notandum adversus illos qui ex iis antiquorum scriptorum locis quibus Logon in tempore processisse dicunt, eum ab aeterno non exstitisse concludunt. Justinus M. Dialogi cum Tryphone p. 358, ed Paris.: Ὁ Πατὴρ, ὅταν βούληται, δύναμιν αὐτοῦ προπηδᾷν ποιεῖ. Pater, quando velit, potentiam suam prosilire facit. Tatianus Orat. ad Graecos, p. 20, edit. Oxon.: Σὺν αὐτῷ γὰρ διὰ λογικῆς δυνάμεως, αὐτὸς καὶ ὁ Λόγος, ὃς ἦν ἐν αὐτῷ, ὑπέστησε, θελήματι δὲ τῆς ἁπλότητος αὐτοῦ προπηδᾷ Λόγος. Cum ipso enim per Logicam potentiam, tum ipse, tum Logos, qui inerat, exsistit; cum voluit autem ipse, Logos ex ejus simplicitate prosilit. Conf. Cl. Bulli Defensio fidei Nicaenae, sect. 3, cap. 6.

"The Word, having come forth": the Word of God is said to have "come forth", proceeded, from the Father with respect to the creation made by him, and insofar as he begot himself as man. This should be noted against those who, from passages of ancient writers saying that the Word proceeded in time, conclude that he did not exist from eternity. Justin Martyr, Dialogue with Trypho, page 358 of the Paris edition: "The Father, when he wills, makes his power leap forth." (The Latin gives the same.) Tatian, Address to the Greeks, page 20 of the Oxford edition: "For with him, by his rational power, both he himself and the Word who was in him subsisted; and by the will of his simplicity the Word leaps forth." (The Latin gives the same.) Compare the celebrated Bull, Defence of the Nicene Faith, section 3, chapter 6.

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(82) ‹anchor: θεαθῇ› · call in col 34

Θεαθῇ. Ex Joan. I, 14: Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ.

"Might be beheld": from John 1:14: "And the Word became flesh and dwelt among us, and we beheld his glory."

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(83) ‹anchor: βιασταί› · call in col 34

Βιασταί. Matth. XI, 12: Ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.

"The violent": Matthew 11:12: "The kingdom of heaven suffers violence, and the violent take it by force."

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(84) ‹anchor: ἀδιαλείπτοις τε εὐχαῖς› · call in col 34

Ἀδιαλείπτοις τε εὐχαῖς. I Thess. V, 17: Ἀδιαλείπτως προσεύχεσθε.

"With unceasing prayers": 1 Thessalonians 5:17: "Pray without ceasing."

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(85) ‹anchor: τήν› · call in col 34

Τήν. Hesiod., Operum et Dierum I, 285.

Hesiod, Works and Days 1, line 285.

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(86) ‹anchor: τῷ› · call in col 34

Τῷ. Stobaeus tit. 29, De assiduitate, hoc carmen tribuit Alexidi in Orchestride; libro tamen VI Stromat. Euripidis esse dicitur. COLLECT. — Stobaeus serm. 29, primo Alexidi in Orchestride seu Achaide, dein Euripidi in Hippolyto hunc versum tribuit: huic postremo eum dat Grotius Florilegii pag. 127, et in Euripidis Operibus exstat inter fragmenta Hippolyti τοῦ καλυπτομένου v. 15, sed velut ex Euripidis Phaethonte eum recitat Grotius in Excerptis e Trag. et Com., p. 411.

Stobaeus, heading 29, On Diligence, attributes this verse to Alexis in the Orchestris; but in Stromata book 6 it is said to be Euripides'. Collector. — Stobaeus, discourse 29, attributes this verse first to Alexis in the Orchestris or Achais, then to Euripides in the Hippolytus; Grotius gives it to the latter in his Florilegium, page 127, and in the works of Euripides it stands among the fragments of the Veiled Hippolytus, line 15; but Grotius quotes it as from Euripides' Phaethon in his Excerpts from Tragedy and Comedy, page 411.

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(87) ‹anchor: οὐ γάρ› · call in col 34

Οὐ γάρ. Lyrici cujusdam poetae versus hoc modo distinguendi et explicandi: Οὐ γὰρ ἐν μέσοισι κεῖται Δῶρα δυσμάχητα Μοισᾶν, Τὠπιτυχόντι φέρειν. Non enim in medio jacens Dona invicta Musarum, A quovis ferenda.

"For not": the verses of some lyric poet, to be divided and explained thus: "For the hard-won gifts of the Muses do not lie in the open for whoever happens by to carry off." (The Latin gives the same.)

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(88) ‹anchor: οὐκ ἂν οἴει ἄλλως› · call in col 34

Οὐκ ἂν οἴει ἀλ. Platonis verba in Alcibiade primo p. 433, hoc modo se habent: Ἀλκ. Οὐκ ἂν οἴει με ἄλλως εἰδέναι περὶ τῶν δικαίων καὶ ἀδίκων; Σωκρ. Ναί, εἴγε εὕροις. Ἀλκ. Ἀλλ' οὐκ ἂν εὑρεῖν με ἡγῇ; Σωκρ. Καὶ μάλα γε, εἰ ζητήσαις. Ἀλκ. Εἶτα ζητῆσαι οὐκ ἂν οἴει με; Σωκρ. Ἔγωγε, εἰ οἰηθείης μὴ εἰδέναι. Alc. Nonne putas aliter me justa atque injusta dignoscere posse? Socr. Imo, siquidem inveneris. Alc. Annon censes invenisse me? Socr. Et maxime quidem, modo quaesiveris. Alc. Deinde non credis me quaesivisse? Soc. Credo equidem, modo te ignorare putaveris.

"Do you not think … otherwise": Plato's words in the First Alcibiades, page 433, run thus: "ALC. Do you not think I might know about just and unjust in some other way? SOC. Yes, if you found it out. ALC. But do you not think I could find it out? SOC. Certainly, if you sought it. ALC. Then do you not think I could seek it? SOC. I do, if you thought you did not know." (The Latin gives the same.)

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(89) ‹anchor: περὶ τῶν δικαίων› · call in col 34

Περὶ τῶν δικαίων. Malim ex Platone, περὶ τῶν δικαίων καὶ ἀδίκων.

"About the just": I should prefer, from Plato, "about the just and unjust".

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(90) ‹anchor: ἡγήσῃ› · call in col 34

Ἡγήσῃ. Malim ex Platone ἡγῇ.

"You will think": I should prefer, from Plato, "you think".

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(91) ‹anchor: τῆς ἀγνοίας› · call in col 34

Ἀγνοίας. Flor. edit. praepostere ἁγνείας. Nostrae lectioni sensus ipse patrocinatur. SYLBURG.

"Of ignorance": the Florentine edition perversely has "of purity". The sense itself supports our reading. Sylburg.

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Footnotes

(³⁰–³⁴) ‹scripture references› · call in col 35 ³⁰ Matth. XX, 16. ³¹ I Cor. VIII, 7. ³² II Thess. III, 1, 2. ³³ Eccli. XXVII, 12. ³⁴ Prov. X, 14.

³⁰ Matthew 20:16. ³¹ 1 Corinthians 8:7. ³² 2 Thessalonians 3:1–2. ³³ Sirach 27:12. ³⁴ Proverbs 10:14.

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(92) ‹anchor: φιλόσοφον› · call in col 35

Φιλόσοφον. Haec Platonis verba sunt in lib. VI De repub., p. 678, ubi cum dictum fuisset, quod vulgus non possit, id quod per se pulchrum est, attingere, infertur: Φιλόσοφον μὲν ἄρα, ἦν δ' ἐγὼ, πλῆθος ἀδύνατον εἶναι. Philosophus ergo vulgus esse non potest.

"Philosophic": these are Plato's words in Republic book 6, page 678, where, after it has been said that the multitude cannot attain what is beautiful in itself, he concludes: "Then it is impossible, I said, for the multitude to be philosophic." (So the multitude cannot be a philosopher.)

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(93) ‹anchor: πολλοί› · call in col 35

Πολλοί. Socrates philosophis hoc proverbium ingerit in Phaedonis Platonici pag. 52: Εἰσὶ γὰρ δὴ, φασὶν οἱ περὶ τὰς τελετὰς, ναρθηκοφόροι μὲν πολλοὶ, Βάκχοι δέ γε παῦροι. Οὗτοι δ' εἰσὶ, κατὰ τὴν ἐμὴν δόξαν, οὐκ ἄλλοι ἢ οἱ πεφιλοσοφηκότες ὀρθῶς. Sunt enim, ut vulgo aiunt, qui in mysteriis versantur, thyrsigeri quidem multi, Bacchi vero pauci. Hi vero, ut equidem opinor, non alii sunt, quam qui recte sunt philosophati.

"Many": Socrates applies this proverb to philosophers in Plato's Phaedo, page 52: "For, as those concerned with the mysteries say, the wand-bearers are many, but the Bacchants few. And these, in my opinion, are none other than those who have practised philosophy rightly." (The Latin gives the same.)

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(94) ‹anchor: αἰσχρόν› · call in col 35

Αἰσχρόν. Hunc incerti comici versum H. Grotius in Excerptis e Trag. et Com., p. 910, sic Latine vertit: Honesta judicare ex strepitu non decet. Gatakerus eum hoc modo scribi voluit in Adnot. ad M. Antonini lib. IX: Αἰσχρὸν δὲ κρίνειν τὰ καλὰ τῶν πολλῶν ψόφῳ. Turpe est bona judicare ex vulgi strepitu. Sylburgius ait: « Sunt, qui malint τῷ πολλῶν ψόφῳ· sed retineri tamen et vulgata lectio potest. »

"Shameful": H. Grotius, in Excerpts from Tragedy and Comedy, page 910, renders this line of an unknown comic poet into Latin thus: "It is not fitting to judge honourable things by noise." Gataker, in his notes on Marcus Antoninus book 9, would have it written thus: "It is shameful to judge fine things by the noise of the many." Sylburg says: "Some prefer 'by the noise of the many' (τῷ πολλῶν ψόφῳ); but the received reading can still be kept."

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(95) ‹anchor: εἰς μέσον› · call in col 35

Εἰς μέσον. Hoc offendes Eccles. XXXVII, 13, quod ita est in vulgata Lat.: In medio insensatorum serva verbum tempori, in medio autem cogitantium assiduus esto. C. Jansenius id exponit: Significat, cum quis inciderit in consortium imprudentium, non temere sapientiae doctrinam inculcandam, ne sanctum detur canibus, sed servandum verbum tempori opportuno: at cum in prudentum consortio quis fuerit, ibi liberum esse et utile, ut in docendo sit assiduus. Alter porro locus est Proverb. X, 14: Σοφοὶ κρύψουσιν αἴσθησιν· Sapientes abscondent sensum; sic quoque habet Clementis liber Graecus, at in vulgata Latina, Sapientes abscondunt scientiam. Videtur ex Aquila vertisse συγκρύψουσι γνῶσιν, aut ex Hebraeo. Empedoclis versus, quos subjicit, aliter convertit e Graeco Acciaiolus Theodoreti interpres lib. I Contra Graecos: Infidos vitare malos, nec credere quidquam, Certa jubent nostrae cunctis oracula Musae. Inter malos itaque homines reponendos esse infideles Agrigentinus censet. COLLECT. — Haec autem nec Theodoreti, nec Clementis interpres ad ejus mentem exponunt. Clemens enim primo versui hunc sensum tribuit, quod mali scilicet homines διὰ τοῦ ἀπιστεῖν κρατῶσιν, per infidelitatem suam, hoc est fidem dictis denegando, veritatem vincant, ejus scilicet auctoritati non cedentes.

"In the midst": you will find this at Ecclesiasticus 37:13 (as printed), which in the Latin Vulgate reads: "In the midst of the senseless keep your word for its time, but in the midst of the thoughtful be constant." C. Jansen explains: "It means that when someone falls into the company of the unwise, the teaching of wisdom should not be pressed on them rashly, lest what is holy be given to dogs, but the word should be kept for a fitting time; but when one is in the company of the wise, there it is free and useful to be constant in teaching." The other passage is Proverbs 10:14: "The wise will hide perception"; so too Clement's Greek book has it, but the Latin Vulgate reads "The wise hide knowledge." He seems to have translated from Aquila, "will hide knowledge", or from the Hebrew. Acciaioli, Theodoret's translator, renders the verses of Empedocles that follow differently from the Greek, in Against the Greeks book 1: "Our Muses' sure oracles bid all to shun the faithless wicked and to believe nothing." So the Agrigentine holds that unbelievers are to be counted among wicked men. Collector. — But neither the translator of Theodoret nor Clement's translator renders his meaning. For Clement gives the first line this sense: that wicked men "prevail by disbelieving", that is, by denying belief to what is said, they defeat the truth, refusing to yield to its authority.

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(96) ‹anchor: ὡς δὲ παρ' ἡμετέρης› · call in col 35

Ὡς δὲ παρ' ἡμ. Malim ὧδε γὰρ ἡμετ. quod in Theodoreto exstat serm. 1, p. 476.

"As from our …": I should prefer "for thus our …", which is found in Theodoret, discourse 1, page 476.

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Page

running head: 35 CLEMENTIS ALEXAND
marginal letters: A nuit Scriptura; B Ne spectes famam; C In pravis sed qui; D (in notes)
old-edition numerals: 237 before autem, ut liberemur; P. 656 ED. POTTER, 555 ED. PARIS. at bottom of text
other: facing Latin version, not set

PG 9:36

ἀγνοίᾳ καθεστώσας κοσμικῇ, τὸ φῶς ἀνάπτουσι, καὶ τὸν νοῦν ἐγείρουσι, καὶ φωτίζουσι τὸ σκότος, καὶ τὴν ἄγνοιαν ἐξελαύνουσι, καὶ ζητοῦσι τὴν ἀλήθειαν, καὶ τοῦ διδασκάλου τὴν ἐπιφάνειαν ἀναμένουσι. Φιλόσοφον μὲν οὖν, ἦν δ' ἐγὼ, πλῆθος ἀδύνατον γενέσθαι·

established in worldly ignorance, kindle the light, and arouse the mind, and illuminate the darkness, and drive out ignorance, and seek the truth, and await the manifestation of the Teacher. A philosophical multitude, then, said I, is impossible to come into being:

Πολλοὶ μὲν ναρθηκοφόροι, Βάκχοι δέ τε παῦροι,

Many indeed are the wand-bearers, but few are the Bacchoi,

κατὰ τὸν Πλάτωνα. Πολλοὶ γὰρ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί· καὶ, Οὐκ ἐν πᾶσι, φησὶν ὁ Ἀπόστολος, ἡ γνῶσις. Προσεύχεσθε δὲ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ πάντων ἡ πίστις. Καὶ ἡ Κλεάνθους δὲ τοῦ Στωϊκοῦ φιλοσόφου ποιητικὴ ὧδέ πως τὰ ὅμοια γράφει·

according to Plato. For many are called, but few are chosen; and, Not in all, says the Apostle, is knowledge. And pray that we may be delivered from perverse and wicked men: for faith is not of all. And the poetry of Cleanthes the Stoic philosopher writes similar things somewhat thus:

Μὴ πρὸς δόξαν ὅρα, ἐθέλων σοφὸς αἶψα γενέσθαι· Μηδὲ φοβοῦ πολλῶν ἄκριτον καὶ ἀναιδέα δόξαν. Οὐ γὰρ πλῆθος ἔχει συνετὴν κρίσιν, οὔτε δικαίαν, Οὔτε καλήν· ὀλίγοις δὲ παρ' ἀνδράσι τοῦτό κεν εὕροις.

Look not towards opinion, wishing swiftly to become wise; nor fear the unjudging and shameless opinion of the many. For the multitude has not an intelligent judgement, neither just, nor noble; but among few men might you find this.

Γνωμικώτερον δὲ ὁ κωμικὸς ἐν βραχεῖ·

And more sententiously the comic poet in brief:

Αἰσχρὸν δὲ κρίνειν τὰ καλὰ τῷ πολλῷ ψόφῳ.

It is shameful to judge noble things by much noise.

Ἀκηκόασι γὰρ, οἶμαι, τῆς καλῆς ἐκείνης λεγούσης ἡμῖν σοφίας· Εἰς μέσον ἀσυνέτων συντήρησον καιρόν· εἰς μέσον δὲ διανοουμένων, ἐνδελέχιζε. Καὶ πάλιν· Σοφοὶ κρύψουσιν αἴσθησιν. Ἐνέχυρον γὰρ τῆς ἀληθείας τὴν ἀπόδειξιν ἀπαιτοῦσιν οἱ πολλοὶ, οὐκ ἀρκούμενοι ψιλῇ τῇ ἐκ πίστεως σωτηρίᾳ.

For they have heard, I think, that noble wisdom saying to us: In the midst of the unintelligent keep the season; but in the midst of the thoughtful, be continual. And again: Wise men will hide perception. For the many demand demonstration as a pledge of the truth, not being sufficed with bare salvation from faith.

Ἀλλὰ κακοῖς μὲν κάρτα πέλει κρατέουσιν ἀπιστεῖν· Ὡς δὲ παρ' ἡμετέρης κέλεται πιστώματα μούσης, Γνῶθι διατμηθέντος ἐνὶ σπλάγχνοισι λόγοιο.

But to the base who prevail it belongs very much to disbelieve; yet as the assurances from our Muse command, know, when the word has been cleaved within your vitals.

Τοῖς μὲν γὰρ κακοῖς τοῦτο σύνηθες, φησὶν ὁ Ἐμπεδοκλῆς, τὸ ἐθέλειν κρατεῖν τῶν ἀληθῶν διὰ τοῦ

For to the base this is customary, says Empedocles, to wish to get the mastery over true things through

Editors' notes and page, col. 36

Page

running head: ENTIS ALEXANDRINI 36
marginal letters: A ἀγνοίᾳ καθεστώσας; B Μὴ πρὸς δόξαν ὅρα,; C Ἀλλὰ κακοῖς μὲν; D ter porro locus
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 9:37

ἀπιστεῖν. Ὅτι δέ ἐστι τὰ ἡμέτερα ἔνδοξα καὶ πιστεύεσθαι ἄξια, γνώσονται Ἕλληνες τοῦ λόγου μᾶλλον ἐξεταζομένου διὰ τῶν ἑπομένων· τῷ γὰρ ὁμοίῳ τὸ ὅμοιον ἐδιδασκόμεθα· ὅτι, Ἀποκρίθητι, φησὶν ὁ Σαλομὼν, τῷ μωρῷ ἐκ τῆς μωρίας αὐτοῦ. Διὸ καὶ τοῖς τὴν σοφίαν αἰτοῦσι τὴν παρ' αὐτοῖς ὀρεκτέον τὰ οἰκεῖα, ὡς ἂν ῥᾷστα διὰ τῶν ἰδίων εἰς πίστιν ἀληθείας εἰκότως ἀφίκοιντο. Τοῖς γὰρ πᾶσι πάντα ἐγενόμην, λέγει, ἵνα τοὺς πάντας κερδήσω. Ἐπεὶ καὶ τῆς θείας χάριτος ὁ ὑετὸς ἐπὶ δικαίους καὶ ἀδίκους καταπέμπεται. Ἢ Ἰουδαίων μόνων ἐστὶν ὁ Θεὸς, οὐχὶ καὶ ἐθνῶν; Ναὶ, καὶ ἐθνῶν· εἴπερ εἷς ὁ Θεὸς, ὁ γενναῖος κέκραγεν Ἀπόστολος.

disbelieving. And that our doctrines are reputable and worthy to be believed, the Greeks will know when the argument is examined further through what follows: for we were taught like by like; since, Answer, says Solomon, the fool out of his folly (Prov. 26:5). Wherefore also to those who ask for the wisdom that is among them we must hold out the things that are their own, so that most easily through their own things they may reasonably arrive at faith in truth. For to all men I became all things, he says, that I might gain all (1 Cor. 9:22). Since also the rain of divine grace is sent down upon just and unjust (Matt. 5:45). Or is God of Jews only, not also of Gentiles? Yea, of Gentiles also: if indeed God is one (Rom. 3:29–30), the noble Apostle has cried aloud.

Ἀλλ' ἐπεὶ μήτε τῷ ἀγαθῷ δικαίως, μήτε τῇ γνώσει εἰς σωτηρίαν πιστεύειν ἐθέλουσιν, ἡμεῖς αὐτοὶ τὰ ἐκείνων ἴδια ἡγούμενοι, ὅτι πάντα τοῦ Θεοῦ, καὶ μάλιστα ἐπειδὴ τὰ καλὰ παρ' ἡμῶν ὥρμηται τοῖς Ἕλλησιν, ἐγχειρῶμεν αὐτοῖς, ὡς ἀκούειν πεφύκασι· τὸ γὰρ συνετὸν, ἤτοι τὸ δίκαιον, ὁ πολὺς οὗτος ὄχλος οὐκ ἐκ τῆς ἀληθείας, ἀλλ' ἐξ ὧν ἂν ἡσθῇ, δοκιμάζοι. Ἥδοιτο δ' ἂν οὐχ ἑτέροις μᾶλλον, ἢ τοῖς ὁμοίοις αὐτοῦ· ὅσον γὰρ τυφλὸν ἔτι καὶ κωφὸν, οὐ ξύνεσιν ἔχον, οὐδὲ φιλοθεάμονος ψυχῆς ὄψιν ἀθαμβῆ τε καὶ ὀξυδερκῆ· ἣν ὁ Σωτὴρ ἐντίθησι μόνος· ὥσπερ ἐν τελεταῖς ἀμύητον, ἢ ἐν χορείαις ἄμουσον, οὔπω καθαρὸν, οὐδὲ ἄξιον ἁγνῆς ἀληθείας, ἐκμελές τε καὶ ἄτακτον καὶ ὑλικὸν ἔτι, ἔξω θείου χοροῦ ἵστασθαι δεῖ. Πνευματικοῖς τε γὰρ πνευματικὰ συγκρίνομεν· διὰ τοῦτό τοι τῆς ἐπικρύψεως τὸν τρόπον, θεῖον ὄντα ὡς ἀληθῶς καὶ ἀναγκαιότατον ἡμῖν, ἐν τῷ ἀδύτῳ τῆς ἀληθείας ἀποκείμενον, ἱερὸν ἀτεχνῶς λόγον, Αἰγύπτιοι μὲν διὰ τῶν παρ' αὐτοῖς ἀδύτων καλουμένων, Ἑβραῖοι δὲ διὰ τοῦ παραπετάσματος ᾐνίξαντο· μόνοις δ' ἐξῆν ἐπιβαίνειν αὐτῶν τοῖς ἱερωμένοις, τουτέστι τοῖς ἀνακειμένοις τῷ Θεῷ, τοῖς περιτετμημένοις τὰς τῶν παθῶν ἐπιθυμίας διὰ τὴν πρὸς μόνον τὸ Θεῖον ἀγάπην. Οὐ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι, οὐ θεμιτὸν εἶναι συνεδόκει καὶ Πλάτωνι. Ἐντεῦθεν αἱ προφητεῖαι, οἵ τε χρησμοὶ λέγονται δι' αἰνιγμάτων, καὶ αἱ τελεταὶ τοῖς ἐντυγχάνουσιν ἀναίδην οὐ δείκνυνται

But since they are willing to believe neither in the good justly, nor in knowledge unto salvation, let us ourselves, considering their own things as ours, because all things are of God, and especially since the noble things among the Greeks have taken their start from us, take them in hand as they are naturally disposed to hear; for this great crowd would test what is intelligent, or what is just, not from the truth, but from whatever it may be pleased with. And it would be pleased with no other things rather than those like itself: for whatever is still blind and deaf, not having understanding, nor the undazzled and keen-sighted vision of a contemplation-loving soul—which the Saviour alone implants—like an uninitiated person in mysteries, or an unmusical one in dances, not yet pure, nor worthy of chaste truth, out of tune and disorderly and still material, must stand outside the divine chorus. For we compare spiritual things with spiritual (1 Cor. 2:13): on this account indeed the mode of concealment, being truly divine and most necessary for us, laid up in the shrine of truth, a genuinely sacred word, the Egyptians hinted at through what are called shrines among them, and the Hebrews through the veil; and it was permitted to none to enter them save those who were consecrated, that is, those dedicated to God, those who had circumcised the desires of the passions through love towards the Divine alone. For that it is not lawful for the impure to touch the pure seemed good to Plato also. Hence the prophecies and the oracles are spoken through riddles, and the mysteries are not shown unreservedly to those who chance upon them,

Editors' notes and page, col. 37

Footnotes

(none in this file; footnotes (97)–(99) and (1)–(5) are called in this column's Greek and the scripture references 35–38 stand at the page foot; they go with the facing Latin column's notes under col. 38 and the foot apparatus of pass 2 (pointer added by QA Q19a))

Editors' prose

CAPUT IV.

CHAPTER IV.

Res divinas per involucra tradere tum apud ethnicos tum sacros scriptores usu esse receptum.

That to hand down divine things under veils was an accepted usage both among the heathen and among the sacred writers.

Footnotes

(³⁵–³⁹) ‹scripture references› · call in col 38 ³⁵ Prov. XXVI, 5. ³⁶ I Cor. IX, 22. ³⁷ Matth. V, 45. ³⁸ Rom. III, 29, 30. ³⁹ I Cor. II, 13.

³⁵ Proverbs 26:5. ³⁶ 1 Corinthians 9:22. ³⁷ Matthew 5:45. ³⁸ Romans 3:29–30. ³⁹ 1 Corinthians 2:13.

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(97) ‹anchor: ἀποκρίθητι› · call in col 38

Ἀποκρίθητι. Prov. XXVI, 5: Ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ.

"Answer": Proverbs 26:5: "Answer a fool according to his folly."

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(98) ‹anchor: τοῖς› · call in col 38

Τοῖς. I Cor. IX, 22: Ἐγενόμην τοῖς ἀσθενέσιν ὡς ἀσθενὴς, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω.

1 Corinthians 9:22: "To the weak I became as weak, that I might win the weak; I have become all things to all, that I might by all means save some."

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(99) ‹anchor: ὑετός› · call in col 38

Ὑετός. Respicit Matth. V, 45: Τὸν ἥλιον ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.

"Rain": he has in view Matthew 5:45: "He makes the sun rise on the evil and the good, and sends rain on the just and the unjust."

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(1) ‹anchor: ἡ Ἰουδ.› · call in col 38

Ἡ Ἰουδ. Rom. III: Ἡ Ἰουδαίων ὁ Θεὸς μόνον; οὐχὶ δὲ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν· ἐπείπερ εἷς ὁ Θεὸς, ὃς δικαιώσει, etc.

"Of the Jews …": Romans 3: "Or is God the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also, since God is one, who will justify", etc.

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(2) ‹anchor: ὅσον γὰρ› · call in col 38

Ὅσον γάρ. H. ὅσον γε, quantum quidem. SYLB.

"For as much as": manuscript H has ὅσον γε, "inasmuch indeed". Sylburg.

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(3) ‹anchor: ἀδύτων› · call in col 38

Ἀδύτων. Auctor Quaestionum et respons. ad Orthodoxos, respons. 25: Τιμία δὲ ἦν τότε παρ' αὐτοῖς μαθήματα τὰ ἱερογλυφικὰ καλούμενα, τὰ ἐν τοῖς ἀδύτοις οὐ τοῖς τυχοῦσιν, ἀλλὰ τοῖς ἐγκρίτοις παραδιδόμενα. In pretio autem apud Aegyptios fuere tunc temporis, quae vocantur, litterae hieroglyphicae, quae in adytis non cuivis e vulgo, sed eximiis et delectis tantum tradebantur.

"Of the sanctuaries": the author of the Questions and Answers to the Orthodox, answer 25: "Held in honour among them at that time were the so-called hieroglyphic teachings, handed on in the sanctuaries not to anyone at all but to the chosen." (The Latin gives the same.)

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(4) ‹anchor: παραπετάσματος› · call in col 38

Παραπετάσματος. Similis allegoria occurrit Heb. IX, 3 seq.

"Of the veil": a similar allegory occurs at Hebrews 9:3 ff.

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(5) ‹anchor: οὐ καθαρῷ› · call in col 38

Οὐ καθαρῷ. Socrates in Phaedonis Platonici pag. 51, ait: Μὴ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. Nam impuro quidem purum attingere nefas est. Unde colligit, quemadmodum etiam Clemens, eum, qui corporeis affectibus implicitus est, veritatem contemplari non posse.

"Not for the impure": Socrates says in Plato's Phaedo, page 51: "For it may not be lawful for the impure to touch the pure." (For it is forbidden for the impure to touch the pure.) From this he concludes, as Clement also does, that one entangled in bodily passions cannot contemplate the truth.

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Footnotes

(6) ‹anchor: ἁ μοῦσα› · call in col 39

Ἁ μοῦσα. Ex Pindari Isthmionic. Od. 2, vers. 9.

"The Muse": from Pindar's Isthmians, ode 2, line 9.

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(7) ‹anchor: οὐ φιλοκερδής› · call in col 39

Οὐ φιλοκερδής. Flor. corrupte οὐ φιλοκερδήσω. Dorismus est pro communi phrasi, οὔπω φιλοκερδής. SYLBURG. — Mox, πῶ τότ' pro κῶ τότ' apud Pindarum.

"Not greedy of gain": the Florentine edition corruptly has οὐ φιλοκερδήσω. It is a Doric form for the common phrase "not yet greedy of gain". Sylburg. — Shortly after, Pindar has πῶ τότ' for κῶ τότ'.

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(8) ‹anchor: οἱ παρ' Αἰγυπτίοις παιδ.› · call in col 39

Οἱ παρ' Αἰγυπτίοις παιδ. Tria scribendi genera Aegyptiis in usu fuisse indicat: 1 Ἐπιστολογραφικήν. 2 Ἱερατικήν, seu ἱερογραμματικήν. 3 Ἱερογλυφικήν. Primam universi discebant, quibus politioris vitae cura erat; posteriores vero duas, soli sacerdotes, et qui studiis penitioribus vacabant. Proinde illa quidem δημώδης, vulgaris; hae vero duae, ἱεραί, sacrae dictae sunt. Diodorus Siculus Bibliothecae historicae lib. III, pag. 144, edit. Hanov.: Ἰδίων γὰρ Αἰγυπτίοις ὄντων γραμμάτων, τὰ μὲν δημώδη προσαγορευόμενα πάντας μανθάνειν, τὰ δ' ἱερὰ καλούμενα παρὰ μὲν τοῖς Αἰγυπτίοις μόνους γινώσκειν ἱερεῖς, παρὰ τῶν πατέρων ἐν ἀποῤῥήτοις μανθάνοντας, παρὰ δὲ τοῖς Αἰθίοψιν ἅπαντας τούτοις χρῆσθαι τοῖς τύποις. Cum enim suae Aegyptiis sint litterae, ab omnibus promiscue disci quas vulgares appellitant: sacras autem quas nominant, a sacerdotibus tantum, secreta parentum disciplina traditas, cognosci; quibus tamen omnes indiscriminatim Aethiopes utantur. Dein de litteris hieroglyphicis haec addit: συμβέβηκε τοίνυν τοὺς μὲν τύπους ὑπάρχειν αὐτῶν ὁμοίους ζώοις παντοδαποῖς, καὶ ἀκρωτηρίοις ἀνθρώπων, ἔτι δὲ ὀργάνοις, καὶ μάλιστα τεκτονικοῖς· οὐ γὰρ ἐκ τῆς τῶν συλλαβῶν συνθέσεως ἡ γραμματικὴ παρ' αὐτοῖς τὸν ὑποκείμενον λόγον ἀποδίδωσιν, ἀλλ' ἐξ ἐμφάσεως τῶν μεταγραφομένων καὶ μεταφορᾶς μνήμῃ συνηθλημένης· γράφουσι γὰρ ἱέρακα, καὶ κροκόδ. Formae earum variis bestiis et hominum membris, praeterea etiam instrumentis, praecipue fabrilibus, similes sunt. Nam ars apud eos litteraria, non compositione syllabarum, sed descriptarum imaginum significatione et translatione per exercitationem memoriae insculpta subjectam orationem exprimit et absolvit. Jam enim depingunt accipitrem, crocodilum, etc. Plinius, Natur. historiae lib. XXXVI, c. 8: Sculpturae illae effigiesque, quas videmus, Aegyptiae sunt litterae.

"Those educated among the Egyptians": he indicates that three kinds of writing were in use among the Egyptians: 1, the epistolographic; 2, the hieratic, or hierogrammatic; 3, the hieroglyphic. The first was learned by all who cared for a more cultivated life; the latter two only by the priests and those devoted to deeper studies. So the former was called "demotic", popular, and the two latter "sacred". Diodorus Siculus, Library of History book 3, page 144 of the Hanau edition: "The Egyptians have letters of their own: those called demotic all learn, but those called sacred, among the Egyptians, only the priests know, learning them from their fathers among things not to be spoken; whereas among the Ethiopians all use these characters." (The Latin gives the same.) Then he adds this about hieroglyphic letters: "Their characters are like animals of every kind, and the extremities of men, and also tools, especially carpenters' tools. For with them writing does not render the underlying speech by putting syllables together, but by the significance of the things copied and by metaphor trained into the memory: thus they draw a hawk, and a crocodile …" (The Latin gives the same, ending "etc.") Pliny, Natural History book 36, chapter 8: "Those carvings and figures we see are Egyptian letters."

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(9) ‹anchor: τῷ τοῦ κανθάρου› · call in col 39 · (continues)

Τοῦ κανθάρου. Porphyrius lib. Περὶ ἀποχῆς ἐμψύχων refert, Aegyptios cantharum seu scarabaeum, tanquam vivam solis imaginem, coluisse: Αἰγύπτιοι δὲ ἐσέφθησαν ὡς εἰκόνα ἡλίου ἔμψυχον· κάνθαρος γὰρ πᾶς ἄῤῥην, καὶ ἀφεὶς τὸν θορὸν ἐν τέλματι, καὶ ποιήσας σφαιροειδῆ, τοῖς ὀπισθίοις ἀνταναφέρει ποσὶν, ὡς ἥλιος οὐρανὸν, καὶ περίοδον ἡμερῶν ἐκδέχεται σεληνιακήν. Hunc scarabaeum Aegyptii venerantur, quasi vivam et spirantem solis imaginem. Nam scarabaeus omnis mas est, et semen in coenum immissum, ac sphaericam in figuram conformatum postremis pedibus in aversam partem convolvit, solis in coelo motum aemulatus, et integram lunae dierum conversionem exspectat. Quae verba, cum aliis pluribus, Eusebius in suae Praeparationis evangel. lib. III, cap. 4, transtulit. Conf. quae in hanc rem disserit Horus Apollo Hieroglyph. lib. I, cap. 10. Suidas: Κάνθαρος, παρὰ τὸν κάνθωνα, τουτέστι τὸν ὄνον· καὶ παρὰ τὸν ὀρὸν, τουτέστι τὸ σπέρμα. Φασὶ γὰρ, ὅτι ὁ κάνθαρος οὕτω τίκτεται· ἐπὰν αἴρῃ ὄνου κόπρον στρογγύλην, μένων κυλίων τοῖς ποσὶ, καὶ ἐν τῷ κυλίειν ἀποσπερμαίνει, καὶ ἐκ τούτου ὁ κάνθαρος τὸ ζῶον γίνεται. Porro Clementis de cantharo sententiam Eustathius in sui Hexaemeri pag. 44, hoc modo transtulit: Ὁ δὲ κάνθαρος, ἐκ τῆς βοείας ὄνθου κυκλοτερὲς σχῆμα πλασάμενος, ἀντιπρόσωπος κυλινδεῖ· φασὶ δὲ αὐτὸν ἑξάμηνον ἐπάνω τῆς γῆς, καὶ σπερμαίνειν εἰς τὴν ὄνθιον σφαῖραν, καὶ τίκτειν ἄῤῥενα κάνθαρον, οὐ γὰρ θῆλυς ὑπάρχει κάνθαρος πώποτε. Καὶ οἱ Αἰγύπτιοι διὰ τὴν τοιαύτην φύσιν αὐτοῦ σέβονται αὐτὸν εἰς ἥλιον μετασχηματίζοντες, ἐπειδὴ κυλίει σφαῖραν, καὶ τὰ ἄστρα ὄφεων σχήμασιν ἀπεικάζουσι διὰ τὸ λοξὴν ποιεῖσθαι τὴν πορείαν αὐτούς. Scarabaeus ex bovino stercore, rotundae figurae

"Of the beetle": Porphyry, in On Abstinence from Animal Food, relates that the Egyptians worshipped the beetle or scarab as a living image of the sun: "The Egyptians revered it as a living image of the sun; for every beetle is male, and, having discharged its seed in a marsh and made it into a ball, it rolls it back with its hind feet, as the sun does the heaven, and awaits a lunar cycle of days." (The Latin gives the same.) Eusebius translated these words, with many others, in his Preparation for the Gospel book 3, chapter 4. Compare what Horapollo discusses on this, Hieroglyphics book 1, chapter 10. Suidas: "Beetle (kantharos), from kanthon, that is, the ass, and from oros, that is, seed. For they say the beetle is born thus: when it takes up a round ball of ass's dung, it stays rolling it with its feet, and in the rolling it emits its seed, and from this the beetle, the creature, comes to be." Further, Eustathius, in his Hexaemeron page 44, rendered Clement's view of the beetle thus: "The beetle, shaping a round form out of cow-dung, rolls it facing backwards; they say it stays six months above ground, sows its seed into the ball of dung and begets a male beetle, for there is never a female beetle. And the Egyptians, because of this nature of it, revere it, transforming it into the sun, since it rolls a ball; and they liken the stars to the shapes of serpents because they make their course aslant." The scarab, from cow-dung, of round shape …

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Page

running head: 39 CLEMENTIS ALEXANDRI
marginal letters: A videbatur esse nefarium.; B altera vero symbolica.; C subjecta; D cap. 4,
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:40

νυνται, ἀλλὰ μετά τινων καθαρμῶν καὶ προῤῥήσεων·

but with certain purifications and previous proclamations:

Ἁ μοῦσα γὰρ οὐ φιλοκερδὴς Κὼ τότ' ἦν, οὐδ' ἐργάτις· Οὐδ' ἐπέρναντο γλυκεῖαι Μελίφθογγοι ποτὶ Τερψιχόρας Ἀργυρωθεῖσαι πρόσωπα Μαλθακόφωνοι ἀοιδαί.

For the Muse was not then greedy of gain, nor a hireling; nor were sweet, honey-voiced, soft-sounding songs sold from Terpsichore with silvered faces.

Αὐτίκα οἱ παρ' Αἰγυπτίοις παιδευόμενοι, πρῶτον μὲν πάντων τὴν Αἰγυπτίων γραμμάτων μέθοδον ἐκμανθάνουσι, τὴν ἐπιστολογραφικὴν καλουμένην· δευτέραν δὲ τὴν ἱερατικὴν, ᾗ χρῶνται οἱ ἱερογραμματεῖς· ὑστάτην δὲ καὶ τελευταίαν τὴν ἱερογλυφικήν· ἧς ἡ μέν ἐστι διὰ τῶν πρώτων στοιχείων κυριολογικὴ, ἡ δὲ συμβολική. Τῆς δὲ συμβολικῆς ἡ μὲν κυριολογεῖται κατὰ μίμησιν, ἡ δ' ὥσπερ τροπικῶς γράφεται· ἡ δὲ ἄντικρυς ἀλληγορεῖται κατὰ τινας αἰνιγμούς. Ἥλιον γοῦν γράψαι βουλόμενοι, κύκλον ποιοῦσι· σελήνην δὲ, σχῆμα μηνοειδὲς κατὰ τὸ κυριολογούμενον εἶδος· τροπικῶς δὲ, κατ' οἰκειότητα μετάγοντες καὶ μετατιθέντες· τὰ δ' ἐξαλλάττοντες· τὰ δὲ, πολλαχῶς μετασχηματίζοντες, χαράττουσι. Τοὺς γοῦν τῶν βασιλέων ἐπαίνους, θεολογουμένοις μύθοις παραδιδόντες, ἀναγράφουσι διὰ τῶν ἀναγλύφων. Τοῦ δὲ κατὰ τοὺς αἰνιγμοὺς τρίτου εἴδους δεῖγμα ἔστω τόδε· τὰ μὲν γὰρ τῶν ἄλλων ἄστρων διὰ τὴν πορείαν τὴν λοξὴν ὄφεων σώμασιν ἀπείκαζον, τὸν δὲ ἥλιον τῷ τοῦ κανθάρου· ἐπειδὴ κυκλοτερὲς ἐκ τῆς

For instance, those who are educated among the Egyptians learn thoroughly first of all the method of the Egyptian letters that is called epistolographic; and second, the hieratic, which the sacred scribes use; and last and final, the hieroglyphic; of which one kind is literal by means of the first elements, and the other symbolic. And of the symbolic, one kind speaks literally by imitation, and another is written as it were tropically; and another is outright allegorized according to certain riddles. Wishing, at any rate, to write the sun, they make a circle; and the moon, a crescent-shaped figure, according to the literal kind; and tropically, transferring and transposing according to affinity, and altering some things, and transforming others in many ways, they engrave them. The praises of their kings, at any rate, handing them down in theological myths, they record by means of reliefs. And of the third kind, that according to riddles, let this be an example: for the rest of the stars, on account of their oblique course, they likened to the bodies of serpents, but the sun to that of the beetle; since, a round shape out of the

Editors' notes and page, col. 40

Page

running head: TIS ALEXANDRINI 40
marginal letters: A νυνται, ἀλλὰ μετά τινων; B ριολογικὴ, ἡ δὲ συμβολική.; C subjectam orationem; D cap. 4, transtulit.
old-edition numerals: (none)
other: begins with word fragment νυνται from δείκνυνται

PG 9:41

βοείας ὄνθου σχῆμα πλασάμενος, ἀντιπρόσωπος κυλίνδει. Φασὶ δὲ καὶ ἑξάμηνον μὲν ὑπὸ γῆς, θάτερον δὲ τοῦ ἔτους τμῆμα τὸ ζῶον τοῦτο ὑπὲρ γῆς διαιτᾶσθαι· σπερμαίνειν τε εἰς τὴν σφαῖραν, καὶ γεννᾷν· καὶ θῆλυν κάνθαρον μὴ γίνεσθαι. Πάντες οὖν, ὡς ἔπος εἰπεῖν, οἱ θεολογήσαντες, βάρβαροί τε καὶ Ἕλληνες, τὰς μὲν ἀρχὰς τῶν πραγμάτων ἀπεκρύψαντο, τὴν δὲ ἀλήθειαν αἰνίγμασι καὶ συμβόλοις, ἀλληγορίαις τε αὖ καὶ μεταφοραῖς, καὶ τοιουτοισί τισι τρόποις παραδεδώκασιν· ὁποῖα καὶ παρ' Ἕλλησι τὰ μαντεῖα· καὶ ὅ γε Ἀπόλλων ὁ Πύθιος Λοξίας λέγεται. Ναὶ μὴν καὶ τῶν παρ' Ἕλλησι σοφῶν καλουμένων τὰ ἀποφθέγματα ὀλίγαις λέξεσι μείζονος πράγματος δήλωσιν ἐμφαίνει· οἷον ἀμέλει τὸ, Χρόνου φείδου· ἤτοι ἐπεὶ ὁ βίος βραχὺς, καὶ οὐ δεῖ τὸν χρόνον τοῦτον εἰς μάτην καταναλῶσαι· ἢ κατ' ἐναντιότητα, φείσασθαι τῶν ἀναλωμάτων τῶν ἰδιωτικῶν, ἵνα, κἂν πολλὰ ἔτη ζήσῃς, φησὶ, μὴ ἐπιλείπῃ σοι τὰ ἐπιτήδεια. Ὡσαύτως καὶ τὸ, Γνῶθι σαυτὸν, πολλὰ ἐνδείκνυται· καὶ ὅτι θνητὸς εἶ, καὶ ὅτι ἄνθρωπος ἐγένου· καὶ ἤδη πρὸς τὰς ἄλλας τοῦ βίου ὑπεροχὰς κατὰ σύγκρισιν, ὅτι οὐδενὸς λόγου ὑπάρχεις, ἔνδοξον λέγων ἢ πλούσιον· ἢ τοὐναντίον, ὅτι, πλούσιος ὢν καὶ ἔνδοξος, οὐ παρὰ μόνῳ σεμνύνῃ πλεονεκτήματι· καὶ εἰς τί γέγονας γνῶθι, φησὶ, καὶ τίνος εἰκὼν ὑπάρχεις· τίς τέ σου ἡ οὐσία, καὶ τίς ἡ δημιουργία, καὶ ἡ πρὸς τὸ Θεῖον οἰκείωσις τίς, καὶ τὰ τούτοις ὅμοια. Λέγει δὲ καὶ διὰ Ἡσαΐου τοῦ προφήτου τὸ Πνεῦμα· Δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους· θησαυροὶ δὲ τοῦ Θεοῦ, καὶ πλοῦτος ἀνεκλειπὴς, ἡ δυσθήρατός ἐστι σοφία. Ἀλλὰ καὶ οἱ παρὰ τούτων τῶν προφητῶν τὴν θεολογίαν δεδιδαγμένοι

having moulded ox-dung into a shape, it rolls it facing backwards. And they say also that for six months under the earth, and for the other part of the year above the earth, this creature passes its life; and that it emits seed into the ball, and begets; and that a female beetle does not come into being. All therefore, so to speak, who have discoursed of divine things, both barbarians and Greeks, have hidden the first principles of things, and have handed down the truth in riddles and symbols, and again in allegories and metaphors, and certain such modes; such as are also the oracles among the Greeks; and Apollo the Pythian is called Loxias. Yea indeed, the apophthegms of those called wise men among the Greeks also exhibit in a few words the indication of a greater matter; such as, for instance, Spare time: either because life is short, and one must not spend this time in vain; or by contrast, to spare one's private expenditures, so that, even if you should live many years, he says, necessaries may not fail you. In like manner also the saying, Know yourself, indicates many things: both that you are mortal, and that you were born a human being; and further, in comparison with the other pre-eminences of life, that you are of no account, when speaking of one renowned or wealthy; or on the contrary, that, being wealthy and renowned, you are not exalted by this advantage alone; and know for what you have come into being, he says, and whose image you are; and what is your essence, and what your creation, and what your kinship with the Divine, and the things like these. And the Spirit also says through Isaiah the prophet: I will give you dark, hidden treasures; now the treasures of God, and unfailing wealth, is the wisdom that is hard to hunt down. But those also who have been taught theology from these prophets,

Editors' notes and page, col. 41

Footnotes

(9) (continued) · call in col 42

pilulas volvit adversus; ferunt hunc sex mensibus super terra immorari, semenque in stercoream pilam emittere, indeque oritur mas scarabaeus, nusquam enim scarabaeum feminam invenire est. Propter hanc ejus naturam Aegyptii scarabaeum inter numina colunt, soli similem asseverantes, quod sphaeram volvat: et sidera serpentium figuris assimilant, quod tortuosum et obliquum sit eorum iter.

… rolls its little balls facing backwards; they say it stays six months above ground and emits its seed into the ball of dung, and from this a male scarab is born, for a female scarab is nowhere to be found. Because of this nature of it the Egyptians worship the scarab among their gods, declaring it like the sun because it rolls a sphere; and they liken the stars to the shapes of serpents because their course is winding and oblique.

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(10) ‹anchor: κυλίνδει› · call in col 42

Κυλίνδει. Scribendum ex Eustathio κυλινδεῖ.

"Rolls": write κυλινδεῖ, following Eustathius.

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(11) ‹anchor: πάντες οὖν› · call in col 42

Πάντες οὖν. Origenes contra Celsum, lib. I, p. 11, postquam de Aegyptiis verba fecerat, haec praeterea adjicit: Ἃ δ' εἶπον περὶ Αἰγυπτίων σοφῶν τε καὶ ἰδιωτῶν, δυνατὸν ἰδεῖν καὶ περὶ Περσῶν· παρ' οἷς εἰσι τελεταὶ, πρεσβευόμεναι μὲν λογικῶς ὑπὸ τῶν παρ' αὐτοῖς λογίων, συμβολικῶς δὲ γινόμεναι ὑπὸ τῶν παρ' αὐτοῖς πολλῶν καὶ ἐπιπολαιοτέρων. Τὸ δ' αὐτὸ καὶ περὶ Σύρων, καὶ περὶ Ἰνδῶν καὶ τῶν ὅσοι μύθους καὶ γράμματα ἔχουσι. Quod autem de Aegyptiorum sapientibus et vulgo dixi, idem liceret etiam de Persis dicere, apud quos sunt mystica sacra, quae certis rationibus curantur a viris eruditione praecellentibus, a vulgo autem quoad externa tantum signa tractantur, nihil sollicito de penitiore cognitione eorum, quae per illa significantur. Idem sentiendum de Syris atque Indis, et quotquot alii simul cum fabulis scripturas habent.

"All, then": Origen, Against Celsus book 1, page 11, after speaking of the Egyptians, adds: "What I have said of the wise and the simple among the Egyptians can be seen also among the Persians, among whom there are rites honoured rationally by their learned men but performed symbolically by their many and more superficial folk. The same holds of the Syrians and the Indians and of all who have myths and writings." (The Latin paraphrase adds that the common people handle only the outward signs, with no care for a deeper knowledge of what they signify.)

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(12) ‹anchor: Λοξίας› · call in col 42

Λοξίας. Λοξίας cur sit dictus Apollo, meminit etiam Plutarchus p. 339: Διὰ τὸ φεύγειν τὴν ἀδολεσχίαν μᾶλλον ἢ τὴν ἀσάφειαν. H. SYLBURG. — Aristophanes in principio Pluti: . . . τῷ δὲ Λοξίᾳ, Ὃς θεσπιῳδεῖ τρίποδος ἐκ χρυσηλάτου. Apollini autem, qui ex tripode suo aureo Ambigua solet responsa dare quaerentibus. Ubi vetus interpres haec adnotat: Τῷ δὲ Λοξίᾳ, τῷ Ἀπόλλωνι, ἤτοι τῷ λοξὴν ἴαν πέμποντι· λοξὰ γὰρ μαντεύεται ὁ θεός· ἢ τῷ λοξὴν πορείαν ποιουμένῳ· ὁ αὐτὸς γάρ ἐστι τῷ ἡλίῳ. Etymologici auctor: Λοξίας ὁ Ἀπόλλων, ὡς μὲν οἱ Πυθαγορικοὶ, ἀπὸ τοῦ λοξὴν τὴν ἴαν πέμπειν, τουτέστι τὴν φωνήν· ἢ παρὰ τὸ λοξῶς ἰέναι τὸν ἥλιον διὰ τοῦ ζωδιακοῦ· καὶ Λοξίας ὁ λοξὴν κίνησιν κινούμενος· ὁ αὐτὸς γὰρ τῷ ἡλίῳ. Conf. noster in Lycophronis Cassandrae v. 14 Commentarius.

"Loxias": why Apollo was called Loxias Plutarch also mentions, page 339: "because he shuns garrulity rather than obscurity". H. Sylburg. — Aristophanes at the beginning of the Plutus: "… to Loxias, who chants oracles from a tripod of beaten gold" (to Apollo, who from his golden tripod gives ambiguous answers to those who ask). There the old scholiast notes: "To Loxias: to Apollo, either as sending forth a slanting (loxē) voice, for the god prophesies obliquely; or as making a slanting course, for he is the same as the sun." The author of the Etymologicum: "Loxias is Apollo, according to the Pythagoreans from sending forth a slanting voice, that is, utterance; or from the sun's going slantwise through the zodiac; and Loxias is he who moves with a slanting motion, for he is the same as the sun." Compare our Commentary on Lycophron's Cassandra, line 14.

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(13) ‹anchor: χρόνου φείδου› · call in col 42

Χρόνου φείδου. Idem censet, quod G. Hervetus in hunc locum, Gilbertus Cognatus. Centuria 3, Adag. 208. Ciceronis scilicet locum ex III De finibus bonor. ita legendum, Tempori parcere. Verumtamen et Erasmus, Cent. 1, Chil. 1 in proverb. Servire scenae, affert ex Phocylide celebre illud, Καιρῷ λατρεύειν, Tempori servire; et Lambinus apud Ciceronem legit, Parere tempori, et, Sequi Deum, Καιρῷ πειθαρχεῖν, Θεῷ ὑπείκειν· Graecos, omnesque libros veteres ait habere, parere, non parcere. P. Victorius putat legendum parcere. Theophrastum memoriae proditum est dicere solitum, πολυτελὲς ἀνάλωμα esse tempus, Stobaeo teste. COLLECT. — Praeceptum hoc Stoicis admodum familiare fuit. Dixit enim Zeno, eorum magister: Μηδενὸς ἡμᾶς οὕτως εἶναι ἐνδεεῖς ὡς χρόνου· Nulla re nos tantopere indigere ac tempore; ut refert in Zenone Laertius lib. VII, segm. 23, et Stobaeus serm. 96.

"Spare time": Gilbert Cousin (Centuria 3, Adage 208) holds the same as G. Hervet on this place: namely that Cicero's passage in On Ends book 3 should be read "to spare time". Yet Erasmus too, Century 1, Chiliad 1, under the proverb "Serve the stage", cites from Phocylides the famous saying "Serve the occasion"; and Lambinus reads in Cicero "obey the time" and "follow God" (Greek "obey the occasion, yield to God"), and says the Greeks and all the old books have "obey", not "spare". P. Vettori thinks "spare" should be read. It is recorded, on Stobaeus' testimony, that Theophrastus used to say time is a costly expenditure. Collector. — This precept was very familiar to the Stoics; for Zeno, their master, said: "We lack nothing so much as time" (Latin the same), as Laertius relates in his Zeno, book 7, section 23, and Stobaeus, discourse 96.

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(14) ‹anchor: γνῶθι σαυτόν› · call in col 42

Γνῶθι σαυτόν. Conf. Strom. I, p. 351, not.

"Know thyself": compare Stromata 1, page 351, note.

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(15) ‹anchor: καὶ πλοῦτος ἀνεκλειπής› · call in col 42

Πλοῦτος ἀνεκλειπής. Luc. XII, 33: Θησαυρὸς ἀνέκλειπτος ἐν τοῖς οὐρανοῖς.

"Unfailing wealth": Luke 12:33: "a treasure in the heavens that does not fail".

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Footnotes

(⁴⁰–⁴³) ‹scripture references› · call in col 43 ⁴⁰ Isa. XLV, 3. ⁴¹ Psal. LXXVII, 1, 2. ⁴² I Cor. II, 6, 7, 8. ⁴³ Ibid. 9, 10.

⁴⁰ Isaiah 45:3. ⁴¹ Psalm 77:1–2 (Vulgate numbering; Hebrew 78). ⁴² 1 Corinthians 2:6–8. ⁴³ Ibid. 2:9–10.

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(16) ‹anchor: ὑπονοίας› · call in col 43

Ὑπονοίας. Ὑπόνοια est locutio, qua aliud dicitur quam audiens exspectabat. Plato, aliique veteres Graeci pro allegoria ὑπόνοιαν dicebant. Plutarchus lib. De audiendis poetis, pag. 19: Παρὰ δὲ Ὁμήρῳ σιωπώμενόν ἐστι τὸ τοιοῦτον γένος τῆς διδασκαλίας· ἔχει δὲ ἀναθεώρησιν ὠφέλιμον ἐπὶ τῶν διαβεβλημένων μάλιστα μύθων· οὓς ταῖς πάλαι μὲν ὑπονοίαις, ἀλληγορίαις δὲ νῦν λεγομέναις, προσβιαζόμενοι καὶ διαστρέφοντες ἔνιοι, μοιχευομένην φασὶν Ἀφροδίτην ὑπὸ Ἄρεος μηνύειν τὸν ἥλιον· ὅτι τῷ τῆς Ἀφροδίτης ἀστέρι συνελθὼν ὁ τοῦ Ἄρεος, μοιχικὰς ἀποτελεῖ γενέσεις, ἡλίου δὲ ἐπαναφερομένου καὶ καταλαμβάνοντος, οὐ λανθάνουσιν. Apud Homerum tacitum id doctrinae genus exstat, considerationem habens utilem iis in fabulis etiam, quae maxime vituperantur. Quas allegoriis (ita enim nunc vocant, cum aliud dicitur, aliud intelligitur: antiqui ὑπονοίας ab occulto, qui subesset, sensu nominabant) nonnulli alio detorquentes ac pervertentes, indicium de Venere a Marte adulterata Solem detulisse aiunt hoc sensu, quod Veneris sideri Martis sidus congressum, adulterio obnoxias nativitates reddat: Sole autem rursus elato ac deprehendente, non lateant. Alia subjungit τῶν ὑπονοιῶν exempla; cujusmodi etiam plura legi poterunt in Heraclidae, seu potius Heracliti, Pontici libro De allegoriis Homericis.

"Of hidden meaning": hyponoia is a way of speaking in which something is said other than the hearer expected. Plato and other ancient Greeks said hyponoia for allegory. Plutarch, How to Listen to Poetry, page 19: "In Homer this kind of teaching is tacit, and it offers a useful reconsideration in the case of the most maligned myths, which some force and distort by what were once called hyponoiai and are now called allegories, saying that the Sun informs on Aphrodite's adultery with Ares because the star of Ares, meeting the star of Aphrodite, produces adulterous births, and when the Sun comes round again and catches them they are not hidden." (The Latin paraphrases the same, explaining that "allegory" is when one thing is said and another meant, while the ancients named it hyponoia from the hidden sense beneath.) He adds other examples of hyponoiai; more of the kind can be read in the book of Heraclides, or rather Heraclitus, of Pontus, On Homeric Allegories.

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(17) ‹anchor: ψυχαγωγία› · call in col 43

Ψυχαγωγία. Periodi notam loco commatis post hanc vocem posuimus, sensu exigente.

"Attraction of the soul": after this word we have put a full stop in place of a comma, as the sense requires.

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(18) ‹anchor: σοφοῖς› · call in col 43

Σοφοῖς. Duos posteriores Sophoclis versus recitans Plutarchus lib. De Pythiae oraculis, pag. 406, in eorum priori αἰεί pro ἀεί, in posteriori βραχύ pro βραχεῖ scribit, utroque loco ex Clemente corrigendus.

"To the wise": Plutarch, quoting the last two lines of Sophocles in On the Oracles of the Pythia, page 406, writes αἰεί for ἀεί in the first and βραχύ for βραχεῖ in the second; in both places he should be corrected from Clement.

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(19) ‹anchor: ἀκούσατε› · call in col 43

Ἀκούσατε. Psal. Προσέχετε... τῷ νόμῳ μου.

"Hear": the Psalm has "Attend … to my law."

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(20) ‹anchor: Θεοῦ σοφίαν› · call in col 43

Θεοῦ σ. I Cor. II, σοφίαν Θεοῦ.

"God's wisdom": 1 Corinthians 2 has "the wisdom of God" (in that order).

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(21) ‹anchor: κηρύσσομεν› · call in col 43

Κηρύσσομεν. Haec vox a Clemente ad complendum Apostoli sensum addita fuisse videtur.

"We preach": this word seems to have been added by Clement to complete the Apostle's sense.

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(22) ‹anchor: ἡμῖν γὰρ ἀπεκάλυψεν› · call in col 43

Ἡμῖν γὰρ ἀπ. I Cor. II: Ἡμῖν δὲ ὁ Θεὸς ἀπεκάλυψε διὰ τοῦ πνεύματος αὐτοῦ.

"For to us he revealed": 1 Corinthians 2: "But to us God revealed it through his Spirit."

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Page

running head: 43 CLEMENTIS ALEXANDR
marginal letters: A Dabo tibi thesauros; B Malum ponens pro simplici.; C invehatur Apostolus in vanam; D dicitur quam audiens
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:44

ποιηταὶ δι' ὑπονοίας πολλὰ φιλοσοφοῦσι· τὸν Ὀρφέα λέγω, τὸν Λῖνον, τὸν Μουσαῖον, τὸν Ὅμηρον καὶ Ἡσίοδον, καὶ τοὺς ταύτῃ σοφούς. Παραπέτασμα δὲ αὐτοῖς πρὸς τοὺς πολλοὺς ἡ ποιητικὴ ψυχαγωγία. Ὄνειροί τε καὶ σύμβολα ἀφανέστερα πάντα τοῖς ἀνθρώποις, οὐ φθόνῳ, (οὐ γὰρ θέμις ἐμπαθῆ νοεῖν τὸν Θεόν·) ἀλλ' ὅπως, εἰς τὴν τῶν αἰνιγμάτων ἔννοιαν ἡ ζήτησις παρεισδύουσα, ἐπὶ τὴν εὕρεσιν τῆς ἀληθείας ἀναδράμῃ. Ταύτῃ τοι Σοφοκλῆς, ὁ τῆς τραγῳδίας ποιητὴς, φησί που·

the poets philosophize much by covert meaning—I mean Orpheus, Linus, Musaeus, Homer and Hesiod, and those wise in this way. And a veil for them towards the many is poetic entertainment. Dreams and symbols are all more obscure to men, not out of envy (for it is not lawful to conceive of God as subject to passion), but in order that inquiry, entering into the meaning of the riddles, may mount up to the discovery of the truth. In this way indeed Sophocles, the poet of tragedy, says somewhere:

Καὶ τὸν Θεὸν τοιοῦτον ἐξεπίσταμαι, Σοφοῖς μὲν αἰνικτῆρα θεσφάτων ἀεὶ, Σκαιοῖς δὲ φαῦλον, κἂν βραχεῖ διδάσκαλον·

And God I know full well to be such: to the wise ever a framer of riddles in oracles, but to the dull a paltry teacher, even in brief;

τὸ φαῦλον ἐπὶ τοῦ ἁπλοῦ τάσσων. Ἄντικρυς γοῦν περὶ πάσης Γραφῆς τῆς καθ' ἡμᾶς ἐν τοῖς Ψαλμοῖς γέγραπται, ὡς ἐν παραβολῇ εἰρημένης· Ἀκούσατε, λαός μου, τὸν νόμον μου· κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου. Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ' ἀρχῆς. Καὶ ὁ γενναῖος Ἀπόστολος τὰ ὅμοια ὧδέ πως λέγει· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις· σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τῶν καταργουμένων· ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην· ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν· εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Οἱ φιλόσοφοι δὲ οὐκ ἐνηργήθησαν ἐνυβρίσαι τὴν παρουσίαν τοῦ Κυρίου· ἀπόκειται τοίνυν τὴν οἴησιν τῶν ἐν Ἰουδαίοις σοφῶν ἐπιῤῥαπίζειν τὸν Ἀπόστολον. Διὸ καὶ ἐπιφέρει· Ἀλλὰ κηρύσσομεν καθὼς γέγραπται, φησὶν, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη· ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. Ἡμῖν γὰρ ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θευῦ. Πνευματικὸν γὰρ καὶ γνωστικὸν οἶδε τὸν τοῦ ἁγίου Πνεύματος μαθητὴν, τὸν ἐκ Θεοῦ χορηγούμενον

putting the word paltry for simple. Outright, at any rate, concerning all the Scripture among us it has been written in the Psalms, as having been spoken in a parable: Hear, My people, My law; incline your ear to the words of My mouth. I will open My mouth in parables, I will utter problems from the beginning. And the noble Apostle says similar things somewhat thus: Yet we speak wisdom among the perfect; but a wisdom not of this age, nor of the rulers of this age, who are being brought to naught: but we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory, which none of the rulers of this age has known: for had they known it, they would not have crucified the Lord of glory. Now the philosophers were not actuated to treat with insolence the coming of the Lord; it remains, therefore, that the Apostle is rebuking the conceit of the wise among the Jews. Wherefore also he adds: But we proclaim, as it is written, he says, what eye has not seen, and ear has not heard, and has not entered into the heart of man, what things God has prepared for those who love Him. For to us God revealed them through the Spirit: for the Spirit searches all things, even the depths of God. For he knows the disciple of the Holy Spirit to be spiritual and Gnostic, the one supplied from God,

Editors' notes and page, col. 44

Page

running head: ENTIS ALEXANDRINI 44
marginal letters: A διδαγμένοι ποιηταὶ; B τὸ φαῦλον ἐπὶ τοῦ ἁπλοῦ; C ἔγνωσαν, οὐκ ἂν; D quod Veneris sideri
old-edition numerals: (none)
other: begins with word fragment διδαγμένοι, the tail of δεδιδαγμένοι, which is set whole at the end of col. 41 and not restored here; full-width facing Latin line ad inveniendam recurrat veritatem. Ea ratione dicit utique across cols. 43-44 after φησί που· not set; ends mid-word χο-, set whole here as χορηγούμενον (tail ρηγούμενον at the top of col. 45); footnotes (16)–(22) called in this column, and the scripture references 40–42 printed across the page foot, are set with the facing Latin column's notes
misprints kept as printed: Θευῦ (for Θεοῦ), in τὰ βάθη τοῦ Θευῦ

PG 9:45

ρηγούμενον, ὅ ἐστι νοῦς Χριστοῦ. Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος· μωρία γὰρ αὐτῷ ἐστιν. Αὐτίκα ὁ Ἀπόστολος πρὸς ἀντιδιαστολὴν γνωστικῆς τελειότητος τὴν κοινὴν πίστιν πῇ μὲν θεμέλιον λέγει, πῇ δὲ γάλα, γράφων τὸν τρόπον τοῦτον· Ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς, ὡς νηπίοις ἐν Χριστῷ· γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε· ἀλλ' οὐδὲ ἔτι νῦν δύνασθε· ἔτι γὰρ σαρκικοί ἐστε. Ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον περιπατεῖτε; Τὰ αἱρετὰ τοῖς ἁμαρτωλοῖς τῶν ἀνθρώπων· οἱ δὲ τούτων ἀπεσχημένοι τὰ θεῖα φρονοῦσι, καὶ βρώματος γνωστικοῦ μεταλαμβάνουσι. Κατὰ τὴν χάριν, φησί, τὴν δοθεῖσάν μοι, ὡς σοφὸς ἀρχιτέκτων, θεμέλιον τέθεικα· ἄλλος δὲ ἐποικοδομεῖ χρυσίον καὶ ἀργύριον, λίθους τιμίους. Ταῦτα γνωστικὰ ἐποικοδομήματα τῇ κρηπῖδι τῆς πίστεως τῆς εἰς Ἰησοῦν Χριστόν· καλάμη δὲ τὰ τῶν αἱρέσεων ἐπαναθήματα, καὶ ξύλα καὶ χόρτος. Ὁποῖον δὲ ἑκάστου τὸ ἔργον, τὸ πῦρ δοκιμάσει. Τὴν γνωστικὴν οἰκοδομὴν κἀν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ αἰνισσόμενός φησιν· Ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικόν, εἰς τὸ στηριχθῆναι ὑμᾶς. Ἀποκεκαλυμμένως δὲ οὐχ οἷόν τε ἦν τὰ τοιαῦτα τῶν χαρισμάτων ἐπιστέλλειν.

which is the mind of Christ. But the natural man does not receive the things of the Spirit; for they are foolishness to him (1 Cor. 2:14). Thus the Apostle, to distinguish [it] from gnostic perfection, calls the common faith in one place a foundation and in another milk, writing in this manner: Brethren, I could not speak to you as to spiritual men, but as to carnal, as to infants in Christ; I gave you milk to drink, not solid food; for you were not yet able; nay, nor are you able even now; for you are still carnal. For where there is jealousy and strife among you, are you not carnal, and do you not walk according to man? (1 Cor. 3:1–3). These are the things chosen by sinners among men; but those who have abstained from them mind the things of God and partake of gnostic food. According to the grace, he says, that was given to me, as a wise master builder I have laid a foundation; and another builds upon it gold and silver, precious stones (1 Cor. 3:10, 12). These are the gnostic superstructures on the foundation of the faith that is in Jesus Christ; but the additions of the heresies are straw, and wood and hay. And of what sort each one's work is, the fire will test (1 Cor. 3:13). Hinting at the gnostic edifice in the Epistle to the Romans too, he says: For I long to see you, that I may impart to you some spiritual gift, so that you may be strengthened (Rom. 1:11). But it was not possible to send such gifts as these openly by letter.

Editors' notes and page, col. 45

Footnotes

(none; footnotes (23)–(31) called in this column, and the scripture references 44–47 printed at the page foot, are set with the facing Latin column's notes under col. 46)

Editors' prose

CAPUT V.

CHAPTER V.

De symbolis Pythagorae.

On the symbols of Pythagoras.

Page

running head: 45 STROMATUM LIB. V.
marginal letters: A ρηγούμενον (23), ὅ ἐστι; B δομεῖ (27) χρυσίον καὶ ἀργύριον; C Αὐτίκα τῆς βαρβάρου; D tur : Ἕκαστος δὲ βλεπέτω,
old-edition numerals: P. 660. ED. POTTER, 558 ED. PARIS. at bottom of text (QA Q6a)
other: begins with word fragment ρηγούμενον from χορηγούμενον; full-width Greek line Ἀποκεκαλυμμένως δὲ οὐχ οἷ... στέλλειν., heading CAPUT V., and summary De symbolis Pythago across cols. 45-46 before Αὐτίκα τῆς βαρβάρου (the Greek line is now set in place, the heading under Editors' prose; see below)
running head: 45 STROMATUM LIB. V. 46
marginal letters: A ‹ῥηγούμενον, ὅ ἐστι νοῦς›; B ‹δομεῖ χρυσίον καὶ ἀργύριον›; C ‹Αὐτίκα τῆς βαρβάρου›; D (in the footnote band, not beside the text)
old-edition numerals: P. 660. ED. POTTER, 558 ED. PARIS. at bottom of text (QA Q6a)
other: the column begins with the second half of a word split at the previous page (χο]ρηγούμενον); set as printed here, joined on receipt.
other: the full-width line Ἀποκεκαλυμμένως ... ἐπιστέλλειν is set in place at the end of the upper Greek block (checked against the page by QA Q3a).
other: CAPUT V. / De symbolis Pythagorae. is editors' matter (Migne's chapter band across the page); set under Editors' prose above, not in the source column (QA Q3a).
other: all the page's layer-1 Greek stands in the left column (col 45) and the full-width line; the right column (46) is the facing Latin, so the whole page's Greek is kept under rail 45.
other: κἀν: the breathing on the crasis is faint on the page.
running head: 45 STROMATUM LIB. V. 46
marginal letters: A ‹ρηγούμενον, ὅ ἐστι νοῦς Χριστοῦ›; B ‹ἀρχιτέκτων, θεμέλιον τέθεικα›; C ‹Αὐτίκα τῆς βαρβάρου (lower half, set in col 46 file)›; D (beside the footnotes only)
old-edition numerals: (none)

PG 9:46

CAPUT V.

CHAPTER V.

De symbolis Pythagorae.

On the symbols of Pythagoras.

Αὐτίκα τῆς βαρβάρου φιλοσοφίας πάνυ σφόδρα ἐπικεκρυμμένως ἤρτηται τὰ Πυθαγόρια σύμβολα. Παραινεῖ γοῦν ὁ Σάμιος, Χελιδόνα ἐν οἰκίᾳ μὴ ἔχειν, τουτέστι, λάλον, καὶ ψίθυρον, καὶ πρόγλωσσον ἄνθρωπον, μὴ δυνάμενον στέγειν ὧν ἂν μετάσχῃ, μηδὲ δέχεσθαι. Χελιδὼν γὰρ καὶ τρυγὼν, ἀγροῦ

For instance, the Pythagorean symbols depend, in a very hidden way indeed, on the barbarian philosophy. The Samian, at any rate, advises not to have a swallow in the house, that is, not to receive a talkative, whispering, glib-tongued man, who cannot keep to himself what he has been made a sharer in. For the swallow and the turtle-dove of the field

Editors' notes and page, col. 46

Footnotes

(⁴⁴–⁴⁷) ‹scripture references› · call in col 46 ⁴⁴ I Cor. II, 14. ⁴⁵ I Cor. III, 1, 2, 3. ⁴⁶ Ibid. 10, 12, 13. ⁴⁷ Rom. I, 11.

⁴⁴ 1 Corinthians 2:14. ⁴⁵ 1 Corinthians 3:1–3. ⁴⁶ Ibid. 3:10, 12, 13. ⁴⁷ Romans 1:11.

(printed under page 22)

(23) ‹anchor: τὸν ἐκ Θεοῦ χορηγούμενον› · call in col 46

Τὸν ἐκ Θεοῦ χορηγούμενον. Melius legeretur τοῦ ἐκ Θεοῦ χορηγουμένου. LOWTH.

"Supplied from God": it would read better as the genitive, τοῦ ἐκ Θεοῦ χορηγουμένου. Lowth.

(printed under page 22)

(24) ‹anchor: τοῦ πνεύματος› · call in col 46

Τοῦ πνεύματος. I Cor. II: Τοῦ πνεύματος τοῦ Θεοῦ.

"Of the Spirit": 1 Corinthians 2 has "of the Spirit of God".

(printed under page 22)

(25) ‹anchor: οὐ βρ.› · call in col 46

Οὐ βρ. I Cor. III, καὶ οὐ βρῶμα· οὔπω γὰρ ἠδύνασθε· ἀλλ' οὔτε ἔτ. Dein, καὶ ἔρις, καὶ διχοστασίαι, οὐχ. Ibid.

"Not food": 1 Corinthians 3 has "and not food; for you were not yet able; nor even now …". Then "and strife and divisions, are you not …". Ibid.

(printed under page 22)

(26) ‹anchor: χάριν› · call in col 46

Χάριν. Χάριν τοῦ Θεοῦ. Ibid.

"Grace": "the grace of God". Ibid.

(printed under page 22)

(27) ‹anchor: ἐποικοδομεῖ› · call in col 46

Ἐποικοδομεῖ. Apud D. Paulum haec sequuntur: Ἕκαστος δὲ βλεπέτω, πῶς ἐποικοδομεῖ· θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς ὁ Χριστός. Εἰ δέ τις ἐποικοδομεῖ. Quae propter repetitum ἐποικοδομεῖ, ut librariorum negligentia saepe alias fit, exciderunt; vel forte a Clemente consulto sunt omissa.

"Builds upon": in St Paul there follows: "But let each one take care how he builds upon it. For no one can lay another foundation than the one laid, which is Jesus Christ. Now if anyone builds upon …" These words dropped out because "builds upon" is repeated, as often happens elsewhere through the carelessness of copyists; or perhaps Clement left them out on purpose.

(printed under page 22)

(28) ‹anchor: χρυσίον καὶ ἀργύριον› · call in col 46

Χρυσίον καὶ ἀργύριον. Χρυσόν, ἄργυρον. Ibid.

"Gold and silver": Paul has χρυσόν, ἄργυρον. Ibid.

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(29) ‹anchor: τὰ Πυθαγόρια σύμβολα› · call in col 46

Πυθαγόρια σύμβολα. Pythagoras in symbolis tradendis Aegyptiorum hieroglyphicam doctrinam imitatus fuisse dicitur. Plutarchus lib. De Iside et Osiride, pag. 354, ed. Paris.: Μάλιστα δὲ οὗτος, ὡς ἔοικε, θαυμασθεὶς, καὶ θαυμάσας τοὺς ἄνδρας, ἀπεμιμήσατο τὸ συμβολικὸν αὐτῶν καὶ μυστηριῶδες, ἀναμίξας αἰνίγμασι τὰ δόγματα· τῶν γὰρ καλουμένων γραμμάτων ἱερογλυφικῶν οὐδὲν ἀπολείπεται τὰ πολλὰ τῶν Πυθαγορικῶν παραγγελμάτων· οἷόν ἐστι τὸ μὴ ἐσθίειν ἐπὶ δίφρου, μηδ' ἐπὶ χοίνικος καθῆσθαι, μηδὲ φοίνικα φυτεύειν, μηδὲ πῦρ μαχαίρᾳ σκαλεύειν ἐν οἰκίᾳ. Pythagoras autem maxime, ut apparet, in admiratione habitus, admiratusque sacerdotes istos, imitatus est rationem eorum, res symbolis quibusdam et per ambages proponendi, suasque sententias involucris texit. Nam quae vocantur litterae hieroglyphicae, his pleraque nil concedunt Pythagorae praecepta: qualia sunt, non edere in curru, non insidere choenici, non plantare palmam, ignem in aedibus gladio non agitare.

"The Pythagorean symbols": Pythagoras is said to have imitated the hieroglyphic teaching of the Egyptians in handing down his symbols. Plutarch, On Isis and Osiris, page 354 of the Paris edition: "Above all this man, it seems, admired and admiring them, imitated their symbolic and mysterious manner, mixing his doctrines with riddles; for most of the Pythagorean precepts fall nothing short of the so-called hieroglyphic writings: such as not to eat on a chariot-seat, not to sit on a quart measure, not to plant a palm, not to stir a fire with a sword in the house." (The Latin gives the same.)

(printed under page 22)

(30) ‹anchor: χελιδόνα ἐν οἰκίᾳ› · call in col 46

Χελιδόνα ἐν οἰκ. Jamblichus hoc symbolum sic recitat in Protrept. pag. 50: Χελιδόνα οἰκίᾳ μὴ δέχου. Laertius, l. VIII, segm. 17, hoc modo: Ὁμοροφίους χελιδόνας μὴ ἔχειν. Alii vero aliis id modis efferunt. Plutarchus Symposiac. l. VIII, prob. 7, hoc argumentum tractans, eumdem, quem Clemens, auctorem in manibus habuisse videtur.

"A swallow in the house": Iamblichus quotes this symbol thus in the Protrepticus, page 50: "Do not receive a swallow into the house." Laertius, book 8, section 17, thus: "Do not keep swallows under the same roof." Others express it in other ways. Plutarch, treating this subject in Table Talk book 8, problem 7, seems to have had in hand the same author as Clement.

(printed under page 22)

(31) ‹anchor: μηδὲ δέχεσθαι› · call in col 46

Τουτέστι... δέχεσθαι. Perperam haec vertit Interpres, quae sic explicanda sunt: Hoc est, loquacem, et susurronem, et effrenatae linguae hominem, qui ea, quorum particeps est, continere nequit, ne domo quidem excipere. Porro hanc symboli hujusce interpretationem rejicit Plutarchus, loco jam dicto: Ψιθυρισμοῦ μὲν γὰρ ἥκιστα χελιδόνι μέτεστι, λαλιᾶς δὲ καὶ πολυφωνίας οὐ μᾶλλον ἢ κίτταις, καὶ πέρδιξι, καὶ ἀλεκτορίσιν. Minimum enim, inquit, susurri habet hirundo, nec magis garrula aut vocalis est, quam pica, perdix, gallina.

"That is … to receive": the translator rendered this wrongly; it should be explained thus: "that is, not even to receive into the house a talkative, whispering man of unbridled tongue, who cannot keep what he shares in." Plutarch, however, rejects this interpretation of the symbol in the place already cited: "For the swallow has very little of whispering, and no more chatter and noise than magpies, partridges and hens." (The Latin gives the same.)

(printed under page 22)

Footnotes

(⁴⁸–⁵⁰) ‹scripture references› · call in col 47 ⁴⁸ Jer. VIII, 7. ⁴⁹ Ephes. IV, 26. ⁵⁰ Exod. XX, 17.

⁴⁸ Jeremiah 8:7. ⁴⁹ Ephesians 4:26. ⁵⁰ Exodus 20:17.

(printed under page 23)

(32) ‹anchor: χελιδὼν κ.τ.λ.› · call in col 47

Χελιδὼν κ. τ. λ. Jerem. VIII: Τρυγὼν καὶ χελιδὼν ἀγροῦ, στρουθία ἐφύλαξαν καιροὺς εἰσόδων ἑαυτῶν.

"Swallow, etc.": Jeremiah 8: "The turtle-dove and the swallow of the field, the sparrows, kept the times of their coming."

(printed under page 23)

(33) ‹anchor: ὡς› · call in col 47

Ὡς. Homeri locus est Iliad. I, SYLB. Verba sunt Achillis Ulyssem ac caeteros Graecos ad se missos alloquentis Iliad. I, v. 311: Ὥς μή μοι τρύζητε παρήμενοι ἄλλοθεν ἄλλος. In quem locum Eustathius: Ἔστι δὲ τρύζειν τὸ πολυλογεῖν ἢ πολυφωνεῖν· ἐξ οὗ καὶ τρυγὼν, ἣν ἡ παροιμία ἐπὶ σκώμματι τῶν πολυλογούντων παραλαμβάνει, λαλιστέρους τρυγόνων καλοῦσα. Ideo Clemens, cum turturem loquacitatem designare dixisset, hoc utitur verbo. Vide proverbium, Turture loquacior. Suidas: Τρύζει, ἀσήμως λαλεῖ, παρ' ὃ καὶ ἡ τρυγὼν, ἐπεὶ ἀσήμως φθέγγεται καὶ γογγυστικῶς. COLLECT. Ex Iliad. I, v. 311.

"So that": the passage is Homer's, Iliad 1 (as printed; the line is in book 9). Sylburg. They are the words of Achilles addressing Ulysses and the other Greeks sent to him, Iliad 1 (as printed), line 311: "that you may not sit by me and coo, one from here, another from there." On this passage Eustathius: "To coo (tryzein) is to talk much or make much noise; from it comes the turtle-dove (trygōn), which the proverb uses to mock great talkers, calling them 'more talkative than turtle-doves'." That is why Clement, having said that the turtle-dove signifies talkativeness, uses this verb. See the proverb "more talkative than a turtle-dove". Suidas: "Tryzei: speaks indistinctly; hence also the turtle-dove, since it utters indistinctly and with a murmur." Collector. From Iliad 1 (as printed), line 311.

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(34) ‹anchor: ἡ χελιδὼν δέ› · call in col 47

Ἡ χελιδὼν δέ. Mox, post Πανδίονος clausa periodo, e praecedenti membro subaudiendum ἐξοικίζεται, ut cohaerentia sit, καὶ ἀφοσιοῦσθαι ἄξιον. Symbolum hoc Pythagorae cum seq. exponit etiam Plutarchus Sympos. lib. VII, pag. 575. H. SYLBURG. Sensus est, Turtur, propterea quod murmuret, — est domo ejicienda: — hirundo autem, quae Pandionis fabulam innuit, eo quod abominari debeamus, quae propter eam accidisse vulgo dicuntur. Pleniora sunt illa Plutarchi: Ἆρα οὖν διὰ τὸν μῦθον τὸν περὶ τὴν παιδοφονίαν ἀφοσιοῦνται τὰς χελιδόνας, ἄποθεν ἡμᾶς πρὸς ἐκεῖνα τὰ πάθη διαβάλλοντες, ἐξ ὧν τὸν Τηρέα καὶ τὰς γυναῖκας, τὰς μὲν δρᾶσαι, τὰς δὲ παθεῖν ἀθέμιτα καὶ σχέτλια λέγουσι; Numnam ergo ob infantis necem fabulis vulgatam abominantur hirundines, ut nos eminus a tali flagitio deterrerent; quando Tereum et mulieres impia ista et nefaria partim perpetrasse, partim sustinuisse aiunt? Clementis verba ob pravam interpunctionem hactenus perperam a multis intellecta fuisse videntur.

"But the swallow": shortly after, with the sentence closed after "of Pandion", "is driven from the house" must be understood from the preceding clause, so that the sense runs on: "and it is right to shun it." Plutarch also explains this symbol of Pythagoras, with the following one, in Table Talk book 7 (as printed), page 575. H. Sylburg. The sense is: the turtle-dove, because it murmurs, is to be put out of the house; and the swallow, which hints at the story of Pandion, because we ought to abhor what are commonly said to have happened on its account. Plutarch's words are fuller: "Do they then shun swallows because of the myth about the child-murder, setting us at a distance from those passions out of which, they say, Tereus and the women did and suffered lawless and dreadful things?" (The Latin gives the same.) Clement's words seem till now to have been misunderstood by many because of faulty punctuation.

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(35) ‹anchor: διώκει› · call in col 47

Διώκει. Sic etiam Plutarchus: Σαρκοφάγος γάρ ἐστι, καὶ μάλιστα τοὺς τέττιγας, ἱεροὺς καὶ μουσικοὺς ὄντας, ἀποκτίννυσι καὶ σιτεῖται. Carnivora enim est hirundo, et maxime cicadas Musis sacras et canoras interficit, iisque vescitur. Plura hac de re ibidem videre licet.

"Pursues": so too Plutarch: "For it is carnivorous, and kills and feeds above all on cicadas, which are sacred and musical." (The Latin gives the same.) More on this can be seen in the same place.

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(36) ‹anchor: ἔστι› · call in col 47

Ἔστι. H. Junius cent. 4, proverb. 39, Aeschylo tribuit hunc versum, pariter ac sequentem, sicque utrumque vertit: Fidum penu, vel aerarium, linguae. Et nostra praefert lingua custodem clavem. Deinde addit hunc Luciani similem versum: Ἀῤῥήτων ἐπέων γλώσσης σφραγὶς ἐπικείσθω. Arcanum ut celet, claudenda est lingua sigillo. COLLECT.

"There is": H. Junius, century 4, proverb 39, attributes this line, and the next, to Aeschylus, and renders both thus: "A faithful store-room, or treasury, of the tongue. And our tongue bears a guardian key." Then he adds this similar line of Lucian's: "Let a seal be set on the tongue over words not to be spoken" (to keep a secret, the tongue must be closed with a seal). Collector.

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(37) ‹anchor: τῆς χύτρας› · call in col 47

Τῆς χύτρ. Plutarchus loco superius dicto: Τὸ συνταράττειν ἀναστάντας ἐξ εὐνῆς τὰ στρώματα, καὶ χύτρας τύπον ἀρθείσης ἐν σποδῷ μὴ ἀπολιπεῖν, ἀλλὰ συγχεῖν. E lecto surgentes jussit conturbare stragula; et, olla sublata, ejus vestigia in cinere non relinquere, sed confundere.

"Of the pot": Plutarch in the place cited above: "On rising from bed, to disturb the bedclothes; and when a pot is lifted, not to leave its mark in the ashes but to smooth it away." (The Latin gives the same.)

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(38) ‹anchor: τύπον› · call in col 47

Τύπον. Flor. τῦφον, tumorem, nempe excandescentiam et ebullitionem furentis irae. Tumorem irae dixit Virgilius Aeneid. VIII, vers. 40: Neu belli terrere minis, tumor omnis et irae Concessere Deum . . . . . Sic accepta Clementis verba hunc sensum praebent, quod non modo irae tumor et ebullitio, sed quodvis ejus vestigium sit delendum. Sed τύπον Sylburgius in sua editione exhibuit, quam reliquae secutae sunt. Plutarchus: Τῆς μὲν γὰρ χύτρας τὸν τύπον ἔφη Φιλῖνος ἀφανίζειν αὐτοὺς, διδάσκοντας ὅτι δεῖ μηδὲν ὀργῆς ἔνδηλον ἀπολιπεῖν ἴχνος, ἀλλ' ὅταν ἀναζέσας παύσηται καὶ καταστῇ, πᾶσαν ἀπηλεῖφθαι μνησικακίαν. Ollae formam aiebat Philinus Pythagoricos dum abolere mandant, docere nullum evidens irae relinquere vestigium; sed ubi ea deferbuit, animusque consedit, omnem esse memoriam offensarum penitus delendam.

"Mark": the Florentine edition has τῦφον, "swelling", that is, the blazing up and boiling over of raging anger. Virgil spoke of "the swelling of anger", Aeneid 8, line 40: "Be not frightened by threats of war; all the swelling and wrath of the gods has subsided …" Taken so, Clement's words give this sense: that not only the swelling and boiling of anger but every trace of it must be wiped out. But Sylburg printed τύπον in his edition, which the others have followed. Plutarch: "Philinus said they wipe out the mark of the pot to teach that one should leave no visible trace of anger, but when it has boiled up and then ceased and settled, all memory of wrongs should be wiped away." (The Latin gives the same.)

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(39) ‹anchor: ἥλιος› · call in col 47

Ἥλιος. Ephes. IV: Ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν.

"The sun": Ephesians 4: "Let not the sun go down upon your wrath."

(printed under page 23)

Page

running head: 47 CLEMENTIS ALEXANDR
marginal letters: A tur, passeres agri,; B Mihi quoque in lingua; C (32) Χελιδὼν κ. τ. λ.; D Sympos. lib. VII,
old-edition numerals: 239 after sublata,
other: facing Latin version, not set

PG 9:48

στρουθία, ἔγνωσαν καιροὺς εἰσόδων αὐτῶν, φησὶν ἡ Γραφή· καὶ οὐ χρή ποτε φλυαρίᾳ συνοικεῖν. Καὶ μὴν γογγύζουσα ἡ τρυγὼν, μέμψεως καταλαλιὰν ἀχάριστον ἐμφαίνουσα, εἰκότως ἐξοικίζεται·

sparrows, knew the seasons of their entrances, says the Scripture: and one must never dwell together with prating. And indeed the murmuring turtle-dove, exhibiting an ungrateful backbiting of complaint, is reasonably banished from the house:

Ὡς μή μοι τρύζητε παρήμενοι ἄλλοθεν ἄλλος·

That you may not murmur beside me, one from one side, another from another;

ἡ χελιδὼν δὲ, ἣ τὸν μῦθον αἰνίττεται τὸν Πανδίονος, ἀφοσιοῦσθαι ἄξιον τὰ ἐπ' ἐκείνῃ θρυλλούμενα πάθη· ἐξ ὧν τὸν Τηρέα τὰ μὲν παθεῖν, τὰ δὲ καὶ δρᾶσαι παρειλήφαμεν. Διώκει δὲ ἄρα καὶ τέττιγας τοὺς μουσικούς· ὅθεν ἀπωθεῖσθαι δίκαιος ὁ διώκτης τοῦ λόγου. Ναὶ τὰν Ὄλυμπον καταδερκομέναν σκαπτοῦχον Ἥραν, ἔστι μοι πιστὸν ταμιεῖον ἐπὶ γλώσσας, ἡ ποιητική φησιν· ὅ τε Αἰσχύλος·

and as for the swallow, which hints at the myth of Pandion, it is right to abominate the sufferings bruited about concerning her, from which we have received by tradition that Tereus suffered some things and also did others. Moreover, it also pursues the musical cicadas; whence the pursuer of the word is justly thrust away. Yea, by sceptre-bearing Hera who looks down upon Olympus, I have a faithful storehouse upon my tongue, says poetry; and Aeschylus:

Ἀλλ' ἔστι κἀμοὶ κλεὶς ἐπὶ γλώσσῃ φύλαξ.

But I too have a key upon my tongue as guard.

Πάλιν ὁ Πυθαγόρας· Τῆς χύτρας ἀρθείσης ἀπὸ τοῦ πυρὸς, τὸν ἐν τῇ σποδῷ τύπον μὴ ἀπολιπεῖν, ἀλλὰ συγχεῖν προσέταττε· καὶ ταράττειν ἀναστάντας ἐξ εὐνῆς τὰ στρώματα. Οὐ γὰρ τὸν τύπον ἀφανίζειν μόνον δεῖν ἠνίττετο, ἀλλὰ μηδὲ ὀργῆς ἴχνος ἀπολιπεῖν· ἐπὰν δὲ ἀναζέσασα παύσηται, καθίστασθαι αὐτὴν, καὶ πᾶσαν ἀπαλείφειν μνησικακίαν. Ἥλιος δὲ ὑμῖν τῇ ὀργῇ, φησὶν ἡ Γραφὴ, μὴ ἐπιδυέτω. Καὶ ὁ εἰπὼν, Οὐκ ἐπιθυμήσεις, πᾶσαν ἀφεῖλεν μνησικακίαν· θυμὸς γὰρ εὑρίσκεται ὁρμὴ ἐπιθυμίας ἡμέρου ψυχῆς, κατ'

Again Pythagoras: When the pot has been lifted from the fire, he commanded not to leave the imprint in the ashes, but to confound it; and on rising from bed, to disorder the bedclothes. For he hinted that one must not only obliterate the imprint, but not even leave a trace of anger; and whenever it has ceased boiling up, that it should settle down, and wipe away all remembrance of wrongs. And let not the sun go down upon your anger, says the Scripture. And he who said, You shall not covet, took away all remembrance of wrongs; for wrath is found to be an impulse of desire of a gentle soul, by way of

Editors' notes and page, col. 48

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running head: NTIS ALEXANDRINI 48
marginal letters: A στρουθία, ἔγνωσαν; B Ἀλλ' ἔστι κἀμοὶ; C enim est hirundo,; D candescentiam et
old-edition numerals: (none)
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PG 9:49

ἐξοχὴν ἀμύνης ἐφετικὸς ἀλόγως. Τῷ ὁμοίῳ τρόπῳ καὶ ἡ κοίτη ταράσσεσθαι παραινεῖται· ὡς μήτε ὀνειρωγμοῦ τινος, μηδὲ μὴν ὕπνου μεθ' ἡμέραν, ἀλλὰ μηδὲ τῆς ἐν νυκτὶ ἡδονῆς ἐπιμεμνῆσθαι ἔτι. Τάχα δὲ καὶ φαντασίαν τὴν ζοφερὰν συγχεῖν τῷ τῆς ἀληθείας φωτὶ δεῖν ᾐνίσσετο· Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε, ὁ Δαβὶδ λέγει· μὴ συγκατατίθεσθαι τῇ φαντασίᾳ, μηδὲ τὸ ἔργον ἐπάγειν κυροῦντα τὴν ὀργὴν χρῆναι διδάσκων. Πάλιν, Ἐπὶ γῆς μὴ πλεῖν, Πυθαγόριόν ἐστι σύμβολον· δηλοῖ δὲ τὰ τέλη καὶ τὰ ὅμοια τῶν μισθωμάτων, ταραχώδη καὶ ἄστατα ὄντα, παραιτεῖσθαι δεῖν. Διὰ τοῦτό τοι ὁ Λόγος τοὺς τελώνας λέγει δυσκόλως σωθήσεσθαι. Πάλιν δ' αὖ, Δακτύλιον μὴ φορεῖν, μηδὲ εἰκόνας αὐτοῖς ἐγχαράσσειν θεῶν, παρεγγυᾷ ὁ Πυθαγόρας· ὥσπερ Μωϋσῆς πρόπαλαι διαῤῥήδην ἐνομοθέτησε, μηδὲν δεῖν γλυπτὸν, ἢ χωνευτὸν, ἢ πλαστὸν, ἢ γραπτὸν ἄγαλμά τε καὶ ἀπεικόνισμα ποιεῖσθαι· ὡς μὴ τοῖς αἰσθητοῖς προσανέχωμεν, ἐπὶ δὲ τὰ νοητὰ μετίωμεν· ἐξευτελίζει γὰρ τὴν τοῦ Θείου σεμνότητα ἡ ἐν ἑτοίμῳ τῆς ὄψεως συνήθεια· καὶ τὴν νοητὴν οὐσίαν δι' ὕλης σεβάζεσθαι, ἀτιμάζειν ἐστὶν αὐτὴν δι' αἰσθήσεως. Διὸ καὶ τῶν Αἰγυπτίων ἱερέων οἱ σοφώτατοι τὸ τῆς Ἀθηνᾶς ἕδος ὕπαιθρον ἀφώρισαν, ὡς Ἑβραῖοι τὸν νεὼν ἄνευ ἀγάλματος εἰσάμενοι. Εἰσὶ δὲ οἳ, τὸν Θεὸν σέβοντες,

pre-eminence irrationally desirous of vengeance. In the like manner also the bed is exhorted to be disordered: so as no longer to remember either any nightly pollution, or indeed sleep by day, nay, not even the pleasure in the night. And perhaps he also hinted that one must confound the gloomy fantasy by the light of truth: Be angry, and sin not, says David; teaching that one must not assent to the fantasy, nor bring on the deed by ratifying the anger. Again, Not to sail on land, is a Pythagorean symbol; and it shows that taxes and the like contracts, being turbulent and unstable, must be declined. On this account indeed the Word says that tax-gatherers shall with difficulty be saved. And again on the other hand, Not to wear a ring, nor to engrave upon them images of gods, Pythagoras enjoins; just as Moses long ago expressly legislated that one must make no carved, or molten, or moulded, or painted statue and representation; so that we may not cleave to sensible things, but pass over to intelligible things: for familiarity of sight ready at hand cheapens the majesty of the Divine; and to reverence the intelligible essence through matter is to dishonour it through sense. Wherefore also the wisest of the Egyptian priests set apart the shrine of Athena open to the sky, just as the Hebrews set up the temple without a statue. And there are some who, worshipping God,

Editors' notes and page, col. 49

Footnotes

(scripture references and edition marker, sigla partly illegible) · col 49-50 ✠ P. 662 ED. POTTER. [siglum] Psal. IV, 4; Ephes. IV, 26. [siglum] Matth. XIX, 23. [siglum] Exod. XX, 4; Levit. XXVI, 1; Deut. IV, 15, 16 seq.

✠ Page 662 of Potter's edition. Ps 4:4; Eph 4:26. Matt 19:23. Exod 20:4; Lev 26:1; Deut 4:15–16 and following.

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Footnotes

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Θυμὸς . . ἀλόγως. Haec sic distingui et explicari possunt : Θυμὸς γὰρ εὑρίσκεται ὁρμὴ ἐπιθυμίας, ἡμέρου ψυχῆς κατ' ἐξοχήν, ἀμύνης ἐφετικὸς ἀλόγως. Excandescentia est impetus concupiscentiae, quam mansueta lenisque anima praecipue patitur, sine ratione vindictam appetens. Quod dicit θυμὸν esse ἐπιθυμίαν, id ex Stoicorum scriptis petitum est, qui iram inter species ἐπιθυμίας numerabant. Stobaeus in Eclogis ethicis cap. De affectibus, Stoicorum dogmata describens, ait : Ὑπὸ μὲν οὖν ἐπιθυμίαν ὑπάγεται τὰ τοιαῦτα, ὀργὴ καὶ τὰ εἴδη αὐτῆς, θυμὸς, καὶ χόλος, καὶ μῆνις, καὶ κότος, καὶ πικρίαι, καὶ τὰ τοιαῦτα. Eadem scribit Diogenes Laertius in Zenone. Item Cicero Tusculan. lib. IV : Libidini subjecta sunt ira, excandescentia, odium, inimicitia, discordia, . . . et caetera ejusmodi. Quod Clemens θυμὸν dicit esse ἄλογον, id etiam est ex eorumdem philosophorum sententia, qui quamlibet ἐπιθυμίαν dicebant esse λόγῳ ἀπειθῆ, rationi inobedientem, ac proinde vitiosam. Hinc Laertius lib. VIII, segm. 113, ἐπιθυμίαν definit ἄλογον ὄρεξιν· et Stobaeus in Eclogis, ὄρεξιν ἀπειθῆ λόγῳ· et Cicero Tuscul. III : Altera cupiditas, quae recte vel libido dici potest, quae est immoderata appetitio opinati magni boni, rationi non obtemperans. Denique, quod θυμὸν praecipue ἡμέρῳ ψυχῇ tribuit, inde fortasse est, quod sit ira brevis, et quae facile sedari possit. Proinde a Laertio in loco jam dicto dicitur ὀργὴ ἀρχομένη, a Stobaeo pariter et Andronico, ὀργὴ ἐναρχομένη, a Cicerone Tuscul. IV : ira nascens, et modo exsistens. Ammonius autem sic distinguit ὀργὴν et θυμόν, ut illa sit πολυχρόνιος μνησικακία, hic vero tantum πρόσκαιρος.

"Anger … without reason." These words can be divided and explained thus: "For anger is found to be an impulse of desire, belonging above all to a gentle soul, eager for retaliation without reason." Excandescentia is an impulse of desire, which a mild and gentle soul suffers above all, seeking revenge without reason. His saying that anger is desire is drawn from the writings of the Stoics, who counted wrath among the species of desire. Stobaeus, in the Ethical Eclogues, chapter On the passions, describing the doctrines of the Stoics, says: "Under desire are ranked such things as these: wrath and its kinds, anger, and bile, and resentment, and grudge, and bitternesses, and the like." Diogenes Laertius writes the same in his Zeno. Likewise Cicero, Tusculans book IV: "Subject to lust are wrath, hot temper, hatred, enmity, discord, … and the rest of that kind." Clement's calling anger irrational is also from the view of the same philosophers, who said that every desire is disobedient to reason, and therefore vicious. Hence Laertius, book VIII, section 113, defines desire as "irrational appetite," and Stobaeus in the Eclogues as "appetite disobedient to reason," and Cicero, Tusculans III: "The other is cupidity, which may rightly also be called lust, which is an immoderate craving for a supposed great good, not obeying reason." Lastly, his attributing anger chiefly to a gentle soul is perhaps because it is a brief wrath, one that can easily be calmed. Accordingly Laertius, in the place already cited, calls it "wrath beginning," Stobaeus and Andronicus likewise "wrath in its beginning," Cicero, Tusculans IV, "wrath being born and just arising." Ammonius, however, distinguishes wrath and anger thus: the former is a long-lasting remembrance of wrongs, the latter merely momentary.

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Ὕπνου μεθ' ἡμέραν. Plutarchus : Ὁ δὲ Σύλλας εἴκαζε κοιμήσεως μεθημερινῆς ἀποτροπὴν εἶναι τὸ σύμβολον, ἀναιρομένης ἕωθεν εὐθὺς τῆς πρὸς τὸν ὕπνον παρασκευῆς. Syllas autem putabat hoc symbolum dehortari a diurno somno, notarique mane ideo apparatus ad somnum sublationem.

"Sleep by day." Plutarch: "Syllas conjectured that the symbol was a turning away from sleeping by day, the preparations for sleep being taken away straight after dawn." Syllas thought that this symbol dissuades from sleep in the daytime, and that it therefore signifies the removal in the morning of the things prepared for sleep.

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Τελώνας λ. δυσκόλως. Videtur id respicere, quod Christus dicit Matth. XIX, 23 ; Marc. X, 23; Luc. XVIII, 24 : Δυσκόλως πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν.

"Tax-gatherers … with difficulty." This seems to look to what Christ says in Matt 19:23; Mark 10:23; Luke 18:24: "With difficulty shall a rich man enter the kingdom of heaven."

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Δακτύλιον. Symbolum de annulo non gestando explicat Plutarchus lib. De educandis liberis p. 12, ed. Paris., ubi tamen δακτύλιον στενὸν non ferendum ait. Alterum de deorum imaginibus explicat Laertius loco superius dicto. Utriusque vero meminit Jamblichus Protreptici p. 150, 151. Conf. C. Rittershusii notae in Pythagorae vitam p. 65.

"A ring." The symbol about not wearing a ring is explained by Plutarch in the book On the education of children, p. 12 of the Paris edition, where, however, he says that a tight ring is not to be worn. The other, about images of the gods, is explained by Laertius in the place cited above. Iamblichus mentions both in the Protrepticus, pp. 150–151. Compare C. Rittershusius's notes on the Life of Pythagoras, p. 65.

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Μὴ τοῖς αἰσθητοῖς. Jamblichus in loco jam dicto : Τὴν ἄρα Πυθαγορικὴν μέτιθι σπουδῇ μεγάλῃ τὴν ἀφιστᾶσαν ἑαυτὴν διὰ τοῦ νοῦ ἀπὸ σωματικῶν πάντων, καὶ περὶ τὰ νοητὰ καὶ ἄϋλα διὰ τῶν θεωρητικῶν μαθημάτων καταγινομένην. Magno igitur studio ad hanc Pythagoricam philosophiam accedito, quae seipsam per mentem ab omnibus corporalibus segregat, et circa ea, quae mente percipiuntur, et materiae expertia sunt, per disciplinas contemplativas occupatur. Deinde addit : Τὸ δὲ, Θεοῦ τύπον μὴ ἐπίγλυφε δακτυλίῳ, κατὰ τὴν προλεχθεῖσαν ἔννοιαν προτροπῇ τοιᾷδε· Φιλοσόφει, καὶ ἀσωμάτους πρὸ παντὸς ἡγοῦ θεοὺς ὑπάρχειν. Hoc vero, « Dei formam annulo ne insculpito, » juxta sententiam praedictam hortatione utitur tali : « Philosophare, et ante omnia deos ducito incorporeos esse. »

"Not to the objects of sense." Iamblichus in the place already cited: "Pursue, then, with great zeal the Pythagorean philosophy, which withdraws itself through the mind from all bodily things and busies itself through the contemplative disciplines with the intelligible and immaterial." Then he adds: "And 'Do not engrave the figure of a god on a ring,' according to the sense stated before, uses an exhortation such as this: 'Be a philosopher, and above all hold that the gods are incorporeal.'"

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Ἕδος ὕπαιθρον. Aedes absque tecto. Qualia nonnulla Graeciae quoque templa fuisse memorantur. Διὸς Κονίου ναὸς οὐκ ἔχων ὄροφον, Jovis pulverei delubrum sine tecto, memoratur a Pausania in Atticis p. 75, edit. Hanov. Branchidarum templum apud Milesios διέμεινε χωρὶς ὀροφῆς, permansit absque tecto, ut refert Strabo lib. XIV, edit. Paris.

"A shrine open to the sky." A temple without a roof. Some temples of Greece too are recorded to have been of this kind. A temple of Zeus Konios ("of the dust") without a roof is mentioned by Pausanias in the Attica, p. 75 of the Hanover edition. The temple of the Branchidae among the Milesians "remained without a roof," as Strabo relates, book XIV, Paris edition.

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Ἄνευ ἀγάλματος. Quod apud veteres Aegyptios ἄξοανοι νηοὶ ἦσαν, templa non habuerint simulacra, memorat Lucianus in libro De dea Syria. Idem mos apud Persas veteres obtinuit, ut tradunt Herodotus et Strabo : ut etiam, teste Eusebio, apud Graecos usque ad Cecropis tempora. Nec Ro- (continues)

"Without a statue." That among the ancient Egyptians the temples were without images, that is, had no statues, Lucian records in the book On the Syrian goddess. The same custom prevailed among the ancient Persians, as Herodotus and Strabo report; as also, on Eusebius's witness, among the Greeks down to the times of Cecrops. Nor … (continues)

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Footnotes

(scripture reference and edition marker, siglum partly illegible) · col 51-52 ✠ P. 663 ED. POTTER, 560 ED. PARIS. [siglum] Gen. I, 26.

✠ Page 663 of Potter's edition, 560 of the Paris edition. Gen 1:26.

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manis per annos CLXX ab urbe condita ullas fuisse deorum imagines, superius retulit auctor, in Stromat. I.

(continued) … had the Romans any images of the gods for 170 years from the founding of the city, as the author related above, in Stromata I.

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Οὐρανοῦ. Pro οὐρανοῦ Interpres legendum putat ἀνθρώπου· quoniam alioqui aut nullus, aut frigidus sit sensus. Ego vulgatam lectionem retinendam puto. Coelum enim Dei sedes est, teste Scriptura : et, ut vulgata Hori Hieroglyphica testantur, pag. 25 Mercerianae editionis : Θεὸν ἐγκόσμιον σημαίνοντες, ἢ Εἱμαρμένην, ἢ τὸν πέντε ἀριθμὸν, ἀστέρα ζωγραφοῦσιν Αἰγύπτιοι. STLBURG.

"Of heaven." For "of heaven" the Translator thinks "of man" should be read, since otherwise the sense would be either none or flat. I think the common reading should be kept. For heaven is God's seat, as Scripture witnesses; and, as the published Hieroglyphica of Horus testify, p. 25 of Mercier's edition: "When they signify the God within the world, or Fate, or the number five, the Egyptians paint a star." Sylburg.

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Κατ' εἰκ. Gen. I : κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν.

"After the image." Gen 1: "after our image and after our likeness."

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Εὐρύσου. Malim Εὐρύτου, Euryti. Nam Eurytus ἐμαθήτευσε Πυθαγόρᾳ πρεσβύτῃ νέος, adolescens Pythagoram senem habuit magistrum ; ut refert Jamblichus De vita Pythagorae, c. 23. Idem ejusdem libri capite ultimo inter Pythagorae discipulos Eurytum recenset ; Eurysi vero nusquam meminit.

"Of Eurysus." I would prefer "of Eurytus." For Eurytus as a young man was the disciple of Pythagoras in his old age, as Iamblichus relates, On the life of Pythagoras, ch. 23. The same author, in the last chapter of that book, lists Eurytus among the disciples of Pythagoras, but nowhere mentions Eurysus.

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Νομοθέτῃ. Nempe Moyse.

"The lawgiver." That is, Moses.

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Καὶ κατά τ. Quae sequuntur, sic distingui et explicari possent : Καὶ κατά τινα μαντείας εὔστοχον φήμην οὐχ ἀθεεὶ συνδραμόντες, ἔν τισι προφητικαῖς φωναῖς τὴν ἀλ. Et felici quodam divinationis augurio non sine Dei instinctu concurrentes, veritatem propheticis quibusdam vocibus secundum ipsius partes ac species comprehensam, nominibus haud obscuris, aut a rerum manifestatione alienis ornarunt, postquam eorum cum veritate conjunctionem manifeste deprehenderant. Vult enim auctor, Pythagoram aliosque a prophetis Hebraeis edoctos, veritatem propheticis quidem et allegoricis atque obscuris, non tamen a rerum natura alienis, verborum involucris comprehensam tradidisse.

"And according to a certain …" What follows could be divided and explained thus: "And concurring, not without God, by a certain well-aimed utterance of divination, in certain prophetic words the truth …" And concurring by a certain happy omen of divination, not without God's prompting, they adorned the truth, grasped in certain prophetic words according to its parts and kinds, with names not obscure or remote from the plain showing of things, once they had clearly perceived their connection with the truth. For the author means that Pythagoras and others, taught by the Hebrew prophets, handed on the truth grasped in the wrappings of words that were prophetic, allegorical and obscure, yet not remote from the nature of things.

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Θρυαλλίδος. Thryallis, seu lychnetis, herba est ad lucernas faciendas idonea : de qua conf. Plinius lib. XXV, c. 10 ; Dioscorides, lib. IV, c. 99 ; Suidas, et Aristophanis vetus scholiastes.

"Of the wick." Thryallis, or lychnitis, is a plant suited to making lamp-wicks; on it compare Pliny, book XXV, ch. 10; Dioscorides, book IV, ch. 99; the Suda; and the old scholiast on Aristophanes.

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Αὐτίκα. Hoc Pythagorae symbolum seu praeceptum ita exponit D. Hieronymus in Apolog. in Rufinum : Stateram non transiliendam, id est, ne praetergrediare justitiam : ita Cyrillus, et alii, ut docet Gregor. Gyraldus in libello in Symbola Pythag. Versus autem, qui consequuntur, Jocastae sunt apud Euripidem in Phoenissis, act. 2, Eteoclem alloquentis. COLLECT.

"For instance." This symbol or precept of Pythagoras St Jerome expounds thus in the Apology against Rufinus: "The balance is not to be overstepped, that is, do not go beyond justice"; so too Cyril and others, as Gregorius Gyraldus shows in his little book on the Symbols of Pythagoras. The verses that follow are Jocasta's in Euripides' Phoenissae, act 2, addressing Eteocles. Collected notes.

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Ζυγὸν μὴ ὑπ. Diogenes Laertius in Pythagora : Τὸ Ζυγὸν μὴ ὑπερβαίνειν, τουτέστι τὸ ἴσον καὶ δίκαιον μὴ ὑπερβαίνειν. Stateram non transiliendam, hoc est aequum et justum non transgrediendum. Plutarchus, De liberis educandis, p. 12 : Μηδὲ ζυγὸν ὑπερβαίνειν· ὅτι δεῖ δικαιοσύνης τὸν πλεῖστον ποιεῖσθαι λόγον, καὶ μὴ ταύτην ὑπερβαίνειν. Stateram ne transgrediaris. Summam docet habendam esse rationem justitiae, neque ejus fines transgrediendum. Jamblichus sub finem Protreptici : Τὸ δὲ, Ζυγὸν μὴ ὑπερβαίνειν, δικαιοπραγεῖν παρακελεύεται καὶ προτιμᾷν ἰσότητα καὶ μετριότητα θαυμαστῶς, καὶ τὴν τελειοτάτην ἀρετὴν γιγνώσκειν δικαιοσύνην. Hoc autem, Jugum non esse transiliendum, justitiam esse exercendam, et aequalitatem honore prae caeteris afficiendam, mediocritatemque et justitiam perfectissimam virtutem cognoscere, mirabiliter jubet. Porphyrius, Ζυγὸν μὴ ὑπερβαίνειν, τουτέστι μὴ πλεονεκτεῖν. Jugum non transilire, hoc est non esse pluris appetentem. Conf. superius Strom. II, p. 470 ; Lactantius, p. 314, edit. Oxon. ; Minutius, in Octavio, etc.

"Not to step over the yoke." Diogenes Laertius in his Pythagoras: "'Not to step over the balance,' that is, not to overstep what is equal and just." Plutarch, On the education of children, p. 12: "Nor to step over the balance: because one must make the greatest account of justice and not overstep it." Do not step over the balance: he teaches that the highest account must be had of justice, and its bounds must not be overstepped. Iamblichus, near the end of the Protrepticus: "And 'Do not step over the yoke' enjoins doing justice, wonderfully honouring equality and measure above all, and recognising justice as the most perfect virtue." This, "the yoke is not to be leapt over," wonderfully commands that justice be practised, that equality be honoured above all else, and that measure and justice be recognised as the most perfect virtue. Porphyry: "Not to step over the yoke, that is, not to grasp for more." Not to leap over the yoke, that is, not to be greedy for more. Compare above, Stromata II, p. 470; Lactantius, p. 314 of the Oxford edition; Minucius in the Octavius, etc.

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Page

running head: 51 CLEMENTIS ALEXANDR
marginal letters: A tissimi Minervae aedem; B losophis, usi sunt; C manis per annos CLXX; D refert Jamblichus
old-edition numerals: (none)
other: facing Latin version, not set; note (51) prints οὐχ before ἀθεεὶ (set as printed)

PG 9:52

οὐρανοῦ μίμημα ποιησάμενοι, περιέχον τὰ ἄστρα, προσκυνοῦσι· ναὶ μὴν λεγούσης τῆς Γραφῆς, Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν. Ἄξιον ἡγοῦμαι καὶ τὴν Εὐρύσου τοῦ Πυθαγορίου παραθέσθαι φωνὴν, οὕτως ἔχουσαν· ὃς ἐν τῷ Περὶ τύχας, τὸν Δημιουργὸν φήσας, αὐτῷ χρώμενον παραδείγματι, ποιῆσαι τὸν ἄνθρωπον, ἐπήγαγε· Τὸ δὲ σκᾶνος τοῖς λοιποῖς ὅμοιον, οἷα γεγονὸς ἐκ τᾶς αὐτᾶς ὕλας, ὑπὸ τεχνίτα δὲ εἰργασμένον λῴστω· ὃς ἐτεχνίτευσεν αὐτὸν ἀρχετύπῳ χρώμενος ἑαυτῷ. Καὶ ὅλως ὁ Πυθαγόρας καὶ οἱ ἀπ' αὐτοῦ, σὺν καὶ Πλάτωνι, μάλιστα τῶν ἄλλων φιλοσόφων σφόδρα τῷ νομοθέτῃ ὡμίλησαν, ὡς ἔστιν ἐξ αὐτῶν συμβάλλεσθαι τῶν δογμάτων· καὶ κατά τινα μαντείας εὔστοχον φήμην, οὐκ ἀθεεὶ συνδραμόντες ἔν τισι προφητικαῖς φωναῖς, τὴν ἀλήθειαν κατὰ μέρη καὶ εἴδη διαλαβόντες, προσηγορίαις οὐκ ἀφεγγέσιν, οὐδὲ ἔξωθεν τῆς τῶν πραγμάτων δηλώσεως πορευομέναις, ἐτίμησαν, τῆς περὶ τὴν ἀλήθειαν οἰκειότητος ἔμφασιν εἰληφότες. Ὅθεν ἡ μὲν Ἑλληνικὴ φιλοσοφία τῇ ἐκ τῆς θρυαλλίδος ἔοικεν λαμπηδόνι· ἣν ἀνάπτουσιν ἄνθρωποι, παρὰ ἡλίου κλέπτοντες ἐντέχνως τὸ φῶς. Κηρυχθέντος δὲ τοῦ Λόγου, πᾶν ἐκεῖνο τὸ ἅγιον ἐξέλαμψε φῶς. Εἶτα κατὰ μὲν τὰς οἰκίας νύκτωρ χρησιμεύει τὸ κλέμμα, ἡμέρας δὲ καταυγάζεται τὸ πῦρ, καὶ πᾶσα ἡ νὺξ ἐκφωτίζεται τῷ τοσούτῳ τοῦ νοητοῦ φωτὸς ἡλίῳ. Αὐτίκα ἐπιτομὴν τῶν περὶ δικαιοσύνης εἰρημένων Μωϋσεῖ, ὁ Πυθαγόρας πεποίηται λέγων, Ζυγὸν μὴ ὑπερβαίνειν, τουτέστι, μὴ παρέρχεσθαι τὸ

having made an imitation of heaven containing the stars, adore it; although in truth the Scripture says, Let Us make man according to Our image and likeness. I deem it worthwhile also to set down the utterance of Eurysus the Pythagorean, which runs thus; who in his work On Fortune, having said that the Creator, using Himself as a pattern, made man, added: And the tabernacle is like the rest, as having come into being out of the same matter, but wrought by the best craftsman, who crafted it using Himself as archetype. And in general Pythagoras and those after him, together with Plato also, most of all the other philosophers associated very much with the Lawgiver, as it is possible to conjecture from their doctrines themselves; and by a certain well-aimed report of divination, concurring not without divine aid in certain prophetic utterances, having grasped the truth by parts and kinds, they honoured it with appellations not unilluminated, nor going outside the manifestation of things, having received an impression of kinship with the truth. Whence Greek philosophy is like the gleam from a wick, which men kindle, artfully stealing the light from the sun. But when the Word was proclaimed, all that holy light shone forth. Then by night indeed the stolen light is useful in houses; but by day the fire is outshone, and the whole night is illuminated by so great a sun of intelligible light. For instance, Pythagoras has made an abridgement of the things spoken to Moses concerning righteousness, when he says, Not to step over the balance, that is, not to transgress

Editors' notes and page, col. 52

Page

running head: NTIS ALEXANDRINI 52
marginal letters: A οὐρανοῦ (47) μίμημα; B συνδραμόντες ἔν τισι; C (52) Θρυαλλίδος.; D liendam, hoc est
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 9:53

πρὸς τὰς διανομὰς ἴσον, τιμῶντας τὴν δικαιοσύνην,

equality in distributions, honouring righteousness,

.... ἣ φίλους ἀεὶ φίλοις, Πόλεις τε πόλεσι, συμμάχους τε συμμάχοις Συνδεῖ· τὸ γὰρ ἴσον νόμιμον ἀνθρώποις ἔφυ. Τῷ πλέονι δ' αἰεὶ πολέμιον καθίσταται Τοὔλασσον, ἐχθρᾶς θ' ἡμέρας κατάρχεται·

.... which ever binds friends to friends, and cities to cities, and allies to allies; for equality is by nature lawful for men. Working against the greater, the lesser ever becomes hostile, and begins the day of enmity:

κατὰ τὴν ποιητικὴν χάριν. Διὰ τοῦτο ὁ Κύριος· Ἄρατε τὸν ζυγόν μου, φησίν· ὅτι χρηστός ἐστι καὶ ἀβαρής· καὶ τοῖς περὶ πρωτείων φιλονεικοῦσι γνωρίμοις μετὰ ἁπλότητος τὴν ἰσότητα παρεγγυᾷ, λέγων, ὡς τὰ παιδία αὐτοὺς γενέσθαι δεῖν. Ὡσαύτως καὶ ὁ Ἀπόστολος, Μηδένα εἶναι ἐν Χριστῷ δοῦλον ἢ ἐλεύθερον, γράφει, ἢ Ἕλληνα ἢ Ἰουδαῖον· καινὴ γὰρ ἡ κτίσις ἡ ἐν Χριστῷ, ἀφιλόνεικος καὶ ἀπλεονέκτητος, καὶ ἰσότης δικαία· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται, καὶ ζῆλος, καὶ λύπη. ᾟ καὶ οἱ μύσται καρδίαν ἐσθίειν ἀπαγορεύουσι· μὴ χρῆναί ποτε διδάσκοντες ῥᾳθυμίαις καὶ ὀδύναις ἐπὶ τοῖς ἀβουλήτως συμβαίνουσι, δάκνειν καὶ κατεσθίειν τὴν ψυχήν. Ἄθλιος γοῦν ἐκεῖνος, ὅν φησι καὶ Ὅμηρος πλανώμενον μόνον, ὃν θυμὸν κατέδειν. Πάλιν αὖ, δύο ὁδοὺς ὑποτιθεμένου τοῦ Εὐαγγελίου καὶ τῶν ἀποστόλων ὁμοίως τοῖς προφήταις ἅπασι· καὶ τὴν μὲν καλούντων στενὴν καὶ τεθλιμμένην, τὴν κατὰ τὰς ἐντολὰς καὶ ἀπαγορεύσεις περιεσταλμένην· τὴν δὲ ἐναντίαν τὴν εἰς ἀπώλειαν φέρουσαν, πλατεῖαν καὶ εὐρύχωρον, ἀκώλυτον ἡδοναῖς τε καὶ θυμῷ· καὶ φασκόντων, Μακάριος ἀνὴρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη· ὅ τε τοῦ Κίου Προδίκου ἐπί τε τῆς ἀρετῆς καὶ τῆς κακίας μῦθος πρόεισιν· καὶ Πυθαγόρας οὐκ ὀκνεῖ

according to poetic grace. On this account the Lord says: Take My yoke upon you, because it is kind and light; and to the disciples contending for pre-eminence He enjoins equality with simplicity, saying that they must become as little children. In like manner also the Apostle writes that in Christ there is neither slave nor free, neither Greek nor Jew: for the creation in Christ is new, uncontentious and ungrasping, and a just equality; for envy stands outside the divine chorus, and jealousy, and grief. Wherefore the initiates also forbid eating the heart; teaching that one must never, through slackness and pains over things that happen against one's will, bite and consume the soul. Wretched, at any rate, is that man whom Homer also speaks of as wandering alone, devouring his own soul. Again, when the Gospel and the apostles, in like manner with all the prophets, lay down two ways, and call the one narrow and straitened, that which is circumscribed according to the commandments and prohibitions, and the opposite one, which leads to destruction, broad and roomy, unhindered for pleasures and wrath, and say, Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners—both the myth of Prodicus of Ceos concerning virtue and vice proceeds hence, and Pythagoras does not hesitate

Editors' notes and page, col. 53

Footnotes

(scripture references and edition marker, sigla partly illegible) · col 53-54 ✠ P. 664 ED. POTTER, 561 ED. PARIS. [siglum] Matth. XI, 29, 30. [siglum] Matth. XVIII, 3. [siglum] Galat. III, 28; VI, 15; V, 19, 20, 21. [siglum] Matth. VII, 13, 14; Luc. XIII, 24. [siglum] Psal. I, 1.

✠ Page 664 of Potter's edition, 561 of the Paris edition. Matt 11:29–30. Matt 18:3. Gal 3:28; 6:15; 5:19–21. Matt 7:13–14; Luke 13:24. Ps 1:1.

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Footnotes

(55) ‹anchor: —› · call in col 54

Συμμάχους τε συμμ. Ξυμμάχους τε ξυμμάχοις Euripides in Phoeniss. v. 540.

"Allies with allies." "Allies with allies," Euripides, Phoenissae, line 540.

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(56) ‹anchor: —› · call in col 54

Ἀβαρής. Matth. XI, ἐλαφρός.

"Not burdensome." Matt 11: "light."

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(57) ‹anchor: —› · call in col 54

Ἀπόστολος. Respicit Galat. III, 28 : Οὐκ ἔνι Ἰουδαῖος, οὐδὲ Ἕλλην· οὐκ ἔνι δοῦλος, οὐδὲ ἐλεύθερος· οὐκ ἔνι ἄρσεν, καὶ θῆλυ. Ibid. VI, 15 : Ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. Ibid. V, 19, 20, 21, ubi cum inter opera carnis recensuisset ζήλους, φθόνους, etc., addit : Ὅτι οἱ τοιαῦτα πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσιν.

"The Apostle." He looks to Gal 3:28: "There is neither Jew nor Greek; there is neither slave nor free; there is no male and female." The same, 6:15: "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation." The same, 5:19–21, where, after listing jealousies, envyings, etc. among the works of the flesh, he adds: "that those who do such things shall not inherit the kingdom of God."

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(58) ‹anchor: —› · call in col 54

Μύσται. Hesychius : Μύσται, μυστήρια εἰδότες. Suidas : Μύστης, ὁ τὰ μυστήρια ἐπιστάμενος ἢ διδάσκων.

"Initiates." Hesychius: "Initiates: those who know the mysteries." The Suda: "Initiate: one who knows or teaches the mysteries."

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(59) ‹anchor: —› · call in col 54

Καρδίαν ἐσθίειν. Diogenes Laertius in loco superius dicto : Διὰ δὲ τοῦ Καρδίαν μὴ ἐσθίειν ἐδήλου μὴ τὴν ψυχὴν ἀνίαις καὶ λύπαις κατατήκειν. Cor non edendum, animum angoribus doloribusque non excruciandum. Plutarchus : Μὴ ἐσθίειν καρδίαν· μὴ βλάπτειν τὴν ψυχὴν, ταῖς φροντίσιν αὐτὴν κατατρύχοντα. Cor ne edas. Vult animam curis non esse affligendam. Μὴ λυπεῖν ἑαυτὸν ἀνίαις, se angoribus non contristare, inquit Porphyrius. Alio vero modo Jamblichus hoc symbolum exponit.

"To eat the heart." Diogenes Laertius in the place cited above: "By 'Do not eat the heart' he showed that one should not waste the soul away with griefs and sorrows." The heart is not to be eaten: the mind is not to be tormented with anguish and pain. Plutarch: "Do not eat the heart: do not harm the soul by wearing it down with cares." Do not eat the heart: he means that the soul is not to be afflicted with cares. "Not to grieve oneself with sorrows," not to sadden oneself with anguish, says Porphyry. Iamblichus, however, expounds this symbol in another way.

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(60) ‹anchor: πλανώμενον … (Ἐκεῖνος)› · call in col 54

Ἐκεῖνος. Nempe Bellerophon, de quo Homerus Iliad. Ζ, vers. 200, haec dicit : Ἀλλ' ὅτε δὴ κἀκεῖνος ἀπήχθετο πᾶσι θεοῖσιν, / Ἤτοι ὁ καππεδίον τὸ Ἀλήϊον οἶος ἀλᾶτο, / Ὃν θυμὸν κατέδων, πάτον ἀνθρώπων ἀλεείνων. / Sed cum ille invisus factus est omnibus diis, / Solus in Aleio campo vagabatur, / Suum animum exedens, semitam hominum vitans.

"That man." Namely Bellerophon, of whom Homer says this, Iliad 6, line 200: "But when he too became hateful to all the gods, he wandered alone over the Aleian plain, eating out his own heart, shunning the path of men."

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(61) ‹anchor: δύο ὁδοὺς› · call in col 54

Δύο ὁδούς. Conf. Clementinorum lib. VII, cap. 7.

"Two ways." Compare the Clementines, book VII, ch. 7.

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(62) ‹anchor: ὅ τε› · call in col 54

Ὅ τε. Aptius forte reposuerimus ὅπῃ, qua, seu quo. SYLB.

"And the …" We might perhaps more aptly restore ὅπῃ, "by which" or "whither." Sylburg.

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(63) ‹anchor: τοῦ Κίου› · call in col 54

Κίου. Χίου edit. nonnullae. Vera lectio est Κείου, Cei. Erat enim Prodicus ex insula Ceo oriundus. Conf. quae superius dicta sunt Paedag. lib. II, c. 10, p. 236, not.

"Of Kios." Some editions have "of Chios." The true reading is "of Keos," of Ceos. For Prodicus came from the island of Ceos. Compare what was said above, Paedagogus book II, ch. 10, p. 236, note.

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(64) ‹anchor: καὶ Πυθαγόρας› · call in col 54

Καὶ Πυθαγόρας. Pythagorae symbolum, Τὰς λεωφόρους μὴ βαδίζειν, exponit Diogenes Laertius pag. 315. Philo, pag. 593, e quo Laertii locus corrigi potest. H. SYLBURG.—Graeca sic olim habebant : Καὶ Πυθαγόρας οὐκ ὀκνεῖ ἀπαγορεύειν, Τὰς λεωφόρους ὁδοὺς βαδίζειν προστάττων, μὴ δεῖν ταῖς τῶν πολλῶν ἕπεσθαι γνώμαις. Sed, mutata interpunctione, ita vertere potes ad verbum : Et Pythagoras non veretur prohibere, ne via regia incedamus, jubens, ne vulgi sententiam sequamur. Certe enim hoc loco Pythagoram vult Clemens prohibere, ne regia via ingrediamur, quae communis est. Tametsi enim apud Laertium in Vita Pythagorae legimus, Μὴ βαδίζειν ἐκτὸς λεωφόρου, suspicatur tamen illud μὴ delendum Brodaeus lib. II, c. 20 Miscellan., neque haesitandum esse Erasmo, utrum sit Pythagorae. Idem censet L. Greg. Gyraldus, profertque loca D. Ambrosii ad Irenaeum epist. 6. Nam cum ex populo Judaeorum, ut plerique arbitrantur, ge- (continues)

"And Pythagoras." The symbol of Pythagoras, "Do not walk the highways," is expounded by Diogenes Laertius, p. 315, and by Philo, p. 593, from whom the passage of Laertius can be corrected. H. Sylburg.—The Greek formerly read thus: "And Pythagoras does not shrink from forbidding, commanding to walk the highways, that one must not follow the opinions of the many." But with the punctuation changed you can translate word for word: And Pythagoras does not shrink from forbidding us to walk the king's highway, bidding us not follow the opinion of the crowd. For certainly in this place Clement means that Pythagoras forbids us to go by the king's highway, which is common. For although in Laertius's Life of Pythagoras we read, "Do not walk outside the highway," Brodaeus nevertheless suspects, Miscellanies book II, ch. 20, that the "not" should be deleted, and Erasmus thinks there need be no hesitation as to which is Pythagoras's. L. Gregorius Gyraldus thinks the same, and brings forward passages of St Ambrose, Letter 6 to Irenaeus. For since, as most suppose, from the people of the Jews … (continues)

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Footnotes

(scripture reference and edition marker, siglum partly illegible) · col 55-56 ✠ P. 665 ED. POTTER, 562 ED. PARIS. [siglum] Exod. XXV, XXVI, XXVII, XXVIII, XXIX.

✠ Page 665 of Potter's edition, 562 of the Paris edition. Exod 25–29.

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(65) ‹anchor: —› · call in col 55

Ἀτοίας. H. ms. Ἀντέας, alibi Ateas. Sylburg. in Indice Latino.

"Atoias." Our manuscript has "Anteas," elsewhere "Ateas." Sylburg, in the Latin index.

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(66) ‹anchor: τὸν ποδήρη› · call in col 55

Ποδήρη. Intelligit talarem pontificis Judaeorum amictum : quo putabant totum mundum, ejusque praecipuas partes significari. Philo Judaeus lib. De monarchia, p. 824 : Ἡ δ' ἐστὶν ἡ τῆς ἱερᾶς ἐσθῆτος κατασκευὴ μίμημα τοῦ παντὸς, θαυμάσιον ἔργον ὀφθῆναι, καὶ νοηθῆναι. Hoc cultu pontifex utitur, totum mundum referens ornatu mirando, cum oculis, tum etiam menti. Quod quo se modo haberet, latius exponit lib. De somniis p. 597, et lib. III De vita Moysis pag. 671.

"The full-length robe." He means the ankle-length vestment of the high priest of the Jews, by which they thought the whole world and its chief parts were signified. Philo the Jew, book On monarchy, p. 824: "The making of the sacred vesture is an imitation of the universe, a wonderful work to see and to contemplate." The high priest wears this dress, representing the whole world by a wonderful adornment, both to the eyes and to the mind. How this was so he sets out more fully in the book On dreams, p. 597, and in book III On the life of Moses, p. 671.

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(67) ‹anchor: τῶν στοιχείων› · call in col 55

Στοιχείων. Philo, p. 299. H. SYLBURG.

"Of the elements." Philo, p. 299. H. Sylburg.

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(68) ‹anchor: ὑάκινθός› · call in col 55

Ὑάκινθος. Philo lib. III De vita Moysis, p. 671 : Οὗτος ὁ χιτὼν σύμπας ἐστὶν ὑακίνθινος, ἀέρος ἐκμαγεῖον· φύσει γὰρ ὁ ἀὴρ μέλας. Haec Pontificis tunica tota est hyacinthina, ad exprimendam aeris naturam. Nam aer natura nigricat. Idem lib. De congressu quaerendae erud. gr. p. 441 de Tabernaculi aulaeis agens, haec dicit : Τὰς αὐλαίας ἐκ τοιούτων συνύφηνεν, ἃ τῶν τεσσάρων στοιχείων σύμβολά ἐστιν· ἐκ γὰρ βύσσου, καὶ ὑακίνθου, καὶ πορφύρας, καὶ κοκκίνου δημιουργοῦνται, τεσσάρων, ὡς ἔφην, ἀριθμῶν. Σύμβολον δὲ γῆς μὲν, ἡ βύσσος· φύεται γὰρ ἐκ ταύτης· ἀέρος δὲ ὑάκινθος· μέλας γὰρ οὗτος φύσει· ὕδατος δὲ ἡ πορφύρα· τὸ γὰρ τῆς βαφῆς αἴτιον ἐκ θαλάττης, ἡ ὁμωνυμοῦσα κογχύλη· πυρὸς δὲ τὸ κόκκινον· (continues)

"Hyacinth." Philo, book III On the life of Moses, p. 671: "This whole tunic is of hyacinth, an image of the air; for the air is by nature dark." This tunic of the high priest is all of hyacinth, to express the nature of the air, for the air is dark by nature. The same author, in the book On mating for the sake of learning, p. 441 of the Greek, treating the curtains of the Tabernacle, says this: "He wove the curtains from materials that are symbols of the four elements; for they are made of fine linen, hyacinth, purple and scarlet, four in number, as I said. Fine linen is the symbol of earth, for it grows from it; hyacinth of air, for this is by nature dark; purple of water, for the cause of the dye comes from the sea, the shellfish that shares its name; and scarlet of fire; (continues)

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Page

running head: 55 CLEMENTIS ALEXANDR
marginal letters: A raria est et absona.; B et timere : amare quidem,; C quae in veteri templo; D in Ruf. : Per viam
old-edition numerals: 240 after sic
other: facing Latin version, not set; full-width heading CAPUT VI. and summary Mysticam tabernaculi Judaici ejusque appara across cols. 55-56 before Longum autem fuerit

PG 9:56

ἀπαγορεύειν, Τὰς λεωφόρους ὁδοὺς βαδίζειν, προστάττων μὴ δεῖν ταῖς τῶν πολλῶν ἕπεσθαι γνώμαις, ἀκρίτοις καὶ ἀνομολογουμέναις οὔσαις. Ἀριστόκριτος δ' ἐν τῇ πρώτῃ τῶν πρὸς Ἡρακλεόδωρον ἀντιδοξουμένων μέμνηταί τινος ἐπιστολῆς, οὕτως ἐχούσης· Βασιλεὺς Σκυθῶν Ἀτοίας Βυζαντίων δήμῳ· Μὴ βλάπτετε προσόδους ἐμὰς, ἵνα μὴ ἐμαὶ ἵπποι ὑμέτερον ὕδωρ πίωσι. Συμβολικῶς γὰρ ὁ βάρβαρος τὸν μέλλοντα πόλεμον αὐτοῖς ἐπάγεσθαι παρεδήλωσεν. Ὁμοίως καὶ Εὐφορίων ὁ ποιητὴς τὸν Νέστορα παράγει λέγοντα·

to forbid walking on the public highways, commanding that one must not follow the opinions of the many, which are unjudged and inconsistent. And Aristocritus, in the first book of his Oppositions against Heracleodorus, mentions a certain letter, which runs thus: Atoias king of the Scythians to the people of the Byzantines: Harm not my revenues, lest my mares drink your water. For symbolically the barbarian indicated the future war that was about to be brought upon them. Similarly also Euphorion the poet introduces Nestor saying:

Οἱ δ' οὔπω Σιμόεντος Ἀχαΐδας ἄρσαμεν ἵππους.

And we had not yet watered the Achaean mares with Simois.

Διὰ τοῦτό τοι καὶ Αἰγύπτιοι πρὸ τῶν ἱερῶν τὰς σφίγγας ἱδρύονται, ὡς αἰνιγματώδους τοῦ περὶ Θεοῦ λόγου καὶ ἀσαφοῦς ὄντος· τάχα δὲ καὶ ὅτι φιλεῖν τε δεῖ καὶ φοβεῖσθαι τὸ Θεῖον· ἀγαπᾷν μὲν, ὡς προσηνὲς καὶ εὐμενὲς τοῖς ὁσίοις, δεδιέναι δὲ, ὡς ἀπαραιτήτως δίκαιον τοῖς ἀνοσίοις. Θηρίου γὰρ ὁμοῦ καὶ ἀνθρώπου ἡ σφὶγξ αἰνίσσεται τὴν εἰκόνα.

On this account indeed the Egyptians also set up sphinxes before their temples, since the discourse concerning God is enigmatic and obscure; and perhaps also because one must both love and fear the Divine: love it indeed, as gentle and kindly to the pious, but fear it, as inexorably just to the impious. For the sphinx hints at the image of a beast and of a man together.

Μακρὸν δ' ἂν εἴη πάντα ἐπεξιέναι τὰ προφητικὰ καὶ τὰ νομικὰ, τὰ δι' αἰνιγμάτων εἰρημένα ἐπιλεγομένους· σχεδὸν γὰρ ἡ πᾶσα ὧδέ πως θεσπίζεται Γραφή. Ἀπόχρη δ', οἶμαι, τῷ γε νοῦν κεκτημένῳ εἰς ἔνδειξιν τοῦ προκειμένου ὀλίγα τινὰ ἐκτεθέντα παραδείγματα. Αὐτίκα ὁμολογεῖ τὴν ἐπίκρυψιν ἡ περὶ τὸν νεὼν τὸν παλαιὸν τῶν ἑπτὰ περιβόλων πρός τι ἀναφορὰ, παρ' Ἑβραίοις ἱστορουμένη· ἥ τε κατὰ τὸν ποδήρη διασκευὴ διὰ ποικίλων τῶν πρὸς τὰ φαινόμενα συμβόλων τὴν ἀπ' οὐρανοῦ μέχρι γῆς αἰνισσομένη συνθήκην· τό τε κάλυμμα καὶ παραπέτασμα ὑακίνθῳ καὶ πορφύρᾳ, κόκκῳ τε καὶ βύσσῳ πεποίκιλτο. Ἠνίττετο δ' ἄρα, ὡς ἡ τῶν στοιχείων φύσις ἐπέχει τὴν ἀποκάλυψιν τοῦ Θεοῦ· ἐξ ὕδατος μὲν γὰρ ἡ πορφύρα, βύσσος δὲ ἐκ γῆς· ὑάκινθός

Now it would be long to go through all the prophetic and the legal passages, selecting those spoken through enigmas; for almost the whole Scripture is delivered in some such way as this. And it suffices, I think, for one who possesses understanding, for the proof of the matter in hand, that a few examples be set forth. For instance, the reference of the seven enclosures around the ancient temple to something, recorded among the Hebrews, avows concealment; and the equipment relating to the robe reaching to the feet, hinting through varied symbols relating to visible phenomena at the agreement from heaven down to earth; and the covering and veil was variegated with blue and purple, scarlet and fine linen. And so it hinted that the nature of the elements holds back the revelation of God; for purple is from water, and fine linen from earth; and blue

Editors' notes and page, col. 56

Editors' prose

CAPUT VI.

CHAPTER VI.

Mysticam tabernaculi Judaici ejusque apparatus significationem exponit.

He sets forth the mystical meaning of the Jewish tabernacle and of its furnishings.

Page

running head: ENTIS ALEXANDRINI 56
marginal letters: A ἀπαγορεύειν, Τὰς; B δεῖ καὶ φοβεῖσθαι; C τι ἀναφορὰ, παρ'; D totum mundum
old-edition numerals: (none)
other: full-width heading CAPUT VI. and Latin summary across cols. 55-56 before Μακρὸν δ' ἂν εἴη, set once above under Editors' prose; begins and ends mid-sentence

PG 9:57

τε ὡμοίωται ἀέρι, ζοφώδης ὢν, ὥσπερ ὁ κόκκος τῷ πυρί. Ἀνὰ μέσον δὲ τοῦ καλύμματος καὶ τοῦ παραπετάσματος, ἔνθα τοῖς ἱερεῦσιν ἐξῆν εἰσιέναι, θυμιατήριόν τε ἔκειτο, σύμβολον τῆς ἐν μέσῳ τῷ κόσμῳ τῷδε κειμένης γῆς· ἐξ ἧς αἱ ἀναθυμιάσεις. Μέσος δὲ καὶ ὁ τόπος ἐκεῖνος τοῦ τε ἐντὸς τοῦ καταπετάσματος, ἔνθα μόνῳ τῷ ἀρχιερεῖ ἐπετέτραπτο ῥηταῖς εἰσιέναι ἡμέραις, καὶ τῆς ἔξωθεν περικειμένης αὐλαίας τῆς πᾶσιν ἀνειμένης Ἑβραίοις τὸ μεσαίτατον οὐρανοῦ φασι καὶ γῆς· ἄλλοι δὲ κόσμου τοῦ νοητοῦ καὶ τοῦ αἰσθητοῦ λέγουσιν εἶναι σύμβολον. Τὸ μὲν οὖν κάλυμμα, κώλυμα λαϊκῆς ἀπιστίας, ἐπίπροσθε τῶν πέντε τετάνυστο κιόνων, εἶργον τοὺς ἐν τῷ περιβόλῳ. Ταύτῃ τοι μυστικώτατα πέντε ἄρτοι πρὸς τοῦ Σωτῆρος κατακλῶνται καὶ πληθύνουσι τῷ ὄχλῳ τῶν ἀκροωμένων. Πολὺς γὰρ ὁ τοῖς αἰσθητοῖς ὡς μόνοις οὖσι προσανέχων. Ἄθρει δὴ περισκοπῶν, φησὶν ὁ Πλάτων, μή τις τῶν ἀμυήτων ἐπακούει. Εἰσὶ δὲ οὗτοι οἱ ἄλλο οὐδὲν οἰόμενοι εἶναι, ἢ οὗ ἂν ἀπρὶξ ταῖν χειροῖν λαβέσθαι δύναιντο· πράξεις δὲ καὶ γενέσεις καὶ πᾶν τὸ ἀόρατον οὐκ ἀποδεχόμενοι, ὡς ἐν οὐσίας μέρει· τοιοῦτοι γὰρ οἱ τῇ πεντάδι τῶν αἰσθήσεων προσανέχοντες μόνῃ. Ἄβατον δὲ ἀκοαῖς καὶ τοῖς ὁμογενέσιν ἡ νόησις τοῦ Θεοῦ. Ἐντεῦθεν πρόσωπον εἴρηται τοῦ Πατρὸς ὁ Υἱὸς, αἰσθήσεων πεντάδι, σαρκοφόρος γενόμενος ὁ Λόγος ὁ τοῦ πατρῴου μηνυτὴς ἰδιώματος. Εἰ δὲ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. Διὰ πίστεως περιπατοῦμεν, οὐ διὰ εἴδους, ὁ καλὸς Ἀπόστολος λέγει. Ἔνδον μὲν οὖν τοῦ καλύμματος ἱερατικὴ κέκρυπται διακονία, καὶ τοὺς ἐν αὐτῇ πονουμένους πολὺ τῶν ἔξω εἴργει. Πάλιν τὸ παραπέτασμα τῆς εἰς τὰ Ἅγια τῶν ἁγίων παρόδου· κίονες τέτταρες αὐτόθι, ἁγίας μήνυμα τετράδος διαθηκῶν παλαιῶν. Ἀτὰρ καὶ τὸ τετράγραμμον

has been likened to air, being dark, just as scarlet to fire. And in the midst between the covering and the veil, where the priests were permitted to enter, lay a censer, a symbol of the earth lying in the midst of this universe, from which come exhalations. And that place, intermediate between the space inside the veil, where the high priest alone was permitted to enter on appointed days, and the court surrounding it outside, which was open to all Hebrews, they say is the very midpoint of heaven and earth; while others say it is a symbol of the intelligible and the sensible world. Now the covering, a barrier against popular unbelief, was stretched out in front of the five pillars, keeping back those in the enclosure. In this way most mystically five loaves are broken by the Saviour and multiply for the crowd of the hearers. For great is the number of those who cleave to sensible things as if they alone existed. Look round, then, and see, says Plato, lest any of the uninitiated listen. Now these are they who think nothing else exists except what they can grasp tightly with both hands, while actions and generations and all the invisible they do not accept as part of reality; for such are they who cleave to the pentad of the senses alone. But the comprehension of God is inaccessible to ears and things of like kind. Hence the Son has been called the face of the Father, the Word who became flesh-bearing for the pentad of the senses, the revealer of the paternal character. If we live by the Spirit, by the Spirit let us also walk. We walk by faith, not by sight, says the noble Apostle. Inside the covering, therefore, the priestly ministry is hidden, and it keeps those who labour in it far apart from those outside. Again, there is the veil of the entrance into the Holy of Holies: four pillars are there, a sign of the holy tetrad of ancient covenants. Moreover, the four-lettered

Editors' notes and page, col. 57

Footnotes

(scripture references and edition marker, sigla partly illegible) · col 57-58 ✠ P. 666 ED. POTTER, 563 ED. PARIS. [siglum] Joan. VI, 11. [siglum] Galat. V, 25. [siglum] II Cor. V, 7.

✠ Page 666 of Potter's edition, 563 of the Paris edition. John 6:11 [as printed]. Gal 5:25. 2 Cor 5:7.

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Footnotes

(61, scripture) ‹anchor: a Servatore› · call in col 58 Joan. VI, 11.

John 6:11.

(printed under page 28) (62, scripture) ‹anchor: spiritu et ambulemus› · call in col 58 Galat. V, 25.

Galatians 5:25.

(printed under page 28) (63, scripture) ‹anchor: ait Apostolus› · call in col 58 II Cor. V, 7.

2 Corinthians 5:7.

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(69) ‹anchor: —› · call in col 58

Μέσος. Iis, quae jam sequuntur, lucem allatura videntur, quae Philo De vita Moysis lib. III, p. 666, de quinque columnis agens, dicit : Τὴν δὲ αἰτίαν, ἧς ἕνεκα τοὺς πέντε τοῖς πεντήκοντα συγκατατάττων, καὶ χωρὶς αὐτῶν τίθημι, δηλώσω· ἡ πεντὰς αἰσθήσεων ἀριθμός ἐστιν· αἴσθησις δὲ ἐν ἀνθρώπῳ, πῇ μὲν νεύει πρὸς τὰ ἐκτὸς, πῇ δὲ ἀνακάμπτει πρὸς τὸν νοῦν, ὑπηρέτις οὖσα φύσεως νόμοις αὐτοῦ. Διὸ καὶ τὴν μεθόριον χώραν ἀπένειμε τοῖς πέντε· τὰ μὲν γὰρ αὐτῶν ἐκνένευκε πρὸς τὰ ἄδυτα τῆς σκηνῆς, ἅπερ ἐστὶ συμβολικῶς νοητά· τὰ δ' ἐκτὸς πρὸς τὸ ὕπαιθρον καὶ τὴν αὐλήν, ἅπερ ἐστὶν αἰσθητά. Causam autem cur illas quinque caeteris quinquaginta nunc annumerem, nunc detraham, indicare non pigebit : quinarius est sensuum numerus ; sensus autem in homine aliquando ad externa pronior, aliquando ad mentem reflectitur, cui a natura minister est additus. Proinde his quinque tabulis locus attributus est in confinio. Nam interna earum spectant adyta tabernaculi, quae significant res intelligibiles ; externa vero sunt obversa ad atrium, quo significantur res sensibiles.

"Middle." Light seems to be thrown on what now follows by what Philo says in On the life of Moses, book III, p. 666, treating of the five pillars: "I will show the reason why I now rank the five with the fifty and now set them apart. Five is the number of the senses; and sense in man inclines now towards outward things, now turns back towards the mind, being by the laws of nature its servant. Therefore he assigned the boundary place to the five; for their inner parts face towards the inner sanctuary of the tabernacle, which are symbolically the intelligible things, and their outer parts towards the open air and the court, which are the sensible things." I will not be loath to show the reason why I now count those five with the other fifty, now take them away: five is the number of the senses; and sense in man is sometimes more inclined towards outward things, sometimes turned back towards the mind, to which nature has joined it as servant. Accordingly these five boards were given a place on the boundary. For their inner sides face the inner sanctuary of the tabernacle, which signifies intelligible things; their outer sides are turned towards the court, by which sensible things are signified.

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(70) ‹anchor: —› · call in col 58

Λαϊκῆς ἀπιστίας. Hoc est λαοῦ ἀπίστου, populi infidelis : qui eo velo ab adyto introspiciendo arcebatur.

"Of lay unbelief." That is, of the unbelieving people, who were kept by that veil from looking into the inner sanctuary.

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(71) ‹anchor: —› · call in col 58

Ἄθρει. Ex Platonis Theaeteto, p. 115.

"Look." From Plato's Theaetetus, p. 115.

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(72) ‹anchor: —› · call in col 58

Ἐπακούει. Congruentius ἐπακούῃ, subjunctivo modo, vulg. Platonis edit. in Theaeteto, p. 74. Eadem mox οὐκ ἂν δύνωνται ἀπρὶξ ταῖν χειροῖν λαβέσθαι. A. SYLBURG.

"Overhears." More fittingly ἐπακούῃ, in the subjunctive mood, as in the common edition of Plato, Theaetetus, p. 74. The same edition shortly after has "they could not take hold firmly with both hands." A. Sylburg.

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(73) ‹anchor: πρόσωπον› · call in col 58

Πρόσωπον. Sic superius Paedag. lib. I, c. 7, p. 132 : Πρόσωπον δὲ τοῦ Θεοῦ ὁ Λόγος, ᾧ φωτίζεται ὁ Θεὸς καὶ γνωρίζεται. Facies autem Dei est Logos, quo Deus illuminatur et cognoscitur. Ubi conf. Adnotata.

"Face." So above, Paedagogus book I, ch. 7, p. 132: "The Face of God is the Logos, by whom God is brought to light and made known." Compare the notes there.

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(74) ‹anchor: διαθηκῶν› · call in col 58

Τετράδος διαθηκῶν. Quatuor foedera vocare videtur, quae cum Adamo, Noacho, Abrahamo et Moyse inita sunt.

"Of a fourfold covenant." He seems to mean the four covenants made with Adam, Noah, Abraham and Moses.

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(75) ‹anchor: τὸ τετράγραμμον› · call in col 58

Τετράγραμμον. H. τετραγράμματον, ex Philone, p. 456, et mox Ἰαὼ pro Ἰαού. Ad vulg. pronuntiationem magis accederet Ἰωαά. SYLBURG. Gr. Ἀτὰρ καὶ τὸ τετράγραμμον ὄνομα τὸ μυστικὸν, ὃ περιέκειτο οἷς μόνοις τὸ ἄδυτον βάσιμον ἦν, λέγεται δὲ Ἰαού. D. Hieronymus ad Fabiolam de veste sacerdotali : Octava est lamina aurea, in qua scriptum est nomen Dei Hebraicis quatuor litteris Jod He Vau He, quod apud illos ineffabile nuncupatur. Haec super pileolum lineum in pontifice additur, ut in fronte vitta hyacin- (continues)

"The four-lettered." H. has τετραγράμματον, from Philo, p. 456, and shortly after Ἰαώ for Ἰαού. Ἰωαά would come closer to the common pronunciation. Sylburg. The Greek: "Moreover the mystic four-lettered name, which was worn by those alone to whom the inner sanctuary was accessible, is called Iaou." St Jerome to Fabiola, on the priestly vesture: "The eighth is a golden plate, on which is written the name of God in four Hebrew letters, Yod He Vav He, which among them is called the ineffable. This is added over the linen cap on the high priest, so that on the forehead a band of hyacinth … (continues)

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Footnotes

⁶⁴ Philip. II, 9.

⁶⁴ Phil. 2:9.

(printed under the Latin column, page 29) (75?) (continued) · call in col 59 thina constringantur. Idem ad Marcellam, epist. 136: In Graecis libris repertum non intelligentes PIPI legere consueverant; ut apud Procopium nunc etiam legimus. Theodoretus q. 15, in Exodum: Τοῦτο δὲ παρ' Ἑβραίοις ἄφραστον ὀνομάζεται, ἀπείρηται γὰρ παρ' αὐτοῖς διὰ τῆς γλώττης προσφέρειν. Γράφεται δὲ διὰ τῶν τεσσάρων στοιχείων, διὸ τετράγραμμον αὐτὸ λέγουσι. Καλοῦσι δὲ αὐτὸ Σαμαρεῖται μὲν Ἰαβὲ, Ἰουδαῖοι δὲ Ἰαώ. Hoc autem apud Hebraeos dicitur inenarrabile, prohibeturque apud eos lingua pronuntiari; scribitur quatuor litteris, et ob id τετράγραμμον appellatur. Samaritani vocant illud nomen Iabe, Judaei vero Iao. Auctor commentariorum in Psalmos apud D. Hieronymum legi posse ait Iaho, scribens in psalm. VIII. D. Irenaeus lib. I, cap. 34, Iao numerari ait inter nomina Dei. Macrobius lib. I Saturnal. cap. 18, profert oraculum Apollinis: Φράζεο τὸν πάντων ὕπατον Θεὸν ἔμμεν Ἰαώ. Diodorus lib. I, Epiphan. haeres. 26, Contra Gnosticos. At P. Galatinus lib. II De arcanis cathol. verit. cap. 10, notat nomen hoc eisdem litteris constare, ex quibus tria tempora verbi substantivi componuntur. Et sic apud eos sonant היה haiah, id est, fuit; הוה hove, quod significat, est; יהיה Ihie, id est, erit: ut earumdem scilicet personarum aeternitas pateat; Patrem scilicet, Filium, et Spiritum sanctum semper fuisse, esse et fore. G. Genebrardus alterum Theodoreti locum ex Polymorpho profert lib. I De Trinit., et ait illa Graecorum profanorum loca de Iao Clementi occasionem dedisse ut observaret illud sonare Ἰαού· lectionem ejus non aliunde petendam, quam a Moyse, cui primum tam praeclari vocabuli facta est revelatio. Ei a Domino quod nomen esset ipsi percontanti, responsum est אהיה Ehie, qui sum. Ehie misit me ad vos. Deus prima persona usus est; Moses cum alios alloqueretur per tertiam expressit יהוה Iehue, aut יהיה Iihie. In Chronologia idem pronuntiari posse docet Iahue, sed semper pronuntiasse Adonai cum veteres, tum recentes doctos, praeter unum sanctum Pagninum, si modo ab haereticis non sit corruptus, qui vocem peregrinam Jehova primus confinxit. Sic itaque verti hic Clementis locus: Quinetiam mysticum illud quatuor litterarum nomen quod iis s. i. q. p. i. a. dicitur autem Ἰαού, quod exponitur, etc. COLLECT.

…[on the forehead-plate] be bound. The same [Jerome], to Marcella, letter 136: "Not understanding what was found in Greek books, they were accustomed to read PIPI"; as we still read it today in Procopius. Theodoret, Question 15 on Exodus: "Among the Hebrews this is called unutterable, for it is forbidden among them to bring it forth with the tongue. It is written with the four letters, wherefore they call it the four-lettered [name]. The Samaritans call it Iabe, the Jews Iao." [Latin rendering of the same.] The author of the commentaries on the Psalms among St Jerome's works says it may be read Iaho, writing on Psalm 8. St Irenaeus, book I, chapter 34, says that Iao is numbered among the names of God. Macrobius, Saturnalia book I, chapter 18, brings forward an oracle of Apollo: "Declare that the highest God of all is Iao." Diodorus, book I; Epiphanius, Heresy 26, Against the Gnostics. But P. Galatinus, De arcanis catholicae veritatis book II, chapter 10, notes that this name consists of the same letters from which the three tenses of the substantive verb are composed. And thus among them they sound: היה haiah, that is, "he was"; הוה hove, which signifies "he is"; יהיה Ihie, that is, "he will be": so that, namely, the eternity of the same Persons may be made plain; that is, that the Father, the Son and the Holy Spirit always were, are, and will be. G. Génébrard brings forward another passage of Theodoret from the Polymorphus in book I De Trinitate, and says that those passages of the profane Greeks about Iao gave Clement occasion to observe that it sounds Ἰαού; its reading is to be sought from no other source than from Moses, to whom the revelation of so glorious a word was first made. When he asked the Lord what His name was, the answer was אהיה Ehie, "I who am. Ehie has sent me to you." God used the first person; Moses, when he addressed others, expressed it in the third, יהוה Iehue, or יהיה Iihie. In the Chronologia the same [Génébrard] teaches that it may be pronounced Iahue, but that learned men, both ancient and recent, always pronounced Adonai, except only Sanctes Pagnini, if indeed he has not been corrupted by heretics, who first coined the foreign word Jehova. Thus, then, this passage of Clement was to be translated: "Moreover that mystic name of four letters which to those s. i. q. p. i. a. [i.e. "solis imponebatur, qui poterant ingredi adytum": was given to those alone who could enter the sanctuary], is said, however, to be Ἰαού, which is interpreted," etc. Collector.

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(76) ‹anchor: μόνοις› · call in col 59

Μόνοις. Nempe Aaroni, ejusque successoribus: quorum πέταλον Dei nomine insculptum fuit, Exod. XXVIII, 36. Philo De vita Moysis lib. III, p. 670: Χρυσοῦν δὲ πέταλον ὡσανεὶ στέφανος ἐδημιουργεῖτο, τέτταρας ἔχων γλυφὰς ὀνόματος, ὃ μόνοις τοῖς ὦτα καὶ γλῶτταν σοφίᾳ κεκαθαρμένοις θέμις ἀκούειν καὶ λέγειν ἐν ἁγίοις, ἄλλῳ δὲ οὐδενὶ τὸ παράπαν οὐδαμοῦ· τετραγράμματον δὲ τοὔνομά φησιν ὁ θεολόγος εἶναι. Ad haec lamina aurea quasi corona insculpta fuit quatuor litteris nominis illius, quod solis aures linguamque sapientia purgatis fas est audire nominareque in sacris, praeterea nemini: id theologi aiunt esse tetragrammaton.

"To those alone": that is, to Aaron and his successors, whose plate was engraved with the name of God, Exod. 28:36. Philo, On the Life of Moses book III, p. 670: "And a golden plate was fashioned like a crown, bearing four engraved letters of a name which it is lawful only for those whose ears and tongue are purified by wisdom to hear and to speak in the holy places, and for no one else at all anywhere; and the theologian says that the name is of four letters." [Latin rendering of the same.]

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(77) ‹anchor: εἰς δὲ τὸν ν.› · call in col 59

Εἰς δὲ τὸν ν. Verba fecerat de adyto, in quod pontifex singulis annis semel ingrediebatur. Id typus fuit τοῦ νοητοῦ κόσμου, in quod Christus, διὰ τῆς αὐτοῦ θυσίας ingressus est, ut refert Apostolus Hebr. IX, cujus capitis argumentum hac sententia complecti videtur Clemens: In mundum autem, qui mente percipitur, solus intrans Dominus, per passiones suas ingreditur, in ejus cognitionem, qui est ineffabilis, perveniens, super omne nomen, quod voce profertur, evadens. Quae sententia facilior erit, si pro τῶν παθῶν scribamus διὰ τῶν παθῶν, ut διὰ τῶν παθημάτων Hebr. II, 10, διὰ τῆς θυσίας Hebr. XI, 26.

"And into the i[ntelligible world]": he had spoken of the sanctuary, into which the high priest entered once every year. That was a type of the intelligible world, into which Christ entered "through His own sacrifice", as the Apostle relates, Heb. 9; and Clement seems to embrace the argument of that chapter in this sentence: "But the Lord alone, entering into the world which is perceived by the mind, enters through His sufferings, attaining to the knowledge of Him who is ineffable, rising above every name that is uttered by the voice." This sentence will be easier if for τῶν παθῶν we write διὰ τῶν παθῶν ("through the sufferings"), as διὰ τῶν παθημάτων, Heb. 2:10, and διὰ τῆς θυσίας, Heb. 11:26 [as printed].

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(78) ‹anchor: ὑπὲρ πᾶν ὄνομα› · call in col 59

Ὑπὲρ πᾶν ὄνομα. Respicit Philip. II, 9: Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα.

"Above every name": he has in view Phil. 2:9: "Therefore God also highly exalted Him, and gave Him the name that is above every name."

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Ναὶ μήν. In epitomen redigit auctor Philonis Judaei verba lib. III De vita Moysis pag. 669, quae his lucem dabunt: Τὴν δὲ λυχνίαν ἐν τοῖς νοτίοις, δι' ἧς αἰνίττεται τὰς τῶν φωσφόρων κινήσεις ἀστέρων· ἥλιος γὰρ, σελήνη, καὶ ἄλλοι πολὺ τῶν βορείων ἀφεστῶτες, νοτίους ποιοῦνται τὰς περιπολήσεις. Ὅθεν ἓξ μὲν κλάδοι, τρεῖς δ' ἑκατέρωθεν τῆς μέσης λυχνίας ἐκπεφύκασιν εἰς ἀριθμὸν ἕβδομον· ἐπὶ δὲ πάντων λαμπάδιά τε καὶ λυχνία ἑπτὰ, σύμβολα τῶν λεγομένων παρὰ τοῖς φυσικοῖς ἀνδράσι πλανητῶν. Ὁ γὰρ ἥλιος, ὥσπερ ἡ λυχνία, μέσος τῶν ἓξ τεταγμένος, ἐν τετάρτῃ χώρᾳ φωσφορεῖ τοῖς ὑπεράνω τρισὶ, καὶ τοῖς ὑφ' αὐτὸν ἴσοις ἁρμοζόμενος τὸ μουσικὸν καὶ θεῖον ὡς ἀληθῶς ὄργανον. At candelabrum austrum versus, subindicans motum siderum luminarium; nam sol, lunaque, cum caeteris longe a septentrionalibus partibus deflectentes, magis obversantur australibus. Hinc factum est, ut terni rami producti sint ex medii candelabri utroque latere, ad numerum septenarium. In summitatibus eminebant septem lucernulae, figurae planetarum, ut vocant physici. Sol enim, tanquam lucerna, inter illos sex medius lucet, quartus a summo pariter ac infimo, temperans musicum illud et vere divinum organum. Idem auctor hanc allegoriam alio modo exponit in lib. Quis sit rerum divinarum haeres, p. 511.

"Yes indeed": the author reduces to an epitome the words of Philo the Jew, On the Life of Moses book III, p. 669, which will throw light on these: "And the lampstand in the southern part, by which he hints at the movements of the light-bearing stars; for the sun, the moon and the others, standing far off from the northern regions, make their circuits in the south. Whence six branches, three on either side, grow out of the central lampstand, to make up the number seven; and on them all are seven lamps and lights, symbols of what natural philosophers call the planets. For the sun, like the lampstand, set in the middle of the six, in the fourth place, gives light to the three above and to the equal number beneath it, tuning that musical and truly divine instrument." [Latin rendering of the same.] The same author expounds this allegory in another way in the book Who is the Heir of Divine Things, p. 511.

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Πολυτρόπως. Respicit Hebr. I, 1.

"In many ways": he has in view Heb. 1:1.

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Page

running head: 59 CLEMENTIS ALEXAND[RINI]
marginal letters: A Sancta sanctorum; B labri tres inserti; C Psalmos apud D. (in notes); D mum tam praeclari (in notes)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:60

ὄνομα τὸ μυστικὸν, ὃ περιέκειτο οἷς μόνοις τὸ ἄδυτον βάσιμον ἦν· λέγεται δὲ Ἰαοὺ, ὃ μεθερμηνεύεται ὁ ὢν καὶ ὁ ἐσόμενος. Καὶ μὴν καὶ καθ' Ἕλληνας Θεὸς τὸ ὄνομα, τετράδα περιέχει γραμμάτων. Εἰς δὲ τὸν νοητὸν κόσμον μόνος ὁ Κύριος γενόμενος, εἴσεισι τῶν παθῶν εἰς τὴν τοῦ ἀῤῥήτου γνῶσιν παρεισδυόμενος, ὑπὲρ πᾶν ὄνομα ἐξαναχωρῶν, ὃ φωνῇ γνωρίζεται. Ναὶ μὴν ἥ τε λυχνία ἐν τοῖς νοτίοις ἔκειτο τοῦ θυμιατηρίου· δι' ἧς αἱ τῶν ἑπτὰ φωσφόρων κινήσεις δεδήλωνται, νοτίους τὰς περιπολήσεις ποιουμένων. Τρεῖς γὰρ ἑκατέρωθεν τῆς λυχνίας ἐμπεφύκασι κλάδοι, καὶ ἐπ' αὐτοῖς οἱ λύχνοι· ἐπεὶ καὶ ὁ ἥλιος, ὥσπερ ἡ λυχνία, μέσος τῶν ἄλλων πλανητῶν τεταγμένος, τοῖς τε ὑπὲρ αὐτὸν τοῖς τε ὑφ' αὐτὸν κατά τινα θείαν μουσικὴν ἐνδίδωσι τοῦ φωτός. Ἔχει δέ τι καὶ ἄλλο αἴνιγμα ἡ λυχνία ἡ χρυσῆ, τοῦ σημείου τοῦ Χριστοῦ, οὐ τῷ σχήματι μόνῳ, ἀλλὰ καὶ τῷ φωτεμβολεῖν πολυτρόπως καὶ πο-

mystic name, which was put upon those alone to whom the sanctuary was accessible; and it is called Iaou, which is interpreted, He who is and who shall be. And indeed among the Greeks also the name God contains a tetrad of letters. And into the intelligible world the Lord alone, having come to be, enters through His sufferings, penetrating into the knowledge of the Ineffable, withdrawing above every name that is made known by voice. Yea, truly, the lampstand also lay to the south of the censer, by which have been signified the movements of the seven light-bearers, making their revolutions to the south. For three branches have grown out on either side of the lampstand, and upon them the lamps; since the sun also, like the lampstand, set in the midst of the other planets, imparts light according to a certain divine music both to those above it and to those below it. And the golden lampstand has also another enigma, of the sign of Christ, not in shape alone, but also in casting light in many ways and in

Editors' notes and page, col. 60

Page

running head: ENTIS ALEXANDRINI 60
marginal letters: A ὄνομα τὸ μυστικὸν,; B φωτός. Ἔχει δέ τι; C Apostolus Hebr. IX,; D ἐπὶ δὲ πάντων
old-edition numerals: (none)
other: begins mid-sentence; ends with word fragment πο- from πολυμερῶς

PG 9:61

λυμερῶς τοὺς εἰς αὐτὸν πιστεύοντας, ἐλπίζοντάς τε καὶ βλέποντας διὰ τῆς τῶν πρωτοκτίστων διακονίας. Φασὶ δ' εἶναι ἑπτὰ ὀφθαλμοὺς Κυρίου τὰ ἑπτὰ πνεύματα, ἐπαναπαυόμενα τῇ ῥάβδῳ τῇ ἀνθούσῃ ἐκ τῆς ῥίζης Ἰεσσαί. Πρὸς δὲ τοῖς βορείοις τοῦ θυμιατηρίου τράπεζα εἶχε τὴν θέσιν, ἐφ' ἧς ἡ παράθεσις τῶν ἄρτων· ὅτι τροφιμώτατα τῶν πνευμάτων τὰ βόρεια. Εἶεν δ' ἂν μοναί τινες εἰς ἓν σῶμα καὶ σύνοδον μίαν συμπνεουσῶν Ἐκκλησιῶν· τά τε ἐπὶ τῆς ἁγίας κιβωτοῦ ἱστορούμενα μηνύει τὰ τοῦ νοητοῦ κόσμου, τοῦ ἀποκεκρυμμένου καὶ ἀποκεκλεισμένου τοῖς πολλοῖς. Καὶ μὴν καὶ τὰ χρύσεα ἐκεῖνα ἀγάλματα, ἑξαπτέρυγον ἑκάτερον αὐτῶν, εἴτε τὰς δύο ἄρκτους, ὡς βούλονταί τινες, ἐμφαίνει, εἴτε, ὅπερ μᾶλλον, τὰ δύο ἡμισφαίρια. Ἐθέλει δὲ τὸ ὄνομα τῶν χερουβὶμ δηλοῦν ἐπίγνωσιν πολλήν. Ἀλλὰ δώδεκα πτέρυγας ἄμφω ἔχει, καὶ διὰ τοῦ ζωδιακοῦ κύκλου, καὶ τοῦ κατ' αὐτὸν φερομένου χρόνου, τὸν αἰσθητὸν κόσμον δηλοῖ. Περὶ τούτων οἶμαι καὶ ἡ τραγῳδία φυσιολογοῦσα φησίν· Ἀκάμας τε χρόνος περί γ' ἀενάῳ ῥεύματι πλήρης φοιτᾷ, τίκτων αὐτὸς ἑαυτόν· δίδυμοί τ' ἄρκτοι ταῖς ὠκυπλάνοις πτερύγων ῥιπαῖς τὸν Ἀτλάντειον τηροῦσι πόλον. Ἄτλας δὲ, ὁ μὴ πάσχων πόλος, δύναται μὲν εἶναι καὶ ἡ ἀπλανὴς σφαῖρα, βέλτιον δὲ ἴσως αἰῶνα ἀκίνητον νοεῖσθαι. Ἄμεινον δ' ἡγοῦμαι τὴν κιβωτὸν, ἐκ τοῦ Ἑβραϊκοῦ ὀνόματος θηβωθὰ καλουμένην, ἄλλο τι σημαίνειν. Ἑρμηνεύεται μὲν ἓν ἀνθ' ἑνὸς πάντων τόπων. Εἴτ' οὖν ὀγδοὰς καὶ ὁ νοητὸς κόσμος, εἴτε καὶ ὁ περὶ πάντων περιεκτικὸς, ἀσχημάτιστός τε καὶ ἀόρατος δηλοῦται Θεὸς, τὰ νῦν ὑπερκείσθω λέγειν. Πλὴν ἀνάπαυσιν μηνύει τὴν μετὰ τῶν δοξολόγων πνευμάτων, ἃ αἰνίσσεται χερουβίμ· οὐ γὰρ ἄν ποτε, ὁ μηδὲ γλυπτὸν εἴδωλον δημιουργεῖν παραινέσας, αὐτὸς ἀπεικόνιζε τῶν ἁγίων ἄγαλμα· οὐδ' ἔστι τὴν ἀρχὴν ἐπισύνθετόν τι καὶ αἰσθητὸν ζῶον ἐν οὐρανῷ ὧδέ πως ἔχον. Σύμβολον δ' ἐστὶ λογικῆς μὲν τὸ πρόσωπον ψυχῆς· πτέρυγες δὲ

many parts upon those who believe in Him, and who hope and see through the ministry of the first-created ones. And they say that the seven spirits resting upon the rod that blossoms from the root of Jesse are the seven eyes of the Lord. And to the north of the censer the table had its position, upon which was the setting forth of the loaves; because the northern winds are the most nutritive of winds. And they would be certain abodes of Churches breathing together into one body and one assembly; and the things recorded concerning the holy ark signify the things of the intelligible world, which is hidden away and shut off from the many. Moreover, those golden figures also, each of them six-winged, signify either the two Bears, as some will have it, or, what is rather the case, the two hemispheres. Now the name of the cherubim means to signify much knowledge. Yet both together have twelve wings, and through the zodiacal circle and the time borne along according to it, they signify the sensible world. Concerning these, I think, tragedy also, discoursing of nature, says: And untiring Time goes round full in an ever-flowing stream, begetting itself; and the twin Bears with the swift-wandering beats of their wings guard the Atlantean pole. And Atlas, the pole that suffers not, may indeed also be the fixed sphere, but perhaps it is better that immovable eternity be understood. Better, however, do I deem it that the ark, called thebotha from the Hebrew name, signifies something else. Now it is interpreted, one instead of one of all places. Whether, then, the ogdoad and the intelligible world, or also God who encompasses all things, formless and invisible, is signified, let it be deferred for the present to say. Nevertheless, it signifies rest with the glorifying spirits, which the cherubim hint at; for never would he who exhorted not even to fashion a carved idol have himself represented a statue of the holy ones; nor is there at all any composite and sensible living creature in heaven conditioned in some such way as this. Rather, the face is a symbol of the rational soul; and the wings

Editors' notes and page, col. 61

Footnotes

(scripture references and edition marker, sigla partly illegible) · col 61-62 ✠ P. 667 ED. POTTER. [siglum] Hebr. I, 1. [siglum] Apoc. V, 6. [siglum] Isa. XI, 1, 2.

✠ Page 667 of Potter's edition. Heb 1:1. Rev 5:6. Isa 11:1–2.

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Footnotes

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Πρωτοκτίστων. Nempe apostolorum, aliorumque Christi discipulorum ; quorum ministerio evangelica lux per orbem diffusa est.

"Of the first-created." That is, of the apostles and the other disciples of Christ, through whose ministry the light of the Gospel was spread through the world.

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Φασὶ δ'. Eadem de re Gregorius Naz. homilia in Pentecosten, et Nicetas ejus paraphrastes. De borealibus flabris Philo p. 456. Paulo post ad ἐπίγνωσιν πολλήν, addit idem Philo καὶ ἐπιστήμην, p. 455. H. SYLBURG.

"And they say." On the same subject, Gregory Nazianzen in his homily on Pentecost, and Nicetas his paraphrast. On the north winds, Philo, p. 456. A little after, to "much knowledge" the same Philo adds "and understanding," p. 455. H. Sylburg.

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Ἑπτὰ ὀφθαλμοὺς Κυρ. Respicit Apoc. V, 6 : Καὶ ἰδοὺ ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, ἔχον κέρατα ἑπτὰ, καὶ ὀφθαλμοὺς ἑπτὰ, οἵ εἰσι τὰ ἑπτὰ τοῦ Θεοῦ πνεύματα. Et Isa. XI, 1, 2 : Καὶ ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης τοῦ Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται· καὶ ἀναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας.

"Seven eyes of the Lord." He looks to Rev 5:6: "And behold a Lamb standing as though slain, having seven horns and seven eyes, which are the seven spirits of God." And Isa 11:1–2: "And there shall come forth a rod from the root of Jesse, and a flower shall rise up from the root; and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness."

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Πρὸς δὲ τοῖς β. E diverticulo jam ad Philonem redit, qui post verba modo allata, haec statim adjicit : Ἡ δὲ τράπεζα τίθεται πρὸς τοῖς βορείοις, ἐφ' ἧς ἄρτοι καὶ ἅλες· ἐπειδὴ πνευμάτων τὰ βόρεια τροφιμώτατα. Versus septentriones autem mensa, in qua panes cum sale : quoniam septentrionales venti vegetant maxime.

"And towards the north." After a digression he now returns to Philo, who right after the words just quoted adds this: "The table is set towards the north, on which are loaves and salt, since of the winds the northern are the most nourishing." (The Latin renders the same.)

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Καὶ μήν. Philo paulo ante verba jam dicta, haec etiam habet : Τὸ δ' ἐπίθεμα τὸ προσαγορευόμενον ἱλαστήριον βάσις ἐπὶ τῶν πτηνῶν δυεῖν, ἃ πατρίᾳ μὲν γλώσσῃ προσαγορεύεται χερουβὶμ, ὡς δ' ἂν Ἕλληνες εἴποιεν, ἐπίγνωσις καὶ ἐπιστήμη πολλή. Ταῦτα δέ τινες μέν φασιν εἶναι σύμβολα τῶν ἡμισφαιρίων ἀμφοῖν, κατὰ τὴν ἀντιπρόσωπον θέσιν, τοῦ τε ὑπὸ γῆς, καὶ ὑπὲρ γῆν· πτηνῶν γὰρ ὁ σύμπας οὐρανός. Nam operculum arcae, quod vocatur propitiatorium, basis est duarum imaginum volucrium, quae sermone vernaculo nominantur cherubim, hoc est multa scientia ; per has quidem aiunt significari utrumque orbis hemisphaerium, illum supra terram, alterum infra terram : totum enim caelum volucrium est.

"And indeed." A little before the words already quoted, Philo also has this: "The lid, called the mercy-seat, is a base for two winged figures, which in the native tongue are called cherubim, but as the Greeks would say, recognition and much knowledge. Some say these are symbols of the two hemispheres, by their facing position, the one under the earth and the one above the earth; for the whole heaven is winged." (The Latin renders the same.)

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Ὁ περὶ π. π. Haud scio, an rectius ὁ πέριξ πάντων περιεκτικός, qui circumquaque continet omnia. SYLBURG.

"He who is about all, containing." I wonder whether it should rather be "he who all round contains all things," who encompasses all things on every side. Sylburg.

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Δοξολόγων πν. Respicit Isa. VI, 3, ubi de angelis ait propheta : Καὶ ἐκέκραγεν ἕτερος πρὸς τὸν ἕτερον, καὶ ἔλεγον, Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαὼθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. Suidas, Δοξολογῶ σε, ὑμνῶ σε.

"Of the glorifying spirits." He looks to Isa 6:3, where the prophet says of the angels: "And one cried to another, and they said: Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory." The Suda: "I glorify you: I praise you in hymns."

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Footnotes

(scripture references and edition marker) · col 63-64 ✠ P. 668 ED. POTTER, 564 ED. PARIS. ⁶⁸ Isa. LXI, 2; Luc. IV, 19. ⁶⁹ Ephes. V, 23. ⁷⁰ I Cor. XI, 3; II Cor. XI, 31.

✠ Page 668 of Potter's edition, 564 of the Paris edition. ⁶⁸ Isa 61:2; Luke 4:19. ⁶⁹ Eph 5:23. ⁷⁰ 1 Cor 11:3; 2 Cor 11:31.

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Ποδήρης. Alio modo haec exponit Philo De vita Moysis, lib. III, p. 671.

"The full-length robe." Philo expounds this in another way, On the life of Moses, book III, p. 671.

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Ἐνιαυτός. Conf. superius Strom. I, p. 407, not.

"Year." Compare above, Stromata I, p. 407, note.

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Πῖλος. Philo De vita Moysis, lib. III, p. 673 : Κίδαριν δὲ ἀντὶ διαδήματος ἐπιτίθησι τῇ κεφαλῇ, δικαιῶν τὸν ἱερώμενον τῷ Θεῷ, καθ' ὃν χρόνον ἱερᾶται, προφέρειν ἁπάντων, καὶ μὴ μόνον ἰδιωτῶν, ἀλλὰ καὶ βασιλέων. Cidaris autem pro diademate imponitur capiti, quia quantisper sacerdos honore suo fungitur et ministerio, non solum privatis hominibus est eminentior, sed etiam cunctis regibus. Porro idem sunt πῖλος et κίδαρις. Suidas, Πῖλος κόσμος περικεφάλαιος, ὃν οἱ μὲν κυρβασίαν, οἱ δὲ τιάραν, ἄλλοι δὲ κίδαριν καλοῦσιν. Philo in libro jam dicto p. 670, 671 : Πρὸς δὲ καὶ κίδαρις κατεσκευάζετο· κιδάρει γὰρ οἱ τῶν ἑῴων βασιλεῖς εἰώθασι χρῆσθαι. Superimposita erat et cidaris : quo insigni reges Orientis uti solebant pro diademate.

"Cap." Philo, On the life of Moses, book III, p. 673: "He sets a turban on the head instead of a diadem, judging it right that the one consecrated to God should, during the time he serves as priest, stand above all, not only private persons but kings too." The turban is put on the head in place of a diadem because, as long as the priest holds his honour and ministry, he stands above not only private persons but all kings as well. Moreover, πῖλος and κίδαρις are the same thing. The Suda: "Pilos: an ornament for the head, which some call kyrbasia, others tiara, others kidaris." Philo in the book just mentioned, pp. 670–671: "A turban too was made, for the kings of the East are accustomed to use the turban." A turban too was set on top, the badge that the kings of the East used to wear in place of a diadem.

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Οἱ οὖν. Philo De vita Moysis lib. III, p. 671 : Πρῶτον μὲν οἱ ἐπὶ τῶν ἀκρωμίων σμάραγδοι δύο λίθοι περιφερεῖς μηνύουσιν, ὡς μὲν οἴονταί τινες, ἀστέρας τοὺς ἡμέρας τε καὶ νυκτὸς ἡγεμόνας, ἥλιον καὶ σελήνην. Primum smaragdi duo rotundi humerales indicant, ut quidam existimant, solem et lunam, illum diei, hanc noctis praesidem.

"These, then." Philo, On the life of Moses, book III, p. 671: "First, the two round emerald stones on the shoulders signify, as some think, the stars that rule day and night, the sun and the moon." (The Latin renders the same.)

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Οἱ δὲ ἐπὶ τῷ στήθει. Philo ejusdem libri pag. 672 : Ἔπειθ' οἱ κατὰ στέρνα δώδεκα λίθοι ταῖς χροαῖς οὐχ ὅμοιοι, διανεμηθέντες εἰς τέτταρας στίχους ἐκ τριῶν, τίνος ἑτέρου δείγματ' εἰσὶν, ἢ τοῦ ζωδιακοῦ κύκλου ; καὶ γὰρ οὗτος, τετραχῆ διανεμηθεὶς, ἐκ τριῶν ζωδίων τὰς ἐτησίους ὥρας ἀποτελεῖ, ἔαρ, θέρος, μετόπωρον, χειμῶνα, τροπὰς τέτταρας, ὧν ἑκάστης ὅρος τρία ζώδια. Praeterea in pectore duodecim gemmae discolores, ternae distributae in quatuor ordines quid aliud significant, quam zodiacum circulum ? nam et hic in quatuor partes e ternis signis constantes dividitur, atque ita horas anni conficit, ver, aestatem, autumnum, hiemem, mutationesque quatuor, quarum singulas tria signa determinant. Paria dicit in libro De monarchia, p. 823, 824.

"And those on the breast." Philo, the same book, p. 672: "Then the twelve stones on the breast, unlike in colour, arranged in four rows of three, of what else are they figures than of the zodiac circle? For it too, divided four ways, completes the seasons of the year with three signs each: spring, summer, autumn, winter, the four turnings, each bounded by three signs." (The Latin renders the same.) He says the like in the book On monarchy, pp. 823–824.

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Τῇ κεφαλῇ τῇ Κυριακῇ. Nempe capiti Christi, quod Pileus significabat, subjacere vult auctor legem et prophetas, quae gemmae pectorales pileo quodammodo subjectae innuebant.

"To the Lord's head." The author means that the Law and the prophets, which the breast-stones, set in a way beneath the cap, signified, lie beneath the head of Christ, which the Cap signified.

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Page

running head: 63 CLEMENTIS ALEXAND
marginal letters: A glorificantibus, quos; B ἄρτεμις quasi ἀεροτόμος,; C ventum Servatoris 68.; D Κίδαριν δὲ ἀντὶ
old-edition numerals: ✠ after tione.; ✠ P. 668 ED. POTTER, 564 ED. PARIS. in bottom note block
other: facing Latin version, not set

PG 9:64

λειτουργίαι τε καὶ ἐνέργειαι αἱ μετάρσιοι δεξιῶν τε ἅμα καὶ λαιῶν δυνάμεων· ἡ φωνὴ δὲ δόξα εὐχάριστος ἐν ἀκαταπαύστῳ θεωρίᾳ. Ἀπόχρη μέχρι τοῦδε προχωρῆσαι τὴν μυστικὴν ἑρμηνείαν. Τοῦ δὲ ἀρχιερέως ὁ ποδήρης κόσμου ἐστὶν αἰσθητοῦ σύμβολον· τῶν μὲν ἑπτὰ πλανητῶν οἱ πέντε λίθοι καὶ οἱ δύο ἄνθρακες, διά τε τὸν Κρόνον καὶ τὴν Σελήνην· ὁ μὲν γὰρ μεσημβρινὸς καὶ ὑγρὸς, καὶ γεώδης καὶ βαρύς· ἡ δὲ ἀερώδης· διὸ Ἄρτεμις πρός τινων εἴρηται, ἀεροτόμος τις οὖσα· ζοφερὸς δὲ ὁ ἀήρ. Συνεργοῦντας δὲ εἰς γένεσιν τῶν τῇδε, τοὺς ἐφεστῶτας τοῖς πλανήταις κατὰ τὴν θείαν πρόνοιαν ἐπί τε τοῦ στήθους καὶ τῶν ὤμων εἰκότως ἱδρύσθαι διαγράφει· δι' ὧν ἡ πρᾶξις ἡ ἐπιγενεσιουργὸς ἡ ἑβδομὰς ἡ πρώτη· στῆθος δ' οἰκητήριον καρδίας τε καὶ ψυχῆς. Εἶεν δ' ἂν καὶ ἄλλως λίθοι ποικίλοι σωτηρίας τρόποι· οἱ μὲν ἐν τοῖς ὑπεραναβεβηκόσιν, οἱ δ' ἐν τοῖς ὑποβεβηκόσιν ἱδρυμένοι παντὸς τοῦ σωζομένου σώματος. Οἵ τε τριακόσιοι ἑξήκοντα κώδωνες οἱ ἀπηρτημένοι τοῦ ποδήρους χρόνος ἐστὶν ἐνιαύσιος, ἐνιαυτὸς Κυρίου δεκτὸς, κηρύσσων καὶ κατηχῶν τὴν μεγίστην τοῦ Σωτῆρος ἐπιφάνειαν. Ἀλλὰ καὶ ὁ πῖλος ὁ χρυσοῦς, ὁ ἀνατεταμένος, τὴν ἐξουσίαν μηνύει τὴν βασιλικὴν τοῦ Κυρίου· εἴ γε ἡ κεφαλὴ τῆς Ἐκκλησίας ὁ Σωτήρ. Σημεῖον γοῦν ἡγεμονικωτάτης ἀρχῆς ὁ πῖλος ὁ ὑπὲρ αὐτήν· ἄλλως τε ἀκηκόαμεν, ὡς εἴρηται, καὶ τοῦ Χριστοῦ κεφαλὴ ὁ Θεὸς, καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ναὶ μὴν τὸ μὲν περιστήθιον, ἔκ τε ἐπωμίδος, ἥ ἐστιν ἔργου σύμβολον, ἔκ τε τοῦ Λογίου· τὸν Λόγον δὲ τοῦτο αἰνίσσεται, ᾧ συνέστηκεν, καὶ ἔστιν οὐρανοῦ εἰκὼν, τοῦ Λόγῳ γενομένου, τοῦ ὑποκειμένου τῇ κεφαλῇ τῶν πάντων τῷ Χριστῷ, κατὰ τὰ αὐτὰ καὶ ὡσαύτως κινούμενα. Οἱ οὖν ἐπὶ τῆς ἐπωμίδος σμαράγδου φωτεινοὶ λίθοι, ἥλιον καὶ σελήνην μηνύουσι, τοὺς συνεργοὺς τῆς φύσεως. Χειρὸς δὲ, οἶμαι, ὦμος ἀρχή. Οἱ δὲ ἐπὶ τῷ στήθει τέτραχα τεταγμένοι δώδεκα τὸν ζωδιακὸν διαγράφουσιν ἡμῖν κύκλον κατὰ τὰς τέσσαρας τοῦ ἔτους τροπάς. Ἄλλως τε ἐχρῆν τῇ κεφαλῇ τῇ Κυριακῇ, νόμον μὲν καὶ προφή-

are the lofty ministries and operations of both right-hand and left-hand powers; and the voice is thankful glory in unceasing contemplation. It suffices that the mystic interpretation has proceeded thus far. And the high priest's robe reaching to the feet is a symbol of the sensible world: of the seven planets are the five stones and the two carbuncles, for Cronus and the Moon; for the former is southern and moist, and earthy and heavy, while the latter is airy; wherefore she has been called Artemis by some, as being a cutter of the air (aerotomos); and the air is dark. And as co-operating towards the generation of things here below, those set over the planets according to divine providence he reasonably delineates as established upon both the breast and the shoulders; through whom the action productive of generation is the first hebdomad; and the breast is the dwelling-place of heart and soul. And in another way also the varied stones might be ways of salvation, some established in the higher, and others in the lower parts of the whole body that is being saved. And the three hundred and sixty bells suspended from the robe reaching to the feet are the yearly time, the acceptable year of the Lord, proclaiming and echoing the greatest manifestation of the Saviour. Moreover, the golden cap also, which is raised on high, signifies the royal authority of the Lord; since the Saviour is the head of the Church. A sign, at any rate, of the most sovereign rule is the cap above it; and besides we have heard, as has been said, that the head of Christ also is God, even the Father of our Lord Jesus Christ. Yea, truly, the breastplate is composed both of the ephod, which is a symbol of work, and of the Oracle (Logion); and this hints at the Word (Logos), by whom it has been framed, and is an image of heaven, which came into being by the Word and is subjected to Christ the head of all things, moving in the same manner and in like way. The bright emerald stones, therefore, upon the ephod signify the sun and moon, the co-workers of nature. And the shoulder, I think, is the beginning of the hand. And the twelve arranged in four rows upon the breast delineate for us the zodiacal circle according to the four turnings of the year. And besides, it was necessary that to the Lord's head the law and the pro-

Editors' notes and page, col. 64

Page

running head: ENTIS ALEXANDRINI 64
marginal letters: A λειτουργίαι τε καὶ; B ἄλλως λίθοι ποικίλοι; C ται, ᾧ συνέστηκεν,; D (92) Οἱ δὲ ἐπὶ τῷ στήθει.
old-edition numerals: (none)
other: begins mid-sentence; ends with word fragment προφή- from προφήτας

PG 9:65

τας ὑποκεῖσθαι, δι' ὧν οἱ δίκαιοι μηνύονται καθ' ἑκατέρας τὰς Διαθήκας. Προφήτας γὰρ ἅμα καὶ δικαίους εἶναι τοὺς ἀποστόλους λέγοντες, εὖ ἂν εἴποιμεν, ἑνὸς καὶ τοῦ αὐτοῦ ἐνεργοῦντος διὰ πάντων ἁγίου Πνεύματος. Ὥσπερ δὲ ὁ Κύριος ὑπεράνω τοῦ κόσμου πάντος, μᾶλλον δὲ ἐπέκεινα τοῦ νοητοῦ, οὕτω καὶ τὸ ἐν τῷ πετάλῳ ἔγγραπτον ὄνομα ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας εἶναι ἠξίωται· ἔγγραπτον δὲ διά τε τὰς ἐντολὰς τὰς ἐγγράφους, διά τε τὴν αἰσθητὴν παρουσίαν. Ὄνομα δὲ εἴρηται Θεοῦ· ἐπεὶ, ὡς βλέπει τοῦ Πατρὸς τὴν ἀγαθότητα ὁ Υἱὸς, ἐνεργεῖ ὁ Θεὸς Σωτὴρ κεκλημένος, ἡ τῶν ὅλων ἀρχή· ἥτις ἀπεικόνισται μὲν ἐκ τοῦ Θεοῦ τοῦ ἀοράτου πρώτη καὶ πρὸ αἰώνων, τετύπωκε δὲ τὰ μεθ' ἑαυτὴν ἅπαντα γενόμενα. Ναὶ μὴν τὸ λόγειον τὴν προφητείαν τὴν βοῶσαν τῷ Λόγῳ καὶ κηρύσσουσαν, καὶ τὴν κρίσιν τὴν ἐσομένην δηλοῖ· ἐπεὶ ὁ αὐτός ἐστι Λόγος ὁ προφητεύων, κρίνων τε ἅμα καὶ διακρίνων ἕκαστα. Φασὶ δὲ καὶ τὸ ἔνδυμα τὸ ποδῆρες τὴν κατὰ σάρκα προφητεύειν οἰκονομίαν, δι' ἣν προσεχέστερον εἰς κόσμον ὤφθη. Ταύτῃ τοι ἀποδὺς, τὸν ἡγιασμένον χιτῶνα ὁ ἀρχιερεὺς, (κόσμος δὲ καὶ ἡ ἐν κόσμῳ κτίσις ἡγίασται πρὸς τοῦ καλὰ συγκαταθεμένου τὰ γινόμενα·) λούεται, καὶ τὸν ἄλλον ἐνδύεται ἅγιον ἁγίου ὡς εἰπεῖν χιτῶνα, τὸν συνεισιόντα εἰς τὰ ἄδυτα αὐτῷ· ἐμοὶ δοκεῖν ἐμφαίνων τὸν Λευΐτην καὶ Γνωστικὸν, ὡς ἂν τῶν ἄλλων ἱερέων ἄρχοντα (ὕδατι ἀπολελουμένων ἐκείνων καὶ πίστιν ἐνδεδυμένων μόνην, καὶ τὴν ἰδίαν ἐκδεχομένων μονήν), αὐτὸν διακρίναντα τὰ νοητὰ τῶν αἰσθητῶν, κατ' ἐπανάβασιν τῶν ἄλλων ἱερέων σπεύδοντα ἐπὶ τὴν τοῦ νοητοῦ δίοδον, τῶν τῇδε ἀπολούεσθαι, οὐκ ἔτι ὕδατι, ὡς πρότερον, ἐκαθαίρετο, εἰς Λευϊτικὴν ἐντασσόμενος φυλήν. Ἀλλ' ἤδη τῷ Γνωστικῷ λόγῳ καθαρὸς μὲν τὴν καρδίαν πᾶσαν, κατορθώσας δ' εὖ μάλα καὶ τὴν πολιτείαν ἐπ' ἄκρων παρὰ τοῦ ἱερέως ἐπὶ μεῖζον αὐξήσας, ἀτεχνῶς ἡγνισμένος καὶ λόγῳ καὶ βίῳ ἐπενδυσάμενος τὸ γάνωμα τῆς δόξης, τοῦ πνευματικοῦ ἐκείνου καὶ τελείου ἀνδρὸς τὴν ἀπόῤῥητον κληρονομίαν ἀπολαβὼν, ἣν ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη· υἱὸς καὶ φίλος γενόμενος, πρόσωπον ἤδη πρὸς πρόσωπον ἐμπίπλαται τῆς ἀκορέστου θεωρίας. Οὐδὲν δὲ οἷον αὐτοῦ ἐπακοῦσαι τοῦ Λόγου, πλείονα τὸν νοῦν διὰ τῆς Γραφῆς ἐνδι-

phets should be subjected, through whom the righteous are signified according to both Covenants. For in saying that the apostles are at once prophets and righteous, we should speak well, since one and the same Holy Spirit works through all. And just as the Lord is above the whole world, or rather beyond the intelligible, so also the name inscribed on the plate has been deemed worthy to be above every rule and authority; and it is inscribed both on account of the written commandments and on account of the sensible presence. And it has been called the name of God: since, as the Son beholds the goodness of the Father, God works, being called Saviour, the first principle of all things, which has been imaged forth from the invisible God first and before the ages, and has moulded all things that came into being after itself. Yea, truly, the oracle (logeion) signifies the prophecy that cries aloud by the Word and proclaims, and the judgement that is to be; since it is the same Word who prophesies, both judging and discerning all things at once. And they say that the robe reaching to the feet also prophesies the dispensation according to the flesh, through which He was seen more closely in the world. Thus the high priest, having put off the consecrated tunic (for the world and the creation in the world has been consecrated by Him who assented that the things coming into being were good), washes himself, and puts on the other tunic, a holy of holies so to speak, which enters together with him into the sanctuary; exhibiting, as it seems to me, the Levite and Gnostic as ruler of the other priests (those having been washed with water and clothed with faith alone, and awaiting their own abode), himself having distinguished intelligible things from sensible things, hastening by an ascent above the other priests to the passage of the intelligible, to wash himself clean from the things here below, no longer with water, as formerly one was cleansed on being enrolled in the Levitical tribe. But already by the Gnostic word pure in his whole heart, and having thoroughly set right his conduct to the highest degree, having increased it beyond the priest to something greater, truly purified both in word and life, having put on the brightness of glory, having received the ineffable inheritance of that spiritual and perfect man, which eye has not seen, nor ear heard, neither has entered into the heart of man; having become son and friend, he is now filled face to face with insatiable contemplation. For there is nothing like listening to the Word Himself, who through the Scripture imparts fuller understanding

Editors' notes and page, col. 65

Footnotes

(scripture references and edition marker) · col 65-66 ✠ P. 669 ED. POTTER, 565 ED. PARIS. ⁷¹ I Cor. XI, 3; Ephes. V, 23. ⁷² I Cor. XII, 11.

✠ Page 669 of Potter's edition, 565 of the Paris edition. ⁷¹ 1 Cor 11:3; Eph 5:23. ⁷² 1 Cor 12:11.

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Footnotes

(94) ‹anchor: —› · call in col 66

Ἑνός. Respicit I Cor. XII, 11 : Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα.

"Of one." He looks to 1 Cor 12:11: "But all these things the one and the same Spirit works."

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Ὑπεράνω. Respicere videtur Philip. II, 9.

"Far above." He seems to look to Phil 2:9.

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Αἰσθητὴν παρουσίαν. Scilicet τὴν ἐν σαρκὶ παρουσίαν, seu Christi in carne praesentiam.

"Sensible presence." That is, the presence in the flesh, or Christ's presence in the flesh.

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Ὡς βλέπει. Respicit Joan. V, 9 : Οὐ δύναται Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδὲν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ, etc. Coloss. I, 15, 16 : Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως· ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, etc.

"As He sees." He looks to John 5:9 [as printed; the words are 5:19]: "The Son can do nothing of Himself, unless He sees the Father doing something; for whatever He does, the Son also does likewise," etc. Col 1:15–16: "Who is the image of the invisible God, the firstborn of all creation; for in Him all things were created," etc.

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Ἀποδύς. Astipulatur Clemens Judaeorum sententiae, qui vestes a summo sacerdote die expiationis indui solitas a communi ejusdem amictu distinguunt, moti verbis ultimis 23 vers. Levit. XVI : Relinquet illas ibi. LOWTH.

"Having put off." Clement agrees with the view of the Jews, who distinguish the vestments the high priest used to put on on the day of atonement from his ordinary dress, moved by the last words of Lev 16:23: "He shall leave them there." Lowth.

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(99) ‹anchor: συγκαταθεμένου› · call in col 66

Συγκαταθεμένου. Interpres, simul composuit, perperam. Vertendum fuerat, annuit ; respicit enim Gen. I, 31 : Καὶ εἶδεν ὁ Θεὸς τὰ πάντα ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν. Sensus igitur, mundum, et omnes, quae in eo sunt, creaturas, sanctificata fuisse a Deo, qui ea bona esse annuit et pronuntiavit.

"Having assented." The Translator has "composed together," wrongly. It should have been rendered "approved"; for he looks to Gen 1:31: "And God saw all things that He had made, and behold, they were very good." The sense, then, is that the world and all the creatures in it were sanctified by God, who approved them and declared them good.

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(1) ‹anchor: ἐπ' ἄκρων› · call in col 66

Ἐπ' ἄκρων. Ἐπ' ἄκρων agnoscit etiam Herveti versio, in extremis. SYLBURG.

"At the extremities." Hervet's translation also recognises "at the extremities": in extremis. Sylburg.

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(2) ‹anchor: πρόσωπον› · call in col 66

Πρόσωπον. Respicit I Cor. XIII, 12 : Βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον.

"Face." He looks to 1 Cor 13:12: "For now we see through a mirror in a riddle, but then face to face."

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Footnotes

(scripture references and edition marker) · col 67-68 ✠ P. 670 ED. POTTER, 565 ED. PARIS. ⁷³ I Cor. II, 9. ⁷⁴ I Cor. XIII, 12. ⁷⁵ Levit. XVI, 23, 24.

✠ Page 670 of Potter's edition, 565 [as printed] of the Paris edition. ⁷³ 1 Cor 2:9. ⁷⁴ 1 Cor 13:12. ⁷⁵ Lev 16:23–24.

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Καὶ ἐκδύσεται. Haec in Latina vulgata habentur Levit. XVI, 23 : Depositis vestibus quibus prius indutus erat, cum intraret sanctuarium, relictisque ibi, lavabit carnem suam in loco sancto, induetur que vestibus suis. At in Graeco LXX omnia ut apud Clementem, hoc excepto, εἰσπορευόμενος εἰς τὰ ἅγια. Clementis Antuerpiensis editio, εἰσπορευόμενος αὐτὸς εἰς τὸ ἅγιον. Romana rectius, εἰσπορευομένου αὐτοῦ εἰς τὸ ἅγιον. COLLECT.

"And he shall put off." In the Latin Vulgate, Lev 16:23, this reads: "Having put off the garments with which he was clothed before, when he entered the sanctuary, and having left them there, he shall wash his flesh in the holy place, and shall put on his own garments." But in the Greek of the Seventy everything is as in Clement, except "entering into the holy places." The Antwerp edition of Clement has "he himself entering into the holy place"; the Roman, more correctly, "when he entered into the holy place." Collected notes.

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Ἀποδύεται. Respicere videtur II Cor. V, 2, 3, 4, unde corpus, quod Apostolus σκῆνος, noster στολὴν vocat.

"He puts off." He seems to look to 2 Cor 5:2–4; hence the body, which the Apostle calls a "tent," our author calls a "robe."

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(5) ‹anchor: Αἰγυπτίων› · call in col 67

Αἰγυπτίων. Paria sunt quae dicit Eusebius Praeparationis evangelicae lib. III, cap. 11 : Ἥλιον δὲ σημαίνουσί ποτε μὲν δι' ἀνθρώπου ἐπιβεβηκότος πλοίου, ἐπὶ κροκοδείλου κειμένου. Δηλοῖ δὲ τὸ μὲν πλοῖον τὴν ἐν ὑγρῷ κίνησιν, ὁ δὲ κροκόδειλος, πότιμον ὕδωρ, ἐν ᾧ φέρεται ὁ ἥλιος. Ἐσημαίνετο τοίνυν ὁ ἥλιος, δι' ἀέρος ὑγροῦ καὶ γλυκέος τὴν περιπόλησιν ποιεῖσθαι. Quorum verborum pars prior Clementis auctoritate, sensu etiam exigente, hoc modo scribi debet : Ἥλιον δὲ σημαίνουσι, ποτὲ μὲν δι' ἀνθρώπου ἐπιβεβηκότος πλοίου, ποτὲ δὲ ἐπὶ κροκοδείλου κειμ. Iidem aliquando solem hominis navem conscendentis, aliquando crocodilo impositi symbolo repraesentant : ac navigium quidem, motum in humida mollique regione significat : crocodilus vero, aquam ad bibendum facilem, per quam sol feratur. Itaque per humidum ac suavem aerem solis conversionem fieri, declarare voluerant.

"Of the Egyptians." Eusebius says the like, Preparation for the Gospel book III, ch. 11: "They signify the sun sometimes by a man who has boarded a boat placed upon a crocodile. The boat shows motion in a moist element, the crocodile drinkable water, in which the sun is carried. So it was signified that the sun makes its circuit through moist and sweet air." The first part of these words, on Clement's authority and as the sense also requires, should be written thus: "They signify the sun sometimes by a man who has boarded a boat, sometimes by one placed on a crocodile." They sometimes represent the sun by the symbol of a man going aboard a ship, sometimes of one set on a crocodile; the boat signifies movement in a moist and soft region, the crocodile water easy to drink, through which the sun is carried. So they meant to declare that the sun's revolution takes place through moist and sweet air.

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(6) ‹anchor: Ναὶ μήν› · call in col 67

Ναὶ μήν. J. Pierius Valerianus lib. XXXI Hieroglyphicorum : « Ut vero scripturae hieroglyphicae speciem aliquam oculis subjiciamus, in Sai pro vestibulo templi, quod Palladi dedicatum erat hujusmodi argumentum : Infans, senex, accipiter, inde mox piscis, postremoque omnium fluvialis equus : quod humanae fragilitatis conditionem indicat a pueritia vergentis in senium, ac iterum repuerascentis, accipiter vero Deum, ac perinde amorem, quodque in nobis divinum est. Piscis, odium simul atque mortem, propter mare, quod exitium ac perniciem appellabant. Equus vero fluvialis impudentem violentiam notabat, ut qui nec patri quidem parcat suo, verum eum interficit, ut matris ipse connubio potiatur, et pro dissidio ponitur, quod in duobus contrariis elementis vivit ; atque ita propemodum concors ea discordia, quae corporum temperaturam constituit, cum dissidere penitus coeperit, mors inde sequatur necesse est. » Sic ergo haec interpretatur Valerianus : Nascimur, Senescimus, Vivimus, Morimur, Naturae dissidio. Atqui in singulorum interpretatione convenit cum Clemente, quanquam non crocodilum, ut ille, sed hippopotamum insculptum fuisse velit, et in diversa Aegypti urbe. Quod vero ait, pro vestibulo templi, facit ut videatur hic fuisse vertendum, non, in aede sacra quae vocatur Pylon, est enim Graece, ἐπὶ τοῦ ἱεροῦ καλουμένου πυλῶνος, sed, in vestibulo quod sacrum dicitur. COLLECT.

"And indeed." J. Pierius Valerianus, Hieroglyphica book XXXI: "To set before the eyes some example of hieroglyphic writing: at Sais, before the vestibule of the temple dedicated to Pallas, there was a design of this kind: an infant, an old man, a hawk, then a fish, and last of all a river-horse. This shows the condition of human frailty, passing from childhood into old age and becoming a child again; the hawk signifies God, and likewise love, and what is divine in us. The fish signifies hatred and death together, because of the sea, which they called destruction and ruin. The river-horse marked shameless violence, as one that does not spare even its own father but kills him so as to possess its mother in marriage; and it stands for discord, because it lives in two contrary elements. And so, when that almost harmonious discord which makes up the tempering of bodies begins to fall wholly apart, death must follow." Thus Valerianus interprets it: We are born, we grow old, we live, we die, by the discord of nature. In interpreting each figure he agrees with Clement, though he holds that not a crocodile, as Clement says, but a hippopotamus was carved, and in a different city of Egypt. His saying "before the vestibule of the temple" makes it seem that here we should translate not "in the sacred building called the Pylon" (for the Greek is "at the temple's so-called gateway"), but "in the vestibule which is called sacred." Collected notes.

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Page

running head: 67 CLEMENTIS ALEX
marginal letters: A referretur ordinem.; B Unde etiam Aegyptii; C Porro; D 3, 4. unde corpus,
old-edition numerals: ✠ before facie; 242 after melius; ✠P. 670 ED. POTTER , 565 ED. PARIS. in bottom note block
other: facing Latin version, not set; five full-width Latin lines exuet vestem lineam... ad prophetiam era, heading CAPUT V, and summary Aegyptios itidem res sacras per symbol across cols. 67-68 before Unde etiam Aegyptii

PG 9:68

δόντος· λέγει γὰρ ὧδε· Καὶ ἐκδύσεται τὴν στολὴν τὴν λινῆν, ἣν ἐνδεδύκει εἰσπορευόμενος εἰς τὰ ἅγια· καὶ ἀποθήσει αὐτὴν ἐκεῖ, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι ἐν τόπῳ ἁγίῳ, καὶ ἐνδύσεται τὴν στολὴν αὐτοῦ. Ἄλλως δ', οἶμαι, ὁ Κύριος ἀποδύεταί τε καὶ ἐνδύεται, κατιὼν εἰς αἴσθησιν· ἄλλως ὁ δι' αὐτοῦ πιστεύσας ἀποδύεταί τε καὶ ἐπενδύεται, ὡς καὶ ὁ Ἀπόστολος ἐμήνυσε, τὴν ἡγιασμένην στολήν. Ἐντεῦθεν κατ' εἰκόνα τοῦ Κυρίου ἀρχιερεῖς ἀπὸ τῆς ἁγιασθείσης ᾑροῦντο φυλῆς οἱ δοκιμώτατοι, καὶ οἱ εἰς βασιλείαν καὶ οἱ εἰς προφητείαν ἐκλεκτοὶ ἐχρίοντο.

—for He says thus: And he shall put off the linen robe, which he had put on when entering into the holy place; and he shall lay it aside there, and wash his body with water in a holy place, and put on his robe. In one way, I think, the Lord puts off and puts on, descending into sense; in another way he who has believed through Him puts off and puts on over, as the Apostle also signified, the consecrated robe. Hence, after the image of the Lord, the most approved high priests were chosen from the consecrated tribe, and those elected for kingship and those for prophecy were anointed.

Ὅθεν καὶ Αἰγύπτιοι οὐ τοῖς ἐπιτυχοῦσι τὰ παρὰ σφίσιν ἀνετίθεντο μυστήρια, οὐδὲ μὴν βεβήλοις τὴν τῶν θείων εἴδησιν ἐξέφερον, ἀλλ' ἢ μόνοις γε τοῖς μέλλουσιν ἐπὶ βασιλείαν προϊέναι, καὶ τῶν ἱερέων τοῖς κριθεῖσιν εἶναι δοκιμωτάτοις ἀπό τε τῆς τροφῆς, καὶ τῆς παιδείας, καὶ τοῦ γένους. Ὅμοια γοῦν τοῖς Ἑβραϊκοῖς κατά γε τὴν ἐπίκρυψιν καὶ τὰ τῶν Αἰγυπτίων αἰνίγματα. Αἰγυπτίων οἱ μὲν ἐπὶ πλοίου, οἱ δὲ ἐπὶ κροκοδείλου τὸν ἥλιον δεικνύουσι. Σημαίνουσι δὲ, ὅτι ὁ ἥλιος, δι' ἀέρος γλυκεροῦ καὶ ὑγροῦ τὴν πορείαν ποιούμενος, γεννᾷ τὸν χρόνον· ὃν αἰνίσσεται ὁ κροκόδειλος, διά τινα ἄλλην ἱερατικὴν ἱστορίαν. Ναὶ μὴν καὶ ἐν Διοσπόλει τῆς Αἰγύπτου

Whence the Egyptians also did not entrust the mysteries among them to chance comers, nor did they divulge the knowledge of divine things to the profane, but only to those who were about to proceed to kingship, and to those of the priests who had been judged to be most approved both from their nurture, and their education, and their birth. Similar, at any rate, to the Hebrew things with respect to concealment are the enigmas of the Egyptians also. Of the Egyptians, some show the sun upon a ship, others upon a crocodile. And they signify that the sun, making its passage through sweet and moist air, begets time; which the crocodile hints at, through a certain other priestly story. Yea, truly, also in Diospolis of Egypt

Editors' notes and page, col. 68

Editors' prose

CAPUT VII. Aegyptios itidem res sacras per symbola et aenigmata repraesentasse.

CHAPTER VII.

Page

running head: LEMENTIS ALEXANDRINI 68
marginal letters: A δόντος· λέγει γὰρ; B Ὅθεν καὶ Αἰγύπτιοι; C κὴν ἱστορίαν. Ναὶ μὴν; D odium simul atque
old-edition numerals: (none)
other: begins with word fragment δόντος from ἐνδιδόντος; col. 65 (the preceding Greek column) still ends ἐνδι-: by the unit rule the word is to be set whole there and the tail δόντος then dropped here (not done here, col. 65 being outside this QA read); five full-width facing Latin lines cum ingrederetur in sancta... ad prophetiam erant electi, ungebantur., heading CAPUT VII., and summary sacras per symbola et aenigmata repraesentasse. across cols. 67-68 before Ὅθεν καὶ Αἰγύπτιοι not set; the word Αἰ-|γύπτου split at the break to col 69 is set whole here; footnotes (3), (4), (5), (6), called in this column's Greek, are set under col 67

PG 9:69

ἐπὶ τοῦ ἱεροῦ καλουμένου πυλῶνος, διατετύπωται παιδίον μὲν, γενέσεως σύμβολον, φθορᾶς δὲ ὁ γέρων· Θεοῦ τε αὖ ὁ ἱέραξ, ὡς ὁ ἰχθῦς μίσους· καὶ κατ' ἄλλο πάλιν σημαινόμενον ὁ κροκόδειλος ἀναιδείας. Φαίνεται τοίνυν συντιθέμενον τὸ πᾶν σύμβολον δηλωτικὸν εἶναι τοῦδε· Ὦ γινόμενοι καὶ ἀπογινόμενοι, Θεὸς μισεῖ ἀναίδειαν. Τά τε ὦτα καὶ τοὺς ὀφθαλμοὺς οἱ δημιουργοῦντες ἐξ ὕλης τιμίας καθιεροῦσι, τοῖς θεοῖς ἀνατιθέντες εἰς τοὺς νεώς· τοῦτο δήπου αἰνισσόμενοι, ὡς πάντα Θεὸς ὁρᾷ καὶ ἀκούει. Πρὸς τοῖσδε ἀλκῆς μὲν καὶ ῥώμης σύμβολον αὐτοῖς ὁ λέων· ὥσπερ ἀμέλει γῆς τε αὐτῆς, καὶ γεωργίας, καὶ τροφῆς, ὁ βοῦς· ἀνδρείας τε καὶ παῤῥησίας ὁ ἵππος· ἀλκῆς τε αὖ μετὰ συνέσεως ἡ σφὶγξ, τὸ μὲν σῶμα πᾶν λέοντος, τὸ πρόσωπον δὲ ἀνθρώπου ἔχουσα. Ὁμοίως τε τούτοις σύνεσιν καὶ μνήμην, καὶ κράτος, καὶ τέχνην ὁ ἄνθρωπος αἰνισσόμενος, τοῖς ἱεροῖς πρὸς αὐτῶν ἐγγλύφεται. Ἤδη δὲ κἀν ταῖς καλουμέναις παρ' αὐτοῖς κωμασίαις, τῶν θεῶν χρυσᾶ ἀγάλματα, δύο μὲν κύνας, ἓνα δὲ ἱέρακα, καὶ ἶβιν μίαν περιφέρουσι· καὶ καλοῦσι τὰ τέσσαρα τῶν ἀγαλμάτων εἴδωλα, τέσσαρα γράμματα· εἰσὶ γοῦν οἱ μὲν κύνες σύμβολα τῶν δυεῖν ἡμισφαιρίων, οἷον περιπολούντων καὶ φυλασσόντων· ὁ δὲ ἱέραξ ἡλίου· πυρώδης γὰρ καὶ ἀναιρετικός· αὐτίκα τὰς λοιμικὰς νόσους ἡλίῳ ἀνατιθέασιν· ἡ δὲ ἶβις σελήνης· τὰ μὲν σκιερὰ τῷ μέλανι, τὰ δὲ φωτεινὰ τῶ λευκῷ τῶν πτίλων εἰκαζόντων. Εἰσὶ δὲ οἳ τοὺς μὲν τροπικοὺς πρὸς τῶν κυνῶν μηνύεσθαι βούλονται, οἳ δὴ διαφυλάσσουσι καὶ πυλωροῦσι τὴν ἐπὶ νότον καὶ ἄρκτον πάροδον τοῦ ἡλίου. Τὸν δ' ἰσημερινὸν, ὑψηλὸν ὄντα καὶ διακεκαυμένον, ὁ ἱέραξ δηλοῖ, καθάπερ ἡ ἶβις τὸν λοξόν· ἀριθμοῦ γὰρ ἐπινοίας καὶ μέτρου μάλιστα τῶν ζώων

upon the sacred portal, as it is called, there is portrayed a little child as the symbol of birth, and an old man as that of decay; and again the hawk is the symbol of God, as the fish is of hatred; and according to another signification again, the crocodile is the symbol of shamelessness. The whole symbol put together, therefore, appears to be indicative of this: O you who come into being and pass away, God hates shamelessness. Those too who fashion ears and eyes out of precious material consecrate them, dedicating them to the gods in the temples—riddling this, I suppose, that God sees and hears all things. Besides these, the lion is to them a symbol of strength and might, just as, to be sure, the ox is of the earth itself, and of husbandry, and of nourishment; and the horse of courage and boldness of speech; and again the sphinx, having its whole body that of a lion and its face that of a man, is the symbol of strength together with intelligence. And in like manner to these, a man, riddling intelligence, and memory, and power, and art, is carved by them in the temples. Moreover, in what are called among them ceremonial processions, they carry round golden images of the gods—two dogs, and one hawk, and one ibis; and they call the four figures of the images four letters. Now the dogs are symbols of the two hemispheres, as going round and keeping guard; the hawk, of the sun, for it is fiery and destructive (indeed they attribute pestilential diseases to the sun); and the ibis, of the moon, likening the shadowy parts to the black, and the luminous parts to the white of its feathers. And there are some who will have it that the tropics are indicated by the dogs, which keep guard and watch like gatekeepers over the sun's passage towards the south and the north. And the hawk signifies the equator, which is lofty and parched with heat, just as the ibis signifies the ecliptic; for of the invention of number and measure, above all animals,

Editors' notes and page, col. 69

Footnotes

(edition marker) · col 69-70 ✠ P. 671 ED. POTTER, 567 ED. PARIS.

✠ Page 671 of Potter's edition, 567 of the Paris edition.

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Footnotes

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Θεοῦ. Horus Apollo lib. I : Θεὸν βουλόμενοι σημῆναι·... ἱέρακα ζωγραφοῦσι·... διὰ τὸ πολύγονον εἶναι τὸ ζῶον καὶ πολυχρόνιον. Deum cum volunt significare, accipitrem pingunt : quod fecundum sit et diuturnae vitae hoc animal.

"Of God." Horapollo, book I: "When they wish to signify God … they paint a hawk … because the creature is prolific and long-lived." (The Latin renders the same.)

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Ὁ ἰχθῦς. Scribendum ἰχθύς in sing. numero.

"The fish." Ἰχθύς should be written, in the singular.

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Ὦ γινόμενοι. Forte ὦ γινόμενοι, compellative scilicet, O vos, qui nascimini et defungimini. SYLB.

"O you who come to be." Perhaps "O you who come to be," as an address, that is: O you who are born and die. Sylburg.

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Τοὺς ὀφθαλμούς. Diodorus Siculus, Bibliothecae historicae lib. III : Ὁ δὲ ὀφθαλμὸς δίκης τηρητής. Oculus autem est justitiae servator.

"The eyes." Diodorus Siculus, Historical Library book III: "The eye is the guardian of justice." (The Latin renders the same.)

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Ἀλκῆς. Horus lib. I, cap. 18 : Ἀλκὴν δὲ γράφοντες, λέοντος τὰ ἔμπροσθεν ζωγραφοῦσι, διὰ τὸ εὐσθενέστερα αὐτῷ ὑπάρχειν ταῦτα τὰ μέλη τοῦ σώματος. Robur notantes, leonis anteriora membra pingunt, quod haec ei ex toto corpore robustissima sunt.

"Of strength." Horapollo, book I, ch. 18: "When they write strength, they paint the forequarters of a lion, because these parts of its body are the strongest it has." (The Latin renders the same.)

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Κωμασίαις. Conf. quae de hac voce adnotat Nicolaus Caussinus, in libro De symbolica Aegyptiorum sapientia, p. 207, 208.

"In processions." Compare Nicolas Caussin's notes on this word in the book On the symbolic wisdom of the Egyptians, pp. 207–208.

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(13) ‹anchor: ἱέραξ ἡλίου› · call in col 70

Ἡλίου. Horus lib. I, de accipitre agens, ait : Δοκεῖ καὶ ἡλίου εἴδωλον ὑπάρχειν παρὰ πάντα τὰ πετεινὰ πρὸς τὰς αὐτοῦ ἀκτῖνας ὀξυωποῦν· ἀφ' οὗ καὶ οἱ ἰατροὶ πρὸς ἴασιν ὀφθαλμῶν τῇ ἱερακίᾳ βοτάνῃ χρῶνται· ὅθεν καὶ τὸν ἥλιον, ὡς κύριον ὄντα ὁράσεως, ἔσθ' ὅτε ἱερακόμορφον ζωγραφοῦσιν. Solis praeter caeteras volucres simulacrum esse videtur, utpote qui defixis in ejus radios oculis intueatur. Atque hinc est, quod medici ad sananda oculorum vitia hieracia herba utuntur. Inde etiam fit, ut solem, tanquam visus auctorem et dominum, accipitris forma pingant.

"Of the sun." Horapollo, book I, treating of the hawk, says: "It seems to be the image of the sun beyond all other birds, as it looks keenly against his rays; from which the physicians too use the hawkweed for healing the eyes; and hence they sometimes paint the sun, as lord of sight, in the form of a hawk." (The Latin renders the same.)

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(14) ‹anchor: ἡλίῳ› · call in col 70

Ἡλίῳ. Heraclitus Ponticus lib. De allegoriis Homericis ait : Αἱ λοιμικαὶ νόσοι τὴν μεγίστην ἔχουσι τῆς φθορᾶς πρόφασιν πρὸς τὸν ἥλιον. Pestilentibus morbis praecipua corruptionis causa in sole sita est. Proinde vult Homerum Apollini auctori pestem, qua Graeci laborarunt, tribuisse in Iliad. A.

"To the sun." Heraclitus Ponticus, in the book On the Homeric allegories, says: "Pestilential diseases have the chief cause of their corruption in relation to the sun." (The Latin renders the same.) Accordingly he holds that in Iliad 1 Homer ascribed to Apollo as author the plague from which the Greeks suffered.

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(15) ‹anchor: τῷ μέλανι› · call in col 70

Τῷ μέλανι. Haec explicabit Aristoteles Histor. anim. lib. IX, c. 27 : Αἱ δ' ἴβεις, αἱ ἐν Αἰγύπτῳ, εἰσὶ μὲν διτταί· αἱ λευκαὶ αὐτῶν, αἱ δὲ μέλαιναι. Ἐν μὲν οὖν τῇ ἄλλῃ Αἰγύπτῳ αἱ λευκαί εἰσι, πλὴν ἐν Πηλουσίῳ οὐ γίνονται· αἱ δὲ μέλαιναι ἐν τῇ ἄλλῃ Αἰγύπτῳ οὐκ εἰσὶν, ἐν Πηλουσίῳ δ' εἰσί. Ibes Aegypti duplici genere distinguuntur ; sunt enim aliae candidae, aliae nigrae. Candidae apud Pelusium tantum non sunt, cum in reliqua tota Aegypto habeantur. Nigrae contra, apud Pelusium tantum, in caetera Aegypto nullae. Similiter Plinius, Nat. hist. lib. X, cap. 30 : Ibis circa Pelusium tantum nigra est, caeteris omnibus locis candida. Aelianus autem loquitur, ac si eadem Ibis utrasque, nigras et albas pennas habuerit, Hist. animal. lib. X, cap. 30, ubi narrat, Ibin Mercurio sermonis parenti in amore esse, quod sermonis speciem quamdam praebeat, namque ejus nigrae pennae cum tacito et nondum emisso sermone, candidae cum prolato, quique internos sensus enuntiat, conferri possunt.

"With the black." Aristotle will explain this, History of animals book IX, ch. 27: "The ibises in Egypt are of two kinds, some white, some black. In the rest of Egypt there are white ones, except that they do not occur at Pelusium; the black ones are not found in the rest of Egypt, but they are at Pelusium." (The Latin renders the same.) Likewise Pliny, Natural History book X, ch. 30: "The ibis is black only around Pelusium; in all other places it is white." Aelian, however, speaks as though the same ibis had both black and white feathers, History of animals book X, ch. 30, where he relates that the ibis is dear to Mercury, the father of speech, because it presents a kind of image of speech: its black feathers can be compared with speech held silent and not yet uttered, its white ones with speech spoken, which declares the inward thoughts.

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Footnotes

(edition marker) · col 71-72 ✠ P. 672 ED. POTTER, 568 ED. PARIS.

✠ Page 672 of Potter's edition, 568 of the Paris edition.

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Ἰδανθούραν τῶν Σκ. β. Non minus concinnum, τὸν Σκυθῶν βασιλέα, ut articulus feratur ad remotius nomen. Meminit autem illius symbolicae legationis etiam Herodotus lib. IV, pag. 167, et Athenaeus lib. VIII, p. 166. H. SYLB.—Porro regem hunc Herodotus Indathyrsum vocat lib. IV, c. 127. Indathyrsam Plutarchus lib. De communibus notionibus, adv. Stoicos.

"Idanthuras, king of the Scythians." "The king of the Scythians" would be no less neat, so that the article goes with the more distant noun. Herodotus too mentions that symbolic embassy, book IV, p. 167, and Athenaeus, book VIII, p. 166. H. Sylburg.—Moreover, Herodotus calls this king Indathyrsus, book IV, ch. 127; Plutarch, in the book On common conceptions, against the Stoics, calls him Indathyrsas.

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Οἷας εἰκός. Ms. adverbialiter οἷα εἰκός, ut verisimile est. SYLB.

"Such as is likely." The manuscript has it adverbially, οἷα εἰκός, "as is likely." Sylburg.

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Ἀνάχαρσιν. Laertius lib. I, segm. 104, De Anacharside, haec scribit : Ἐπιγράφεται δὲ αὐτοῦ ταῖς εἰκόσι, γλώσσης, γαστρὸς, αἰδοίων κρατεῖν. Inscribitur autem ipsius imaginibus, linguam, ventrem, pudenda continere. Plutarchus lib. De garrulitate : Ἀνάχαρσις, ἑστιαθεὶς παρὰ Σόλωνι, καὶ κοιμώμενος ὤφθη τὴν μὲν ἀριστερὰν χεῖρα τοῖς μορίοις, τὴν δὲ δεξιὰν τῷ στόματι προσκειμένην ἔχων· ἐγκρατεστέρου γὰρ ᾤετο χαλινοῦ δεῖσθαι τὴν γλῶσσαν. Anacharsis convivio acceptus apud Solonem, dormiensque conspectus est, sinistram quidem manum pudendis, dextram ori applicuisse : fortiori enim freno putabat indigere linguam.

"Anacharsis." Laertius, book I, section 104, on Anacharsis, writes this: "On his statues is inscribed: master tongue, belly, privy parts." (The Latin renders the same.) Plutarch, in the book On talkativeness: "Anacharsis, having dined with Solon, was seen sleeping with his left hand on his privy parts and his right on his mouth; for he thought the tongue needed a stronger bridle." (The Latin renders the same.)

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Ἐνδιατρίβειν. Post hoc verbum subaudiendum χρή, χρεία, vel simile quid. Ad sequentia quadrant, quae de Alexarchi Uranopoli narrantur ab Athenaeo lib. III, p. 50 ; lib. XIII. SYLBURG.

"To linger." After this verb "one must," "need," or something similar is to be understood. What follows fits with what Athenaeus relates about Alexarchus's Uranopolis, book III, p. 50; book XIII. Sylburg.

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Τὰ Ἐφέσια καλ. Ita prius Clemens τῶν Ἐφεσίων λεγομένων γραμμάτων, Strom. I, p. 360, ubi conf. adnotata. Eustathius nominis rationem tradit : Ἐφέσια γράμματα ἐπῳδαὶ, δι' ὧν τινες ἐκ μεγάλων κινδύνων ἐσώθησαν, καὶ ἀγῶνας ἐνίκησαν· φωναί τινες ἦσαν ἐπὶ στεφάνης, καὶ ζώνης, καὶ τῶν ποδῶν τῆς Ἐφεσίας Ἀρτέμιδος αἰνιγματώδεις γεγραμμέναι· ὅθεν καὶ τοῖς ἀσαφῶς λαλουμένοις λέγεται Ἐφέσια γράμματα.

"The so-called Ephesian." So Clement earlier, "of the so-called Ephesian letters," Stromata I, p. 360; compare the notes there. Eustathius gives the reason for the name: "Ephesian letters are incantations by which some were saved from great dangers and won contests; they were certain words written in riddling form on the crown, the girdle and the feet of Ephesian Artemis; hence things spoken obscurely are also called Ephesian letters."

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Καὶ τετράς. Th. Canterus l. I, c. 18 Var. lectionum, Ephesiis voces quasdam et notulas magicas fuisse docet, quibus utentes in omni negotio superiores evaderent. Hesychius, Ἐφέσια γράμματα ἦν πάλαι, ὕστερον δὲ προσέθεσάν τινες ἀπατεῶνες καὶ ἄλλα. Φασὶ δὲ τῶν πρώτων τὰ ὀνόματα τάδε· ἄσκι, αἴξ, τέτραξ, δαμναμενεὺς, αἴσιον. In iis quae sequuntur, Erasmus ait librariorum incuria omissum, quid τέτραξ significaret, id, quod resarcit ex loco Canter. Vide Erasmum, Chil. 2, cent. 8, prov. 49. Suspicari tamen potes, cum in interpretatione singulorum legas τὸ δὲ αἴξ, αὐτὸς, ac esse haec duo αἴξ ἡ γῆ, τέτραξ ἐνιαυτός· nisi malis corrigere ex Clemente λίξ ἡ γῆ. Nota item Hesychium tenebras dicere ἄσκι, lucem κατάσκι, αἴσιον, ἀληθὲς verum, et Clementem τετράδα dictum putare annum (continues)

"And tetras." Th. Canterus, Various readings book I, ch. 18, shows that the Ephesian letters were certain magical words and signs, by using which people came off the victors in every business. Hesychius: "There were Ephesian letters of old, and later certain impostors added others too. The names of the first, they say, are these: aski, aix, tetrax, damnameneus, aision." In what follows, Erasmus says, the copyists carelessly left out what tetrax signified, which he makes good from the passage of Canterus. See Erasmus, Adages, chiliad 2, century 8, proverb 49. You may, however, suspect, since in the interpretation of each you read "and aix, itself," that these two are "aix, the earth; tetrax, the year," unless you prefer to correct from Clement "lix, the earth." Note too that Hesychius says aski means darkness, kataski light, aision true, and that Clement thinks the year was called tetras … (continues)

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Page

running head: CLEMENTIS ALEXA
marginal letters: A accipiter, sicut; B bellum minantem; C sed majus; D (none)
old-edition numerals: P. 672 ED. POTTER, 568 ED. PARIS. after autem,
other: facing Latin version, not set

PG 9:72

ἡ ἶβις ἀρχὴν παρεσχῆσθαι τοῖς Αἰγυπτίοις δοκεῖ, ὡς τῶν κύκλων ὁ λοξός.

the ibis seems to have furnished the first principle to the Egyptians, as the ecliptic among the circles.

Ἀλλὰ γὰρ οὐ μόνον Αἰγυπτίων οἱ λογικώτατοι, πρὸς δὲ καὶ τῶν ἄλλων βαρβάρων, ὅσοι φιλοσοφίας ὠρέχθησαν, τὸ συμβολικὸν εἶδος ἐζήλωσαν. Φασὶ γοῦν καὶ Ἰδανθούραν τῶν Σκυθῶν βασιλέα, ὡς ἱστορεῖ Φερεκύδης ὁ Σύριος, Δαρείῳ διαβάντι τὸν Ἴστρον, πόλεμον ἀπειλοῦντα, πέμψαι σύμβολον ἀντὶ τῶν γραμμάτων, μῦν, βάτραχον, ὄρνιθα, ὀϊστὸν, ἄροτρον. Ἀπορίας δὲ οὔσης, οἵας εἰκὸς, ἐπὶ τούτοις, Ὀροντοπάγας μὲν ὁ χιλίαρχος ἔλεγε, παραδώσειν αὐτοὺς τὴν ἀρχήν· τεκμαιρόμενος ἀπὸ μὲν τοῦ μυὸς τὰς οἰκήσεις, ἀπὸ δὲ τοῦ βατράχου τὰ ὕδατα· τὸν ἀέρα τε ἀπὸ τῆς ὄρνιθος· καὶ ἀπὸ τοῦ ὀϊστοῦ τὰ ὅπλα· ἀπὸ δὲ τοῦ ἀρότρου τὴν χώραν. Ξιφόδρης δὲ ἔμπαλιν ἡρμήνευσεν· ἔφασκε γὰρ, «Ἐὰν μὴ ὡς ὄρνιθες ἀναπτῶμεν, ἢ ὡς μῦες κατὰ τῆς γῆς, ἢ ὡς οἱ βάτραχοι καθ' ὕδατος δύωμεν, οὐκ ἂν φύγοιμεν τὰ ἐκείνων βέλη· τῆς γὰρ χώρας οὐκ ἐσμὲν κύριοι.» Ἀνάχαρσίν τε τὸν Σκύθην φησὶ καὶ αὐτὸν κοιμώμενον κατέχειν τῇ μὲν λαιᾷ τὰ αἰδοῖα, τῇ δεξιᾷ δὲ τὸ στόμα· αἰνιττόμενον, δεῖν μὲν ἀμφοῖν, μεῖζον δὲ εἶναι γλώττης κρατεῖν ἢ ἡδονῆς. Καὶ τί μοι περὶ τοὺς βαρβάρους ἐνδιατρίβειν, ἐξὸν αὐτοὺς τοὺς Ἕλληνας σφόδρα τῇ ἐπικρύψει κεχρημένους παραστῆσαι; Ἀνδροκύδης γοῦν ὁ Πυθαγορικὸς τὰ Ἐφέσια καλούμενα γράμματα, ἐν πολλοῖς δὴ πολυθρύλλητα ὄντα, συμβόλων ἔχειν φησὶ τάξιν· σημαίνειν δὲ ἄσκιον μὲν τὸ σκότος· μὴ γὰρ ἔχει τοῦτο σκιάν· φῶς δὲ κατάσκιον, ἐπεὶ καταυγάζει τὴν σκιάν· λίξ τέ ἐστιν ἡ γῆ κατὰ ἀρχαίαν ἐπωνυμίαν· καὶ τετρὰς ὁ ἐνιαυτὸς διὰ τὰς ὥρας· δαμναμενεὺς

Yet not only the most learned of the Egyptians, but also of the other barbarians as many as reached out after philosophy, eagerly pursued the symbolic kind. At any rate, they say that Idanthuras king of the Scythians, as Pherecydes the Syrian relates, threatening war against Darius when he had crossed the Ister, sent a symbol instead of letters: a mouse, a frog, a bird, an arrow, a plough. And when there was perplexity over these, such as was natural, Orontopagas the chiliarch said that they would surrender their empire, conjecturing from the mouse their dwellings, from the frog their waters, the air from the bird, their weapons from the arrow, and their territory from the plough. But Xiphodres interpreted it the opposite way; for he said, "Unless we fly up like birds, or go beneath the earth like mice, or dive under water like frogs, we could not escape their shafts; for we are not masters of the territory." And he says that Anacharsis the Scythian also, when asleep, held his privy parts with his left hand, and his mouth with his right, riddling that while both are needful, it is a greater thing to master the tongue than pleasure. And why should I linger over the barbarians, when it is in my power to show that the Greeks themselves have made great use of concealment? Androcydes the Pythagorean, at least, says that what are called the Ephesian letters, widely famed among many, have the rank of symbols; and that askion signifies darkness, for this has no shadow; and kataskion signifies light, since it illuminates the shadow; and lix is the earth according to an ancient appellation; and tetras is the year, on account of the seasons; and damnameneus

Editors' notes and page, col. 72

Editors' prose

CAPUT. VIII.

CHAPTER VIII.

Apud varios, praesertim poetas et philosophos, non minus quam apud sacros scriptores, usu receptum fuisse res sacras symbolice repraesentare.

That among various writers, especially poets and philosophers, no less than among the sacred writers, it was an accepted usage to represent sacred things symbolically.

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running head: EMENTIS ALEXANDRINI 72
marginal letters: A ἡ ἶβις; B τῶν γραμμάτων; C μοι περὶ; D ποδῶν τῆς (in footnotes)
old-edition numerals: (none)
other: full-width chapter heading CAPUT. VIII. and Latin argument across cols 71-72 after λοξός., set once above under Editors' prose; the column ends mid-word δαμναμε-, set whole here as δαμναμενεὺς
QA Q3b: the running head prints the column numeral 72 (the unit note that cols 69–101 carry no numeral does not hold here).
QA Q19b: the word split δαμναμε-|νεὺς is now set whole at the end of col 72 (English "damnameneus"); col 73's opening tail νεὺς / "-neus" must be dropped there (not written by Q19b).

PG 9:73

νεὺς δὲ ὁ ἥλιος, ὁ δαμάζων· τὰ αἴσιά τε ἡ ἀληθὴς φωνή. Σημαίνει δ' ἄρα τὸ σύμβολον, ὡς κεκόσμηται τὰ θεῖα· οἷον, σκότος πρὸς φῶς, καὶ ἥλιος πρὸς ἐνιαυτὸν, καὶ γῆ πρὸς παντοίαν φύσεως γένεσιν. Ἀλλὰ καὶ Διονύσιος ὁ Θρᾷξ ὁ γραμματικὸς ἐν τῷ Περὶ τῆς ἐμφάσεως τοῦ περὶ τῶν τροχίσκων συμβόλου φησὶ κατὰ λέξιν· Ἐσήμαινον γοῦν οὐ διὰ λέξεως μόνον, ἀλλὰ καὶ διὰ συμβόλων ἔνιοι τὰς πράξεις· διὰ λέξεως μὲν, ὡς ἔχει τὰ λεγόμενα Δελφικὰ παραγγέλματα, τὸ Μηδὲν ἄγαν, καὶ τὸ Γνῶθι σαυτὸν, καὶ τὰ τούτοις ὅμοια· διὰ δὲ συμβόλων, ὡς ὅ τε τροχὸς ὁ στρεφόμενος ἐν τοῖς τῶν θεῶν τεμένεσιν, εἱλκυσμένος παρὰ Αιγυπτίων· καὶ τὸ τῶν θαλλῶν τῶν διδομένων τοῖς προσκυνοῦσι. Φησὶ γὰρ Ὀρφεὺς ὁ Θράκιος·

neus is the sun, the subduer; and aisia is the true voice. The symbol signifies, then, how divine things have been ordered: for instance, darkness in relation to light, and sun in relation to year, and earth in relation to every sort of generation of nature. Moreover, Dionysius Thrax the grammarian, in his book On the Exposition of the Symbol concerning the Little Wheels, says word for word: Now some signified actions not through speech only, but also through symbols: through speech, as is the case with the so-called Delphic precepts, "Nothing in excess", and "Know thyself", and the sayings like these; and through symbols, as both the wheel that is turned in the precincts of the gods, drawn from the Egyptians, and the matter of the olive-boughs that are given to the worshippers. For Orpheus the Thracian says:

Θαλλῶν δ' ὅσσα βροτοῖσιν ἐπὶ χθονὸς ἔργα μέμηλεν,

Of branches, whatever works are a care to mortals upon earth,

Οὐδὲν ἔχει μίαν αἶσαν ἐπὶ φρεσὶν, ἀλλὰ κυκλεῖται

Nothing holds a single lot in mind, but all things revolve

Πάντα πέριξ· στῆναι δὲ καθ' ἓν μέρος οὐ θέμις ἐστὶν,

Round about, and to stand fast at one part is not lawful,

Ἀλλ' ἔχει, ὡς ἤρξαντο, δρόμου μέρος ἶσον ἕκαστος.

But each holds, as they began, an equal share of the course.

Οἱ θαλλοὶ ἤτοι τῆς πρώτης τροφῆς σύμβολον ὑπάρχουσιν, ἢ ὅπως ἐπίστωνται οἱ πολλοὶ τοὺς μὲν καρποὺς δι' ὅλου θάλλειν καὶ αὔξεσθαι διαμένοντας ἐπιπλεῖστον· σφᾶς δὲ αὐτοὺς ὀλίγον εἰληχέναι τὸν τῆς ζωῆς χρόνον· τούτου χάριν δίδοσθαι τοὺς θαλλοὺς βούλονται· ἴσως δὲ καὶ ἵνα ἐπίστωνται, ὅτι ὡς οὗτοι αὖ καίονται, οὕτω καὶ τοὺς εἰς τοῦτον τὸν βίον ταχέως ἐκλιπεῖν, καὶ πυρὸς ἔργον γενήσεσθαι. Χρησιμώτατον ἄρα τὸ τῆς συμβολικῆς ἑρμηνείας εἶδος εἰς πολλὰ, καὶ πρὸς τὴν ὀρθὴν θεολογίαν συνεργοῦν, καὶ πρὸς εὐσέβειαν, καὶ πρὸς ἐπίδειξιν συνέσεως, καὶ βραχυλογίας ἄσκησιν, καὶ σοφίας ἔνδειξιν· Σοφοῦ γὰρ τὸ χρῆσθαι τῇ συμβολικῇ φράσει, δεξιῶς φησιν ὁ γραμματικὸς Δίδυμος, καὶ τὸ γνωρίσαι τὸ διὰ ταύτης δηλούμενον. Καὶ μὴν ἡ στοιχειωτικὴ τῶν παίδων διδασκαλία τὴν τῶν τεττάρων στοιχείων περιείληφεν ἑρμηνείαν· Βέδυ μὲν γὰρ τοὺς Φρύγας τὸ ὕδωρ φησὶ καλεῖν, καθὰ καὶ Ὀρφεύς·

The boughs are either a symbol of the first nourishment, or else they wish the boughs to be given for this reason, that the multitude may know that fruits flourish throughout and grow, enduring for a very long time, whereas they themselves have been allotted a brief span of life; and perhaps also that they may know that just as these in turn are burned, so too those who enter into this life must swiftly fail and become the work of fire. Most useful, therefore, for many purposes is the form of symbolic interpretation, both cooperating towards right theology, and towards piety, and towards a display of intelligence, and a practice of brevity of speech, and an indication of wisdom; "for it belongs to a wise man to use symbolic diction," as the grammarian Didymus cleverly says, "and to recognize what is signified through it." Indeed, the elementary instruction of children includes the interpretation of the four elements; for he says that the Phrygians call water Bedy, even as Orpheus also says:

Καὶ Βέδυ Νυμφάων καταλείβεται ἀγλαὸν ὕδωρ.

And Bedy, bright water of the Nymphs, trickles down.

Ἀλλὰ καὶ ὁ Θύτης Δίων ὁμοίως φαίνεται γράφων· Καὶ Βέδυ λαβὼν, κατὰ χειρῶν καταχέου, καὶ ἐπὶ τὴν ἱεροσκοπίην τρέπου. Ἔμπαλιν δὲ ὁ κωμικὸς Φιλύδεος Βέδυ τὸν ἀέρα, βιόδωρον ὄντα, διὰ τούτων γινώσκει·

Moreover, Dion the Sacrificer likewise appears to write: And taking Bedy, pour it down over your hands, and turn to the inspection of the victims. Conversely, the comic poet Philydeus recognizes Bedy as the air, which is life-bestowing, through these lines:

Editors' notes and page, col. 73

Footnotes

(edition marker) · col 73-74 ✠ P. 673 ED. POTTER, 568-69. ED. PARIS.

✠ Page 673 of Potter's edition, 568–69 of the Paris edition.

(printed under page 36)

Footnotes

(22) ‹anchor: —› · call in col 74

Διονύσιος ὁ Θρᾷξ. Erat ille patria Alexandrinus, Rhodius etiam dictus. Strabo lib. XIV : Διονύσιος ὁ Θρᾷξ, καὶ Ἀπολλώνιος ὁ Ἀργοναύτας ποιήσας, Ἀλεξανδρεῖς μὲν, ἐκαλοῦντο δὲ Ῥόδιοι. Dionysius Thrax, et Apollonius Argonauticorum auctor, Alexandrini fuere, sed nominati sunt Rhodii. Conf. Ger. Vossius lib. I, De hist. Graec.

"Dionysius the Thracian." He was an Alexandrian by birth, also called the Rhodian. Strabo, book XIV: "Dionysius the Thracian, and Apollonius who wrote the Argonautica, were Alexandrians, but were called Rhodians." (The Latin renders the same.) Compare Gerard Vossius, On the Greek historians, book I.

(printed under page 36)

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Τροχός. Conf. N. Caussinus libri superius dicti pag. 201, 202, 203, 223.

"Wheel." Compare N. Caussin, in the book cited above, pp. 201, 202, 203, 223.

(printed under page 36)

(24) ‹anchor: —› · call in col 74

Τῶν θαλλῶν. Conf. idem p. 203, 204, 205, 206.

"Of the branches." Compare the same, pp. 203–206.

(printed under page 36)

(25) ‹anchor: εἰς τοῦτον τὸν βίον› · call in col 74

Τοὺς εἰς τοῦτον τὸν βίον. Post haec verba desideratur εἰσιόντας, vel simile quid. SYLBURG.

"Those into this life." After these words "entering," or something similar, is wanting. Sylburg.

(printed under page 36)

(26) ‹anchor: διδασκαλία› · call in col 74

Στοιχειωτικὴ τῶν π. δ. Scilicet verba quaedam, quibus pueri litterarum elementa edocebantur : de quibus infra.

"The elementary teaching of children." That is, certain words by which children were taught the elements of letters; of these below.

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(27) ‹anchor: Φιλύδεος› · call in col 74

Φιλύδεος. Sequentes versus Φυλλιδίῳ, Phyllidio, adscriptos H. Grotius in Excerptis e Trag. et Com., p. 899, sic vertit : Oro uti liceat ut salutari covo : / Nam sanitas pars haec est potissima, / Haurire purum spiritum, non turbidum. Isaac. Casaubonus in Animadv. in Athenaei lib. III, c. 9, pag. 169, haec dicit : « Fabulae, cujus nomen (continues)

"Philydeus." The following verses, ascribed to Phyllidius, H. Grotius translates thus in his Excerpts from tragedy and comedy, p. 899: "I pray I may use the wholesome hollow [of the air]; for this is the chief part of health, to draw in pure breath, not turbid." Isaac Casaubon, in his Notes on Athenaeus book III, ch. 9, p. 169, says this: "Of the play whose name … (continues)

(printed under page 36)

Footnotes

(edition marker) · col 75-76 ✠ P. 674 ED. POTTER, 569-70 ED. PARIS.

✠ Page 674 of Potter's edition, 569–70 of the Paris edition.

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Ἀμασιγνήτων. Si legamus Ἅτε κασιγνήτων καὶ Τελχίνων, ἔφη, ἁλυκὴ Ζάψ, metrum quidem constabit ; sed parum consentanea reddi videtur sententia. SYLBURG.—Bochartus Chanaan., p. 400 : Fortasse Telchines et Ignetes idem populus. Utrisque saltem eadem origo. Clem. Alex. lib. V Strom., dum in eo est ut probet voce Ζάψ apud veteres mare significari, postquam id probavit exemplis ex Euphorione et Dionysio Iambo et Cratino allatis, addit ex Simmia Rhodio : Ἀμασιγνήτων καὶ Τελχίνων ἔφυ ἡ ἁλυκὴ Ζάψ, id est, ut quidam volunt, Ex Amasignetis et Telchinibus nata est Zaps salsa. Quod est perridiculum. Primo enim illud ex nusquam comparet. Deinde Amasignetae nulli sunt ; denique juxta fabulatores, Zaps (id est mare) nata non est ex Telchinibus, sed Telchines ex Zabe, id est ex mari nati. Diodorus lib. V : Τὴν δὲ νῆσον τὴν ὀνομαζομένην Ῥόδον πρῶτοι κατῴκησαν οἱ προσαγορευόμενοι Τελχῖνες. Οὗτοι δὲ ἦσαν υἱοὶ μὲν Θαλάσσης, ὡς ὁ μῦθος παραδέδωκε. Insulam Rhodum nomine primi habitarunt, qui dicuntur Telchines ; illi autem erant maris filii, ut fabulae tradunt. Itaque in Clemente legendum : . . . Ἄμμας / Ἰγνήτων καὶ Τελχίνων ἔφυ ἡ ἁλυκὴ Ζάψ. / Telchinum Ignetumque parens Zaps salsa creata est. Sic non modo constabit versus, sed et sensus erit commodus.

"Of the Amasignetes." If we read "as of brothers and Telchines, he said, the salt Zaps," the metre will stand; but the sense seems to come out ill-fitting. Sylburg.—Bochart, Canaan, p. 400: Perhaps the Telchines and the Ignetes are the same people; at least both have the same origin. Clement of Alexandria, Stromata V, setting out to prove that among the ancients the word Zaps meant the sea, after proving it by examples drawn from Euphorion, Dionysius Iambus and Cratinus, adds from Simmias of Rhodes: "From the Amasignetes and the Telchines was born the salt Zaps," that is, as some would have it, the salt Zaps was born of the Amasignetes and Telchines. This is quite absurd. First, that "from" appears nowhere. Then, there are no Amasignetes. Finally, according to the mythographers, Zaps (that is, the sea) was not born of the Telchines; rather the Telchines were born of Zabe, that is, of the sea. Diodorus, book V: "The island called Rhodes was first inhabited by those called Telchines; and these were sons of the Sea, as the myth has handed down." (The Latin renders the same.) So in Clement we should read: "… mother of the Ignetes and Telchines, the salt Zaps came to be." The salt Zaps was created mother of the Telchines and Ignetes. So not only will the verse scan, but the sense will be fitting.

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Ἡ τῶν ὅλων σύνεσις. Forte verius ἡ τῶν ὅλων σύνδεσις, universi colligatio. SYLBURG.

"The understanding of the universe." Perhaps more truly "the binding together of the universe," the tying-together of the whole. Sylburg.

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Εἰ δ' ἄγ. Metrum explebitur, si legamus, Εἰ δ' ἄγε τοι λέξω πάντων πρῶθ' ἥλ. SYLBURG.—Editiones Sylburgiana posteriores exhibent, Εἰ δ' ἄγε τοι νῦν λ. π. ἥλ. ἀ. Scribendum potius fuerat, Εἰ δ' ἄγε τοι μὲν ἐγὼ λ.

"Come now." The metre will be filled out if we read "Come now, I will tell you first of all the sun …" Sylburg.—Editions later than Sylburg's give "Come now, I will now tell you first the sun's beginning." It should rather have been written "Come now, I for my part will tell you …"

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Δή. Seu potius δῆτ'· dein, ἠδ' ὑγρ. item, ἠδ' αἰθ.

"Indeed." Or rather δῆτ'; then "and the moist …"; likewise "and the aether …"

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running head: CLEMENTIS ALEXAND
marginal letters: A Haurire possim; B Pisces.; C spiritalis tenor; D qui nullus (in footnotes)
old-edition numerals: P. 674 ED. POTTER, 569-70 ED. PARIS. after expiante a
other: facing Latin version, not set

PG 9:76

Ἕλκειν τὸ Βέδυ σωτήριον προσεύχομαι·

To draw in saving Bedy I pray,

Ὅπερ μέγιστόν ἐστιν ὑγιείας μέρος·

Which is the greatest part of health:

Τὸ τὸν ἀέρ' ἕλκειν καθαρὸν, οὐ τεθολωμένον.

To draw in the air pure, not befouled.

Συνομολόγος τῆς τοιᾶσδε δόξης καὶ ὁ Κυζικηνὸς Νεάνθης, γράφων τοὺς Μακεδόνων ἱερεῖς ἐν ταῖς κατευχαῖς, Βέδυ κατακαλεῖν ἵλεω αὐτοῖς τε καὶ τοῖς τέκνοις· ὅπερ ἑρμηνεύουσιν ἀέρα. Ζὰψ δὲ τὸ πῦρ οἱ μὲν παρὰ τὴν ζέσιν, ἀμαθῶς ἐδέξαντο· καλεῖται δ' οὕτως ἡ θάλασσα, ὡς Εὐφορίων ἐν ταῖς πρὸς Θεωρίδαν ἀντιγραφαῖς·

In agreement with such an opinion is also Neanthes of Cyzicus, writing that the priests of the Macedonians in their prayers invoke Bedy to be propitious to themselves and to their children—which they interpret as air. And Zaps some ignorantly took to mean fire, from zesis [boiling]; but the sea is so called, as Euphorion has it in his replies to Theoridas:

Ζὰψ δὲ ποτὶ σπιλάδεσσι νεῶν ὀλέτειρα κακύνει.

And Zaps, destroyer of ships, works ill against the crags.

Διονύσιός τε ὁ Ἴαμβος ὁμοίως·

And Dionysius the Iambus likewise:

Πόντου μαινομένοιο περιστείνει ἁλυκὴ Ζάψ.

Round the raging deep groans the briny Zaps.

Ὁμοίως δὲ Κρατῖνος ὁ νεώτερος κωμικός·

And likewise Cratinus the younger, the comic poet:

Καρίδας ἡ Ζὰψ ἐκφέρει κ' ἰχθύδια.

Shrimps Zaps brings forth, and little fishes.

Καὶ Σιμμίας ὁ Ῥόδιος·

And Simmias of Rhodes:

Ἀμασιγνήτων καὶ Τελχίνων ἔφυ ἡ ἁλυκὴ Ζάψ.

Of the Amasigneti and the Telchines was born the briny Zaps.

Χθὼν δὲ ἡ γῆ, εἰς μέγεθος κεχυμένη. Καὶ πλῆκτρον οἱ μὲν τὸν πόλον, οἱ δὲ τὸν ἀέρα, τὸν πάντα πλήσσοντα καὶ κινοῦντα εἰς φύσιν τε καὶ αὔξησιν, τὸν πάντων πληρωτικόν. Οὐκ ἀνέγνωσαν δ' οὗτοι Κλεάνθην τὸν φιλόσοφον, ὃς ἄντικρυς πλῆκτρον τὸν ἥλιον καλεῖ· ἐν γὰρ ταῖς ἀνατολαῖς ἐρείδων τὰς αὐγὰς, οἷον πλήσσων τὸν κόσμον, εἰς τὴν ἐναρμόνιον πορείαν τὸ φῶς ἄγει· ἐκ δὲ τοῦ ἡλίου σημαίνει καὶ τὰ λοιπὰ ἄστρα. Σφὶγξ δὲ οὐχ ἡ τῶν ὅλων σύνεσις, καὶ ἡ τοῦ κόσμου κατὰ τὸν ποιητὴν Ἄρατον περιφορά· ἀλλὰ τάχα μὲν ὁ διήκων πνευματικὸς τόνος καὶ συνέχων τὸν κόσμον εἴη ἄν. Ἄμεινον δὲ ἐκδέχεσθαι τὸν αἰθέρα πάντα συνέχοντα καὶ σφίγγοντα, καθὰ καὶ ὁ Ἐμπεδοκλῆς φησιν·

And Chthon is the earth, poured out into magnitude. And plektron some take as the pole, and others as the air, which strikes and moves all things unto nature and growth, and fills all things. Yet these have not read Cleanthes the philosopher, who expressly calls the sun a plektron; for planting his beams at the risings, striking the world as it were, he leads the light into its harmonious course; and from the sun he signifies the remaining stars also. And Sphinx is not the comprehension of the universe, and the revolution of the world according to the poet Aratus; but perhaps it might be the spiritual tension that pervades and holds the world together. Better, however, is it to understand it as the ether, which holds together and binds all things fast, even as Empedocles also says:

Εἰ δ' ἄγε τοι λέξω πρῶθ' ἥλιον ἀρχὴν,

Come then, I will tell you first the sun as beginning,

Ἐξ ὧν δὴ ἐγένοντο τανῦν ἐσορώμενα πάντα·

Out of which arose all things that are now beheld,

Γαῖά τε καὶ πόντος πολυκύμων, ἠδ' ὑγρὸς ἀὴρ,

Both earth and billowy sea, and moist air,

Τιτὰν, ἠδ' αἰθὴρ, σφίγγων περὶ κύκλον ἅπαντα

Titan, and ether, binding fast the whole circle round about

Ἀπολλόδωρος δ' ὁ Κερκυραῖος τοὺς στίχους τούσδε ὑπὸ Βράγχου ἀναφωνηθῆναι τοῦ μάντεως λέγει, Μι-

And Apollodorus of Corcyra says that these verses were uttered aloud by Branchus the seer, when cleansing the Mi-

Editors' notes and page, col. 76

Page

running head: MENTIS ALEXANDRINI
marginal letters: A Ἕλκειν τὸ; B Καρίδας ἡ; C χων τὸν; D νην Ῥόδον (in footnotes)
old-edition numerals: (none)
other: ends mid-word Μι-

PG 9:77

λησίους καθαίροντος ἀπὸ λοιμοῦ. Ὁ μὲν γὰρ ἐπιῤῥαίνων τὸ πλῆθος δάφνης κλάδοις, προκατήρχετο τοῦ ὕμνου ὧδέ πως·

lesians from pestilence. For sprinkling the multitude with branches of laurel, he led off the hymn somehow thus:

Μέλπετε, ὦ παῖδες, Ἑκάεργον καὶ Ἑκαέργαν·

Sing, O boys, of Far-shooting Phoebus and Far-shooting Artemis;

Ἐπέψαλλεν δὲ, ὡς εἰπεῖν, ὁ λαός· Βέδυ, Ζὰψ, Χθὼν, Πλῆκτρον, Σφὶγξ, Κναξζβὶ, Χθύπτης, Φλεγμὸς, Δρώψ. Μέμνηται τῆς ἱστορίας καὶ Καλλίμαχος ἐν Ἰάμβοις. Κναξζβὶ δὲ κατὰ παραγωγὴν ἡ νόσος παρὰ τὸ κναίειν καὶ διαφέρειν· θῦψαι τε τῷ κεραυνῷ φλέξαι. Θέσπις μέντοι ὁ τραγικὸς παρὰ τούτων ἄλλο τι σημαίνεσθαί φησιν, ὧδέ πως γράφων· Ἴδε σοι σπένδω Κναξζβὶ τὸ λευκὸν ἀπὸ θηλαμόνων θλίψας κνακῶν· ἴδε σοι Χθύπτην τυρὸν μίξας ἐρυθρῷ μέλιτι, κατὰ τῶν σῶν, Πὰν δίκερως, τίθεμαι βωμῶν ἁγίων· ἴδε σοι Βρομίου αἴθοπα φλογμὸν λείβω. Αἰνίσσεται, οἶμαι, τὴν ἐκ τῶν τεσσάρων καὶ εἴκοσι στοιχείων ψυχῆς γαλακτώδη πρώτην τροφήν· μεθ' ἣν ἤδη πεπηγὸς γάλα

And the people, so to speak, chanted in response: Bedy, Zaps, Chthon, Plektron, Sphinx, Knaxzbi, Chthyptes, Phlegmos, Drops. Callimachus also mentions the story in his Iambi. And Knaxzbi by derivation is disease, from knaiein [to scrape/waste] and diapherein [to tear apart]; and thypsai is to burn with the thunderbolt. Thespis the tragic poet, however, says that something else is signified by these words, writing somehow thus: "Behold, I pour a libation to you of white Knaxzbi, having pressed it from tawny nursing mothers; behold, having mixed for you Chthyptes cheese with red honey, I place it upon your holy altars, two-horned Pan; behold, I pour to you a libation of the sparkling flame of Bromius." He riddles, I think, the milky first nourishment of the soul out of the twenty-four letters, after which comes milk already curdled

Editors' notes and page, col. 77

Footnotes

NOTE: both crops begin inside the footnote block. The author's text, the edition line and the first lines of each foot column are not in the images, so the opening of note (32) and the join of note (33) between the two foot columns have gaps, marked […]. The Latin is assumed to be col 78, as on the other even pages (24, 26, 28 …); the author's text is not visible here to confirm it. (printed under page 38)

Footnotes

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[…]cae lib. II, c. 4.

[…] book II, ch. 4.

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Βέδυ, Ζ. Conf. Origen., contra Celsum, pag. 416, 417, 418 et seq. ed. Cantabrig. ; Salmasii, Exercit. Plinianae, pag. 629, ed. Traject. ad Rhen. Κνακὸν pro albo multi dixere. Hinc Κνάξ pro lacte in Symbolica veterum theologia, his verbis quae leguntur apud Clement. Alex. Strom. V : Βέδυ, ζάψ, χθὼν, πλῆκτρον, σφίγξ, κνάξ, ζβίχ, θύπτης, φλεγμὸς, δρώψ. Ubi κνάξ quidam interpretabantur morbum ἀπὸ τοῦ κναίειν. Alii lac. Hesychius : Κνάξ, γάλα. Sic autem distinximus apud Clementem, ubi vulgo habetur, κνὰξ ζβὶ, χθύπτην. Ibi quippe κνὰξ ζβίχ lac album significat juxta quosdam. Hesychius : Ζβίχ, λευκόν. Thespis tragicus ita accepit his versibus qui exstant apud eumdem Clem. sic emendandi ac digerendi : Ἰδέ σοι σπένδω κνὰξ ζβὶχ λευκὸν / Ἀπὸ θηλαμόνων θλίψας κνακῶν. / Ἰδέ σοι θύπτην τυρὸν μίξας / Ἐρυθρῷ μέλιτι, κατὰ τῶν σῶν, Πὰν / Δίκερως, τίθεμαι βωμῶν ἁγίων· / Ἰδέ σοι Βρομίου αἴθοπα φλεγμὸν / Λείβω. Verba illa veteris aenigmaticae theologiae ita Thespis interpretatus erat, κνὰξ ζβίχ de lacte albo, expresso ex matribus rufis : Ἀπὸ θηλαμόνων κνακῶν. Vaccas ita vocat, quae rufae sunt. Hesychius : Θηλαμὼν, τροφός. Albas etiam vaccas liceat exponere. Θύπτην idem Thespis caseum exponit. Hesychius : Θύπτης, τυρός. At φλεγμός est sanguis. Idem : Φλεγμὸς, αἷμα. Hinc αἴθοπα φλεγμὸν Βρομίου de vino accepit. Gale Praefat. ad Apollod. in Hist. poet. Script. antiq., pag. 16, 17. Apollodorus Corcyraeus memoratur a Clem. Alexandrino Strom. V, ubi narrat quid de Branchi vatis lustrali carmine (non autem Empedoclis, ut scripsit Jonsius) Apollodorus ille prodidit. De hoc alibi me legere non memini ; cur autem cum Atheniensi aliquis hunc eumdem esse velit, nihil est, opinor, quod vereamur. Quoniam autem incidit mentio carminis istius apud Clem. Alex. valde aenigmatici, in quo explicando multi olim sudarunt viri docti, proferam hic in medium, quae Porphyrius ad id commentatus est, nondum, quod sciam, a quoquam producta. Πορφυρίου φιλοσόφου περὶ τοῦ κνάξ· ζβί· χθύ· πτίς· φλεγμοῦ· δρώψ· ἑρμηνεία. — Apud Clementem Alex. paulo aliter : κναξζβί, χθύπτης, φλεγμὸς, δρώψ· et quidem rectius : nam voces istae sunt τεχνικαί, et continere debent elementa linguae Graecae omnia, prout Clementis locus ea exhibet. Sed Porphyrium audiamus : Ἐν Δελφοῖς εἰς τὸν ναὸν ἐπιγέγραπται· τράγος ἰχθύι ἐπὶ δελφῖνος ἐπικείμενος. Κνὰξ μὲν γάρ ἐστιν ὁ τράγος κατ' ἀποκοπὴν τῶν στοιχείων τοῦ κῶς· ἢ καὶ πάλιν ἀφαίρεσις τοῦ ξ. Κνακὸν γὰρ καλεῖται, ὡς καὶ Θεόκριτος ἐν Βουκόλοις λέγει· οἷον τράγος καὶ ἰχθύς, ὁ μὲν φλεγόμενος, ὁ δὲ δρῶν ὀψόν. Λέγει δὲ, ὅτι ὁ τράγος φλεγόμενός ἐστιν πάντοτε ὑπὸ λαγνείας, ὅτι ἐάν τις τὰς ῥῖνας αὐτοῦ ἀπασφαλίσῃ, διὰ τῶν κεράτων ἀναπνεῖ. Multa in his sunt, sive scribae antiqui incuria, sive rei ipsius obscuritate δυσνόητα. Imo ipse philosophus quasi nec sibi nec aliis satisfecisse se crederet, aliam statim subnectit interpretationem, et ipsam quoque mancam. Ἔχει δὲ καὶ ἑτέραν ἑρμηνείαν, οὕτω· Τὸ κνὰξ ζβὶ γάλα ἐστί· τὸ δὲ χθὺ πτὶς τυρός· δρὼψ ὁ ἄνθρωπος· δρῶπες γὰρ ἄνθρωποι λέγονται. Haec eadem fere apud Hesychium habes in ζαβίχ, δρώψ, et κνακόν, ubi πυῤῥός pro πυρός non esse substituendum constat ex eodem Hesychio in κνηκόν et κνηκός. Apud Clementem Alexand. aliud eodem loco adducitur carmen, huic plane simile. Βέδυ, ζάψ, χθὼν, πλῆκτρον, σφίγξ, in quo etiam Alphabetum Graecum comprehenditur. Nec multum discrepat Porphyriana hujus carminis explicatio a Clementina. Sic enim pergit Porphyrius : Καὶ ἕτερα δὲ πλεῖστα τοιαῦτα διὰ τῶν κδ στοιχείων ἀπαρτίζοντα ἴδιον σκοπὸν εὕρομεν, οἷον, βέδω (βέδυ), ζάψ, χθῶ (χθὼν perperam), πλῆκτρον, σφῆγξ (σφίγξ), ἅ ἐστιν οὕτω· Βέδυ ἐστὶν ἡ ὑγρὰ οὐσία· ζὰψ ἡ πυρώδης οὐσία· χθὼν ἡ γῆ. Πλῆκτρον ὁ ἀήρ· σφὴγξ ἡ τούτων φιλία διὰ τὸ συνεσφίγχθαι. Κλώδιος δὲ ὁ Νεαπολίτης οὕτως ἑρμήνευσε τὸ προκείμενον· Ἀὴρ, θάλασσα, γῆ, ἥλιος. Καὶ ἕτεροί τινες φιλόσοφοί τε καὶ ποιηταὶ τοῦτον τὸν σκοπὸν (τρόπον male) ἑρμήνευσαν. Quanquam autem ex his dictionibus pleraeque aliquam significationem in Graeca lingua obtinuerint, inventas tamen existimo a grammaticis ad puerorum memoriam et pronuntiationem confirmandam ; quod ipsum Clemens Alexandrinus innuit, ubi vocat στοιχειωτικὴν τῶν παίδων διδασκαλίαν. Monet quoque Quintilianus alicubi de hujusmodi auxiliis.

"Bedy, Z[aps]." Compare Origen, Against Celsus, pp. 416–418 and following of the Cambridge edition; Salmasius, Plinian Exercises, p. 629 of the Utrecht edition. Many used knakon for "white." Hence knax for milk in the symbolic theology of the ancients, in these words read in Clement of Alexandria, Stromata V: "Bedy, zaps, chthon, plectron, sphinx, knax, zbich, thyptes, phlegmos, drops." There some interpreted knax as disease, from knaiein ("to scrape"); others as milk. Hesychius: "Knax: milk." We have divided the words thus in Clement, where the common text has "knax zbi, chthyptēn." For there, according to some, knax zbich means white milk. Hesychius: "Zbich: white." Thespis the tragedian took it so, in these verses found in the same Clement, which should be corrected and arranged thus: "See, I pour you white knax zbich, pressed from tawny nursing cows. See, mixing for you thyptes, cheese, with red honey, I set it on your holy altars, two-horned Pan. See, I pour out for you the fiery phlegmos of Bromius." Thespis had interpreted those words of the old riddling theology thus: knax zbich of white milk pressed from tawny mothers—"from tawny nursing ones." So he calls cows that are tawny. Hesychius: "Thēlamōn: nurse." One may also explain them as white cows. Thyptes the same Thespis explains as cheese. Hesychius: "Thyptes: cheese." But phlegmos is blood. The same: "Phlegmos: blood." Hence he took "the fiery phlegmos of Bromius" of wine. Gale, Preface to Apollodorus, in the Ancient writers of poetic history, pp. 16–17. Apollodorus of Corcyra is mentioned by Clement of Alexandria, Stromata V, where he relates what that Apollodorus reported about the purificatory song of the seer Branchus (not of Empedocles, as Jonsius wrote). I do not remember reading of him elsewhere; but if anyone would have him the same as the Athenian, there is nothing, I think, to fear. Since mention has come up of that very riddling song in Clement of Alexandria, in explaining which many learned men once laboured, I shall bring forward here what Porphyry wrote on it, not yet, so far as I know, published by anyone. "Porphyry the philosopher's interpretation of knax, zbi, chthy, ptis, phlegmos, drops."—In Clement of Alexandria somewhat differently: "knaxzbi, chthyptēs, phlegmos, drops," and indeed more correctly, for these words are technical and ought to contain all the letters of the Greek language, as Clement's passage presents them. But let us hear Porphyry: "At Delphi, on the temple, is inscribed: a goat with a fish, lying upon a dolphin. For knax is the goat, by cutting off the letters of kōs; or again by removal of the x. For it is called knakos, as Theocritus too says in the Bucolics. That is, goat and fish: the one inflamed, the other doing [producing] food. He says that the goat is always inflamed with lust, because if one stops up its nostrils it breathes through its horns." There are many things here hard to understand, whether through the carelessness of the old scribe or the obscurity of the matter itself. Indeed the philosopher himself, as if he thought he had satisfied neither himself nor others, at once adds another interpretation, itself also defective: "It has also another interpretation, thus: knax zbi is milk; chthy ptis is cheese; drops is man, for men are called drōpes." You have almost the same in Hesychius under zabich, drops and knakon, where it is clear from the same Hesychius under knēkon and knēkos that pyrrhos ("tawny") is not to be put for pyros ("wheat"). In Clement of Alexandria, in the same place, another song is adduced, quite like this one: "Bedy, zaps, chthon, plectron, sphinx," which also contains the Greek alphabet. Porphyry's explanation of this song differs little from Clement's. For Porphyry goes on thus: "And we have found very many others of this kind, completing their own purpose through the twenty-four letters, such as bedō (bedy), zaps, chthō (wrongly for chthōn), plēktron, sphēnx (sphinx), which are as follows: bedy is the moist substance; zaps the fiery substance; chthon the earth; plectron the air; sphinx the friendship of these, because they are bound together. Clodius of Naples interpreted the matter thus: air, sea, earth, sun. And certain other philosophers and poets interpreted this purpose" (wrongly "this manner"). Although most of these words have acquired some meaning in the Greek language, I think they were invented by grammarians to strengthen children's memory and pronunciation, which is just what Clement of Alexandria hints at when he calls it "the elementary teaching of children." Quintilian too gives advice somewhere about aids of this kind.

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Διαφέρειν. Forte aptius διαφθείρειν, corrumpere : et mox, τὸ κεραυνῷ φλέξαι, ut articulus ad verbum feratur, non ad nomen. Ibidem Flor. edit. pro θῦψαι habet θρῦψαι, frangere, nihil ad rem. Eadem mox confuse, πανδικαίρως pro Πὰν δίκερως, SYLBBURG.

"To differ." Perhaps more aptly "to destroy," to corrupt; and shortly after, "to burn with the thunderbolt," so that the article goes with the verb, not the noun. In the same place the Florentine edition has "to break" for "to burn," which is beside the point. Shortly after, the same edition confusedly has "pandikairōs" for "two-horned Pan." Sylburg.

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Θέσπις. Utrum ea quae sequuntur, Thespidis, an alterius cujusquam fuerint, disputat Cl. Bentleius nostras, Dissert. in Phalaridis epistolas, p. 241.

"Thespis." Whether what follows is by Thespis or by someone else is argued by our countryman the celebrated Bentley, Dissertation on the Epistles of Phalaris, p. 241.

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Γαλακτώδη πρώτην τροφήν. Ita edimus, cum male legeretur ante, πρώκτην. Nisi si quis malit ex (continues)

"Milky first nourishment." So we print it, since earlier it was wrongly read prōktēn. Unless one prefers, from … (continues)

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Footnotes

(scripture reference and edition marker) · col 79-80 ✠ P. 676 ED. POTTER. ⁷⁶ Ephes. IV, 13.

✠ Page 676 of Potter's edition. ⁷⁶ Eph 4:13.

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eo fieri τρώκτην alimentum esui accommodatum. HEINSIUS. Πρώκτη τροφή forte quasi προΐκτη, nisi verius τρωκτή. SYLBURG. in Indice Graeco.

(continued) … that it becomes trōktēn, nourishment fit for eating. Heinsius. "Prōktē trophē" perhaps as if proiktē, unless more truly trōktē. Sylburg, in the Greek Index.

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Δρώψ. Hesychius, δρὼψ ὁ ἄνθρωπος.

"Drops." Hesychius: "drops: man."

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Τοῖς ἀρότροις. Τοῖς ἀρότροις, et τοῖς αὔλαξι, absolute posita sunt ; eodem nempe casu, quo vocabula, quae per haec explanantur. SYLB.

"By the ploughs." "By the ploughs" and "by the furrows" are set absolutely, that is, in the same case as the words they explain. Sylburg.

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Θεολόγῳ. Hoc est, Orpheo rerum divinarum interpreti.

"By the Theologian." That is, by Orpheus, the interpreter of divine things.

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Πυθαγόρειοι. Stobaeus, serm. 5, p. 69, lin. 36, edit. Aurel. : Καὶ μὴν οὐδέν ἐστιν οὕτω τῆς Πυθαγορικῆς φιλοσοφίας ἴδιον, ὡς τὸ συμβολικόν· οἷον, ἐν τελετῇ μεμιγμένον φωνῇ καὶ σιωπῇ διδασκαλίας γένος, ὥστε μὴ λέγειν, Ἀείσω ξυνετοῖς, θύρας δ' ἐπιθέσθαι βεβήλοις· ἀλλ' αὐτόθεν ἔχειν φῶς, καὶ χαρακτῆρα τοῖς συνήθεσι, τὸ φραζόμενον, τυφλὸν δὲ καὶ ἄσημον εἶναι τοῖς ἀπείροις. Ὡς γὰρ ὁ Ἄναξ ἐν Δελφοῖς οὔτε λέγει οὔτε κρύπτει, ἀλλὰ σημαίνει κατὰ τὸν Ἡράκλειτον· οὕτω τῶν Πυθαγορικῶν συμβόλων καὶ τὸ φράζεσθαι δοκοῦν κρυπτόμενόν ἐστι, καὶ τὸ κρύπτεσθαι νοούμενον. Nihil plane adeo proprium est philosophiae Pythagoricae, quam symbolicum doctrinae genus, voci et silentio permistum, velut in sacra initiatione, ut non opus sit praemonere : Cantabo doctis, claudatur porta profanis ; sed statim quodlibet dictum exercitatis lucem et characterem sui in promptu ostendit, caecum autem et obscurum est imperitis. Quemadmodum enim Apollo in Delphis, non dicit, nec abscondit, sed innuit, juxta Heraclitum ; sic e Pythagoricis symbolis, et id quod dici videtur, absconditur ; et quod abscondi, intelligitur.

"The Pythagoreans." Stobaeus, Discourse 5, p. 69, line 36 of the Orléans edition: "Indeed nothing is so peculiar to the Pythagorean philosophy as the symbolic: a kind of teaching mixed, as in an initiation, of speech and silence, so that one need not say, 'I will sing to those who understand; shut the doors, you profane,' but what is said has at once light and character for those familiar with it, while it is blind and meaningless to the untrained. For as the Lord at Delphi neither speaks nor hides but signifies, according to Heraclitus, so with the Pythagorean symbols, what seems to be spoken is hidden, and what seems to be hidden is understood." (The Latin renders the same.)

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Ἡρακλείτου. Heraclides, seu Heraclitus, lib. De allegoriis Homericis ait : Ὁ γοῦν σκοτεινὸς Ἡράκλειτος ἀσαφῆ καὶ διὰ συμβόλων εἰκάζεσθαι δυνάμενα θεολογεῖ τὰ φυσικά. Nam obscurus Heraclitus de physicis intricate et symbolice deorum adhibens nomina disserit. Seneca, epist. 12 : Heraclitus, cui nomen Σκοτεινόν fuit, orationis obscuritas. Cicero, De finibus, lib. II : Heraclitus, qui cognomento Σκοτεινός perhibetur, quia de natura nimis obscure memoravit, etc. Tatianus, p. 11, ed. Oxon. : Φασὶν Εὐριπίδην τὸν τραγῳδοποιὸν, κατιόντα καὶ ἀναγινώσκοντα, διὰ μνήμης κατ' ὀλίγον τὸ Ἡρακλείτου σκότος σπουδαίως παραδεδωκέναι. Euripidem poetam tragicum aedem Dianae frequentasse, et paulatim tenebras istas Heracliti relegendo memoriae prorsus infixisse produnt. Diogenes Laertius, lib. II, seg. 22, de Socrate haec narrat : Φασὶ δ' Εὐριπίδην αὐτῷ δόντα τὸ Ἡρακλείτου σύγγραμμα ἐρέσθαι, Τί δοκεῖ ; Τὸν δὲ φάναι· Ἃ μὲν συνῆκα, γενναῖα· οἶμαι δὲ καὶ ἃ μὴ συνῆκα· πλὴν, Δηλίου γέ τινος δεῖται κολυμβητοῦ. Fertur cum Euripides ei legendum Heracliti opusculum dedisset, rogaretque quid sibi videretur, dixisse : Ea quidem, quae intellexi, praeclara sunt : puto item et quae non intellexi : verum Delio quopiam natatore indigent. Eadem refert Suidas in v. Δηλίου κολυμβητοῦ.

"Of Heraclitus." Heraclides, or Heraclitus, says in the book On the Homeric allegories: "The obscure Heraclitus theologises about nature in things unclear that can be guessed at through symbols." For the obscure Heraclitus discourses of physics intricately and symbolically, using the names of gods. Seneca, Letter 12: "Heraclitus, whose name for the obscurity of his speech was 'the Dark.'" Cicero, On ends, book II: "Heraclitus, who is called by the surname 'the Dark,' because he spoke too obscurely about nature," etc. Tatian, p. 11 of the Oxford edition: "They say that Euripides the tragic poet, going down [to the temple] and reading it, little by little and diligently committed Heraclitus's darkness to memory." They relate that Euripides the tragic poet frequented the temple of Diana and, by re-reading, little by little fixed those darknesses of Heraclitus wholly in his memory. Diogenes Laertius, book II, section 22, relates this of Socrates: "They say that Euripides gave him Heraclitus's treatise and asked, 'What do you think?' and he said, 'What I understood is excellent; I think also what I did not understand; except that it needs a Delian diver.'" (The Latin renders the same.) The Suda relates the same under "of a Delian diver."

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Ἡ Φερεκύδους θεολογία. Pherecydes in epi- (continues)

"The theology of Pherecydes." Pherecydes, in … (continues)

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Page

running head: CLEMENTIS ALEXAN
marginal letters: A trimentum, quod; B poesi Orphei; C Hujusmodi etiam; D edit. Aurel. (in footnotes)
old-edition numerals: 244 after diem; P. 676 ED. POTTER. after toti
other: facing Latin version, not set

PG 9:80

βρῶμα· τελευταῖον δὲ αἷμα ἀμπέλου τοῦ Λόγου, τὸν αἴθοπα οἶνον, τὴν τελειοῦσαν τῆς ἀγωγῆς εὐφροσύνην διδάσκει. Δρὼψ δὲ ὁ Λόγος ὁ δραστήριος, ὁ ἐκ κατηχήσεως τῆς πρώτης εἰς αὔξησιν ἀνδρὸς, εἰς μέτρον ἡλικίας, ἐκφλέγων καὶ ἐκφωτίζων τὸν ἄνθρωπον. Ἀλλὰ καὶ τρίτος ὑπογραμμὸς φέρεται παιδικός· μάρπτες, σφὶγξ, κλὼψ, ζυνχθηδόν. Σημαίνει δ', οἶμαι, διὰ τῆς τῶν στοιχείων καὶ τοῦ κόσμου διοικήσεως τὴν ὁδὸν ἡμῖν δεῖν ἐπὶ τὴν τῶν τελειοτέρων γίνεσθαι γνῶσιν, βίᾳ καὶ πόνῳ περιγινομένης τῆς αἰωνίου σωτηρίας· μάρψαι μὲν γὰρ τὸ καταλαβεῖν. Τὴν δὲ τοῦ κόσμου ἁρμονίαν ἡ σφίγξ· ζυνχθηδὸν δὲ τὴν χαλεπότητα μηνύει· καὶ κλῶπα τὴν λανθάνουσαν Κυρίου γνῶσιν ἅμα καὶ ἡμέραν δηλοῖ. Τί δ'; οὐχὶ καὶ Ἐπιγένης ἐν τῷ Περὶ τῆς Ὀρφέως ποιήσεως, τὰ ἰδιάζοντα παρ' Ὀρφεῖ ἐκτιθέμενος, φησὶ, κερκίσι καμπυλόχρωσι τοῖς ἀρότροις μηνύεσθαι; Στήμοσι δὲ τοῖς αὔλαξι· μίτον δὲ τὸ σπέρμα ἀλληγορεῖσθαι· καὶ δάκρυα Διὸς τὸν ὄμβρον δηλοῦν· μοίρας τε αὖ τὰ μέρη τῆς σελήνης, τριακάδα καὶ πεντεκαιδεκάτην καὶ νουμηνίαν· διὸ καὶ λευκοστόλους αὐτὰς καλεῖν τὸν Ὀρφέα, φωτὸς οὔσας μέρη. Πάλιν ἄνθιον μὲν, τὸ ἔαρ διὰ τὴν φύσιν, ἀργίδα δὲ, τὴν νύκτα, διὰ τὴν ἀνάπαυσιν· καὶ γοργόνιον τὴν σελήνην διὰ τὸ ἐν αὐτῇ πρόσωπον· Ἀφροδίτην τε τὸν καιρὸν κατ' ὃν δεῖ σπείρειν, λέγεσθαι παρὰ τῷ Θεολόγῳ· τοιαῦτα καὶ οἱ Πυθαγόρειοι ᾐνίσσοντο, Φερσεφόνης μὲν κύνας τοὺς πλανήτας· Κρόνου δὲ δάκρυον, τὴν θάλασσαν ἀλληγοροῦντες· καὶ μυρία ἐπὶ μυρίοις εὕροιμεν ἂν ὑπό τε φιλοσόφων, ὑπό τε ποιητῶν αἰνιγματωδῶς εἰρημένα· ὅπου γε καὶ ὅλα βιβλία ἐπικεκρυμμένην τὴν τοῦ συγγραφέως βούλησιν ἐπιδείκνυνται· ὡς καὶ τὸ Ἡρακλείτου Περὶ φύσεως· ὃς καὶ δι' αὐτὸ τοῦτο σκοτεινὸς προσηγόρευται. Ὁμοία τούτῳ τῷ βιβλίῳ καὶ ἡ Φερεκύδους θεολογία τοῦ Συ-

for food; and last of all it teaches the blood of the vine of the Word, the sparkling wine, the gladness that perfects the training. And Drops is the active Word, who from the first instruction unto the growth of a man, unto the measure of stature, kindles and illuminates man. Moreover, a third model for children is also handed down: marptes, sphinx, klops, zynchthēdon. It signifies, I think, that through the administration of the elements and of the world our way must proceed to the knowledge of more perfect things, eternal salvation being won by force and toil; for marpsai means to grasp. And sphinx indicates the harmony of the world; and zynchthēdon indicates difficulty; and klops signifies at once the hidden knowledge of the Lord and the day. What then? Does not Epigenes also, in his book On the Poetry of Orpheus, setting forth the peculiarities of expression in Orpheus, say that by "shuttles of curved body" ploughs are indicated; and by "warp-threads", the furrows; and that the "woof-thread" is allegorically the seed; and that the "tears of Zeus" signify rain; and that the "Fates" [Moirai] again are the phases of the moon, the thirtieth day and the fifteenth and the new moon, wherefore Orpheus also calls them "white-robed", as being parts of light? Again, that "flowery" [anthion] means spring because of its nature, and "stillness" [argis] night because of rest, and "Gorgon-head" [gorgonion] the moon because of the face in it, and that "Aphrodite" is said by the Theologian for the season at which one ought to sow? Such things the Pythagoreans also riddled, allegorizing the planets as the "dogs of Persephone", and the sea as the "tear of Cronus". And ten thousand times ten thousand things we might find spoken enigmatically by both philosophers and poets, seeing that even whole books display the intention of their author concealed, as also the book of Heraclitus On Nature, who for this very reason was surnamed "the Obscure". Similar to this book is also the theology of Pherecydes of Sy-

Editors' notes and page, col. 80

Page

running head: EMENTIS ALEXANDRINI
marginal letters: A βρῶμα· τελευταῖον; B σεως, τὰ; C γματωδῶς εἰρημένα·; D men Σκοτεινόν (in footnotes)
old-edition numerals: (none)
other: ends mid-word Συ-

PG 9:81

ρίου. Εὐφορίων γὰρ ὁ ποιητὴς, καὶ τὰ Καλλιμάχου Αἴτια, καὶ ἡ Λυκόφρονος Ἀλεξάνδρα, καὶ τὰ τούτοις παραπλήσια, γυμνάσιον εἰς ἐξήγησιν γραμματικῶν ἔγκειται ἅπασιν. Οὔκουν καὶ τὴν βάρβαρον φιλοσοφίαν, περὶ ἧς ἡμῖν πρόκειται λέγειν, ἐπικεκρυμμένως, καὶ διὰ συμβόλων προφητεύειν ἔνεστιν, ὡς ἀποδέδεικται. « Τοιαῦτα γοῦν ὁ Μωϋσῆς παραινεῖ· τὰ κοινὰ δὴ ταῦτα, οὐ φάγεσθαι χοῖρον, οὔτε ὀξύπτερον, οὔτε ἀετὸν, οὔτε κόρακα. Ὁ μὲν γὰρ χοῖρος φιλήδονον καὶ ἀκάθαρτον ἐπιθυμίαν τροφῶν, καὶ ἀφροδισίων λίχνον καὶ μεμολυσμένην ἀκολασίαν μηνύει, ἀεὶ κνηστιῶσαν, ὑλικήν τε καὶ ἐν βορβόρῳ κειμένην, εἰς σφαγὴν καὶ ἀπώλειαν πιαινομένην. Ἔμπαλιν δὲ ἐπιτρέπει διχηλοῦν καὶ μαρυκώμενον ἐσθίειν· μηνύων, φησὶν ὁ Βαρνάβας, κολλᾶσθαι δεῖν μετὰ τῶν φοβουμένων τὸν Κύριον, καὶ μετὰ τῶν μελετώντων ὃ ἔλαβον διάσταλμα ῥήματος ἐν τῇ καρδίᾳ, μετὰ τῶν λαλούντων δικαιώματα Κυρίου καὶ τηρούντων, μετὰ τῶν εἰδότων ὅτι ἡ μελέτη ἐστὶν ἔργον εὐφροσύνης, καὶ ἀναμαρυκωμένων τὸν λόγον Κυρίου. Τί δὲ τὸ, διχηλοῦν; ὅτι ὁ δίκαιος καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ, καὶ τὸν ἅγιον αἰῶνα ἐκδέχεται. » Εἶτα ἐπιφέρει· « Βλέπετε, πῶς ἐνομοθέτησεν ὁ Μωϋσῆς καλῶς. Ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι; Ἡμεῖς δικαίως νοήσαντες τὰς ἐντολὰς λαλοῦμεν, ὡς ἠθέλησε Κύριος· διὰ τοῦτο περιέτεμε τὰς ἀκοὰς ἡμῶν καὶ τὰς καρδίας, ἵνα συνίωμεν ταῦτα. Καὶ μὴν ὅτ' ἂν λέγῃ, Οὐ φάγῃ τὸν ἀετὸν, τὸν ὀξύπτερον, καὶ τὸν ἰκτῖνον, καὶ τὸν κόρακα· Οὐ κολληθήσῃ, φησὶν, οὐδὲ ὁμοιωθήσῃ τοῖς ἀνθρώποις τούτοις, οἳ οὐκ ἴσασι διὰ πόνου καὶ ἱδρῶτος πορίζειν ἑαυτοῖς τὴν τροφὴν, ἀλλ' ἐν ἁρπαγῇ καὶ ἀνομίᾳ βιοῦσιν· ἀετὸς μὲν γὰρ ἁρπαγὴν, ὀξύπτερος δὲ ἀδικίαν, καὶ πλεονεξίαν ὁ κόραξ μη-

ros. For Euphorion the poet, and the Aetia of Callimachus, and the Alexandra of Lycophron, and the works like these, are set before all as a training-ground for the exposition of grammarians. Therefore it is also possible for the barbarian philosophy, concerning which it is our purpose to speak, to prophesy covertly and through symbols, as has been demonstrated. "Such things, at any rate, Moses exhorts: these common precepts, not to eat swine, nor falcon, nor eagle, nor raven. For the swine indicates a pleasure-loving and unclean desire for meats, and a lecherous and polluted licentiousness in venereal matters, ever itching, material, and lying in mire, fattened for slaughter and destruction. Conversely, he permits to eat that which parts the hoof and chews the cud—indicating, says Barnabas, that we ought to cleave to those who fear the Lord, and with those who meditate in their heart on the distinction of the word which they have received, with those who speak the ordinances of the Lord and keep them, with those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. And what is 'that which parts the hoof'? That the righteous man both walks in this world and looks for the holy age." Then he adds: "See how well Moses legislated. But whence should they perceive or understand these things? We, having rightly understood the commandments, speak as the Lord willed; on this account He circumcised our ears and our hearts, that we might understand these things. And indeed when he says, You shall not eat the eagle, the falcon, and the kite, and the raven: You shall not cleave to, says he, nor be made like to these men, who know not how to procure food for themselves through toil and sweat, but live in rapine and lawlessness; for the eagle indicates rapine, the falcon injustice, and the raven covetousness—

Editors' notes and page, col. 81

Footnotes

(scripture reference and edition marker) · col 81-82 ✠ P. 677 ED. POTTER, 572 ED. PARIS. ⁷⁷ Levit. XI; Deut. XIV.

✠ Page 677 of Potter's edition, 572 of the Paris edition. ⁷⁷ Lev 11; Deut 14.

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Footnotes

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Εὐφορίων. Cicero, De divinat. lib. II, c. 64 ; Quid ? poeta nemo, nemo physicus obscurus ! Ille vero nimis etiam obscurus Euphorion. At non Homerus. Uter igitur melior ? Valde Heraclitus obscurus, minime Democritus, num igitur conferendi ?

"Euphorion." Cicero, On divination book II, ch. 64: "What? Is no poet, no natural philosopher obscure? Euphorion indeed is all too obscure. But not Homer. Which, then, is better? Heraclitus is very obscure, Democritus not at all; are they then to be compared?"

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Τὰ Καλλιμάχου Αἴτια. Cl. Bentleius nostras ad Callimachum haec adnotat pag. 345 : « Clemens Alex., Strom. lib. V : Εὐφορίων γὰρ ὁ ποιητὴς, καὶ Καλλιμάχου Ἶβις, καὶ τὰ Αἴτια, καὶ ἡ Λυκόφρονος Ἀλεξάνδρα, καὶ τὰ τούτοις παραπλήσια γυμνάσιον εἰς ἐξήγησιν γραμματικοῖς ἔκκειται ἅπασι. Ita codex ms. Dionysii Salvagnii : in vulgatis Ἶβις abest. Huc itaque vel ad Αἴτια refer illud Statii IV Sylvarum, in Epicedio patris : Tu pandere dictus / Carmina Battiadae. Suidas v. Καλλίμαχος. Ἶβις. Ἔστι δὲ ποίημα ἐπιτετηδευμένον εἰς ἀσάφειαν καὶ λοιδορίαν εἴς τινα Ἶβιν, γενόμενον ἐχθρὸν τοῦ Καλλιμάχου. Ἦν δὲ οὗτος ὁ Ἀπολλώνιος ὁ γράψας τὰ Ἀργοναυτικά. Ovidius in Ibide : Nunc quo Battiades inimicum devovet Ibin, / Hoc ego devoveo teque tuosque modo. / Utque ille, historiis involvam carmina caecis : / Non soleam quamvis hoc genus ipse sequi. / Illius ambages imitatus in Ibide dicar, / Oblitus moris judiciique mei.

"The Aitia of Callimachus." Our countryman the celebrated Bentley notes this on Callimachus, p. 345: "Clement of Alexandria, Stromata book V: 'For Euphorion the poet, and Callimachus's Ibis and Aitia, and Lycophron's Alexandra, and the like, lie open to all grammarians as an exercise in interpretation.' So the manuscript of Dionysius Salvagnius; in the printed editions Ibis is missing. To this, then, or to the Aitia, refer that line of Statius, Silvae IV, in the lament for his father: 'You were said to unfold the songs of the son of Battus.' The Suda, under Callimachus: 'Ibis: a poem crafted for obscurity and abuse against a certain Ibis, who had become Callimachus's enemy. This was Apollonius, who wrote the Argonautica.' Ovid in the Ibis: 'Now in the way the son of Battus curses his enemy Ibis, in that way I curse you and yours. And like him I will wrap my verses in dark histories, though I am not wont to follow this kind myself. I shall be said to have imitated his windings in the Ibis, forgetting my own manner and judgement.'"

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Ἡ Λυκόφρονος Ἀλεξάνδρα. In hoc poemate, olim a me edito, Lycophron Cassandram, seu Alexandram, Priami filiam introducit, de Graecorum Trojanorumque calamitatibus obscure, et oraculorum more vaticinantem. Unde τὸ σκοτεινὸν ποίημα dictum est.

"Lycophron's Alexandra." In this poem, which I once edited, Lycophron brings in Cassandra, or Alexandra, daughter of Priam, prophesying obscurely, in the manner of oracles, about the calamities of the Greeks and Trojans. Hence it was called "the dark poem."

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Μωϋσῆς. Paria superius scripsit auctor, Paedag. lib. III, c. 11, pag. 296, 297, et Strom. II, p. 464. Quae cum his conferri poterunt. Sunt autem eorum pleraque, nonnullis mutatis, aliis omissis atque additis, sumpta ex Barnabae epistola c. 10 et 11, pp. 30, 31, 35, 36, 37, edit. Antuerp.

"Moses." The author wrote the like above, Paedagogus book III, ch. 11, pp. 296–297, and Stromata II, p. 464, which can be compared with these. Most of it, with some things changed and others left out or added, is taken from the Epistle of Barnabas, chs. 10 and 11, pp. 30, 31, 35, 36, 37 of the Antwerp edition.

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Ἀναμαρυκωμένων. Barnab., μαρυκωμένων.

"Of those that chew the cud again." Barnabas has "of those that chew the cud."

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Τί δὲ τὸ διχηλοῦν. Cl. Cotelerius ad Barnabae locum, postquam Clementis nostri verba attulisset, haec insuper adnotat : « Quibus similia traduntur ab Origene homil. 7, in Leviticum, a Theodoreto quaest. 2, in eumdem Scripturae librum, et a Procopio Gazaeo ibidem. Nobilis in primis locus Porphyrii, ex Chaeremone de sacerdotibus Aegyptiorum ita disserentis, lib. IV De abstinentia ab animatis, num. 7 : Ἰχθύων ἀπείχοντο πάντων, καὶ τετραπόδων ὅσα μώνυχα, ἢ πολυσχιδῆ ἢ μὴ κερασφόρα. Πτηνῶν δὲ, ὅσα σαρκοφάγα. »

"And what is the cloven-hoofed?" The celebrated Cotelier, on the passage of Barnabas, after quoting the words of our Clement, adds this: "Similar things are taught by Origen, Homily 7 on Leviticus; by Theodoret, Question 2 on the same book of Scripture; and by Procopius of Gaza on the same. Especially notable is the passage of Porphyry, who, following Chaeremon, discourses thus of the priests of the Egyptians, On abstinence from animal food book IV, no. 7: 'They abstained from all fish, and from all four-footed beasts that are single-hoofed, or many-toed, or hornless; and from all birds that eat flesh.'"

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Footnotes

(scripture references and edition marker) · col 83-84 ✠ P. 678 ED. POTTER, 573 ED. PARIS. ⁷⁸ Psal. XVII, 25, 26. ⁷⁹ Exod. XV, 1. ⁸⁰ Gen. XXXVII, 23 et seq.

✠ Page 678 of Potter's edition, 573 of the Paris edition. ⁷⁸ Ps 17(18):25–26. ⁷⁹ Exod 15:1. ⁸⁰ Gen 37:23 and following.

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Ἐσθλῶν. Hi versus exstant in Theogn. Gnom., v. 35. Eosdem laudat Plato in Menone, ubi pro μαθήσεαι exstat διδάξεαι.

"Of the noble." These verses are in Theognis's Maxims, line 35. Plato quotes them in the Meno, where "you will be taught" stands in place of "you will learn."

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Συμμιγῆς. Συμμιγῆς habent etiam Platonis ed. vulg. in Menone : metrum tamen requirit potius συμμιγέης, vel συμμιχθῆς. Sunt qui συμμίξῃς legant : et mox ἐνόντα. SYLBURG. — Συμμιχθῇς in Theognide exstat.

"Mixed with." The common editions of Plato's Meno also have συμμιγῆς; but the metre rather requires συμμιγέης or συμμιχθῇς. Some read συμμίξῃς, and shortly after ἐνόντα. Sylburg.—Theognis has συμμιχθῇς.

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Ὠδῇ. Nempe Moysis Exod. XV, post Aegyptios in mari Rubro demersos.

"In the song." That is, Moses's song, Exod 15, after the Egyptians were drowned in the Red Sea.

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Ἐνδόξως. Paria dicit Philo in lib. De somnis, pag. 1145 : Τέθνηκε τὸ ἐπιτιθέμενον ἡμῖν πάθος, καὶ πρηνὲς ἄταφον ἔῤῥιπται, μὴ μέλλωμεν ἡμεῖς, ἀλλὰ στησάμενοι, τὴν ἱεροπρεπεστάτην ᾄδωμεν ᾠδὴν, παρακελευόμενοι λέγειν πᾶσιν· Ἄσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν. Mortuus est in nobis positus affectus, et praeceps insepultus projectus est, ne cunctemur nos, sed sistentes nos, divino cultui convenientissimum canamus cantum ; excitantes omnes ad dicendum : « Canamus Domino : gloriose enim magnificatus est ; equum et insessorem dejecit in mare. »

"Gloriously." Philo says the like in the book On dreams, p. 1145: "The passion that assailed us is dead, and has been thrown down headlong unburied; let us not delay, but taking our stand let us sing the most sacred song, urging all to say: Let us sing to the Lord, for he has been gloriously glorified; horse and rider he has thrown into the sea." (The Latin renders the same.)

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Τὸ πολυσκελές. Philo lib. Περὶ τῶν μετονομαζ., pag. 201, H. SYLBURG.

"The many-legged." Philo, in the book On the change of names, p. 201. H. Sylburg.

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Οὕτως καὶ Πλάτων ἐν τῷ Περὶ ψυχῆς. Dialogum De anima adducit Clemens, cum tamen locus de auriga, καὶ τοῦ ἀποστατήσαντος ἵππου, e Platonis Phaedro sit desumptus. In quo Dialogo, plane metaphysico, Περὶ τοῦ αὐτοκάλου, hoc est, De ipso pulchro, agitur. Describitur autem ibi ἐντελέχεια sapientis, sicut in Clementis Gnostici, Christiani. Utriusque autem ἐντελέχεια est, alterius quidem, ut falsa pulchri, alterius ut falsa scientiae εἴδωλα fugiat, et ut alter κατὰ τὸ ἀληθῶς καλόν, alter κατὰ τὴν ἀληθῆ γνῶσιν, conjungatur cum Deo : qui utrumque καὶ τὸ αὐτόκαλον est, καὶ αὐτὴ ἡ γνῶσις. Non recte ergo Clemens id, quod est proprium Phaedonis, in quo agitur de anima, et immortalitate ejus, Phaedro tribuit : quanquam obiter et ibi de anima agatur : non προηγουμένως, sed quatenus τοῦ αὐτοκάλου, qui est Deus immortalis, per communionem pulchri, particeps fit anima. HEINSIUS.

"So too Plato in the work On the soul." Clement cites the dialogue On the soul, though the passage about the charioteer and "the horse that rebelled" is taken from Plato's Phaedrus. That dialogue, wholly metaphysical, treats of Beauty itself. It describes there the perfected state of the wise man, as Clement's does that of the Gnostic, the Christian. The perfection of each is that the one flees the false images of beauty, the other those of knowledge; and that the one, by what is truly beautiful, the other by true knowledge, be joined with God, who is both Beauty itself and Knowledge itself. So Clement wrongly ascribes to the Phaedrus what belongs to the Phaedo, which treats of the soul and its immortality, although the soul is treated incidentally in the Phaedrus too: not as the main subject, but in so far as the soul, by sharing in beauty, becomes a partaker of Beauty itself, who is the immortal God. Heinsius.

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Καταπίπτειν. Hoc est, in terram decidere. Platonis verba in Phaedri pag. 1222, sunt haec : Βρίθει ὁ τῆς κάκης ἵππος μετέχων, ἐπὶ γῆν ῥέπων τε καὶ βαρύνων. Gravatur pravitatis particeps equus, ad terram vergens atque trahens. E contra alter equus, qui animam virtute praeditam comitatur, in caelum volare dicitur.

"To fall down." That is, to fall to the earth. Plato's words in the Phaedrus, p. 1222, are these: "The horse that shares in vice is heavy, inclining and weighing down towards the earth." (The Latin renders the same.) The other horse, by contrast, which accompanies the soul endowed with virtue, is said to fly into heaven.

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Ἀπεμπολήσαντες. Interpres, qui vendidissent. Verum Josephi fratres eum non vendiderant, quo tempore in lacum projecerunt, sed postea vendebant. Scribendum igitur, una littera mutata, ἀπεμπολήσοντες, venditurі, in futuro tempore.

"Having sold." The Translator has "who had sold." But Joseph's brothers had not sold him at the time they threw him into the pit; they sold him afterwards. So, changing one letter, we should write "about to sell," in the future tense.

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Ὁ διαλεληθὼς σοφός. Mallet forte aliquis ὁ δὴ ἀληθῶς σοφός. Sed nil opus est mutatione, si cum διαλεληθώς subaudiendum infin. εἶναι. SYLBURG.

"The hidden wise man." Someone might perhaps prefer "the truly wise man." But there is no need of change if the infinitive "to be" is understood with "hidden." Sylburg.

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Page

running head: CLEMENTIS ALEXAN
marginal letters: A milaberis his; B tus et; C vacuum, ut; D nis, pag. (in footnotes)
old-edition numerals: P. 678 ED. POTTER, 573 ED. PARIS. after id est
other: facing Latin version, not set

PG 9:84

νύει· γέγραπται δέ· Μετὰ ἀνδρὸς ἀθώου ἀθῶος ἔσῃ, καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ· καὶ μετὰ στρεβλοῦ διαστρέψεις. Κολλᾶσθαι οὖν τοῖς ἁγίοις προσήκει, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται. » Ἐντεῦθεν ὁ Θέογνις γράφει·

and it is written: With an innocent man you shall be innocent, and with a chosen man you shall be chosen, and with a perverse man you shall be perverse. It behoves us, therefore, to cleave to the saints, because those who cleave to them shall be sanctified." Hence Theognis writes:

Ἐσθλῶν μὲν γὰρ ἄπ' ἐσθλὰ μαθήσεαι· ἢν δὲ κακοῖσι

For from the good you shall learn good things; but if with the bad

Συμμιγῇς, ἀπολεῖς καὶ τὸν ἐόντα νόον.

You mingle, you will lose even the sense that you have.

Ὅταν τε αὖ ἐν Ὠδῇ λέγῃ· Ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν, τὸ πολυσκελὲς καὶ κτηνῶδες καὶ ὁρμητικὸν πάθος, τὴν ἐπιθυμίαν, σὺν καὶ τῷ ἐπιβεβηκότι ἡνιόχῳ, τὰς ἡνίας ταῖς ἡδοναῖς ἐπιδεδωκότι, ἔῤῥιψεν εἰς θάλασσαν, εἰς τὰς κοσμικὰς ἀταξίας ἀποβαλών. Οὕτω καὶ Πλάτων ἐν τῷ Περὶ ψυχῆς, τόν τε ἡνίοχον καὶ τὸν ἀποστατήσαντα ἵππον, τὸ ἄλογον μέρος, ὃ δὴ δίχα τέμνεται, εἰς θυμὸν καὶ ἐπιθυμίαν, καταπίπτειν φησίν. Ἧ καὶ τὸν Φαέθοντα δι' ἀκρασίαν τῶν πώλων ἐκπεσεῖν ὁ μῦθος αἰνίττεται. Καὶ μὴν καὶ ἐπὶ τοῦ Ἰωσὴφ, νέον τοῦτον ζηλώσαντες οἱ ἀδελφοὶ, πλεῖόν τι προορώμενον κατὰ τὴν γνῶσιν, ἐξέδυσαν τὸν χιτῶνα τὸν ποικίλον· καὶ λαβόντες, ἔῤῥιψαν εἰς λάκκον (ὁ δὲ λάκκος κενὸς, ὕδωρ οὐκ εἶχε), τὴν ἐκ φιλομαθίας τοῦ σπουδαίου ποικίλην γνῶσιν ἀποσκορακίσαντες· ἢ ψιλῇ τῇ κατὰ νόμον πίστει κεχρημένοι, ἔῤῥιψαν εἰς λάκκον τὸν ὕδατος κενὸν, εἰς Αἴγυπτον ἀπεμπολήσαντες, τὴν τοῦ θείου λόγου ἔρημον. Κενὸς δὲ ἐπιστήμης ὁ λάκκος· ἐν ᾧ ῥιφεὶς, καὶ τὴν γνῶσιν ἀποδυσάμενος, ὅμοιος τοῖς ἀδελφοῖς ἐδόκει γυμνὸς γνώσεως, ὁ διαλεληθὼς σοφός. Κατ' ἄλλο σημαινόμενον, εἴη δ' ἂν ἐπιθυμία ποικίλον ἔνδυμα, εἰς

And again, when he says in the Ode: "For gloriously has He been glorified: horse and rider has He cast into the sea," the many-limbed and brutish and impetuous passion, desire, together with the charioteer mounted upon it, who has given over the reins to pleasures, "He has cast into the sea", throwing them away into the disorders of the world. Thus Plato also, in his book On the Soul, says that both the charioteer and the runaway horse—the irrational part, which is divided in two, into anger and desire—fall down. Even so the myth riddles that Phaethon also fell from his chariot through the incontinence of his colts. Moreover, in the case of Joseph also, his brothers, envying this young man who foresaw something more in respect of knowledge, stripped him of his coat of many colours, and took him and cast him into a pit (and the pit was empty, it had no water), rejecting with scorn the varied knowledge of the earnest man acquired from love of learning; or else, using bare faith according to the law, they cast him into the pit empty of water, selling him away into Egypt, which was destitute of the divine word. For the pit was empty of knowledge; and cast into it, and stripped of knowledge, he who was the hidden wise man seemed like his brothers, naked of knowledge. According to another signification, the garment of many colours would be desire, into

Editors' notes and page, col. 84

Page

running head: MENTIS ALEXANDRINI
marginal letters: A νύει· γέγραπται; B κότι, ἔῤῥιψεν; C ἐπιστήμης ὁ; D obiter et (in footnotes)
old-edition numerals: (none)
other: begins mid-word νύει (from μηνύει in col. 81); two lines of facing Latin run across both columns after γράφει· (cut off at left edge), not set
other: English across the break (QA Q11a): ἀπέχουσα, printed at the top of col 85, is rendered in col 85's English ("leading away"); this column's English ends "into" with nothing to move (resolved; checked QA Q13a)

PG 9:85

ἀχανὲς ἀπέχουσα βάραθρον. Ἐὰν δέ τις ἀνοίξῃ λάκκον, ἢ λατομήσῃ, φησὶ, καὶ μὴ καλύψῃ αὐτὸν, ἐμπέσῃ δ' ἐκεῖ μόσχος ἢ ὄνος, ὁ κύριος τοῦ λάκκου ἀποτίσει ἀργύριον, καὶ δώσει τῷ πλησίον· τὸ δὲ τεθνηκὸς αὐτῷ ἔσται. Ἐνταῦθά μοι τὴν προφητείαν ἐκείνην ἔπαγε· Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐ συνῆκεν. Ἵνα οὖν μή τις τούτων, ἐμπεσὼν εἰς τὴν ὑπὸ σοῦ διδασκομένην γνῶσιν, ἀκρατὴς γενόμενος τῆς ἀληθείας, παρακούσῃ τε καὶ παραπέσῃ, ἀσφαλὴς, φησὶ, περὶ τὴν χρῆσιν τοῦ λόγου γίνου· καὶ πρὸς μὲν τοὺς ἀλόγως προσιόντας ἀπόκλειε τὴν ζῶσαν ἐν βάθει πηγὴν, ποτὸν δὲ ὄρεγε τοῖς ἀληθείας δεδιψηκόσιν. Ἐπικρυπτόμενος δ' οὖν πρὸς τοὺς οὐχ οἵους τε ὄντας παραδέξασθαι τὸ βάθος τῆς γνώσεως, κατακάλυπτε τὸν λάκκον. Ὁ κύριος οὖν τοῦ λάκκου, ὁ γνωστικὸς, αὐτὸς ζημιωθήσεται, φησὶ, τὴν αἰτίαν ὑπέχων τοῦ σκανδαλισθέντος, ἤτοι καταποθέντος τῷ μεγέθει τοῦ λόγου, μικρολόγου ἔτι ὄντος· ἢ μετακινήσας τὸν ἐργάτην ἐπὶ τὴν θεωρίαν, καὶ ἀποστήσας διὰ προφάσεως τῆς αὐτοσχεδίου πίστεως. Ἀργύριον δὲ δώσει, τῷ παντοκρατορικῷ βουλήματι ὑπέχων λόγον καὶ εὐθύνας. Οὗτος μὲν οὖν ὁ τύπος νόμου καὶ προφητῶν, ὁ μέχρις Ἰωάννου· ὁ δὲ, καίτοι φανερώτερον λαλήσας, ὡς ἂν μηκέτι προφητεύων, ἀλλὰ δεικνύων ἤδη παρόντα τὸν ἐξ ἀρχῆς καταγγελλόμενον συμβολικῶς, ὅμως, Οὐκ εἰμὶ, φησὶν, ἄξιος τὸν ἱμάντα τοῦ ὑποδήματος λῦσαι Κυρίου· μὴ γὰρ ἄξιος εἶναι ὁμολογεῖ τὴν τοσαύτην βαπτίσαι δύναμιν· χρῆναι γὰρ τοὺς καθαροποιοῦντας, ἀπολύειν τοῦ σώματος καὶ τῶν τούτου ἁμαρτημάτων τὴν ψυχὴν, ὥσπερ τοῦ δεσμοῦ τὸν πόδα. Τάχα δὲ καὶ τὴν τελευταίαν τοῦ Σωτῆρος εἰς ἡμᾶς ἐνέργειαν, τὴν προσεχῆ λέγω, τὴν διὰ τῆς παρουσίας ἐπικρυπτομένην τῷ τῆς προφητείας αἰνίγματι, ὁ διὰ τῆς αὐτοψίας τὸν θεσπιζόμενον δείξας, τὴν εἰς φανερὸν πόῤῥωθεν ὁδεύουσαν μηνύσας ἥκουσαν παρουσίαν, ὄντως ἔλυσεν τὸ πέρας τῶν λογίων τῆς οἰκονομίας, ἐκκαλύψας τὴν ἔννοιαν τῶν συμβόλων. Καὶ τὰ παρὰ Ῥωμαίοις, ἐπὶ τῶν διαθηκῶν γινόμενα τάξιν εἴ-

a yawning chasm, leading away. "And if anyone opens a pit, or digs it out in stone," it says, "and does not cover it, and a calf or an ass falls in there, the owner of the pit shall pay silver in restitution, and shall give it to his neighbour; and the dead beast shall be his own." Here bring forward for me that prophecy: "The ox knows his owner, and the ass his master's crib; but Israel has not understood Me." In order, therefore, that none of these, falling into the knowledge taught by you and proving unable to master the truth, may misunderstand and fall away, be cautious, it says, regarding the use of the word; and to those who approach irrationally shut off the living spring in the depth, but offer drink to those who thirst for truth. Concealing yourself, therefore, towards those who are not capable of receiving the depth of knowledge, cover up the pit. The owner of the pit, then—the Gnostic—will himself be fined, it says, bearing the blame for the one who was offended, or swallowed up by the greatness of the word because he was still of small capacity; or because he transferred the mere worker to contemplation, and drew him away by occasion of his offhand faith. "And he shall give silver," rendering account and reckoning to the almighty will. This, then, is the type of the law and the prophets, which was until John; while he, though he spoke more plainly, as no longer prophesying, but pointing out as already present Him who from the beginning was proclaimed symbolically, nevertheless says: "I am not worthy to unloose the latchet of the Lord's sandal"; for he confesses that he is not worthy to baptize so great a Power; for those who purify must unloose the soul from the body and its sins, just as the foot from its bond. And perhaps also this last working of the Saviour towards us—the immediate one, I mean, that through His presence, which was concealed in the enigma of prophecy—he who pointed out by eyesight Him who was foretold, indicating as having arrived the presence that was travelling from afar into the open, truly unloosed the end of the oracles of the dispensation, by unveiling the meaning of the symbols. And the things done among the Romans in the case of wills have obtained a place—

Editors' notes and page, col. 85

Footnotes

(scripture references and edition marker) · col 85-86 ✠ P. 679 ED. POTTER, 573-74 ED. PARIS. ⁸¹ Exod. XXI, 33, 34. ⁸² Isa. I, 3. ⁸³ Matth. XI, 13; Luc. XVI, 16. ⁸⁴ Marc. I, 7; Luc. III, 16; Joan. I, 27.

✠ Page 679 of Potter's edition, 573–74 of the Paris edition. ⁸¹ Exod 21:33–34. ⁸² Isa 1:3. ⁸³ Matt 11:13; Luke 16:16. ⁸⁴ Mark 1:7; Luke 3:16; John 1:27.

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Footnotes

(58) ‹anchor: —› · call in col 86

Λατομήσῃ. Vulg. Bibl. Exod. XXI : Λατομήσῃ λάκκον· dein καὶ ἐμπέσῃ ἐκεῖ μ., et mox, ὁ κύριος τοῦ λάκκου ἀποτίσει, ἀργύριον δώσει τῷ κυρίῳ αὐτῶν· τὸ δὲ τετελευτηκὸς αὐτῷ ἔσται.

"Should dig." The common Bible, Exod 21: "should dig a pit"; then "and [a calf or an ass] should fall into it," and shortly after: "the owner of the pit shall make it good; he shall give money to their owner, and the dead beast shall be his."

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(59) ‹anchor: —› · call in col 86

Ἰσραὴλ δέ μ. Isa. I : Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν.

"But Israel … me." Isa 1: "But Israel has not known me, and my people has not understood me."

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(60) ‹anchor: —› · call in col 86

Τὸν ἐργάτην. Operarium, qui nondum est ad contemplationem paratus. Sic interpretatur τὸν ὄνον, vel βοῦν, superius dictum.

"The worker." The labourer, who is not yet ready for contemplation. So he interprets the ass, or the ox, mentioned above.

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(61) ‹anchor: προσεχῆ› · call in col 86

Τὴν πρ. Haec sic distinguuntur et exp. : τὴν προσεχῆ λέγω, τὴν διὰ παρουσίας, ἐπικρ. : proximam, inquam, per ipsius praesentiam, quae olim prophetiae aenigmate occultabatur.

"The near." These words are divided and explained thus: "the near one, I say, the one through his presence, hidden …": the nearest, I say, through his own presence, which was once hidden in the riddle of prophecy.

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(62) ‹anchor: παρὰ Ῥωμαίοις› · call in col 86

Παρὰ Ῥωμαίοις. A. Gellius lib. XV, c. 27, testamentorum tria genera fuisse tradit ; unum, quod calatis comitiis in concione populi fieret ; alterum, in procinctu, cum viri ad praelium faciendum in aciem vocabantur ; tertium, per familiae emancipationem, cui aes et libra adhiberetur. Quorum postremum (inquit Brissonius, De formulis lib. VII, 653) prioribus duobus abolitis diu in usu mansit, eaque res Libripende et Familiae emptore adhibito, et quinque testibus praesentibus, agebatur. Familiam enim, id est haereditatem, testator mancipabat imaginario emptori, qui Familiae emptor dicebatur, nummo uno, aut item altero, dicis causa, intercedente ; Clementem vero ibi καρπισμῶν nomine intellexisse mancipationes, quae testamentis intercedebant, verisimile penitus inspicientibus fiet, cum in solemnibus testamentorum, quae per aes et libram fiebant, totus ille locus versetur. Eoque in genere praeter ζυγὰ et ἀσσάρια, id est aes et libram, mancipatio intercedebat, πρὸς τιμῆς (id est pretii) μερισμόν, ut Clemens censet. Item testatio, cujus gratia factas τὰς τῶν ὤτων ἐπιψαύσεις significat : quandoquidem in ima aure memoriae locus erat : quem tangentes, antestabantur, teste Plinio lib. XI, c. 45. Haec inter alia ibi Brissonius. Attigit eumdem locum etiam Paulus Leopardus, Emend. lib. VI, c. 9, p. 575. SYLBURG.

"Among the Romans." Aulus Gellius, book XV, ch. 27, reports that there were three kinds of wills: one made in the assembly called together, before the people gathered; another "in battle array," when men were called into line to fight; the third by sale of the household, at which bronze and scales were used. The last of these (says Brisson, On formulas book VII, 653), after the first two were abolished, long remained in use, and the business was done with a scale-holder and a purchaser of the household present, and five witnesses. For the testator conveyed his household, that is, his inheritance, to a nominal buyer, who was called the purchaser of the household, one coin, or perhaps a second, passing for form's sake. That Clement there meant by the word karpismoi the conveyances that took place at wills will seem very likely to anyone who looks closely, since the whole passage is about the solemn wills made by bronze and scales. And in that kind, besides the scales and coins, that is, the bronze and scales, there was a conveyance, "for the apportioning of the price," as Clement thinks. Likewise the calling of witnesses, for whose sake he says the touchings of the ears were made, since the seat of memory was in the lobe of the ear, and touching it they called them to witness, as Pliny testifies, book XI, ch. 45. So Brisson there, among other things. Paulus Leopardus also touches on the same passage, Emendations book VI, ch. 9, p. 575. Sylburg.

(printed under page 42)

Footnotes

(edition marker) · col 87-88 ✠ P. 680 ED. POTTER, 574-75 ED. PARIS.

✠ Page 680 of Potter's edition, 574–75 of the Paris edition.

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(63) ‹anchor: —› · call in col 87

Τάξιν εἴληχε. Nempe ἐν τοῖς διὰ συμβόλων εἰρημένοις.

"Has obtained a place." That is, among the things said through symbols.

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(64) ‹anchor: κατανοεῖσθαι› · call in col 87

Ἐλεγκτικαὶ . . . κατανοεῖσθαι. Hervetus vertit : Arguunt enim splendores, praeter id, quod quae sunt manifesta, uno modo intelligantur. Quod cum nimis obscurum esset, sic est ab Heinsio mutatum, ut appareat illum auctoris sententiam minime assecutum fuisse. Nam cum dixerat Clemens, res augustiores videri cum per velum oculis nostris exhibentur, rationem ejus dicti hanc adjicit : Ἐλεγκτικαὶ γὰρ αἱ π. Nam ejusmodi splendor, qui rem quampiam undequaque illustrat, omnes ejus defectus arguit et ostendit ; ad haec etiam accedit, quod quae aperta sunt, uno solum modo intelligantur ; cum interea, ut ibi sequitur, veritatis intersit, ut sermones, quibus traditur, diversis sensibus explicari possint, ut ab iis solis percipiatur, qui ea digni sunt.

"For they expose … to be understood." Hervet translates: "For splendours expose, besides the fact that what is manifest is understood in one way." Since this was too obscure, Heinsius changed it in such a way that it is clear he did not at all grasp the author's meaning. For when Clement had said that things seem more august when shown to our eyes through a veil, he adds this reason for the saying: "For the radiances expose …" For brightness of this kind, which lights up a thing on every side, exposes and shows all its defects; and besides, what is open is understood in one way only. Meanwhile, as follows there, it concerns the truth that the words by which it is handed on can be unfolded in different senses, so that it is grasped only by those who are worthy of it.

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(65) ‹anchor: ἀναίδην› · call in col 87

Ἀναίδην. Vel ἀνέδην. Conf. Index Graecus.

"Shamelessly." Or "freely." Compare the Greek index.

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(66) ‹anchor: σαφῶς› · call in col 87

Σαφῶς. Notissimum est illud Pythagoraeorum effatum, Μὴ εἶναι πρὸς πάντας πάντα ῥητά. Non esse omnibus pandenda omnia. Conf. Cicero in prooemio 4 Tuscul. Porro Diogenes Laertius, in Pythagora haec refert : Erat autem ignotum Pythagoricum dogma usque ad Philolai tempora. Hic enim solus tres libros illos praeclaros evulgavit, quos Plato centum minis sibi emi per litteras oravit.

"Clearly." Well known is that saying of the Pythagoreans, "Not all things are to be spoken to all." Not everything is to be laid open to everyone. Compare Cicero, preface to Tusculans IV. Further, Diogenes Laertius relates this in his Pythagoras: "The Pythagorean doctrine was unknown until the time of Philolaus. For he alone published those three famous books which Plato begged by letter to have bought for him for a hundred minae."

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(67) ‹anchor: στήλην› · call in col 87

Στήλην. Th. Canterus, lib. I, cap. 2 Var. lect. Origenes, contra Celsum : Caeterum Pythagoraei cenotaphia exstruebant iis, qui defecissent a philosophia reflexo cursu ad idioticam vitam, nec ideo deterior habitus est Pythagoras in doctrina et demonstrationibus, aut ejus discipuli. Hic autem Hipparchus, cujus hic meminit Clemens, increpatur gravissime a Lyside Pythagorico in quadam ad eum (continues)

"A pillar." Th. Canterus, Various readings book I, ch. 2. Origen, Against Celsus: "The Pythagoreans, moreover, built cenotaphs for those who had fallen away from philosophy, turning back to the life of ordinary men; yet Pythagoras and his disciples were not therefore thought the worse in doctrine and proofs." This Hipparchus, whom Clement mentions here, is very severely rebuked by Lysis the Pythagorean in a certain [letter] to him … (continues)

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Page

running head: CLEMENTIS ALEXAN
marginal letters: A notione symbolorum.; B talia barbaricae; C gantur. Cum; D ειρημένοις. (in footnotes)
old-edition numerals: P. 680 ED. POTTER, 574-75 ED. PARIS. after mortuos,
other: facing Latin version, not set

PG 9:88

τὰ διὰ δικαιοσύνην ἐκεῖνα ζυγὰ καὶ ἀσσάρια, καρπισμοί τε, καὶ αἱ τῶν ὤτων ἐπιψαύσεις. Τὰ μὲν γὰρ, ἵνα δικαίως γίνηται· τὰ δὲ, εἰς τὸν τῆς τιμῆς μερισμόν· τὸ δ', ὅπως ὁ παρατυχὼν, ὡς βάρους τινὸς αὐτῷ ἐπιτιθεμένου, ἑστὼς ἀκούσῃ, καὶ τάξιν μεσίτου λάβῃ.

those balances and asses used for the sake of justice, and the mancipations, and the touchings of the ears. For the first are in order that things may be done justly; the second, for the apportionment of price; and the third, in order that whoever happens to be present, as if a certain burden were laid upon him, may stand and hear, and take the place of a mediator.

Ἀλλ', ὡς ἔοικεν, ἔλαθον ὑπὸ φιλοτιμίας ἀποδεικτικῆς, περαιτέρω τοῦ δέοντος παρεκβάς. Ἐπιλείψει γάρ με ὁ βίος τὸ πλῆθος τῶν συμβολικῶς φιλοσοφούντων παρατιθέμενον. Μνήμης τε οὖν ἕνεκεν καὶ συντομίας, καὶ τοῦ πρὸς τὴν ἀλήθειαν ἀνατετάσθαι, τοιαῦταί τινες αἱ τῆς βαρβάρου φιλοσοφίας γραφαί. Τῶν γὰρ πολλάκις αὐταῖς πλησιαζόντων, καὶ δοκιμασίαν δεδωκότων κατά τε τὴν πίστιν κατά τε τὸν βίον ἅπαντα, μόνον ἐθέλουσιν ὑπάρχειν τὴν ὄντως οὖσαν φιλοσοφίαν καὶ τὴν ἀληθῆ θεολογίαν. Καὶ μὴν ἐξηγητοῦ τινος καὶ καθηγητοῦ χρείαν ἔχειν ἡμᾶς βούλονται· οὕτω γὰρ καὶ σπουδασθήσεσθαι μᾶλλον, καὶ ἀνεξαπατήτους ἔσεσθαι, παρὰ τῶν εὖ εἰδότων παραλαμβάνοντας, καὶ ὠφελήσειν τοὺς ἀξίους αὐτῶν, διελάμβανον, ἄλλως τε καὶ πάνθ' ὅσα διά τινος παρακαλύμματος ὑποφαίνεται, μείζονά τε καὶ σεμνοτέραν δείκνυσι τὴν ἀλήθειαν· καθάπερ τὰ μὲν ὤρια διαφαίνοντα τοῦ ὕδατος, αἱ μορφαὶ δὲ διὰ τῶν παρακαλυμμάτων, συνεμφάσεις τινὰς αὐταῖς προσχαριζομένων. Ἐλεγκτικαὶ γὰρ αἱ περιαύγειαι πρὸς τῷ καὶ τὰ φανερὰ μονοτρόπως κατανοεῖσθαι. Συνεκδοχὰς τοίνυν πλείονας ἐξὸν εἶναι λαμβάνειν, ὥσπερ οὖν λαμβάνομεν, ἐκ τῶν μετ' ἐπικρύψεως εἰρημένων, ὧν οὕτως ἐχόντων, σφάλλεται μὲν ὁ ἄπειρος καὶ ἀμαθής· καταλαμβάνει δὲ ὁ γνωστικός. Ἤδη γοῦν οὐδὲ τοῖς τυχοῦσι ἤθελον ἀναίδην ἐκκεῖσθαι πάντα, οὐδὲ κοινοποιεῖσθαι τὰ σοφίας ἀγαθὰ τοῖς μηδ' ὄναρ τὴν ψυχὴν κεκαθαρμένοις (οὐ γὰρ θέμις ὀρέγειν τοῖς ἀπαντῶσι τὰ μετὰ τοσούτων ἀγώνων πορισθέντα), οὐδὲ μὴν βεβήλοις τὰ τοῦ Λόγου μυστήρια διηγεῖσθαι. Φασὶ γοῦν Ἵππαρχον τὸν Πυθαγόριον, αἰτίαν ἔχοντα γράψασθαι τὰ τοῦ Πυθαγόρου σαφῶς, ἐξελαθῆναι τῆς διατριβῆς, καὶ στήλην ἐπ' αὐτῷ γενέσθαι οἷα νεκρῷ. Διὸ καὶ ἐν

But, as it seems, I have unwittingly digressed beyond what is needful out of an eagerness for demonstration. For life will fail me if I adduce the multitude of those who philosophize symbolically. For the sake of memory, therefore, and of brevity, and of straining upward towards the truth, such are certain scriptures of the barbarian philosophy. For only to those who frequently draw near to them, and have given proof of themselves both in faith and in their whole life, do they wish the philosophy that truly exists and the true theology to belong. Moreover, they wish us to have need of some expositor and guide; for thus they considered that these matters would be more earnestly studied, and that we should be free from deception by receiving them from those who know well, and that they would benefit those worthy of them—especially as all things that are glimpsed through some veil show the truth greater and more august, just as fruits shining through water, and forms through veils, which lend them certain added reflections. For full illuminations convict the defects, besides the fact that things which are manifest are understood in one way only. Since, therefore, it is possible to take several meanings together, just as we do in fact take them, from things spoken with concealment—this being the case, the inexperienced and unlearned man goes astray, whereas the Gnostic comprehends. Now then, they did not wish all things to be exposed indiscriminately even to chance comers, nor the good things of wisdom to be made common to those who have not even in a dream purified their soul (for it is not lawful to reach out to casual passers-by what has been procured with so great struggles), nor yet to recount the mysteries of the Word to the profane. At any rate, they say that Hipparchus the Pythagorean, being accused of having written down the doctrines of Pythagoras plainly, was expelled from the school, and a pillar was set up for him as though he were dead. Wherefore also in

Editors' notes and page, col. 88

Editors' prose

CAPUT IX. Rationes afferuntur cur veritatem involucris symbolicis obtegere visum fuerit.

CHAPTER IX.

Page

running head: MENTIS ALEXANDRINI 88
marginal letters: A ληχε, τὰ; B συντομίας, καὶ; C χαριζομένων. Ἐλεγκτικαὶ; D (65) Ἀναίδην. (in footnotes)
old-edition numerals: (none)
other: column opens with the tail ληχε of the word εἴ-|ληχε split from the preceding Greek column; full-width Latin run-over line (loco intercessoris esset.) not set; chapter heading CAPUT IX. and Latin argument across cols 87-88 after λάβῃ., set once above under Editors' prose; footnotes (63), (64), (65), (66), (67) are called in this column's Greek: (63) and (64) are printed under col 87, (65), (66) and (67) under col 88
QA Q19b: the tail ληχε is no longer set at the head of this column (the word stands whole, εἴληχε, at the end of the preceding Greek column); that column must end εἴληχε and its English carry the verb (not written by Q19b).

PG 9:89

τῇ βαρβάρῳ φιλοσοφίᾳ νεκροὺς καλοῦσι τοὺς ἐκπεσόντας τῶν δογμάτων, καὶ καθυποτάξαντας τὸν νοῦν τοῖς πάθεσι τοῖς ψυχικοῖς. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; κατὰ τὸν θεῖον Ἀπόστολον· Ἢ τίς κοινωνία φωτὶ πρὸς σκότος; Τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαλ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Δίχα γὰρ Ὀλυμπίων καὶ φθιμένων τιμαί. Διὸ καὶ ἐξέρχεσθε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει Κύριος· καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς, καὶ ἔσομαι ὑμῖν εἰς πατέρα· καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας. Οὐ μόνοι ἄρα οἱ Πυθαγόρειοι καὶ Πλάτων τὰ πολλὰ ἐπεκρύπτοντο, ἀλλὰ καὶ οἱ Ἐπικούρειοί φασί τινα καὶ παρ' αὐτοῖς ἀπόῤῥητα εἶναι, καὶ μὴ πᾶσιν ἐπιτρέπειν ἐντυγχάνειν τούτοις τοῖς γράμμασιν. Ἀλλὰ καὶ οἱ Στωϊκοὶ λέγουσι Ζήνωνι τῷ πρώτῳ γεγράφθαι τινὰ, ἃ μὴ ῥᾳδίως ἐπιτρέπουσι τοῖς μαθηταῖς ἀναγινώσκειν, μὴ οὐχὶ πεῖραν δεδωκόσι πρότερον, εἰ γνησίως φιλοσοφοῖεν. Λέγουσι δὲ καὶ οἱ Ἀριστοτέλους τὰ μὲν ἐσωτερικὰ εἶναι τῶν συγγραμμάτων αὐτῶν, τὰ δὲ κοινά τε καὶ ἐξωτερικά. Ἀλλὰ καὶ οἱ τὰ μυστήρια θέμενοι, φιλόσοφοι ὄντες, τὰ αὐτῶν δόγματα τοῖς μύθοις κατέχωσαν, ὥστε μὴ εἶναι ἅπασι δῆλα. Εἶθ' οἱ μὲν, ἀνθρωπίνας κατακρύψαντες δόξας, τοὺς ἀμαθεῖς ἐκώλυσαν ἐντυγχάνειν· τὴν δὲ τῶν ὄντως ὄντων ἁγίαν καὶ μακαρίαν θεωρίαν οὐ παντὸς μᾶλλον ἐπικεκρῦφθαι συνέφερεν; Πλὴν οὐδὲ τὰ τῆς βαρβάρου φιλοσοφίας, οὐδ' οἱ μῦθοι οἱ Πυθα-

the barbarian philosophy they call "dead" those who have fallen away from the doctrines and have subjected their mind to the passions of the soul. "For what fellowship has righteousness and lawlessness?" according to the divine Apostle; "or what communion has light with darkness? And what concord has Christ with Belial? Or what part has a believer with an unbeliever?" For apart are the honours of the Olympians and of the dead. "Wherefore also come out from the midst of them and be separate, says the Lord, and touch no unclean thing; and I will receive you, and will be to you a Father, and you shall be to Me sons and daughters." Not only the Pythagoreans and Plato, then, concealed most things, but the Epicureans also say that there are certain secret doctrines among them too, and do not permit all to peruse these writings. Moreover, the Stoics also say that certain things were written by Zeno the first which they do not readily permit disciples to read unless they have first given proof whether they philosophize genuinely. And the followers of Aristotle also say that some of their treatises are esoteric, and others common and exoteric. And those too who instituted the mysteries, being philosophers, buried their doctrines in myths, so that they should not be manifest to all. Now if they, having hidden human opinions, prevented the unlearned from meeting with them, was it not above all things profitable that the holy and blessed contemplation of the things that truly exist should be concealed? Yet neither the teachings of the barbarian philosophy, nor the myths of the Pytha-

Editors' notes and page, col. 89

Footnotes

(scripture references and edition marker) · col 89-90 ✠ P. 681 ED. POTTER. ⁸⁵ II Cor. VI, 14, 15. ⁸⁶ Ibid. 17, 18.

✠ Page 681 of Potter's edition. ⁸⁵ 2 Cor 6:14–15. ⁸⁶ Ibid. 17–18.

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Footnotes

(88) ‹anchor: not visible› · call in col 90

II Cor. VI, 14, 15.

2 Corinthians 6:14–15.

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(89) ‹anchor: not visible› · call in col 90

Ibid. 17, 18.

Ibid., 17–18.

(continued) ‹anchor: not visible› · call in col 90

epistola, quae etiamnum exstat, et quam subjicit Canterus. In ejus calce est haec sententia : Si igitur mutatus fueris, gratulabor; sin minus, jam obiisse mihi videberis. Ad quam alludit et D. Gregorius Nazianz. in quadam epistola : Εἰ μὲν οὖν μεταβάλλοιο, ἀλλὰ νῦν χαρήσομαι, τῶν Πυθαγορικῶν ἔφη τις φιλοσόφων ἑταῖρον ἐκπεπτωκότα θρηνῶν· εἰ δὲ μή, ἐκεῖνος μὲν ἔγραψε Τέθνηκάς μοι, ἐγὼ δὲ τοῦτο μὲν οὐκ ἐρῶ σὴν χάριν ἔτι. COLLECT. — Origenis verba jam allata exstant in lib. III contra Celsum, pag. 142. Conf. ejusdem Operis lib. II, p. 67, edit. Cantabrig. Jamblicus, in Vita Pythagorae haec refert, cap. 17, p. 79 : Εἴ γε... δυσκίνητος ἔτι τις καὶ δυσπαρακολούθητος εὑρίσκετο, στήλην δή τινα τῷ τοιούτῳ καὶ μνημεῖον ἐν τῇ διατριβῇ χώσαντες, καθὰ καὶ Περιάλῳ τῷ Θουρίῳ λέγεται, καὶ Κύλωνι τῷ Συβαριτῶν ἐξάρχῳ ἀπογνωσθεῖσιν ὑπ' αὐτῶν, ἐξήλαυνον. Si quis piger ac torpidus inveniebatur, huic cippo monimentoque in schola erecto, quemadmodum et Perialo illi Thurio, et Cyloni Sybaritarum principi, ab ipsis rejectis [publico judicio factitatum fuisse (a)] fertur, hominem exigebant, etc.

…a letter which is still extant, and which Canterus appends. At its end stands this sentence: "If, then, you have changed, I shall rejoice; if not, you will seem to me already dead." St Gregory Nazianzen alludes to it in one of his letters: "If you should change, even now I shall rejoice, as one of the Pythagorean philosophers said, lamenting a companion who had fallen away; but if not, he wrote, 'You are dead to me'; this I will not yet say, for your sake." COLLECT. — Origen's words, already quoted, are found in Book III of Against Celsus, p. 142. Compare Book II of the same work, p. 67, Cambridge edition. Iamblichus, in the Life of Pythagoras, ch. 17, p. 79, relates this: "If anyone was found still slow to move and hard to lead along, they would heap up a sort of pillar and monument to such a man in the school, as is said to have been done for Perialus of Thurii and for Cylon, the leader of the Sybarites, when they had been given up by them, and they drove him out." "If anyone was found lazy and sluggish, they would drive the man out, after a pillar and monument had been raised to him in the school, as it is said [was done by public judgement (a)] to that Perialus of Thurii and to Cylon, chief of the Sybarites, when they had been rejected by them," etc.

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(68) ‹anchor: Ἢ τίς› · call in col 90

Ἢ τίς. Τίς δέ. II Cor. VI.

"Or what": "and what", 2 Corinthians 6.

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(69) ‹anchor: Δίχα› · call in col 90

Δίχα. Ita vox δίχα sumitur p. 143 edit. Paris. Δίχα σωζομένων καὶ φθιμένων τροφαί. LOWTH. — Videntur haec e poetarum aliquo sumpta esse.

"Apart." The word δίχα is taken in this sense on p. 143 of the Paris edition: "Apart are the nourishments of those who are saved and of those who perish." LOWTH. — These words seem to be taken from one of the poets.

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(70) ‹anchor: Καί› · call in col 90

Καί. Haec particula a Clemente addita est.

"And." This particle was added by Clement.

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(71) ‹anchor: Πλάτων› · call in col 90

Πλάτων. Diogenes Laertius, in Platone, lib. III, segm. 63, de eo dicit : Ὀνόμασι δὲ κέχρηται ποικίλοις, πρὸς τὸ μὴ εὐσύνοπτον εἶναι τοῖς ἀμαθέσι τὴν πραγματείαν. Caeterum nominibus utitur variis, uti ne illius opera rudibus et ignaris conspicua sint. Unde Timaeus, Boëthius, Plutarchus, aliique libros memorantur edidisse Περὶ τῶν παρὰ Πλάτωνι λέξεων.

"Plato." Diogenes Laertius, in his Plato, Book III, section 63, says of him: "He uses a variety of terms, so that his system may not be easily surveyed by the ignorant." [Latin:] "Moreover he uses various terms, so that his works may not be plain to the unlearned and ignorant." Hence Timaeus, Boethius, Plutarch and others are recorded to have published books On the Terms in Plato.

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(72) ‹anchor: Ἐπικούρειοι› · call in col 90

Ἐπικούρειοι. Diog. Laertius lib. X, segm. 5, refert, Idomeneum, Herodotum et Timocratem τοὺς ἔκπυστα αὐτοῦ τὰ κρύφια ποιήσαντας, obscura Epicuri dogmata illustravisse.

"Epicureans." Diogenes Laertius, Book X, section 5, reports that Idomeneus, Herodotus and Timocrates, "who made his secret doctrines public," shed light on the obscure doctrines of Epicurus.

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(73) ‹anchor: Ζήνωνι τῷ πρώτῳ› · call in col 90

Ζήνωνι τῷ πρώτῳ. Zenonem intelligit Cittieum, Stoicorum parentem.

"Zeno the first." He means Zeno of Citium, the father of the Stoics.

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(74) ‹anchor: Ἐσωτερικά› · call in col 90

Ἐσωτερικά. Hujusce distinctionis meminit etiam Cicero Ep. ad Attic. lib. IV, ep. 16 : Aristoteles in iis quos ἐξωτερικοὺς vocat. Item, De finib., lib. V, c. 5, de Aristotele, ejusque discipulo Theophrasto agens, ait : Duo genera librorum sunt : unum populariter scriptum, quod ἐξωτερικὸν appellabant; alterum limatius, quod in commentariis reliquerunt. Origenes, contra Celsum l. I, p. 7 : Παρ' οἷς τινες μὲν ἦσαν ἐξωτερικοὶ λόγοι, ἕτεροι δὲ ἐσωτερικοί. Apud quos philosophos exterior alia, et alia interior doctrina fuit. A. Gellius l. XX, c. 5 : Commentariorum suorum artiumque, quas discipulis tradebat Aristoteles philosophus, regis Alexandri magister, duas species habuisse dicitur. Alia erant, quae nominabat ἐξωτερικά· alia, quae appellabat ἀκροαματικά. Ἐξωτερικὰ dicebantur, quae ad rhetoricas meditationes, facultatem argutiarum, civiliumque rerum notitiam conducebant. Ἀκροαματικὰ autem vocabantur, in quibus philosophia remotior subtiliorque agitabatur; quae ad naturae contemplationes disceptationesve dialecticas pertinebat.

"Esoteric." Cicero too mentions this distinction, Letters to Atticus, Book IV, letter 16: "Aristotle, in those books which he calls exoteric." Likewise in De finibus, Book V, ch. 5, treating of Aristotle and his disciple Theophrastus, he says: "There are two kinds of books: one written in a popular style, which they called exoteric; the other more carefully polished, which they left in their notebooks." Origen, Against Celsus, Book I, p. 7: "Among whom some discourses were exoteric, others esoteric." [Latin:] "Among which philosophers there was one outer doctrine and another inner." Aulus Gellius, Book XX, ch. 5: "Aristotle the philosopher, teacher of King Alexander, is said to have had two kinds of the lectures and teachings which he passed on to his disciples. Some he called exoteric, others acroamatic. Those were called exoteric which conduced to rhetorical exercises, skill in argument, and knowledge of civil affairs; those were called acroamatic in which a more recondite and subtle philosophy was pursued, one that bore on the contemplation of nature or on dialectical discussions."

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(75) ‹anchor: Αὐτῶν› · call in col 90

Αὐτῶν. Forte rectius αὐτῷ, ei. SYLB. — C. Rittershusius αὑτοῦ scribendum monuit in Notis ad Porphyr. De vita Pythag. p. 53.

"Their." Perhaps more correctly αὐτῷ, "to him." SYLB. — C. Rittershusius advised in his Notes on Porphyry's Life of Pythagoras, p. 53, that αὑτοῦ should be written.

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(76) ‹anchor: Τοῖς μύθοις› · call in col 90

Τοῖς μύθοις. Credebant plerique, Orphei, Homeri, aliorumque veterum poetarum fabulis arcana quaedam dogmata inesse. Conf. Heracliti libellus De allegoriis Homericis, alios ut taceam.

"In myths." Most people believed that certain secret doctrines lay in the tales of Orpheus, Homer and the other ancient poets. Compare Heraclitus's little book On the Allegories of Homer, to say nothing of others.

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(a) ‹anchor: factitatum fuisse (in note, continued above)› · call in col 90

Quae Latinis inter uncinos clausis respondent, in Graeco desunt, hallucinato adnotatore vel typographo. EDIT. PATROL.

What corresponds to the Latin enclosed in brackets is missing from the Greek, through an oversight of the annotator or the printer. EDITORS OF THE PATROLOGIA.

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Footnotes

(77) ‹anchor: Πολιτείᾳ› · call in col 91

Πολιτείᾳ. Nempe De repub. lib. X, p. 761.

"In the Republic": that is, Republic Book X, p. 761.

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(78) ‹anchor: Πρὸς τοῦ Ἀρμενίου› · call in col 91

Πρὸς τοῦ Ἀρμενίου. Pro praepos. πρός, reponendum nomen proprium Ἠρός, ut infra, p. 255, quod prolixius declarat Paulus Leopardus Emendationum lib. IX, c. 2. SYLBURG. — Pro πρός lege Ἠρός, ut infra p. 598 edit. Paris., inquit Lowth.

"By the Armenian." For the preposition πρός the proper name Ἠρός ("of Er") should be restored, as below, p. 255; Paulus Leopardus explains this at greater length in his Emendations, Book IX, ch. 2. SYLBURG. — For πρός read Ἠρός, as below, p. 598 of the Paris edition, says Lowth.

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(79) ‹anchor: Γοργίᾳ› · call in col 91

Γοργίᾳ. Sc. sub finem Dialogi, p. 357.

"In the Gorgias": namely towards the end of the dialogue, p. 357.

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(80) ‹anchor: Φαίδωνι› · call in col 91

Φαίδωνι. Respicit Phaedonis p. 83 et seq., et mox Protagorae p. 223 et seq.

"In the Phaedo." He has in view the Phaedo, p. 83 ff., and just after, the Protagoras, p. 223 ff.

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(81) ‹anchor: Πολέμου› · call in col 91

Πολέμου. Aegyptius quidam sacerdos in Timaeo Platonis Soloni haec narrat, pag. 1045 : Λέγει γὰρ τὰ γεγραμμένα, ὅσην ἡ πόλις ὑμῶν ἔπαυσέ ποτε δύναμιν ὕβρει πορευομένην ἅμα ἐπὶ πᾶσαν Εὐρώπην καὶ Ἀσίαν, ἔξωθεν ὁρμηθεῖσαν ἐξ Ἀτλαντικοῦ πελάγους. Traditur enim vestra civitas restitisse olim innumeris hostium copiis, quae ex Atlantico mari profectae, prope jam cunctam Asiam Europamque obsederunt, etc.

"Of the war." In Plato's Timaeus, p. 1045, an Egyptian priest tells Solon this: "For the records tell how great a power your city once stopped, as it marched in insolence against all Europe and Asia together, setting out from outside, from the Atlantic sea." [Latin:] "For it is related that your city once withstood innumerable forces of enemies which, setting out from the Atlantic sea, had already beset almost all Asia and Europe," etc.

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(82) ‹anchor: Ἀλληγορητέοι› · call in col 91

Ἀλληγορητέοι. Editiones Sylburgiana recentiores ἀλληγορητέον perperam exhibent.

"Are to be allegorized." The editions later than Sylburg's wrongly give ἀλληγορητέον.

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(83) ‹anchor: Ναὶ μήν› · call in col 91

Ναὶ μήν. Videtur haec sententia, inserta particula τί, cum interrogatione scribi oportere : Ναὶ μὴν τί καὶ ἡ Πυθαγ. — ἀλλὰ τὸ μὲν φάσθαι, τὸ δὲ κεκρυμμένον εἶναι πρὸς τοὺς πολλούς, ᾐνίσσετο· Imo vero quid Pythagorae duplex cum familiaribus consuetudo — nisi aliud quid esse eloquendum, aliud vero a vulgo occultandum, innuit? Porro huc pertinent, quae memorat A. Gellius lib. I, c. 9 : Ordo atque ratio Pythagorae, ac deinceps familiae successionis ejus, recipiendi instituendique discipulos hujuscemodi fuisse traditur. Jam a principio adolescentes qui sese ad discendum obtulerant, ἐφυσιογνωμόνει. Id verbum significat, mores naturasque hominum, conjectatione quadam de oris et vultus ingenio, deque totius corporis filo atque habitu, sciscitari; eum, qui exploratus ab eo idoneusque fuerat, recipi in disciplinam statim jubebat, et tempus certum tacere; non omnes idem, sed aliud aliis tempus pro aestimato captu solertiae. Is autem qui tacebat, quae dicebantur ab aliis, audiebat; neque percunctari, si parum intellexerat, neque commentari, quae audierat, fas erat; sed non minus quisquam tacuit quam biennium : hi prorsus appellabantur intra tempus tacendi audiendique ἀκουστικοί· ast ubi res didicerant rerum omnium difficillimas, tacere audireque, atque esse jam coeperant silentio eruditi, cui erat nomen ἐχεμυθία· tum verba facere et quaerere, quaeque audissent scribere, et quae ipsi opinarentur expromere potestas erat. Hi dicebantur in eo tempore μαθηματικοί· ab his, scilicet, artibus, quas jam dicere atque meditari inceptaverant : quoniam Geometriam et Gnomonicam, Musicam, caeterasque item disciplinas altiores μαθήματα veteres Graeci appellabant.

"Yes, indeed." It seems this sentence should be written as a question, with the particle τί inserted: "Yes, indeed, what of Pythagoras's double practice with his followers — did it not hint that one thing is to be spoken, another hidden from the many?" [Latin:] "Indeed, what did Pythagoras's twofold manner with his intimates signify, if not that one thing is to be spoken out and another hidden from the crowd?" Further, what Aulus Gellius records, Book I, ch. 9, belongs here: "The order and method of Pythagoras, and afterwards of the school that succeeded him, in receiving and training disciples is said to have been as follows. From the very first he 'physiognomized' the young men who offered themselves for instruction. That word means to inquire into men's characters and natures by a kind of inference from the cast of the face and features and from the build and bearing of the whole body. The one who had been examined by him and found fit he ordered to be admitted to the school at once and to keep silence for a fixed time; not all the same time, but different times for different men according to the estimate of their quickness of understanding. He who kept silence listened to what was said by others, and it was not permitted him to ask questions if he had understood too little, or to comment on what he had heard; but no one kept silence less than two years. During the time of silence and listening they were called simply 'hearers' (akoustikoi). But when they had learnt the hardest of all things, to be silent and to listen, and had begun to be trained in silence, which was called 'echemythia', then they were allowed to speak and to ask questions, to write down what they had heard and to set forth what they themselves thought. At that stage they were called 'mathematikoi', from those arts, namely, which they had now begun to discuss and study; for the ancient Greeks called geometry, gnomonics, music and the other higher disciplines likewise 'mathemata'."

(printed under page 45)

(84) ‹anchor: Ἑτέρους› · call in col 91

Ἑτέρους. C. Rittershusius ἑταίρους mavult in notis ad Porphyrium De vita Pythagorae pag 53.

"Others." C. Rittershusius, in his notes on Porphyry's Life of Pythagoras, p. 53, prefers ἑταίρους, "companions."

(printed under page 45)

(85) ‹anchor: Γνησίους› · call in col 91

Γνησίους. Forte rectius γνησίως adverb. SYLBURG. — Sic paulo superius, γνησίως φιλοσοφοῖεν.

"Genuine." Perhaps more correctly the adverb γνησίως, "genuinely." SYLBURG. — So a little above: "they would philosophize genuinely."

(printed under page 45)

(86) ‹anchor: Ἔνδοξον› · call in col 91

Ἔνδοξον. Hanc distinctionem cum aliis in locis, tum in Topicor. lib. I, c. 1, tradit Aristoteles, τὰς ἐπιστημονικὰς ἀρχάς, scientifica principia, tradens esse τὰ δι' αὑτῶν ἔχοντα πίστιν, quae a seipsis fidem habent : τὰ ἔνδοξα, probabilia esse, τὰ δοκοῦντα, quae videntur esse vera, sed certo non constant sic se habere.

"Reputable [opinion]." Aristotle gives this distinction in other places and especially in Topics, Book I, ch. 1, teaching that scientific first principles are "those that carry conviction through themselves," [Latin:] which have credibility of themselves; while reputable opinions are probable things, "what seems so," [Latin:] which appear to be true but are not established for certain to be so.

(printed under page 45)

(87) ‹anchor: Διαιρεῖν› · call in col 91

Διαιρεῖν. C. Ritterhusius in loco superius dicto διαιροῦν scribendum esse monuit.

"To divide." C. Rittershusius, in the place cited above, advised that διαιροῦν should be written.

(printed under page 45)

(88) ‹anchor: Τοὺς ἀρίστους δὲ τὸ κλέος› · call in col 91

Τοὺς ἀρίστους δὲ τὸ κλέος. Flor., τοὺς ἀρίστους τὸ κλέος δὲ διώκειν· quae lectio non consistit, nisi τὸ κλέοσδε dictum aliquis velit pro τὸ εἰς κλέος φέρον, insolenti locutionis genere. SYLBURG.

"But the best [pursue] glory." Florence edition: "and the best pursue glory towards [it]" (τὸ κλέος δὲ); this reading does not stand, unless someone would have τὸ κλέοσδε ("glory-ward") used for "what leads to glory," an unusual kind of expression. SYLBURG.

(printed under page 45)

Page

running head: CLEMENTIS ALEXA
marginal letters: A menio, et; B scibile vocatur,; C tes beatitudinem.; D sederunt, etc. (in footnotes)
old-edition numerals: 246 after inveniemus; P. 682 ED. POTTER, 576 ED. PARIS. after Parmenides
other: facing Latin version, not set; one full-width Greek line (τε καὶ ἐπιστημονικὸν καλούμενον, οὐκ ἀπήλλακται διαιρεῖν...) runs across cols. 91-92 above Mortale a seclo, cut off at right edge
other: facing Latin version, not set; the page's Greek, including the full-width line τε καὶ ἐπιστημονικὸν ... ἀληθείας, is set under rail 92
running head: 91 CLEMENTIS ALEXANDRINI 92
marginal letters: (none)
old-edition numerals: 246 after ‹inveniemus› (in the Latin column)
other: facing Latin version, not set
other: the full-width Greek line (τε καὶ ἐπιστημονικὸν … ἀληθείας) printed across this page is set in col 92 per the driver. The old-edition numeral 246 stands in this Latin column after inveniemus.
running head: 91 CLEMENTIS ALEXANDRINI 92
marginal letters: (none)
old-edition numerals: 246 after inveniemus (Latin)

PG 9:92

γόρειοι, ἀλλ' οὐδ' οἱ παρὰ Πλάτωνι ἐν Πολιτείᾳ πρὸς τοῦ Ἀρμενίου, καὶ ἐν Γοργίᾳ Αἰάκου καὶ Ῥαδαμάνθυος, καὶ ἐν Φαίδωνι ὁ τοῦ Ταρτάρου, καὶ ἐν Πρωταγόρᾳ ὁ Προμηθέως καὶ Ἐπιμηθέως, πρός τε τούτοις ὁ τοῦ πολέμου τοῦ Ἀτλαντινῶν καὶ τῶν Ἀθηναίων ἐν τῷ Ἀτλαντικῷ, οὐχ ἁπλῶς κατὰ πάντα τὰ ὀνόματα ἀλληγορητέοι, ἀλλ' ὅσα τῆς διανοίας τῆς καθόλου σημαντικά· καὶ δὴ ταῦτα ἐξεύροιμεν ἂν διὰ συμβόλων ὑπὸ παρακαλύμματι τῇ ἀλληγορίᾳ μηνυόμενα. Ναὶ μὴν καὶ ἡ Πυθαγόρου συνουσία, καὶ ἡ πρὸς τοὺς ὁμιλητὰς διττὴ κοινωνία, ἀκουσματικοὺς τοὺς πολλούς, καί τινας μαθηματικοὺς ἑτέρους καλοῦσα, τοὺς γνησίους ἀνθαπτομένους τῆς φιλοσοφίας· ἀλλὰ τὸ μὲν φάσθαι, τὸ δὲ κεκρυμμένον εἶναι πρὸς τοὺς πολλοὺς ἠνίσσετο. Ἴσως δὲ καὶ τὸ διττὸν ἐκεῖνο εἶδος τῶν ἐκ τοῦ Περιπάτου, τὸ ἐν τοῖς λόγοις ἔνδοξόν τε καὶ ἐπιστημονικὸν καλούμενον, οὐκ ἀπήλλακται διαιρεῖν δόξαν ἀπό τε εὐκλείας καὶ ἀληθείας.

-gorean [symbols]; but neither are those in Plato, in the Republic the one told by the son of Armenius, and in the Gorgias that of Aeacus and Rhadamanthus, and in the Phaedo that of Tartarus, and in the Protagoras that of Prometheus and Epimetheus, and besides these that of the war of the Atlantines and the Athenians in the Atlantic [tale], to be allegorized absolutely in all their words, but [only] in so far as they signify the general sense; and indeed we may find these things disclosed through symbols under the veil of the allegory. Moreover the school of Pythagoras too, and its twofold intercourse with its disciples, calling the many "hearers" and certain others "mathematicians", those who genuinely laid hold of philosophy, hinted that one thing was spoken and another hidden from the many. And perhaps that twofold kind of [teaching] of the Peripatetics as well, called in their discourses the probable and the scientific, is not far from distinguishing opinion from renown on the one hand and from truth on the other.

Μὴ δέ σέ γ' εὐδόξοιο βιήσεται ἄνθεα τιμῆς, / Πρὸς θνητῶν ἀνελέσθαι, ἐφ' ᾧθ' ὁσίης πλέον εἰπεῖν.

Nor shall the flowers of glorious honour constrain you / to take them up from mortals, on condition of speaking more than is holy.

Αἱ γοῦν Ἰάδες μοῦσαι διαρρήδην λέγουσι, « τοὺς μὲν πολλοὺς καὶ δοκησισόφους δήμων ἀοιδοῖσιν ἕπεσθαι, καὶ νόμοισι χρέεσθαι, εἰδότας ὅτι πολλοὶ κακοί, ὀλίγοι δὲ ἀγαθοί· τοὺς ἀρίστους δὲ τὸ κλέος μεταδιώκειν· αἱρεῦνται γάρ, φησίν, ἐναντία πάντων οἱ ἄριστοι, κλέος ἀέναον θνητῶν. Οἱ δὲ πολλοὶ κεκόρηνται ὅπως κτήνεα, γαστρὶ καὶ αἰδοίοις, καὶ τοῖς αἰσχίστοις τῶν ἐν ἡμῖν, μετρήσαντες τὴν εὐδαιμονίαν. » Ὅ τ' Ἐλεάτης Παρμενίδης ὁ μέγας διττῶν

The Ionian Muses, at any rate, say expressly, "that the many and those who think themselves wise follow the bards of the peoples and make use of their laws, knowing that many are bad and few good; but that the best pursue glory; for the best, he says, choose in preference to all things the ever-flowing glory of mortals. But the many are glutted like cattle, measuring happiness by the belly and the private parts and the most shameful things within us." And the Eleatic, the great Parmenides, of the twofold

Editors' notes and page, col. 92

Page

running head: EMENTIS ALEXANDRINI
marginal letters: A γόρειοι, ἀλλ'; B πολλοὺς ἠνίσσετο.; C νίαν. » Ὅ; D ματα veteres (in footnotes)
old-edition numerals: (none)
other: begins mid-word γόρειοι (from Πυθαγόρειοι in col. 89); full-width Greek line across cols. 91-92 after ἔνδοξόν (τε καὶ ἐπιστημονικὸν καλούμενον, οὐκ ἀπήλλακται διαιρεῖν (87) δόξαν ἀπό τε εὐκλείας καὶ ἀληθείας.) cut off at left edge in this column's image; it is set in place in the source (see below); ends mid-word διτ-
running head: 91 CLEMENTIS ALEXANDRINI 92
marginal letters: A ‹γόρειοι, ἀλλ' οὐδ' οἱ›; B ‹πολλοὺς ἠνίσσετο. Ἴσως δὲ›; C ‹νίαν. » Ὅ τ' Ἐλεάτης›; D (in the footnote band, not beside the text)
old-edition numerals: (none in the Greek column)
other: the column begins with the second half of a word split at the previous page (Πυθα]γόρειοι); set as printed, joined on receipt.
other: the full-width line τε καὶ ἐπιστημονικὸν καλούμενον ... ἀληθείας after ἔνδοξόν is set in place, as the driver directs.
other: the column ends on the split word διτ-; the tail τῶν opens col. 93 (seen by QA Q20a), so the whole word διττῶν is set here and the tail is not restored there; English renders 'twofold'.
other: the two verse lines are set as printed, each on its own line; the turned-over [εἰπεῖν. of the second line is joined.
other: footnotes (77)-(88) of this page are set under col. 91 (n91.md).
running head: 91 CLEMENTIS ALEXANDRINI 92
marginal letters: A ‹γόρειοι, ἀλλ' οὐδ' οἱ παρὰ Πλάτωνι›; B ‹πολλοὺς ἠνίσσετο. Ἴσως δὲ›; C ‹νίαν. » Ὅ τ' Ἐλεάτης›; D (beside the footnotes only)
old-edition numerals: (none in the Greek; 246 stands in the facing Latin col 91 after inveniemus)

PG 9:93

εἰσηγεῖται διδασκαλίαν ὁδῶν, ὧδέ πως γράφων·

ways introduces the teaching, writing somehow thus:

Ἡ μὲν ἀληθείης εὐπειθέος ἀτρεμὲς ἦτορ,

The one, the unshaken heart of persuasive truth;

Ἡ δὲ βροτῶν δόξαις, ταῖς οὐκ ἔνι πίστις ἀληθής.

The other, in the opinions of mortals, in which there is no true conviction.

Εἰκότως ἄρα ὁ θεσπέσιος Ἀπόστολος, Κατὰ ἀποκάλυψιν, φησὶν, ἐγνωρίσθη μοι τὸ μυστήριον (καθὼς προέγραψα ἐν ὀλίγῳ, πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ) ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις. Ἔστι γάρ τις καὶ τελείων μάθησις, περὶ ἧς πρὸς τοὺς Κολοσσαεῖς γράφων φησίν· Οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, περιπατῆσαι ἀξίως τοῦ Κυρίου εἰς πᾶσαν ἀρέσκειαν· παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ Θεοῦ, ἐν πάσῃ δυνάμει ἐνδυναμούμενοι, κατὰ τὸ κράτος τῆς δόξης αὐτοῦ. Καὶ πάλιν· Κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι, φησὶ, εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ Θεοῦ, τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, ὃ νῦν ἐφανερώθη τοῖς ἁγίοις αὐτοῦ· οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι, τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν. Ὥστε ἄλλα μὲν τὰ μυστήρια τὰ ἀποκεκρυμμένα ἄχρι τῶν ἀποστόλων, καὶ ὑπ' αὐτῶν παραδοθέντα ὡς ἀπὸ τοῦ Κυρίου παρειλήφασιν· ἀποκεκρυμμένα δὲ ἐν τῇ Παλαιᾷ Διαθήκῃ, ἐφανερώθη τοῖς ἁγίοις. Ἄλλο δὲ τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τοῦ ἐν τοῖς ἔθνεσιν, ὅ ἐστιν ἡ πίστις καὶ ἡ ἐλπὶς ἡ εἰς Χριστὸν, ὃν ἀλλαχῆ θεμέλιον εἴρηκεν. Καὶ πάλιν, οἷον φιλοτιμούμενος ἐμφῆναι τὴν γνῶσιν, ὧδέ πως γράφει· Νουθετοῦντες πάντα ἄνθρωπον ἐν πᾶσι σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ· οὐ πάντα ἁπλῶς ἄνθρωπον· ἐπεὶ οὐδεὶς ἂν ἦν ἄπιστος· οὐδὲ μὴν πάντα τὸν πι-

Reasonably, therefore, the divine Apostle says: "By revelation was made known unto me the mystery (as I wrote before in few words, whereby, when you read, you can perceive my understanding in the mystery of Christ), which in other generations was not made known unto the sons of men, as it has now been revealed unto His holy apostles and prophets." For there is also a certain instruction of the perfect, concerning which, writing to the Colossians, he says: "We cease not to pray and make request for you, that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; strengthened with all power, according to the might of His glory." And again: "According to the dispensation of God which was given me to you-ward," he says, "to fulfil the word of God, the mystery which has been hid from all ages and generations, but now has it been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles." So that the mysteries which were hidden until the apostles, and were delivered by them as they received them from the Lord, are one thing—and hidden in the Old Testament, they were manifested to the saints; while another thing is "the riches of the glory of the mystery among the Gentiles," which is faith and hope in Christ, whom elsewhere he has called the foundation. And again, as though eager to manifest knowledge, he writes somehow thus: "Admonishing every man in all wisdom, that we may present every man perfect in Christ"—not every man simply, since then no one would have been an unbeliever; nor yet does he call every man who be-

Editors' notes and page, col. 93

Editors' prose

CAPUT X.

CHAPTER X.

Apostolorum sententia de mysteriis fidei occultandis.

The opinion of the apostles on the concealing of the mysteries of the faith.

Page

running head: STROMATUM LI
marginal letters: A τῶν εἰσηγεῖται; B ταις. Ἔστι; C μυστηρίου τούτου; D (89) Ἡ μέν. (in footnotes)
old-edition numerals: P. 683 ED. POTTER, 577 ED. PARIS. in the scripture-reference band at the page foot, below πι- (its ✠ stands in the Latin column)
other: begins with the tail τῶν of διττῶν, split at the page break; the whole word is set at the end of col. 92 and the tail is not restored here (QA Q20a). Full-width chapter heading CAPUT X. and Latin argument cut off at right edge after ἀληθής. in this column's image; set once under Editors' prose above (QA Q20a removed a duplicate copy); ends mid-word πι- (next Greek column not seen; UNSURE, left as printed).

PG 9:94

Editors' notes and page, col. 94

Footnotes

(87, scripture) ‹anchor: not visible› · call in col 94 Ephes. III, 3, 4, 5.

Ephesians 3:3–5.

(88, scripture) ‹anchor: not visible› · call in col 94 Coloss. I, 9, 10, 11.

Colossians 1:9–11.

(89, scripture) ‹anchor: in gentibus› · call in col 94 Ibid. 25, 26, 27.

Ibid., 25–27.

(90, scripture) ‹anchor: mysterii in gentibus› · call in col 94 Coloss. I, 27.

Colossians 1:27.

(91, scripture) ‹anchor: dixit fundamentum› · call in col 94 I Cor. III, 10.

1 Corinthians 3:10.

(92, scripture) ‹anchor: perfectum in Christo› · call in col 94 Coloss. I, 28.

Colossians 1:28.

(93, scripture) ‹anchor: omnium cognitio› · call in col 94 I Cor. VIII, 7.

1 Corinthians 8:7.

(printed under page 46)

(89) ‹anchor: Ἡ μέν› · call in col 94

Ἡ μέν. Proclus in Platonem : Ὁ μὲν οὖν Πλάτων διαῤῥήδην τούς τε λόγους, καὶ τὰς γνώσεις τοῖς γνωστοῖς διεῖλεν· ὁ δέ γε Παρμενίδης, καίτοι διὰ ποίησιν ἀσαφὴς ὤν, ὅμως καὶ αὐτὸς ταῦτα ἐνδεικνύμενός φησιν· Ἡ μὲν ἀληθείης ἐμφεγγέος ἀτρεμὲς ἦτορ, Ἡ δὲ βροτῶν δόξας, αἷς οὐκ ἔνι πίστις ἀληθής. Clementis Graecus liber habet in v. 1 εὐπειθέος, et in 2 δόξαις. Diogenes Laertius ita citat : ... Χρέω δέ σε πάντα πυθέσθαι, Ἠμὲν ἀληθείης εὐπειθέος ἀτρεκὲς ἦτορ, Ἠδὲ βροτῶν δόξας, τῶν οὐκ ἔτι πίστις ἀληθής. ...Velim simul omnia noscas, Aut verum simplex, et pectore semper aperto, Aut male constantis laudem et suffragia vulgi. COLLECT. — Hos versus recitat etiam Sextus Empiricus lib. adv. Mathematicos, pag. 158, apud quem in primo versu Clementinum εὐπειθέος exstat; in secundo autem versu idem scribit — ταῖς οὐκ ἔτι πίστις ἀληθής, quod rectius est, quam illud Laertii τῶν οὐκ ἔτι.

"The one." Proclus on Plato: "Plato expressly divided the kinds of discourse and of knowledge according to their objects; and Parmenides, though obscure because he wrote in verse, nevertheless shows the same when he says: 'The one, the unshaken heart of luminous truth; the other, the opinions of mortals, in which there is no true belief.'" Clement's Greek book has εὐπειθέος ("persuasive") in line 1 and δόξαις in line 2. Diogenes Laertius quotes thus: "...You must learn all things, both the unerring heart of persuasive truth and the opinions of mortals, in which there is no longer true belief." [Latin verse:] "...I would have you learn all things together: either the simple truth, with a heart ever open, or the praise and votes of the ill-constant crowd." COLLECT. — Sextus Empiricus also quotes these lines, in his book Against the Mathematicians, p. 158; in him Clement's εὐπειθέος stands in the first line, while in the second he writes "in which (ταῖς) there is no longer true belief," which is more correct than Laertius's τῶν οὐκ ἔτι.

(printed under page 46)

(90) ‹anchor: Ἐγνωρίσθη› · call in col 94

Ἐγνωρίσθη. Ἐγνώρισε Ephes. ubi mox ὃ ἐν ἑτέραις.

"Was made known." Ephesians has "he made known," and just after, "which in other [generations]."

(printed under page 46)

(91) ‹anchor: Περιπατῆσαι ἀξίως› · call in col 94

Περιπατῆσαι ἀξίως. Περιπατῆσαι ὑμᾶς ἀξίως Coloss. Dein, ibidem ἐν παντὶ ἔργῳ, et mox, εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ, ἐν πάσῃ δυνάμει δυναμούμενοι.

"To walk worthily." Colossians has "that you walk worthily." Then, in the same place, "in every work," and just after, "unto the knowledge of God, strengthened with all might."

(printed under page 46)

(92) ‹anchor: Ὃ νῦν› · call in col 94

Ὃ νῦν. Νυνὶ δὲ Coloss., ubi mox, τίς ὁ πλοῦτος, mascul. gen. Sed Clemens eidem voci neutrum genus paulo inferius bis tribuit.

"Which now." Colossians has "but now," and just after, "what is the riches," in the masculine gender. But a little below Clement twice gives the same word the neuter gender.

(printed under page 46)

(93) ‹anchor: Τὸ πλοῦτος› · call in col 94

Τὸ πλοῦτος. Coloss., ὁ πλοῦτος, ut prius : et mox, μυστηρίου τούτου.

"The riches." Colossians has ὁ πλοῦτος (masculine), as before; and just after, "of this mystery."

(printed under page 46)

(94) ‹anchor: Νουθετοῦντες πάντα ἄνθρωπον› · call in col 94

Νουθετοῦντες π. ἄνθ. Καὶ διδάσκοντες πάντα ἄνθρωπον addunt vulg. Biblia.

"Admonishing every man." The common Bibles add "and teaching every man."

(printed under page 46)

(95) ‹anchor: ἐν πᾶσι σοφίᾳ› · call in col 94

Ἐν πᾶσι σοφίᾳ. Vulg. Bibl. ἐν πάσῃ σοφίᾳ, ut paulo ante : et mox, ἐν Χριστῷ Ἰησοῦ. SYLBURG.

"In all wisdom." The common Bibles have ἐν πάσῃ σοφίᾳ, as a little before; and just after, "in Christ Jesus." SYLBURG.

(printed under page 46)

Footnotes

(94, scripture) ‹anchor: not visible› · call in col 95 Coloss. II, 2, 3.

Colossians 2:2–3.

(95, scripture) ‹anchor: not visible› · call in col 95 Ibid. IV, 2

Ibid. 4:2.

(96, scripture) ‹anchor: not visible› · call in col 95 I Cor. VIII, 7.

1 Corinthians 8:7.

(97, scripture) ‹anchor: not visible› · call in col 95 Coloss. IV, 3, 4.

Colossians 4:3–4.

(98, scripture) ‹anchor: not visible› · call in col 95 Hebr. V, 12, 13, 14; VI, 1.

Hebrews 5:12–14; 6:1.

(99, scripture) ‹anchor: lacte et melle› · call in col 95 Exod. XXXIII, 1; Levit. XX, 24.

Exodus 33:1; Leviticus 20:24.

(printed under page 47)

(96) ‹anchor: Οὐ πάντ.› · call in col 95

Οὐ πάντ. Respicit I Cor. VIII, 7 : Οὐκ ἐν πᾶσιν ἡ γνῶσις.

"Not all." He has in view 1 Corinthians 8:7: "Knowledge is not in all."

(printed under page 47)

(97) ‹anchor: Πᾶν πλοῦτος› · call in col 95

Πᾶν πλοῦτος. Coloss., πάντα πλοῦτον masculine, ut supra : et mox, τοῦ Θεοῦ καὶ Πατρὸς καὶ τοῦ Χριστοῦ, dein, ἐν εὐχαριστίᾳ.

"All riches." Colossians has πάντα πλοῦτον, in the masculine, as above; and just after, "of God and the Father and of Christ"; then, "in thanksgiving."

(printed under page 47)

(98) ‹anchor: Θύραν τοῦ λαλῆσαι τὸ μ.› · call in col 95

Θύραν τοῦ λαλῆσαι τὸ μ. Θύραν τοῦ λόγου, λαλῆσαι τὸ μ. Coloss.

"A door to speak the mystery." Colossians: "a door for the word, to speak the mystery."

(printed under page 47)

(99) ‹anchor: Ἁπλούστερον› · call in col 95

Ἁπλούστερον. Ex Barnabae cap. 6, p. 18 ed. Antuerp.

"More simply." From Barnabas, ch. 6, p. 18 of the Antwerp edition.

(printed under page 47)

(1) ‹anchor: ἵνα συνίητε› · call in col 95

Συνίητε. Συνιῆτε, Barnab.

"You may understand." Barnabas has συνιῆτε.

(printed under page 47)

(2) ‹anchor: Τί λέγει› · call in col 95

Τί λέγει ὁ ἄλλος προφήτης Μωϋσῆς αὐτοῖς. Barnabas, Λέγει δὲ καὶ Μωϋσῆς αὐτοῖς. Porro in iis quae sequuntur, respicit Exod. XXXIII, 1; Levit. XX, 24.

"What does the other prophet Moses say to them?" Barnabas: "And Moses also says to them." Further, in what follows he has in view Exodus 33:1 and Leviticus 20:24.

(printed under page 47)

(3) ‹anchor: ὁ ἄλλος προφήτης› · call in col 95

Ὁ ἄλλος προφήτης. Forte aptius, ὁ ἅγιος προφ. vel ὁ παλαιὸς προφ.; nam ἄλλος parum huc quadrat : inquit Sylburgius non advertens praecessisse apud Barnabam, e quo Clemens haec recitat, alterius prophetae mentionem.

"The other prophet." Perhaps more fittingly "the holy prophet" or "the ancient prophet," for "other" hardly fits here: so says Sylburg, not noticing that in Barnabas, from whom Clement quotes this, mention of another prophet came just before.

(printed under page 47)

(4) ‹anchor: Κύριος ὁ Θεὸς Ἀβραάμ› · call in col 95

Κύριος ὁ Θεὸς Ἀβρ. Κύριος τῷ Ἀβρ. Barnab.

"The Lord God of Abraham." Barnabas: "the Lord to Abraham."

(printed under page 47)

(5) ‹anchor: ἡ γνῶσις› · call in col 95

Γνῶσις. Sic vocat sensus spiritualis et mystici doctrinam.

"Knowledge" (gnosis). So he names the teaching of the spiritual and mystical sense.

(printed under page 47)

(6) ‹anchor: ἄνθρωπος γάρ› · call in col 95

Γάρ. Haec particula abest a Barnaba.

"For." This particle is absent from Barnabas.

(printed under page 47)

(7) ‹anchor: προσώπου γὰρ γῆς› · call in col 95

Γῆς. Τῆς γῆς, Barnab.

"Of earth." Barnabas: "of the earth."

(printed under page 47)

(8) ‹anchor: Τί οὖν λέγει εἰς› · call in col 95

Εἰς. Haec propositio abest a Barnaba, ubi mox, εὐλογητὸς ὁ Κύριος ἡμῶν, ὁ σοφίαν καὶ ν.

"Into." This preposition (printed "propositio") is absent from Barnabas, where just after comes "Blessed be our Lord, who [has put] wisdom and understanding..."

(printed under page 47)

Page

running head: CLEMENTIS ALEX
marginal letters: A charitate, et; B tis, rursus; C Intrate in; D domus meae;
old-edition numerals: 247 after fluentem; P. 684 ED. POTTER, 578 ED. PARIS. after sta-
other: facing Latin version, not set

PG 9:96

στεύοντα τέλειον ἐν Χριστῷ, ἀλλὰ πάντα ἄνθρωπον λέγει, ὡς εἰπεῖν, ὅλον τὸν ἄνθρωπον, οἷον σώματι καὶ ψυχῇ ἡγνισμένον· ἐπεὶ ὅτι οὐ πάντων ἡ γνῶσις, διαῤῥήδην ἐπιφέρει, Συμβιβασθέντες ἐν ἀγάπῃ, καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ ἐν Χριστῷ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας, καὶ τῆς γνώσεως ἀπόκρυφοι· τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ σὺν εὐχαριστίᾳ· ἡ εὐχαριστία δὲ οὐκ ἐπὶ ψυχῆς μόνον καὶ τῶν πνευματικῶν ἀγαθῶν, ἀλλὰ καὶ ἐπὶ τοῦ σώματος γίνεται, καὶ τῶν τοῦ σώματος ἀγαθῶν. Καὶ ἔτι σαφέστερον ἐκκαλύπτει τὸ, μὴ πάντων εἶναι τὴν γνῶσιν, ἐπιλέγων· Προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, δι' ὃ καὶ δέδεμαι, ἵνα φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι. Ἦν γάρ τινα ἀγράφως παραδιδόμενα αὐτίκα τοῖς Ἑβραίοις· Καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι, διὰ τὸν χρόνον, φησὶν, ὡς ἂν ἐγγηράσαντες τῇ Διαθήκῃ τῇ παλαιᾷ, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ· καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς. Πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης· νήπιος γάρ ἐστι, τὰ πρῶτα μαθήματα πεπιστευμένος. Τελείων δέ ἐστιν, ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα. Ἀλλὰ καὶ Βαρνάβας, ὁ καὶ αὐτὸς συγκηρύξας τῷ Ἀποστόλῳ κατὰ τὴν διακονίαν τῶν ἐθνῶν τὸν λόγον, Ἀπλούστερον, φησὶν, ὑμῖν γράφω, ἵνα συνίητε. Εἶθ' ὑποβὰς, ἤδη σαφέστερον γνωστικῆς παραδόσεως ἴχνος παρατιθέμενος λέγει· Τί λέγει ὁ ἄλλος προφήτης Μωϋσῆς αὐτοῖς; Ἰδοὺ τάδε λέγει Κύριος ὁ Θεός· Εἰσέλθετε εἰς τὴν γῆν τὴν ἀγαθὴν, ἣν ὤμοσεν Κύριος ὁ Θεὸς, ὁ Θεὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ· καὶ κατακληρονομήσατε αὐτὴν γῆν ῥέουσαν γάλα καὶ μέλι. Τί λέγει ἡ γνῶσις μάθετε· Ἐλπίσατε, φησὶν, ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν Ἰησοῦν· ἄνθρωπος γὰρ γῆ ἐστι πάσχουσα· ἀπὸ προσώπου γὰρ γῆς ἡ πλάσις τοῦ Ἀδὰμ ἐγένετο. Τί οὖν λέγει εἰς τὴν γῆν τὴν

lieves "perfect in Christ", but he says "every man", as if to say the whole man, purified as it were in body and soul; since, that knowledge does not belong to all, he expressly adds: "Being knit together in love, and unto all riches of the full assurance of understanding, unto the knowledge of the mystery of God in Christ, in whom are all the treasures of wisdom and knowledge hidden. Continue steadfastly in prayer, watching therein with thanksgiving." And thanksgiving is not for the soul alone and spiritual blessings, but also for the body, and for the blessings of the body. And still more clearly he reveals that knowledge does not belong to all, adding: "Praying withal for us also, that God may open unto us a door to speak the mystery of Christ, for which I am also in bonds; that I may make it manifest, as I ought to speak." For there were certain things delivered unwritten, for instance among the Hebrews: "For when by reason of the time you ought to be teachers," he says—as having grown old in the Old Testament—"you have need again that someone teach you what are the rudiments of the beginning of the oracles of God; and are become such as have need of milk, and not of solid food. For everyone that partakes of milk is without experience of the word of righteousness; for he is a babe"—entrusted with the first lessons. "But solid food is for full-grown men, even those who by reason of use have their senses exercised to discern good and evil. Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection." Moreover, Barnabas also, who himself preached the word together with the Apostle in the ministry of the Gentiles, says: "More simply I write to you, that you may understand." Then a little lower down, setting forth a still clearer trace of Gnostic tradition, he says: "What says the other prophet Moses unto them? Behold, thus says the Lord God: Enter into the good land, which the Lord God swore, the God of Abraham, and Isaac, and Jacob, and inherit it, a land flowing with milk and honey. Learn what knowledge says: Hope, it says, on Jesus, who is to be manifested to you in the flesh; for man is a suffering earth, for from the face of the earth the formation of Adam took place. What then does it mean: 'into the

Editors' notes and page, col. 96

Page

running head: [C]LEMENTIS ALEXANDRINI 96 (left edge cropped in the column image; column numeral 96 printed)
marginal letters: A στεύοντα τέλειον; B τοῦ λαλῆσαι; C τὸν τῆς; D Ἀδὰμ ἐγένετο.
old-edition numerals: (none)
other: begins mid-word στεύοντα (from πιστεύοντα in col. 93)
other: the page's variorum notes (96)–(99) and (1)–(8) are called in this column's Greek; they are set once in n95 (under the Latin column), not repeated here

PG 9:97

ἀγαθὴν, τὴν ῥέουσαν γάλα καὶ μέλι; Εὐλογητὸς Κύριος ἡμῶν, ἀδελφοὶ, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ. Λέγει γὰρ ὁ προφήτης· Παραβολὴν Κυρίου τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν Κύριον αὐτοῦ; Ἐπὶ ὀλίγων ἐστὶ ταῦτα χωρῆσαι· οὐ γὰρ φθονῶν, φησὶ, παρήγγειλεν ὁ Κύριος ἔν τινι Εὐαγγελίῳ, Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου, ἐν τῷ ἀσφαλεῖ καὶ ἀμερίμνῳ τὴν ἐκλογὴν ποιούμενος, ἵνα τὰ οἰκεῖα, ὧν εἵλετο λαβοῦσα, ἀνωτέρα ζήλου γένηται. Ὁ μὲν γὰρ μὴ ἔχων γνῶσιν ἀγαθοῦ πονηρός ἐστιν, ὅτι εἷς ἀγαθὸς, ὁ Πατήρ· τὸ δὲ ἀγνοεῖν τὸν Πατέρα θάνατός ἐστιν, ὡς τὸ γνῶναι, ζωὴ αἰώνιος, κατὰ μετουσίαν τῆς τοῦ ἀφθάρτου δυνάμεως· καὶ τὸ μὲν μὴ φθείρεσθαι θειότητος μετέχειν ἐστί· φθορὰν δὲ ἡ ἀπὸ τῆς τοῦ Θεοῦ γνώσεως ἀπόστασις παρέχει. Πάλιν ὁ προφήτης· Καὶ δώσω σοι θησαυροὺς ἀποκρύφους, σκοτεινοὺς, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ Κύριος ὁ Θεός. Τὰ ἐοικότα τούτοις καὶ ὁ Δαβὶδ ψάλλει· Ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. Ἡμέρα γὰρ τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, τὸ γεγραμμένον ἄντικρυς· καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν, τὴν ἐπικεκρυμμένην μυστικῶς· καὶ οὐκ εἰσὶ λόγοι οὐδὲ λαλιαὶ, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν· τῷ Θεῷ τῷ φήσαντι· Ποιήσει τις κρύφα, καὶ οὐχὶ ἐπόψομαι αὐτόν; Διὰ τοῦτο φωτισμὸς ἡ μαθητεία κέκληται, ἡ τὰ κεκρυμμένα φανερώσασα, ἀποκαλύψαντος μόνον τοῦ διδασκάλου τὸ πῶμα τῆς κιβωτοῦ, ἔμπαλιν ἢ οἱ ποιηταὶ τὸν Δία φασὶ,

good land, good land, the land flowing with milk and honey'? Blessed be our Lord, brethren, who has placed in us wisdom and understanding of His secrets. For the prophet says: Who shall understand a parable of the Lord, save he that is wise and understanding and loves his Lord?" It is within the power of few to contain these things; for not out of envy, he says, did the Lord command in a certain Gospel, "My mystery is for Me and for the sons of My house," making the election in safety and freedom from care, so that, having received the things proper to those whom it has chosen, it may be above jealousy. For he who has not the knowledge of good is wicked: for "there is One good, the Father"; and to be ignorant of the Father is death, just as to know Him is eternal life, through participation in the power of the Incorruptible. And not to suffer corruption is to partake of divinity, whereas revolt from the knowledge of God brings corruption. Again the prophet says: "And I will give you hidden, dark, unseen treasures, that they may know that I am the Lord God." And things like these David also sings: "For behold, Thou hast loved truth; the uncertain and secret things of Thy wisdom Thou hast made manifest unto me." And "Day unto day utters speech"—that which is expressly written; "and night unto night proclaims knowledge"—that which is mystically concealed; "and there are no speeches nor languages where their voices are not heard"—by the God who said: "Shall anyone do things in secret, and shall I not behold him?" On this account instruction has been called illumination, as having manifested the hidden things, the teacher only uncovering the lid of the ark, contrary to how the poets say that Zeus

Editors' notes and page, col. 97

Footnotes

(1, scripture) ‹anchor: not visible› · call in col 98 Matth. XIX, 17.

Matthew 19:17.

(2, scripture) ‹anchor: not visible› · call in col 98 Isa. XLV, 3.

Isaiah 45:3.

(3, scripture) ‹anchor: not visible› · call in col 98 Psal. L, 6.

Psalm 50 (51):6.

(4, scripture) ‹anchor: not visible› · call in col 98 Psal. XVII, 2, 3.

Psalm 17:2–3 [as printed; reading of the numeral uncertain at this resolution].

(5, scripture) ‹anchor: inquit Apostolus› · call in col 98 Rom. XV, 29.

Romans 15:29.

(printed under page 48)

(9) ‹anchor: Παραβολήν› · call in col 98

Παραβολήν. Haec verba in sacris libris frustra quaerentur. Similia occurrunt Isai. XL, 13; Proverb. I, 6; Eccles. I, 10.

"Parable." These words will be sought in vain in the sacred books. Similar ones occur in Isaiah 40:13, Proverbs 1:6 and Ecclesiastes 1:10.

(printed under page 48)

(10) ‹anchor: Ἐπὶ ὀλίγων ἐστί› · call in col 98

Ἐπὶ ὀλίγων ἐστί. Convenientius ἐπεὶ ὀλίγων ἐστί, quia paucorum est. SYLBURG.

"It is among few." More fittingly ἐπεὶ ὀλίγων ἐστί, "since it belongs to few." SYLBURG.

(printed under page 48)

(11) ‹anchor: Μυστήριον› · call in col 98

Μυστήριον. Ex Isaiae cap. 2, v. 16, sumpsit haec, quodcunque tandem sit, illud Evangelium : Μυστήριον, inquit, ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου. A Graeco LXX in Antuerpiensi editione absunt haec, at in Romana nupera in Adnotationib. post illa verba, ἐλπὶς τῷ εὐσεβεῖ, in nonnullis libris haec sequuntur, Καὶ εἶπε τὸ μυστήριόν μου ἐμοί. Τὸ μυστήριόν μου ἐμοὶ καὶ τοῖς ἐμοῖς. Latina vulg. : Secretum meum mihi. S. Hieronymus monet in LXX non haberi, sed de Theodotionis translatione esse addita, nec habet Cyrillus. S. quidem Chrysostomus, et Theodoretus ita legunt. Apud Procopium a J. Curterio editum, adduntur haec sub asterisco tanquam ex aliis editionibus accepta, et in commentario ex interpretatione Symmachi, ea esse significatur. Citantur a D. Augustino in Ps. VII. Translatio paraph. Chald. : Secretum praemium justorum revelatum est mihi, secretum vindicta in justorum revelata est mihi. COLLECT.

"Mystery." That Gospel, whatever it may be, took this from Isaiah ch. 2, v. 16 [as printed]: "My mystery," it says, "is for me and for the sons of my house." These words are absent from the Greek Septuagint in the Antwerp edition, but in the recent Roman edition, in the Annotations, after the words "hope for the godly," in some books there follows: "And he said, my mystery is for me. My mystery is for me and for mine." The common Latin: "My secret is for me." St Jerome notes that it is not found in the Septuagint but was added from Theodotion's translation, and Cyril does not have it. St Chrysostom and Theodoret, however, read it so. In Procopius as edited by J. Curterius these words are added under an asterisk as taken from other editions, and the commentary indicates that they come from Symmachus's translation. They are quoted by St Augustine on Psalm 7. The Chaldee paraphrase translates: "The secret reward of the just has been revealed to me; the secret punishment of the unjust has been revealed to me." COLLECT.

(printed under page 48)

(12) ‹anchor: Εἷς ἀγαθός› · call in col 98

Εἷς ἀγαθός. Respicit Matth. XIX, 17 : Οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ Θεός.

"One is good." He has in view Matthew 19:17: "No one is good but one, God."

(printed under page 48)

(13) ‹anchor: Τὸ γνῶναι› · call in col 98

Τὸ γνῶναι. Respicit Joan. XVII, 3 : Αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.

"To know." He has in view John 17:3: "And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent."

(printed under page 48)

(14) ‹anchor: Θησαυροὺς ἀποκρ.› · call in col 98

Θησαυροὺς ἀποκρ. Isai. XLV : Θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι, ἵνα γνῷς ὅτι ἐγ.

"Hidden treasures." Isaiah 45: "I will open to you treasures dark, hidden, unseen, that you may know that I [am the Lord]."

(printed under page 48)

(15) ‹anchor: οὐδὲ λαλιαί› · call in col 98

Λόγοι οὐδὲ λ. Psal. XIX : Λαλιαὶ οὐδὲ λόγοι, ὧν οὐχὶ ἀν.

"Words nor speech." Psalm 19 [as printed]: "speech nor words, of which [the voices] are not [heard]."

(printed under page 48)

(16) ‹anchor: Ποιήσει› · call in col 98

Ποιήσει. Haec verba quo loco S. Scripturae exstent, nondum potui reperire.

"Will he do." I have not yet been able to find where in Holy Scripture these words occur.

(printed under page 48)

(17) ‹anchor: τὸν Δία› · call in col 98

Τὸν Δία. Respicere videtur Pandorae dolium, e quo Jovis consilio mala omnia in humanum genus provolasse feruntur. Hesiodus, Oper. et dier. l. I, v. 94 : Ἀλλὰ γυνή, χείρεσσι πίθου μέγα πῶμ' ἀφελοῦσα, Ἐσκέδασ', ἀνθρώποισι δ' ἐμήσατο κήδεα λυγρά. Μούνη δ' αὐτόθι ἐλπὶς ἐν ἀῤῥήκτοισι δόμοισιν Ἔνδον ἔμιμνε, πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε Ἐξέπτη· πρόσθεν γὰρ ἐπέμβαλε πῶμα πίθοιο, Αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο· Ἄλλα δὲ μυρία λυγρὰ κατ' ἀνθρώπους ἀλάληται. Sed mulier manibus vasis operculum dimovens, Dispersit, hominibus autem machinata est curas graves, Sola vero illic spes in infracta domo Intus mansit, dolii sub labris, neque foras Evolavit, prius enim injecit operculum dolii, Aegiochi consilio Jovis nubicogae : Alia vero innumera mala inter homines errant. Vel alludit ad Jovis dolia quae memorat Homerus Il. Ω, v. 527 : Δοιοὶ γάρ τι πίθοι κατακείαται ἐν Διὸς οὔδει, Δώρων, οἷα δίδωσι, κακῶν, ἕτερος δὲ, ἐάων· Ὧ μέν κ' ἀμμίξας δοίη Ζεὺς τερπικέραυνος, Ἄλλοτε μέν τε κακῷ ὅγε κύρεται, ἄλλοτε δ' ἐσθλῷ· Ὧ δέ κε τῶν λυγρῶν δοίη, λωβητὸν ἔθηκε, (continues)

"Zeus." He seems to have in view Pandora's jar, from which by Jove's counsel all evils are said to have flown out upon the human race. Hesiod, Works and Days, Book I, line 94: "But the woman, lifting the great lid from the jar with her hands, scattered them abroad, and devised grievous cares for men. Hope alone remained there within, in an unbreakable home under the jar's rim, and did not fly out of the door; for before that she put the lid on the jar, by the counsel of aegis-bearing Zeus the cloud-gatherer. But countless other miseries roam among men." [The Latin verse renders the same.] Or he alludes to the jars of Zeus which Homer mentions, Iliad XXIV, line 527: "For two jars stand on the floor of Zeus, of the gifts he gives, one of evils, the other of blessings. To whom Zeus who delights in thunder gives a mixture, that man meets now with evil, now with good; but to whom he gives of the baneful only, him he makes an outcast," (continues)

(printed under page 48)

Footnotes

(6, scripture) ‹anchor: not visible› · call in col 99 Rom. XV, 25, 26.

Romans 15:25–26.

(7, scripture) ‹anchor: in mysterio absconditam› · call in col 99 I Cor. II, 6, 7.

1 Corinthians 2:6–7.

(8, scripture) ‹anchor: carnales estis› · call in col 99 I Cor. III, 1, 2, 3.

1 Corinthians 3:1–3.

(9, scripture) ‹anchor: est Dominus› · call in col 99 Psal. XXXIII, 9.

Psalm 33 (34):9.

(continued) ‹anchor: not visible› · call in col 99

Καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει· Φοιτᾷ δ' οὔτε θεοῖσι τετιμένος, οὔτε βροτοῖσιν. Duo quippe dolia jacent in Jovis limine Donorum quae dat, alterum malorum; alterum vero bonorum : Cui quidem miscens dederit Jupiter fulmine gaudens, Interdum quidem in malum ille incidit, interdum et in bonum : Cui vero ex malis dederit, injuriis omnibus obnoxium facit; Et illum exitialis dolor acerbissimus super terram almam exercet, Vagaturque nec diis honoratus, neque mortalibus.

"...and evil ravening hunger drives him over the bright earth, and he wanders honoured neither by gods nor by mortals." [Latin verse:] "For two jars lie on Jove's threshold, of the gifts he gives, one of evils, the other of good things. To whom Jupiter, rejoicing in the thunderbolt, gives a mixture, that man falls now into evil, now into good; but to whom he gives of the evils, him he makes liable to every injury, and deadly, most bitter pain drives him over the nourishing earth, and he wanders honoured neither by gods nor by mortals."

(printed under page 49)

(18) ‹anchor: Εὐλογίας Χριστοῦ› · call in col 99

Εὐλογίας Χρ. Rom. XV : Εὐλογίας τοῦ Εὐαγγελίου τοῦ Χριστοῦ.

"Of the blessing of Christ." Romans 15: "of the blessing of the Gospel of Christ."

(printed under page 49)

(19) ‹anchor: Τὸ πνευματικόν› · call in col 99

Τὸ πνευματ. Respicit Rom. I, 11 : Ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς. Dein Rom. XV, 29 : Οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας τοῦ Χριστοῦ ἐλεύσομαι. Dein Rom. XVI, 25 : Τῷ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ κατὰ ἀποκάλυψιν, et quae sequuntur.

"The spiritual." He has in view Romans 1:11: "For I long to see you, that I may impart to you some spiritual gift, to strengthen you." Then Romans 15:29: "And I know that when I come to you I shall come in the fullness of the blessing of Christ." Then Romans 16:25: "To him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation," and what follows.

(printed under page 49)

(20) ‹anchor: Ἐπιστολαῖς› · call in col 99

Ἐπιστολαῖς. Respicit epist. 2 ad Dionysium pag. 1269.

"In the letters." He has in view the second letter to Dionysius, p. 1269.

(printed under page 49)

(21) ‹anchor: Αἰνιγμάτων› · call in col 99

Αἰνιγμάτων. Plato αἰνιγμῶν exhibet. Mox idem, ἦν τι pro ἄν τι. Dein, ἡ δέλτος πόντου pro δέλτος ἢ π.

"Of riddles." Plato gives αἰνιγμῶν. Just after, the same has ἦν τι for ἄν τι; then "the tablet of the sea" for "the tablet or the sea."

(printed under page 49)

(22) ‹anchor: Πρὸς ταῦτ'› · call in col 99

Πρὸς ταῦτ'. Ex ejusdem epistolae p. 1270.

"Towards these things." From p. 1270 of the same letter.

(printed under page 49)

(23) ‹anchor: οὐκ ἔστι› · call in col 99

Οὐκ ἔστ. Absunt haec a Platone.

"It is not." These words are absent from Plato.

(printed under page 49)

(24) ‹anchor: Θεοῦ σοφίαν› · call in col 99

Θεοῦ σοφίαν. Σοφίαν Θεοῦ apud D. Paulum.

"God's wisdom." St Paul has "the wisdom of God" (in the other word order).

(printed under page 49)

(25) ‹anchor: Κἀγώ› · call in col 99

Κἀγώ. Καὶ ἐγώ, ibid., ubi mox ὑμῖν λαλῆσαι pro λαλῆσαι ὑμῖν. Dein σαρκικοῖς pro σαρκίνοις· item καὶ οὐ pro οὐ· et ἠδύνασθε pro ἐδύνασθε· item οὔτε pro οὐδέ· denique σαρκικοί ἐστε pro ἐστὲ σαρκικοί.

"And I." Ibid. has καὶ ἐγώ, where just after it has ὑμῖν λαλῆσαι for λαλῆσαι ὑμῖν; then σαρκικοῖς for σαρκίνοις; likewise καὶ οὐ for οὐ; and ἠδύνασθε for ἐδύνασθε; likewise οὔτε for οὐδέ; finally σαρκικοί ἐστε for ἐστὲ σαρκικοί.

(printed under page 49)

(26) ‹anchor: Εἰ τοίνυν› · call in col 99

Εἰ τοίνυν. Respicit Heb. V, 13, 14 : Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης (νήπιος γάρ ἐστιν)· τελείων δέ ἐστιν ἡ στερεὰ τροφή.

"If then." He has in view Hebrews 5:13–14: "For everyone who partakes of milk is unskilled in the word of righteousness (for he is an infant); but solid food belongs to the perfect."

(printed under page 49)

Page

running head: CLEMENTIS ALEXAND
marginal letters: A fuit manifestatum; B Maxima autem; C nunc potestis,; D Donorum quae (in footnotes)
old-edition numerals: P. 686 ED. POTTER, 580 ED. PARIS. after nutrit ex
other: facing Latin version, not set

PG 9:100

τὸν μὲν τῶν ἀγαθῶν πίθον ἐπιλαβεῖν, ἀνοῖξαι δὲ τὸν τῶν φαύλων. Οἶδα ὅτι, ἐρχόμενος, φησὶ, πρὸς ὑμᾶς, ὁ Ἀπόστολος, ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι· τὸ πνευματικὸν χάρισμα καὶ τὴν γνωστικὴν παράδοσιν, ἣν μεταδοῦναι αὐτοῖς παρὼν παροῦσι ποθεῖ (οὐ γὰρ δι' ἐπιστολῆς οἷά τε ἦν ταῦτα μηνύεσθαι) πλήρωμα Χριστοῦ καλέσας κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν, κατ' ἐπιταγὴν τοῦ αἰωνίου Θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, τουτέστι τοὺς ἐξ ἐθνῶν πιστεύοντας, ὅτι ἔστιν. Ὀλίγοις δὲ ἐκ τούτων καὶ τὸ, τίνα ταῦτά ἐστι τὰ ἐν μυστηρίῳ, δείκνυται. Εἰκότως τοίνυν καὶ Πλάτων ἐν ταῖς ἐπιστολαῖς περὶ Θεοῦ διαλαμβάνων, Φραστέον δή σοι, φησὶ, δι' αἰνιγμάτων, ἵν' ἤν τι δέλτος ἢ πόντου ἢ γῆς ἐν πτυχαῖς πάθῃ, ὁ ἀναγνοὺς μὴ γνῷ. Ὁ γὰρ τῶν ὅλων Θεὸς, ὁ ὑπὲρ πᾶσαν φωνὴν καὶ πᾶν νόημα καὶ πᾶσαν ἔννοιαν, οὐκ ἄν ποτε γραφῇ παραδοθείη, ἄῤῥητος ὢν δυνάμει τῇ αὑτοῦ· ὅπερ καὶ αὐτὸ δεδήλωκεν Πλάτων λέγων· Πρὸς ταῦτ' οὖν σκοπῶν εὐλαβοῦ μή ποτέ σοι μεταμελήσῃ τῶν νῦν ἀναξίως ἐκπεσόντων. Μεγίστη δὲ φυλακὴ τὸ μὴ γράφειν, ἀλλ' ἐκμανθάνειν· οὐ γὰρ ἔστιν, οὐκ ἔστι τὰ γραφέντα μὴ οὐκ ἐκπεσεῖν. Ἀδελφὰ τούτοις ὁ ἅγιος ἀπόστολος Παῦλος λέγει, τὴν προφητικὴν καὶ τῷ ὄντι ἀρχαίαν σώζων ἐπίκρυψιν, ἀφ' ἧς τὰ καλὰ τοῖς Ἕλλησιν ἐῤῥύη δόγματα· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις· σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τῶν καταργουμένων· ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην. Ἔπειτα ὑποβὰς, τὸ εὐλαβὲς τῆς εἰς τοὺς πολλοὺς τῶν λόγων ἐκφοιτήσεως, ὧδέ πως διδάσκει· Κἀγὼ, ἀδελφοὶ, οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἀλλ' ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ· γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε· ἀλλ' οὐδὲ ἔτι νῦν δύνασθε· ἔτι γάρ ἐστε σαρκικοί. Εἰ τοίνυν τὸ μὲν γάλα τῶν νηπίων, τὸ βρῶμα δὲ

stopped up the jar of good things, but opened that of evil things. "I know that, when I come unto you," says the Apostle, "I shall come in the fullness of the blessing of Christ"—calling the spiritual gift and the Gnostic tradition, which he desires to impart to them face to face when present (for these things could not be indicated by epistle), "the fullness of Christ", "according to the revelation of the mystery which has been kept in silence through times eternal, but now is manifested, and by the prophetic Scriptures, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith"—that is, to those of the Gentiles who believe that it exists. But to few out of these is it shown what these things are that are in the mystery. Reasonably, therefore, Plato also, treating of God in his Epistles, says: "I must speak to you through riddles, so that if the tablet should suffer any mishap in the folds either of sea or of land, he who reads may not understand." For the God of the universe, who is above every voice and every thought and every conception, could never be committed to writing, being ineffable by His own power. And this very thing Plato also has signified, saying: "Looking therefore to these things, take heed lest you ever repent of the things that have now unworthily leaked out. And the greatest safeguard is not to write, but to learn by heart; for it is not possible, it is not possible that things written should not leak out." Akin to these things the holy Apostle Paul speaks, preserving the prophetic and truly ancient concealment, from which the noble doctrines flowed to the Greeks: "Howbeit we speak wisdom among the perfect: yet a wisdom not of this world, nor of the rulers of this world, who are coming to naught; but we speak God's wisdom in a mystery, even the wisdom that has been hidden." Then a little lower down, teaching caution as to the divulging of his words to the multitude, he speaks somehow thus: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. I fed you with milk, not with meat; for you were not yet able to bear it: nay, not even now are you able; for you are yet carnal." If, therefore, milk is of babes, and solid food

Editors' notes and page, col. 100

Page

running head: [CLE]MENTIS ALEXANDRINI 100 (left edge cropped in the column image; column numeral 100 printed)
marginal letters: A τὸν μὲν; B στέον δή; C σοφίαν δὲ; D (20) Ἐπιστολαῖς. (in footnotes)
old-edition numerals: (none)
other: continues sentence from col. 97
other: the page's variorum notes (18)–(26) are called in this column's Greek; they are set once in n99 (under the Latin column), not repeated here

PG 9:101

τῶν τελείων τροφὴ πρὸς τοῦ Ἀποστόλου εἴρηται· γάλα μὲν ἡ κατήχησις, οἱονεὶ πρώτη ψυχῆς τροφή, νοηθήσεται· βρῶμα δὲ ἡ ἐποπτικὴ θεωρία· σάρκες αὗται καὶ αἷμα τοῦ Λόγου, τουτέστι κατάληψις τῆς θείας δυνάμεως καὶ οὐσίας. Γεύσασθε καὶ ἴδετε, ὅτι Χριστὸς ὁ Κύριος, φησίν. Οὕτως γὰρ ἑαυτοῦ μεταδίδωσι τοῖς πνευματικώτερον τῆς τοιαύτης μεταλαμβάνουσι βρώσεως, ὅτε δὴ ἡ ψυχὴ αὐτὴ ἑαυτὴν ἤδη τρέφει κατὰ τὸν φιλαληθῆ Πλάτωνα· βρῶσις γὰρ καὶ πόσις τοῦ θείου Λόγου ἡ γνῶσίς ἐστι τῆς θείας οὐσίας· διὸ καί φησιν ἐν δευτέρῳ Πολιτείας ὁ Πλάτων, θυσαμένους οὐ χοῖρον, ἀλλά τι μέγα καὶ ἄπορον θῦμα, οὕτω χρῆναι ζητεῖν περὶ Θεοῦ. Ὁ δὲ Ἀπόστολος, Καὶ τὸ Πάσχα ἡμῶν ἐτύθη, γράφει, Χριστός· ἄπορον ὡς ἀληθῶς θῦμα, Υἱὸς Θεοῦ ὑπὲρ ἡμῶν ἁγιαζόμενος.

is said by the Apostle to be the food of the perfect. Milk, then, will be understood as catechesis, the first food, as it were, of the soul; and meat as the contemplation of the mysteries: these are the flesh and blood of the Word, that is, the comprehension of the divine power and essence. Taste and see that Christ is the Lord (Ps. 33:9), he says. For thus He imparts Himself to those who partake of such food more spiritually, when indeed the soul now nourishes itself, according to the truth-loving Plato; for the meat and drink of the divine Word is the knowledge of the divine essence. Wherefore Plato too says in the second [book] of the Republic that, having sacrificed not a pig but some great and hard-to-procure victim, one must so inquire concerning God. And the Apostle writes: For Christ our Passover has been sacrificed (1 Cor. 5:7); a victim hard to procure in very truth, the Son of God sanctified for us.

CAPUT XI.

CHAPTER XI.

Ad veram Dei cognitionem optime perveniri, si mentem a rebus carnalibus et mundanis quam maxime abstrahamus; idque auctoritate philosophorum probari.

That the true knowledge of God is best attained if we withdraw the mind as far as possible from carnal and worldly things; and that this is proved by the authority of the philosophers.

Θυσία δὲ ἡ τῷ Θεῷ δεκτὴ σώματός τε καὶ τῶν τούτου παθῶν ἀμετανόητος χωρισμός· ἡ ἀληθὴς τῷ ὄντι θεοσέβεια αὕτη. Καὶ μήτι εἰκότως μελέτη θανάτου διατοῦτο εἴρηται τῷ Σωκράτει ἡ φιλοσοφία; ὁ γὰρ μήτε τὴν ὄψιν παρατιθέμενος ἐν τῷ διανοεῖσθαι, μήτε τινὰ τῶν ἄλλων αἰσθήσεων ἐφελκόμενος, ἀλλ' αὐτῷ καθαρῷ τῷ νῷ τοῖς πράγμασιν ἐντυγχάνων, τὴν ἀληθῆ φιλοσοφίαν μέτεισιν. Τοῦτο ἄρα βούλεται καὶ τῷ Πυθαγόρᾳ ἡ τῆς πενταετίας σιωπὴ, ἣν τοῖς γνωρίμοις παρεγγυᾷ, ὡς δὴ ἀποστραφέντες

And the sacrifice acceptable to God is unrepented separation from the body and its passions; this is in truth the real godliness. And is it not with good reason, then, that philosophy was called by Socrates a meditation on death? For he who neither brings his sight to bear in thinking, nor drags in any of the other senses, but meets things with the pure mind itself, pursues the true philosophy. This, then, is also what the five years' silence means with Pythagoras, which he enjoins on his disciples, so that indeed, turning away

Editors' notes and page, col. 101

Page

running head: STROMATUM LIB.
marginal letters: A τῶν τελείων; B Θυσία δὲ; C (27) Ἐποπτική. (in footnotes); D ἀλλὰ μάλιστα (in footnotes)
old-edition numerals: (none)
other: four full-width Greek lines across cols. 101-102 after Πλάτω- (visible left half: να· βρῶσις γὰρ καὶ πόσις τοῦ θείου Λόγου (30) ἡ γνῶσίς... / ἐν δευτέρῳ Πολιτείας ὁ Πλάτων, θυσαμένους (32) οὐ χοῖρο... / χρῆναι ζητεῖν περὶ Θεοῦ. Ὁ δὲ Ἀπόστολος, Καὶ τὸ Πάσχα ἡ... / ἀληθῶς θῦμα, Υἱὸς Θεοῦ ὑπὲρ ἡμῶν (33) ἁγιαζόμενος.), full-width chapter heading CAPUT XI., and two-line Latin argument, cut off at right edge in this column's image before Θυσία δὲ; all are set in place (see below); ends mid-word ἀπο-
running head: 101 STROMATUM LIB. V. 102
marginal letters: A ‹τῶν τελείων τροφὴ›; B ‹Θυσία δὲ ἡ τῷ Θεῷ›; C (in the footnote band, not beside the text); D (in the footnote band, not beside the text)
old-edition numerals: (none)
other: the four full-width lines after Πλάτω- (να· βρῶσις ... ἁγιαζόμενος.) are set in place, as the driver directs; Πλάτω-να joined.
other: CAPUT XI. with its Latin summary is editors' matter (Migne's band across the page), set with English.
other: all the page's layer-1 Greek stands in the left column (col 101) and the full-width lines; the right column (102) is the facing Latin, so the whole page's Greek is kept under rail 101.
other: ⟨σ⟩ιωπὴ: the first letter is broken in the type. διατοῦτο set as printed in one word.
other: the column ends on the split word ἀπο-; the whole word ἀποστραφέντες is set here (the tail στραφέντες opens col 104 and is not restored there; the facing Latin's aversi agrees); English renders 'turning away'.
other: QA Q12a: θυσαμένους is printed lower-case (italic, as quoted from Plato); set back from Θυσαμένους. The right half of the four full-width lines is cut off in this column's images and was not re-checked.
running head: 101 STROMATUM LIB. V. 102
marginal letters: A ‹τῶν τελείων τροφὴ πρὸς τοῦ›; B ‹Θυσία δὲ ἡ τῷ Θεῷ δεκτὴ›; C (beside the footnotes only); D (beside the footnotes only)
old-edition numerals: (none)

PG 9:102

Editors' notes and page, col. 102

Footnotes

(10, scripture) ‹anchor: not visible› · call in col 102 I Cor. V, 7.

1 Corinthians 5:7.

(printed under page 50)

(27) ‹anchor: Ἐποπτική› · call in col 102

Ἐποπτική. Plenam atque ultimam mysteriorum inspectionem ἐποψιν vocabant.

"Epoptic." They called the full and final beholding of the mysteries ἐποψις [as printed], "the vision."

(printed under page 50)

(28) ‹anchor: Χριστός› · call in col 102

Χριστός. Χρηστός Psalm.; quod Clemens, una littera mutata, ad propositum suum accommodavit, ut superius Protrept. p. 72.

"Christ." The Psalm has χρηστός, "good"; Clement, changing one letter, fitted it to his purpose, as above in the Protrepticus, p. 72.

(printed under page 50)

(29) ‹anchor: Ψυχή› · call in col 102

Ψυχῇ. In Platonis Protagora, p. 219., Hippocrates et Socrates haec loquuntur : Ἱππ. Τρέφεται δὲ ψυχή, ὦ Σώκρατες, τίνι; Σωκρ. Μαθήμασι. Hipp. Verum quibus alitur anima? Socr. Disciplinis.

"For the soul." In Plato's Protagoras, p. 219, Hippocrates and Socrates say this: Hippocrates: "And on what is the soul fed, Socrates?" Socrates: "On teachings." [Latin repeats it.]

(printed under page 50)

(30) ‹anchor: Λόγου› · call in col 102

Λόγου. Joan. I, 14 : Ὁ Λόγος σὰρξ ἐγένετο. Respicit etiam Joan. VI, 53, et seq., ubi de esu carnis sanguinisque sui agit Christus.

"Of the Word." John 1:14: "The Word became flesh." He also has in view John 6:53 ff., where Christ speaks of eating His flesh and blood.

(printed under page 50)

(31) ‹anchor: Φησίν› · call in col 102

Φησίν. Ms. Paris., Κύριός φησιν.

"He says." The Paris manuscript: "the Lord says."

(printed under page 50)

(32) ‹anchor: Θυσαμένους› · call in col 102

Θυσαμένους. Platonis verba reperiuntur De repub. lib. II, pag. 604, sensu paulum diverso ab eo, quem voluisse videtur Clemens. Nam cum facinora quaedam, quae diis tribuunt poetae, memorasset, statim addit : Οὐδ' ἂν εἰ ἦν ἀληθῆ, ᾤμην δεῖν ῥᾳδίως οὕτω λέγεσθαι πρὸς ἄφρονάς τε καὶ νέους, ἀλλὰ μάλιστα μὲν σιγᾶσθαι· εἰ δὲ ἀνάγκη τις ἦν λέγειν, δι' ἀποῤῥήτων ἀκούειν ὡς ὀλιγίστους, θυσαμένους οὐ χοῖρον, ἀλλά τι μέγα καὶ ἄπορον θῦμα, ὅ τι ὅπως ἐλαχίστοις συνέβη ἀκοῦσαι. Quae quidem etsi vera essent, non tamen putarem tam aperte ad homines mentis inopes adolescentesque proferenda, sed tacenda potius. Sin autem necessitas adesset loquendi, in arcanis audienda paucis, non porcum sacrificantibus, sed pretiosam quandam raramque victimam, ut quam paucissimos audire contingat.

"Having sacrificed." Plato's words are found in the Republic, Book II, p. 604, in a sense somewhat different from the one Clement seems to have intended. For after mentioning certain deeds that the poets attribute to the gods, he at once adds: "Not even if they were true would I think they ought to be told so lightly to the foolish and the young; it would be best to keep silence about them; and if there were some need to speak, they should be heard in secret by as few as possible, after sacrificing not a pig but some great and hard-to-come-by victim, so that as few as possible might happen to hear." [The Latin renders the same.]

(printed under page 50)

(33) ‹anchor: Ὑπὲρ ἡμῶν› · call in col 102

Ὑπὲρ ἡμῶν. In verbis D. Pauli non puto consulto omissa esse illa a Clemente ὑπὲρ ἡμῶν, quae sic ipse explicat ὑπὲρ ἡμῶν σφαγιαζόμενος, ut ego quidem legendum arbitror, non ἁγιαζόμενος. Fed. Morellus Prof. Regius. COLLECT.

"For us." In St Paul's words I do not think the "for us" was omitted on purpose by Clement, who himself explains it thus, "slain as a sacrifice for us": so at least I think it should be read, not "sanctified." Fed. Morel, Royal Professor. COLLECT.

(printed under page 50)

(34) ‹anchor: Καὶ μή τι› · call in col 102

Καὶ μή τι. H. ms., καὶ μέντοι. SYLBURG.

"And lest anything." This manuscript has καὶ μέντοι, "and yet." SYLBURG.

(printed under page 50)

(35) ‹anchor: Μελέτη θ.› · call in col 102

Μελέτη θ. Multa in hunc sensum loquitur Socrates Platonicus in Phaedone, pag. 48 et seq., ubi inter alia dicit, quod οἱ ἁπτόμενοι φιλοσοφίας... οὐδὲν ἄλλο ἐπιτηδεύουσιν ἢ ἀποθνήσκειν τε καὶ τεθνάναι· qui philosophiam tractant, nihil aliud commentantur, quam ut moriantur et sint mortui. Quod explicans, addit paulo post : Ἄλλος ἐστὶν ὁ φιλόσοφος ἀπολύων ὅτι μάλιστα τὴν ψυχὴν τοῦ σώματος κοινωνίας· apparet philosophus animam quam maxime potest a commercio corporis segregare. Dein rationem inferius subjungit : Λογίζεται δέ γέ που τότε κάλλιστα, ὅταν αὐτὴν τούτων μηδὲν παραλυπῇ, μήτε ἀκοή, μήτε ἀλγηδών, μήτε τις ἡδονή, ἀλλ' ὅτι μάλιστα αὐτὴ καθ' αὑτὴν γίγνηται, ἐῶσα χαίρειν τὸ σῶμα, καὶ καθόσον δύναται, μὴ κοινωνοῦσα αὐτῷ, μηδ' ἁπτομένη, ὀρέγεται τοῦ ὄντος. Ratiocinatur autem tunc optime, quando horum nihil eum perturbat, neque auditus, neque visus, neque dolor; sed quam maxime seipsam in se recipiens, deserit corpus, neque quidquam, quoad fieri potest, cum eo communicans, neque attingens, ipsum quod vere est affectat.

"Practice of death." The Platonic Socrates says much to this effect in the Phaedo, p. 48 ff., where among other things he says that "those who take up philosophy... practise nothing other than dying and being dead." [Latin repeats it.] Explaining this he adds a little later: "The philosopher is plainly one who frees the soul as far as possible from its partnership with the body." [Latin repeats it.] Then lower down he adds the reason: "And the soul reasons best when none of these things troubles it, neither hearing nor sight nor pain nor any pleasure, but when it is as far as possible alone by itself, bidding the body farewell, and, so far as it can, having no partnership or contact with it, reaches out for what is." [The Latin renders the same, with "nor sight" for "nor any pleasure".]

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(36) ‹anchor: Διατοῦτο› · call in col 102

Διατοῦτο. Forte διὰ τοῦτο. MONTFAULC.

"Therefore." Perhaps διὰ τοῦτο (as two words). MONTFAUCON.

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(37) ‹anchor: σιωπή› · call in col 102

Πενταετίας σ. Quinquennalis apud Pythagoram silentii meminit Plutarchus De curiositate, pag. 309 : Πυθαγόρας, inquit, ἔταξε τοῖς νέοις πενταετῆ σιωπήν, ἐχεμυθίαν προσαγορεύσας. H. SYLB. — Laertius in Pythagora lib. VIII, seg. 10 : Καὶ αὐτοῦ οἱ μαθηταὶ... πενταετίαν ἡσύχαζον μόνον τῶν λόγων κατακούοντες, καὶ οὐδέπω Πυθαγόραν ὁρῶντες, εἰς ὃ δοκιμασθεῖεν. Ipsius discipuli quinquennium totum silebant, solum quae dicerentur audientes, ac donec probarentur nunquam Pythagoram videntes. Similia referunt alii quamplurimi, sed Clementi proxima sunt, quae exstant in Auctione animarum apud Lucianum : Ἀγο. Φέρε δὴ ἢν πρίωμαί σε, τί με διδάξεις; Πυθαγ. Διδάξω μὲν οὐδέν, ἀναμνήσω δέ. Ἀγο. Πῶς ἀναμνήσεις; Πυθ. Καθαρὰν πρότερον τὴν ψυχὴν ἐργασάμενος, καὶ τὸν ἐπ' αὐτῇ ῥύπον ἐκκλύσας. Ἀγο. Καὶ δὴ νόμισον ἤδη κεκαθάρθαι με· τίς ὁ τρόπος τῆς ἀναμνήσεως; Πυθ. Τὸ μὲν πρῶτον ἡσυχίη μακρὴ καὶ ἀφωνίη, καὶ πέντε ὅλων ἐτέων λαλεῖν μηδέν. Non tamen omnibus idem erat silentii (continues)

"Five years' silence." Plutarch mentions the five-year silence among the Pythagoreans in On Curiosity, p. 309: "Pythagoras," he says, "laid on the young a five-year silence, calling it echemythia." H. SYLB. — Laertius, Pythagoras, Book VIII, section 10: "And his disciples... kept quiet for five years, only listening to the discourses and never yet seeing Pythagoras, until they had been approved." [Latin repeats it.] Very many others report similar things, but closest to Clement is what stands in Lucian's Sale of Lives: Buyer: "Come, if I buy you, what will you teach me?" Pythagoras: "I will teach you nothing, but I will remind you." Buyer: "How will you remind me?" Pythagoras: "By first making your soul clean and washing off the filth upon it." Buyer: "Suppose me already cleansed: what is the manner of the reminding?" Pythagoras: "First, long quiet and speechlessness, and saying nothing for five whole years." Yet the length of silence was not the same for all (continues)

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Footnotes

(11, scripture) ‹anchor: not visible› · call in col 103 Levit. I, 6.

Leviticus 1:6.

(continued) ‹anchor: not visible› · call in col 103

tempus, sed aliud aliis pro aestimato captu solertiae. Sed non minus quisquam tacuit quam biennium : quod superius observatum est ex A. Gellii lib. I, cap. 9.

...time, but different times for different men according to the estimate of their quickness of understanding. But no one kept silence less than two years: as was noted above from Aulus Gellius, Book I, ch. 9.

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(38) ‹anchor: Ἀποστραφέντες τῶν αἰσθητῶν› · call in col 103

Ἀποστραφέντες τῶν αἰσθητῶν, ψιλ. H. ms. ἀποστραφέντες τῶν τοιούτων, ψ. SYLB. — Consentit ms. Ottob.

"Turned away from the objects of sense, bare..." This manuscript has "turned away from such things, b[are]..." SYLB. — The Ottoboni manuscript agrees.

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(39) ‹anchor: Οἱ δὲ πλεῖστοι› · call in col 103

Οἱ δὲ πλεῖστοι. Philo lib. De sacrificiis Abel et Cain., pag. 146 : Οὐ γὰρ δυνάμεθα διηνεκῶς τὸ ἄξιον τοῦ Αἰτίου κεφάλαιον ἐν ψυχῇ ταμιεῦσαι τῇ ἑαυτῶν, τό, Οὐχ ὡς ἄνθρωπος ὁ Θεός· ἵνα ἅπαντα τὰ ἀνθρωπολογούμενα ὑπερκύψωμεν· ἀλλὰ πλεῖστον μετέχοντες τοῦ θνητοῦ, καὶ χωρὶς αὐτῶν ἐπινοῆσαι μηδὲν δυνάμενοι, μήτε ἐκβῆναι τὰς ἰδίας κῆρας ἰσχύοντες, ἀλλ' εἰς τὸ θνητὸν εἰσδυόμενοι καθάπερ οἱ κοχλίαι, καὶ περὶ αὐτοὺς ὥσπερ ἐκεῖνοι σφαιρηδὸν εἰλούμενοι, καὶ περὶ τοῦ μακαρίου καὶ ἀφθάρτου, καὶ περὶ αὐτῶν δοξαζόμενον, τὴν μὲν ἀτοπίαν τοῦ λόγου, ὅτι ἀνθρωπόμορφον τὸ Θεῖον, ἀποδιδράσκοντες, τὴν δὲ ἐν τοῖς ἔργοις ἀσέβειαν, ὅτι ἀνθρωποπαθές, ἐπανορθούμενοι· διὰ τοῦτο χεῖρας, πόδας, εἰσόδους, ἐξόδους, ἔχθρας, ἀποστροφάς, ἀλλοτριώσεις, ὀργὰς προσαναπλάττομεν, ἀνοίκεια μέρη καὶ πάθη τοῦ Αἰτίου. Non potest enim anima nostra semper in promptu habere praecipuam illam de Deo sententiam, non esse eum homini similem, ut transcendamus quidquid praedicatur de homine; sed quia maxima ex parte affines sumus rerum mortalium, et praeter eas nihil cogitare possumus, neque proprios morbos egredi; sed induti rebus mortalibus tanquam cochleae, eisque harum in morem involuti, easdem de illo beato immortalique, quas de nobis opiniones habemus, verbis quidem negantes Deum humana forma praeditum, re autem ab impietate quorumdam, qui affectus ei tribuunt, non alieni, utcunque tergiversamur; idec manus, pedes, introitum, exitum, odium, alienationem, aversationem, iram ei affingimus, affectus nihil ad auctorem illum summum pertinentes. Ubi pro ὥσπερ ἐκεῖνοι σφ. scribendum ex Clemente, ὥσπερ ἐχῖνοι σφ. Mox, pro καὶ περὶ αὐτῶν legendum itidem ex Clemente, οἷα καὶ περὶ αὐτῶν.

"But most." Philo, On the Sacrifices of Abel and Cain, p. 146: "For we cannot keep stored continually in our soul the chief truth worthy of the Cause, 'God is not as a man,' so as to rise above everything said of him in human terms; but sharing very largely in what is mortal, and unable to conceive anything apart from it, and without strength to step outside our own ills, sinking into the mortal like snails and rolling ourselves up round ourselves like those creatures in a ball, we hold of the blessed and incorruptible the same opinions as of ourselves; and while we shun the absurdity of saying that the Divine has human form, we set right [only in word] the impiety in deeds of saying it has human passions: and therefore we invent for it hands, feet, comings in and goings out, enmities, aversions, estrangements, angers, parts and passions unbefitting the Cause." [The Latin renders the same, adding "in words indeed denying that God has human form, but in fact not free of the impiety of those who ascribe passions to him, however we evade it," and printing "idec" for "ideo."] Here, for "rolled up like those creatures in a ball," one should write from Clement "like hedgehogs in a ball." Just after, for "and about ourselves" read likewise from Clement "such as about ourselves."

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(40) ‹anchor: Αὐτῶν› · call in col 103

Αὐτῶν. Vel αὐτῶν.

"Of them." Or αὐτῶν [the breathing that distinguishes the two forms is not legible in the scan; presumably αὑτῶν, "of themselves"].

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(41) ‹anchor: Ἀγένητος› · call in col 103

Ἀγένητος. A. mavult ἀγέννητος, ingenitus. SYLBURG.

"Uncreated." A. prefers ἀγέννητος, "unbegotten." SYLBURG.

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(42) ‹anchor: Ἀθανασίαν› · call in col 103

Ἀθανασίαν. A. mavult εὐθανασίαν, bonam, seu facilem, mortem. SYLBURG.

"Immortality." A. prefers εὐθανασίαν, a good or easy death. SYLBURG.

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(43) ‹anchor: Ἡ πανακής› · call in col 103

Ἡ παν. F. Morellus idem hoc Callimachi pentametrum sic implet : Ἡ πανακὴς πάντων φαρμακικῶν σοφία. COLL. Inter Callimachi fragmenta, quae collegit Spanhemius, hic versus hoc modo exhibetur : Ἡ πανακὴς πάντων φάρμακον ἡ σοφία. Omnium malorum remedium est sapientia.

"The all-healing." F. Morel fills out this pentameter of Callimachus thus: "Wisdom, the cure-all of all remedies." COLL. Among the fragments of Callimachus collected by Spanheim the line is given thus: "Wisdom is the all-healing remedy of all things." [Latin:] "Wisdom is the remedy of all evils."

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(44) ‹anchor: Καλλίμαχος› · call in col 103

Καλλίμαχος. Verba ipsa sat bene distincta sunt : res tamen aliam desiderare distinctionem videntur : ita sc. ut Callimacho tribuatur sententia quae sequitur, non quae antecedit : itidemque Bacchylidi. Id sane innuit Callimachi locus similis infra, p. 234. Unde mutilatione aliqua perversam esse structurae cohaerentiam non absurde suspiceris. SYLBURG.

"Callimachus." The words themselves are punctuated well enough; yet the sense seems to call for a different punctuation, namely so that the saying which follows, not the one before, is assigned to Callimachus, and likewise to Bacchylides. A similar passage of Callimachus below, p. 234, certainly suggests this. Hence you might not unreasonably suspect that the connexion of the construction has been spoiled by some mutilation. SYLBURG.

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(45) ‹anchor: Ἕτερος› · call in col 103

Ἕτερος. Apud D. Cyrillum lib. I contra Julianum : Atqui illud in praesentiarum dixisse operae pretium existimarim, quod vere a quibusdam celebratur proverbium, Sapiens alius ab alio. Manifestum autem, quod posteriores a prioribus didicerint, et non priores a posterioribus. In margine additur, Σοφὸς ἄλλος ἀπ' ἄλλου. At hic in Graeco ἕτερος δ' ἐξ ἑτέρου σοφός. Bacchylidis a Plutarcho et Stobaeo citantur multa e Paeanibus, quae collegit H. Stephanus, sed hoc praetermisit, quod reperitur et apud Theodoretum lib. I De curatione Graecorum : Audire vero est et Bacchylidem in Paeanibus haec dicentem : Οὐδὲ γὰρ ῥᾷστον ἀῤῥήτων ἐπέων πύλας ἐξευρεῖν· hoc est, Haud enim facile est occultorum verborum portas invenire. COLLECT.

"Another." In St Cyril, Against Julian, Book I: "But I should think it worth while to mention here the proverb rightly current among some, 'One is wise from another.' And it is plain that the later learned from the earlier, not the earlier from the later." In the margin is added: "One wise from another." But here the Greek has "one is wise from another" in other words. Many passages of Bacchylides from the Paeans are quoted by Plutarch and Stobaeus and were collected by H. Stephanus, but he passed over this one, which is also found in Theodoret, On the Cure of the Greeks, Book I: "One may hear Bacchylides too saying this in the Paeans: 'For it is not easiest to find the gates of unspoken words.'" That is, "For it is not easy to find the gates of hidden words." COLLECT.

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Page

running head: 103 CLEMENTIS ALEXANDRINI
marginal letters: A sermones; B bus tradere; C rens: Beatus; D σιν. Ad
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:104

στραφέντες τῶν αἰσθητῶν, ψιλῷ τῷ νῷ τὸ Θεῖον ἐποπτεύοιεν· παρὰ Μωϋσέως τοιαῦτα φιλοσοφήσαντες οἱ τῶν Ἑλλήνων ἄκροι. Προστάσσει γὰρ, τὰ ὁλοκαυτώματα δείραντας, εἰς μέλη διανεῖμαι· ἐπειδὴ γυμνὴν τῆς ὑλικῆς δορᾶς γενομένην τὴν γνωστικὴν ψυχὴν, ἄνευ τῆς σωματικῆς φλυαρίας καὶ τῶν παθῶν πάντων, ὅσα περιποιοῦσιν αἱ κεναὶ καὶ ψευδεῖς ὑπολήψεις, ἀποδυσαμένην τὰς σαρκικὰς ἐπιθυμίας, τῷ φωτὶ καθιερωθῆναι ἀνάγκη. Οἱ δὲ πλεῖστοι τῶν ἀνθρώπων, τὸ θνητὸν ἐνδυόμενοι, καθάπερ οἱ κοχλίαι, καὶ περὶ τὰς αὐτῶν ἀκρασίας, ὥσπερ οἱ ἐχῖνοι σφαιρηδὸν εἱλούμενοι, περὶ τοῦ μακαρίου καὶ ἀφθάρτου Θεοῦ τοιαῦτα οἷα καὶ περὶ αὐτῶν δοξάζουσιν. Λέληθε δ' αὐτοὺς, κἂν πλησίον ἡμῶν τύχωσιν, ὡς μυρία ὅσα δεδώρηται ἡμῖν ὁ Θεὸς, ὧν αὐτὸς ἀμέτοχος· γένεσιν μὲν, ἀγένητος ὤν· τροφὴν δὲ, ἀνενδεὴς ὤν· καὶ αὔξησιν, ἐν ἰσότητι ὤν· εὐγηρίαν τε καὶ ἀθανασίαν, ἀθάνατός τε καὶ ἀγήρως ὑπάρχων. Διὸ καὶ χεῖρας, καὶ πόδας, καὶ στόμα, καὶ ὀφθαλμοὺς, καὶ εἰσόδους, καὶ ἐξόδους, καὶ ὀργὰς, καὶ ἀπειλὰς, μὴ πάθη Θεοῦ τις ὑπολάβῃ παρὰ Ἑβραίοις λέγεσθαι· μηδαμῶς· ἀλληγορεῖσθαι δέ τινα ἐκ τούτων τῶν ὀνομάτων ὁσιώτερον· ἃ δὴ καὶ, προϊόντος τοῦ λόγου, κατὰ τὸν οἰκεῖον καιρὸν διασαφήσομεν. Ἡ πανακὴς πάντων φαρμάκων σοφία, Καλλίμαχος ἐν τοῖς Ἐπιγράμμασι γράφει· Ἕτερος δὲ ἐξ ἑτέρου σοφὸς τό τε πάλαι τό τε νῦν, φησὶ

turned away from the things of sense, they might contemplate the Divine with the bare mind; the foremost of the Greeks having philosophized in such fashion from Moses. For he commands that the whole burnt offerings, once flayed, be divided into their members (Lev. 1:6); since the gnostic soul, made bare of the material hide, without the trifling of the body and all the passions which vain and false suppositions procure, having put off the fleshly desires, must be consecrated to the light. But most men, clothing themselves with what is mortal, like snails, and rolling themselves up into a ball about their own incontinences, like hedgehogs, hold such opinions about the blessed and incorruptible God as they hold about themselves. It has escaped them, though they may be near us, that God has bestowed on us countless things in which He Himself has no share: birth, while He is unbegotten; food, while He is without need; and growth, while He is ever equal; a good old age and immortality, while He is immortal and ageless. Wherefore let no one suppose that hands and feet and mouth and eyes, and goings in and comings out, and wraths and threats, are spoken among the Hebrews as passions of God; by no means; but that some things are allegorized, more reverently, from these names; which things indeed, as the discourse proceeds, we shall make clear at the proper time. "Wisdom, the all-healing of all remedies," Callimachus writes in the Epigrams. "One man is wise from another, both of old and now," says

Editors' notes and page, col. 104

Page

running head: CLEMENTIS ALEXANDRINI 104
marginal letters: A στραφέντες τῶν; B χος· γένεσιν μὲν; C ἐκεῖνοι σφ. (in footnotes); D chylidi (in footnotes)
old-edition numerals: (none)
other: begins mid-word στραφέντες (from ἀπο- at the end of col. 101); joined: ἀποστραφέντες stands whole at the end of col 101 and the tail is not restored here
other: QA Q11a re-set this column from the page: the file had held some 330 words and a CAPUT XI band that are not printed in col 104 (no chapter heading stands in this column; Cap. XI begins in col 101). Footnote calls (38)–(45) are printed in this column; the notes sit with the facing Latin by the unit's convention
other: the column's last word φησὶ is continued in col 105 by Βακχυλίδης (QA Q12a re-set col 105 from its page)
running head: (S. CLE)MENTIS ALEXANDRINI 104 (left edge cropped)
marginal letters: A στραφέντες τῶν αἰσθητῶν; B χος· γένεσιν μὲν; C (in footnotes: ἐκεῖνοι σφ. scribendum); D (in footnotes: chylidi. Id sane)
old-edition numerals: (none)
other: scripture reference is a Migne foot reference "11 Levit. I, 6", rendered in the English as Leviticus 1:6; its call is not visible in the text and it is not set in the source. "περιποιοῦσιν" read through blurred type. Column ends mid-sentence at φησὶ.

PG 9:105

Βακχυλίδης ἐν τοῖς Παιᾶσιν· Οὐδὲ γὰρ ῥᾷστον ἀῤῥήτων ἐπέων πύλας ἐξευρεῖν. Καλῶς ἄρα Ἰσοκράτης ἐν τῷ Παναθηναϊκῷ, Τίνας οὖν καλῶ πεπαιδευμένους; προθεὶς, ἐπιφέρει· Πρῶτον μὲν, τοὺς καλῶς χρωμένους τοῖς πράγμασι τοῖς κατὰ τὴν ἡμέραν ἑκάστην προσπίπτουσι, καὶ τὴν δόξαν ἐπιτυχῆ τῶν καιρῶν ἔχοντας, καὶ δυναμένην ὡς ἐπιτοπολὺ στοχάζεσθαι τοῦ συμφέροντος· ἔπειτα, τοὺς πρεπόντως καὶ δικαίως ὁμιλοῦντας ἀεὶ τοῖς πλησιάζουσι, καὶ τὰς μὲν τῶν ἄλλων ἀηδείας καὶ βαρύτητας εὐκόλως καὶ ῥᾳδίως φέροντας, σφᾶς δ' αὐτοὺς ὡς δυνατὸν ἐλαφροτάτους καὶ μετριωτάτους τοῖς ξυνοῦσι παρέχοντας· ἔτι δὲ τοὺς τῶν μὲν ἡδονῶν κρατοῦντας, τῶν δὲ συμφορῶν μὴ λίαν ἡττωμένους, ἀλλ' ἀνδρωδῶς ἐν αὐταῖς ἀναστρεφομένους, καὶ τῆς φύσεως ἀξίως ἧς μετέχοντες τυγχάνομεν. Τέταρτον, ὅπερ μέγιστόν ἐστι, τοὺς μὴ διαφθειρομένους ὑπὸ τῶν εὐπραγιῶν, μηδ' ἐξισταμένους αὐτῶν μηδὲ ὑπερηφάνους γινομένους, ἀλλ' ἐπιμένοντας τῇ τάξει τῶν εὖ φρονούντων. Εἶτα ἐπιφέρει τὸν κολοφῶνα τοῦ λόγου· Τοὺς δὲ μὴ μόνον πρὸς ἓν τούτων, ἀλλὰ πρὸς ἅπαντα ταῦτα τὴν ἕξιν τῆς ψυχῆς εὐάρμοστον ἔχοντας, τούτους φημὶ καὶ φρονίμους εἶναι καὶ τελείους ἄνδρας, καὶ πάσας ἔχειν τὰς ἀρετάς. Ὁρᾷς πῶς τὸν γνωστικὸν βίον καὶ Ἕλληνες (καίτοι μὴ εἰδότες ὡς ἐπίστασθαι χρή) ἐκθειάζουσι; τίς δ' ἐστὶν ἡ γνῶσις, οὐδὲ ὄναρ ἴσασιν. Εἰ τοίνυν λογικὸν ἡμῖν βρῶμα ἡ γνῶσις εἶναι συμπεφώνηται, μακάριοι τῷ ὄντι κατὰ τὴν Γραφὴν οἱ πεινῶντες καὶ διψῶντες τὴν ἀλήθειαν· ὅτι πλησθήσονται τροφῆς ἀϊδίου. Πάνυ θαυμαστῶς ὁ ἐπὶ τῆς σκηνῆς φιλόσοφος Εὐριπίδης τοῖς προειρημένοις ἡμῖν συνῳδὸς διὰ τούτων εὑρίσκεται, Πατέρα καὶ Υἱὸν ἅμα, οὐκ οἶδ' ὅπως, αἰνισσόμενος·

Bacchylides in the Paeans; "for it is not most easy to find the gates of unspoken words." Well then does Isocrates in the Panathenaicus, having put forward the question, "Whom then do I call educated?", go on: "First, those who deal well with the affairs that befall them each day, and who possess a judgement that hits upon the occasions and is able for the most part to aim at what is expedient; next, those who always conduct themselves fittingly and justly towards those who come near them, and who bear the unpleasantness and heaviness of others with good temper and ease, while making themselves as light and moderate as possible to those who are with them; further, those who master their pleasures and are not too much overcome by misfortunes, but conduct themselves manfully in them, and worthily of the nature of which we happen to partake. Fourth, which is greatest, those who are not corrupted by good fortune, nor put out of themselves, nor become arrogant, but abide in the rank of the right-minded." Then he adds the crowning stroke of the discourse: "But those who have the habit of the soul well attuned not only to one of these but to all of them, these I declare to be both prudent and perfect men, and to possess all the virtues." Do you see how even the Greeks (though not knowing it as one ought to understand it) deify the gnostic life? But what knowledge is, they know not even in a dream. If then it is agreed that knowledge is rational food for us, blessed in truth, according to the Scripture, are they who hunger and thirst for the truth, for they shall be filled with everlasting food (Matt. 5:6). Quite wonderfully the philosopher of the stage, Euripides, is found in agreement with what we have said before, through these words, hinting, I know not how, at the Father and the Son together:

Σοὶ τῷ πάντων μεδέοντι χοὴν / Πέλανόν τε φέρω, Ζεὺς, εἴτ' Ἀΐδης / Ὀνομαζόμενος στέργεις· σὺ δέ μοι / Θυσίαν †ἄπορον παγκαρπίας / Δέξαι πλήρη, προχυτίαν.

To Thee, the ruler of all, I bring a libation / and a cake, whether Thou art pleased to be named / Zeus or Hades; and do Thou / receive from me a fireless sacrifice of all fruits, / full, poured forth.

Editors' notes and page, col. 105

Page

running head: 105 STROMATUM LIB. V.
marginal letters: A Βακχυλίδης (46); B ἡττωμένους, ἀλλ' ἀνδρωδῶς; C Εἰ τοίνυν λογικὸν; D (in the footnote band, not beside the text)
old-edition numerals: (none in the Greek column; the band "P. 688 ED. POTTER, 581 ED. PARIS." stands across the page under the verse, its mark in the facing Latin)
other: QA Q12a re-set this column from the page: the file had held some 480 words not printed in col 105 (Egyptians and the tabernacle, Wisdom, Isaiah, David's hyssop, the Transfiguration), with their English. The column as printed continues col 104's last word φησὶ with Bacchylides, then Isocrates' Panathenaicus, Matt 5:6, and Euripides' five verse lines, which close the column; the col 104 note asking for this re-read is answered. Footnote calls (46)–(60) are printed in this column; the notes sit at the page foot by the unit's convention.
other: UNSURE: the negative before οἶδ' ὅπως may be printed οὐχ (a misprint) rather than οὐκ; set οὐκ, to be settled at higher zoom.
running head: 105 STROMATUM LIB. V. (right edge cropped: "STROMATUM LI…")
marginal letters: A Βακχυλίδης ἐν τοῖς Παιᾶσιν; B ἡττωμένους, ἀλλ' ἀνδρωδῶς; C Εἰ τοίνυν λογικὸν; D (in footnotes: Isocr., S…)
old-edition numerals: ✠P. 688 ED. POTTER, 581 ED. PARIS. printed at the foot of the text above the notes; the ✠ call in the text was not located
other: scripture reference is a Migne foot reference "12 Matth." (rest cropped), rendered in the English as Matthew 5:6; not set in the source. Verse lines joined with " / ". The word after Θυσίαν looks like ἄπορον in the scan (standard text ἄπυρον); marked † — check on the page; English follows ἄπυρον. ῥᾳδίως: iota subscript not discernible at this resolution. Printer's signature "PATROL. GR. IX." excluded.

PG 9:106

Editors' notes and page, col. 106

Footnotes

(12, scripture) ‹anchor: implebuntur› · call in col 106 Matth. V, 6.

Matthew 5:6.

(printed under page 52)

(46) ‹anchor: Βακχυλίδης› · call in col 106

Βακχυλίδης. Hujusce sententiae partem posteriorem recitat Theodoretus Θεραπ. α', pag. 477, quem in librum ex Clemente nostro plurima transtulit. Porro sententia, cum ea, quae Bacchylidis nomen praecedit, tum ea, quae id sequitur, ejus est. Quod quidem tam ex verborum constructione et ordine patet, quam ex sensu, qui sic se habet : Alii ex aliis sapientiam discunt; non enim facile est per se invenire, etc. Proinde, rejicienda Sylburgii sententia superius posita.

"Bacchylides." Theodoret quotes the latter part of this saying in the Therapeutike, Book I, p. 477, in which book he carried over a great deal from our Clement. Moreover both the saying that precedes Bacchylides' name and the one that follows it are his. This is clear both from the construction and order of the words and from the sense, which runs thus: "Some learn wisdom from others; for it is not easy to find it by oneself," etc. Sylburg's opinion given above is therefore to be rejected.

(printed under page 52)

(47) ‹anchor: Τίνας οὖν› · call in col 106

Τίνας οὖν. Haec exstant in Panathenaico Isocratis p. 239, edit Stephan. 1593. Eadem recitat Stobaeus serm. 1, qui est De virtute.

"Whom then." These words stand in Isocrates' Panathenaicus, p. 239, Stephanus's edition of 1593. Stobaeus quotes the same in Discourse 1, which is On Virtue.

(printed under page 52)

(48) ‹anchor: Καλῶ› · call in col 106

Καλῶ. Ἔχω Isocr. elegantius.

"I call." Isocrates has ἔχω, more elegantly.

(printed under page 52)

(49) ‹anchor: Προθείς› · call in col 106

Προθείς. Ms. Paris. προσθείς.

"Having set before." The Paris manuscript has προσθείς, "having added."

(printed under page 52)

(50) ‹anchor: Ἐπιτυχῆ› · call in col 106

Ἐπιτυχῆ. Stobaeus ἐπὶ τύχη.

"Hitting the mark." Stobaeus has ἐπὶ τύχη, "by chance."

(printed under page 52)

(51) ‹anchor: Ὁμιλοῦντας ἀεὶ τοῖς πλ.› · call in col 106

Ὁμιλοῦντας ἀεὶ τοῖς πλ. Ὁμιλοῦντας τοῖς ἀεὶ πλησιάζουσι, Isocrat. et Stob., quos tamen malim ex Clemente, quam hunc ex illis corrigere.

"Always associating with those near." Isocrates and Stobaeus have "associating with those who are near at any time"; yet I would rather correct them from Clement than him from them.

(printed under page 52)

(52) ‹anchor: Ἐλαφροτάτους› · call in col 106

Ἐλαφροτάτους. Isocrates ἐλαφροτέρους, sed cum Clemente ἐλαφροτάτους exhibet Stobaeus. Mox, ξυνοῦσι pro συνοῦσι, Isocr., Stob. Dein, ἡδονῶν ἀεὶ κρατοῦντας pro ἡδονῶν κρατοῦντας uterque dant. Paulo post, ἡττημένους pro ἡττωμένους, Stob.

"Easiest." Isocrates has ἐλαφροτέρους, "easier," but Stobaeus gives ἐλαφροτάτους with Clement. Just after, Isocrates and Stobaeus have ξυνοῦσι for συνοῦσι; then both give "always mastering pleasures" for "mastering pleasures." A little later Stobaeus has ἡττημένους for ἡττωμένους.

(printed under page 52)

(53) ‹anchor: Ἀναστρεφομένους› · call in col 106

Ἀναστρεφομένους. Rectius διακειμένους, Isocr., Stob. Ἀναστρεφομένους glossema esse videtur.

"Conducting themselves." Isocrates and Stobaeus have more correctly διακειμένους, "disposed." Ἀναστρεφομένους seems to be a gloss.

(printed under page 52)

(54) ‹anchor: Ἀξίως› · call in col 106

Ἀξίως. Stob. ἀξίους scribit, male.

"Worthily." Stobaeus writes ἀξίους, wrongly.

(printed under page 52)

(55) ‹anchor: Ἐστί› · call in col 106

Ἐστί. Abest ab Isocr. et Stob. Proximum τοὺς non agnoscit Stob.

"Is." Absent from Isocrates and Stobaeus. Stobaeus does not have the next word, τούς.

(printed under page 52)

(56) ‹anchor: Ἐξισταμένους› · call in col 106

Ἐξισταμένους. Hanc vocem tuetur etiam Stobaeus; sed ἐξανισταμένους exhibet Isocrates, qui hinc emendandus videtur. Mox, γιγνομένους pro γινομένους, Isocr., Stob. Dein, ἐμμένοντας pro ἐπιμένοντας, iidem rectius.

"Departing." Stobaeus too supports this word; but Isocrates gives ἐξανισταμένους, and he seems to need correcting from here. Just after, Isocrates and Stobaeus have γιγνομένους for γινομένους; then ἐμμένοντας for ἐπιμένοντας, more correctly.

(printed under page 52)

(57) ‹anchor: Εὖ φρον.› · call in col 106

Εὖ φρον. Εὐφρονούντων conjuncte, Stob.

"Well-minded." Stobaeus has εὐφρονούντων written as one word.

(printed under page 52)

(58) ‹anchor: Εἶτα› · call in col 106

Εἶτα. Paucis videlicet verbis interpositis.

"Then": that is, after a few words in between.

(printed under page 52)

(59) ‹anchor: μακάριοι› · call in col 106

Μακάριοι. Respicit Matth. V, 6 : Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.

"Blessed." He has in view Matthew 5:6: "Blessed are those who hunger and thirst for righteousness, for they shall be filled."

(printed under page 52)

(60) ‹anchor: Σοὶ τῷ πάντων› · call in col 106

Σοὶ τῷ π. P. Victorius lib. XIII Var. lect., c. 2. Qui in vetere cultu deorum deos invocabant, nominibusque ipsos appellabant, timentes ne apud eos offenderent, si forte non suo nec grato illis nomine vocassent, saepe veniam errati sui petebant, (continues)

"To you, [ruler] of all." P. Victorius, Variae lectiones, Book XIII, ch. 2: "Those who in the ancient worship of the gods called upon them and addressed them by name, fearing lest they should give offence if they happened to call them by a name not their own or not pleasing to them, often asked pardon for their error, (continues)

(printed under page 52)

Footnotes

(continued) ‹anchor: not visible› · call in col 107

totosque se ad eorum voluntatem referebant, in arbitrio ipsorum ponentes, ut e multis id nomen adsciscerent, quo magis delectarentur suaeque inscitiae ignoscerent. Hoc fecit Catullus in Hymno in Dianam; cum enim eam pluribus nominibus vocasset, addit, Sis quocunque tibi placet sancta nomine; et Euripides cujus locus citatur a Clemente lib. V Strom., et Socrates in Philebo : Καὶ νῦν τὴν Ἀφροδίτην ὅπῃ ἐκείνῃ φίλον, ταύτῃ προσαγορεύω. COLLECT. — Hos versus hoc modo emendavit et in ordinem digessit Grotius in excerptis ex incertis Euripidis tragoediis p. 431 : Σοὶ τῶν πάντων μεδέοντι χοὴν Πέλανόν τε φέρω, Ζεὺς εἴτ' Ἀΐδης Ὀνομαζόμενος στέργεις· σὺ δέ μοι Θυσίαν ἄπορον παγκαρπίας Δέξαι πλήρη προχύτην τε. Σὺ γὰρ ἔν τε θεοῖς τοῖς οὐρανίδαις Σκῆπτρον τὸ Διὸς μεταχειρίζων, Χθονίων θ' Ἅδῃ μετέχεις ἀρχῆς. Πέμψον μὲν φῶς ψυχαῖς ἀνέρων, Ταῖς βουλομέναις ἄθλους προμαθεῖν Πόθεν ἔβλαστον, τίς ῥίζα κακῶν Τίνι δεῖ μακάρων εὖ θυσαμένους Εὑρεῖν μόχθων ἀνάπαυλαν. Tibi cunctorum domino vinum Salsamque molam fero, seu Ditis Tu sive Jovis nomine gaudes. Cunctis larga defusa manu De frugibus accipe dona. Tu namque deos superos inter Sceptrum tractas sublime Jovis, Idem regnum terrestre tenes. Tu lucem animis infunde virûm, Qui scire volunt, quo sata mentis Lucta sit ortu, quae causa mali, Cui coelicolum rite litando Requiem sit habere laborum.

...and committed themselves wholly to the gods' will, leaving it to their choice to take, out of many, the name that would please them most and so pardon their ignorance. Catullus did this in his Hymn to Diana: having called her by several names, he adds, "Be hallowed by whatever name pleases you"; and so did Euripides, whose passage is quoted by Clement in Stromata V, and Socrates in the Philebus: "And now I address Aphrodite by whatever name is dear to her." COLLECT. — Grotius emended these lines and set them in order thus, in his extracts from the uncertain tragedies of Euripides, p. 431: "To you, ruler of all, I bring a libation and a cake, whether you are pleased to be named Zeus or Hades; and do you receive from me a sacrifice of all fruits, unburnt, full, and poured forth. For you among the heavenly gods wield the sceptre of Zeus, and with Hades share the rule of those beneath the earth. Send light to the souls of men who wish to learn beforehand of their struggles: whence they sprang, what is the root of evils, to which of the blessed ones they must sacrifice well to find rest from toils." [Latin verse:] "To you, lord of all, I bring wine and salted meal, whether you delight in the name of Dis or of Jove. Receive gifts of the fruits poured out with generous hand on all. For you among the gods above wield Jove's lofty sceptre, and likewise hold the earthly realm. Pour light into the minds of men who wish to know from what source the struggle of the mind was sown, what is the cause of evil, and by duly sacrificing to which of the heaven-dwellers they may have rest from toils."

(printed under page 53)

(61) ‹anchor: Χθονίων› · call in col 107

Χθονίων. Rectius Χθονίῳ θ' Ἅδῃ, et seq. v. ψυχὰς ἀναίρων, animos attollens. SYLBURG.

"Of those beneath the earth." More correctly "and with Hades beneath the earth," and in the next line "raising up souls." SYLBURG.

(printed under page 53)

(62) ‹anchor: Ἐκθησαμένοις› · call in col 107

Ἐκθησαμένοις. Forte ἐκθυσαμένοις. LOWTH. — Conjecturam hanc firmat ms. Paris.

"Having set out." Perhaps ἐκθυσαμένοις, "having made expiatory sacrifice." LOWTH. — The Paris manuscript confirms this conjecture.

(printed under page 53)

(63) ‹anchor: Εὑρεῖν› · call in col 107

Εὑρεῖν. Post εὑρεῖν desiderari videtur εἴη, vel simile aliquod verbum. SYLBURG.

"To find." After "to find" εἴη, "it may be," or some similar word seems to be missing. SYLBURG.

(printed under page 53)

(64) ‹anchor: Μυστηρίων› · call in col 107

Μυστηρίων. Cereris Eleusiniae mysteria intelligit, quae passim apud auctores κατ' ἐξοχὴν dicta sunt μυστήρια. Eorum dignitatem indicant haec Aristotelis verba Rhetor. l. II, c. 24 : Τὰ μυστήρια πασῶν τιμιωτάτη τελετή· Mysteria sunt omnium honoratissima festivitas. Initiandi variis purgationibus praeparabantur. Sopater De divis. quaest. : Μέλλων δὲ τοῖς καθαρσίοις τοῖς πρὸ τῆς τελετῆς ἐντυγχάνειν, ἐκάλουν εὐδαίμονα ἐμαυτόν. Ad lustrationes vero solitas ante initia accessurus, vocabam me beatum. Meminerunt etiam alii quamplurimi. Minora quaedam mysteria discebant, qui majoribus initiari cupiebant. Scholiastes Aristophanis Plut. act. IV, sc. 2, vers. 23 : Ἔστι τὰ μικρὰ (μυστήρια) ὥσπερ προκάθαρσις καὶ προάγνευσις τῶν μεγάλων. Sunt parva mysteria tanquam praevia purgatio et purificatio ad majora. Hinc petita Marini allusio in Vita Procli : Ἀχθέντα δὲ διὰ τούτων ἱκανῶς ὥσπερ τινῶν προτελεστῶν, καὶ μικρῶν μυστηρίων εἰς τὴν Πλάτωνος ἦγεν μυσταγωγίαν ἐν τάξει, καὶ οὐχ ὑπερβάθμιον πόδα, κατὰ τὸ λόγιον, τείνοντα· καὶ τὰς παρ' ἐκείνων θείας τελετὰς ἐποπτεύειν ἐποίει. Deductum vero quantum satis erat, per illa veluti per quasdam praeparationes sacras et parva mysteria, ad Platonis duxit mystagogiam ordine et immodicum progressum, juxta oraculum, intendentem : et quae apud illum vere divinae exstant institutiones contemplari faciebat.

"Of the mysteries." He means the mysteries of Eleusinian Ceres, which writers everywhere call "the mysteries" par excellence. Their dignity is shown by these words of Aristotle, Rhetoric, Book II, ch. 24: "The mysteries are the most honoured rite of all." Those to be initiated were prepared by various purifications. Sopater, On the Division of Questions: "When I was about to undergo the purifications before the rite, I called myself blessed." Very many others mention them too. Those who wished to be initiated into the greater mysteries first learnt certain lesser ones. The scholiast on Aristophanes' Plutus, Act IV, scene 2, line 23: "The lesser (mysteries) are a kind of preliminary purification and pre-consecration for the greater." Hence Marinus's allusion in the Life of Proclus: "When he had been led sufficiently through these, as through certain preliminary rites and lesser mysteries, he brought him in due order to the mystagogy of Plato, not stretching, as the oracle says, a foot beyond the step; and he made him behold the divine rites in those writings." [The Latin renders the same, though it inverts the oracle's sense.]

(printed under page 53)

(65) ‹anchor: Βαρβάροις› · call in col 107

Βαρβάροις. I. e. Christianis. Lavacrum vocat baptismum, τὸ λουτρὸν παλιγγενεσίας. Tit. III, 5.

"Among the barbarians": that is, among the Christians. He calls baptism "the washing," "the washing of regeneration," Titus 3:5.

(printed under page 53)

(66) ‹anchor: Προπαρασκευῆς› · call in col 107

Προπαρασκευῆς. Non minus apte legeris προπαρασκευὴν accus. casu. SYLBURG.

"Of preparation." You might read no less fittingly προπαρασκευήν, in the accusative case. SYLBURG.

(printed under page 53)

(67) ‹anchor: Ὁμολογίᾳ› · call in col 107

Ὁμολογίᾳ. Eorum, qui ad Christi sacramentum accedebant, confessionem comparat lustrationi quae Gentilium mysteriis praemitti solebat.

"By confession." He compares the confession of those who came to Christ's sacrament with the purification that used to precede the mysteries of the Gentiles.

(printed under page 53)

(68) ‹anchor: Ἀναλύσει› · call in col 107

Ἀναλύσει. Nempe resolutionis methodo, qua a posterioribus ad priora progredimur. Huic contraria est σύνθεσις, quae a primis et simplicissimis incipiens, ad ea progreditur quae ex his composita.

"By analysis": namely by the method of resolution, by which we proceed from what is later to what is prior. Its opposite is synthesis, which, beginning from the first and simplest things, proceeds to what is composed of them.

(printed under page 53)

Page

running head: 107 CLEMENTIS ALEXANDRINI
marginal letters: A et de; B Et ne; C tura: Et; D Ἑβδομὰς tempore
old-edition numerals: 249 before et rursus
other: facing Latin version, not set

PG 9:108

Ὁλοκάρπωμα γὰρ ὑπὲρ ἡμῶν καὶ ἄπορον θῦμα ὁ Χριστός. Καὶ ὅτι τὸν Σωτῆρα αὐτὸν οὐκ εἰδὼς λέγει, σαφὲς ποιήσει ἐπάγων·

For Christ is a whole burnt offering on our behalf and a sacrifice beyond procuring. And that he speaks of the Saviour Himself without knowing it, he will make clear by adding:

Σὺ γὰρ ἔν τε θεοῖς τοῖς οὐρανίδαις / Σκῆπτρον τὸ Διὸς μεταχειρίζων, / Χθονίων τ' Ἀΐδη μετέχεις ἀρχῆς.

For Thou, both among the heavenly gods / wielding the sceptre of Zeus, / sharest also with Hades the rule of those beneath the earth.

Ἔπειτα ἄντικρυς λέγει·

Then he says outright:

Πέμψον μὲν φῶς ψυχὰς ἀνέρων / Τοῖς βουλομένοις ἄθλους προσμαθεῖν / Πόθεν ἔβλαστον, τίς ῥίζα κακῶν, / Τίνα δὴ μακάρων ἐκθησαμένοις / Εὑρεῖν μόχθων ἀνάπαυλαν.

Send light to the souls of men / who wish to learn of their struggles, / whence they sprang, what is the root of evils, / which of the blessed ones they must propitiate / to find rest from toils.

Οὐκ ἀπεικότως ἄρα καὶ τῶν μυστηρίων τῶν παρ' Ἕλλησιν ἄρχει μὲν τὰ καθάρσια, καθάπερ καὶ τοῖς βαρβάροις τὸ λουτρόν· μετὰ ταῦτα δ' ἐστὶ τὰ μικρὰ μυστήρια, διδασκαλίας τινὰ ὑπόθεσιν ἔχοντα καὶ προπαρασκευῆς τῶν μελλόντων· τὰ δὲ μεγάλα, περὶ τῶν συμπάντων, οὐ μανθάνειν ἔτι ὑπολείπεται, ἐποπτεύειν δὲ, καὶ περινοεῖν τήν τε φύσιν καὶ τὰ πράγματα. Λάβοιμεν δ' ἂν τὸν μὲν καθαρτικὸν τρόπον, ὁμολογίᾳ, τὸν δὲ ἐποπτικὸν ἀναλύσει, ἐπὶ τὴν πρώτην νόησιν προχωροῦντες δι' ἀναλύσεως, ἐκ τῶν ὑποκειμένων αὐτῷ τὴν ἀρχὴν ποιούμενοι, ἀφελόντες μὲν τοῦ σώματος τὰς φυσικὰς ποιότητας, περιελόντες δὲ τὴν εἰς τὸ βάθος διάστασιν· εἶτα, τὴν εἰς τὸ πλάτος· καὶ

Not unreasonably, then, the mysteries among the Greeks too begin with purifications, as with the barbarians the washing; after these are the lesser mysteries, which have a certain foundation of teaching and of preparation for what is to come; but in the great ones, concerning the universe, nothing remains to be learned any longer, but only to contemplate and to comprehend both nature and things. We may take the purifying mode by confession, and the contemplative by analysis, advancing to the first conception through analysis, making our beginning from what underlies it, abstracting from the body its physical qualities, taking away the dimension of depth, then that of breadth, and

Editors' notes and page, col. 108

Page

running head: (S. CLE)MENTIS ALEXANDRINI 108 (left edge cropped)
marginal letters: A Ὁλοκάρπωμα γὰρ ὑπὲρ; B ταῦτα δ' ἐστὶ τὰ μικρὰ; C (in footnotes: (64) Μυστηρίων); D (in footnotes: μυσταγωγίαν ἐν τάξει)
old-edition numerals: (none)
other: the page's foot notes (61)–(68), called in this column, are set under col. 107. Verse lines joined with " / ". ἄπορον as printed (standard text ἄπυρον, "fireless"); English follows the printed word; this confirms the same printed reading in col 105, where it was marked † and Englished as "fireless" — settle both together. ψυχὰς (accusative) and Ἀΐδη (no iota subscript) as printed. Column ends mid-sentence at καὶ.

PG 9:109

ἐπὶ τούτοις τὴν εἰς τὸ μῆκος. Τὸ γὰρ ὑπολειφθέν ἐστι σημεῖον μονὰς, ὡς εἰπεῖν, θέσιν ἔχουσα· ἧς ἐὰν περιέλωμεν τὴν θέσιν, νοεῖται μονάς. Εἰ τοίνυν, ἀφελόντες πάντα ὅσα πρόσεστι τοῖς σώμασι, καὶ τοῖς λεγομένοις ἀσωμάτοις, ἀποῤῥίψωμεν ἑαυτοὺς εἰς τὸ μέγεθος τοῦ Χριστοῦ· κἀκεῖθεν εἰς τὸ ἀχανὲς ἁγιότητι προΐοιμεν, τῇ νοήσει τοῦ παντοκράτορος ἀμηγέπη προσάγοιμεν, οὐχ ὅ ἐστιν, ὃ δὲ μὴ ἔστι γνωρίσαντες· σχῆμα δὲ καὶ κίνησιν, ἢ στάσιν, ἢ θρόνον, ἢ τόπον, ἢ δεξιὰ, ἢ ἀριστερὰ, τοῦ τῶν ὅλων Πατρὸς οὐδ' ὅλως ἐννοητέον, καίτοι καὶ ταῦτα γέγραπται· ἀλλ' ὃ βούλεται δηλοῦν αὐτῶν ἕκαστον, κατὰ τὸν οἰκεῖον ἐπιδειχθήσεται τόπον. Οὔκουν ἐν τόπῳ τὸ πρῶτον αἴτιον, ἀλλ' ὑπεράνω, καὶ τόπου, καὶ χρόνου, καὶ ὀνόματος, καὶ νοήσεως. Διὰ τοῦτο, καὶ ὁ Μωϋσῆς φησιν, Ἐμφάνισόν μοι σαυτὸν, ἐναργέστατα αἰνισσόμενος, μὴ εἶναι διδακτὸν πρὸς ἀνθρώπων, μηδὲ ῥητὸν τὸν Θεὸν, ἀλλ' ἢ μόνῃ τῇ παρ' αὐτοῦ δυνάμει γνωστόν· ἡ μὲν γὰρ ζήτησις ἀειδὴς καὶ ἀόρατος, ἡ χάρις δὲ τῆς γνώσεως παρ' αὐτοῦ διὰ τοῦ Υἱοῦ. Σαφέστατα δὲ ὁ Σολομὼν μαρτυρήσει ἡμῖν ὧδέ πως λέγων· Φρόνησις ἀνθρώπου οὐκ ἔστιν ἐν ἐμοὶ, Θεὸς δὲ δίδωσί μοι σοφίαν· ἅγια δὲ ἐπίσταμαι. Αὐτίκα τὴν φρόνησιν θείαν ἀλληγορῶν ὁ Μωϋσῆς, ξύλον ζωῆς ὠνόμασεν, ἐν τῷ παραδείσῳ πεφυτευμένον· ὃς δὴ παράδεισος καὶ κόσμος εἶναι δύναται, ἐν ᾧ πέφυκεν τὰ ἐκ δημιουργίας ἅπαντα. Ἐν τούτῳ καὶ ὁ Λόγος ἤνθησέ τε καὶ ἐκαρποφόρησε σὰρξ γενόμενος, καὶ τοὺς γευσαμένους τῆς χρηστότητος αὐτοῦ ἐζωοποίησεν· ἐπεὶ μηδὲ ἄνευ τοῦ ξύλου εἰς γνῶσιν ἡμῖν ἀφῖκται· ἐκρεμάσθη γὰρ ἡ ζωὴ ἡμῶν εἰς πίστιν ἡμῶν. Καὶ ὅ γε Σολομὼν πάλιν φησί· Δένδρον ἀθανασίας ἐστὶ τοῖς ἀντεχομένοις αὐτῆς. Διὰ τοῦτο λέγει· Ἰδοὺ δίδωμι πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαπᾷν Κύριον τὸν Θεὸν, καὶ πορεύεσθαι ἐν ταῖς ὁδοῖς αὐτοῦ καὶ τῆς φωνῆς αὐτοῦ ἀκούειν, καὶ πιστεύειν τῇ ζωῇ. Ἐὰν δὲ παραβῆτε τὰ δικαιώματα καὶ τὰ κρίματα, ἃ δέδωκα ὑμῖν, ἀπωλείᾳ ἀπολεῖσθε· τοῦτο γὰρ ἡ ζωὴ ἡ μακρότης τῶν ἡμερῶν σου, τὸ ἀγαπᾷν Κύριον τὸν Θεόν σου. Πάλιν

in addition to these, the [dimension] in length. For what is left is a point, a unit, so to speak, having position; and if we take away its position, it is conceived as a unit. If, then, abstracting all that belongs to bodies and to the things called incorporeal, we cast ourselves into the greatness of Christ, and thence advance by holiness into the immensity, we may in some way draw near to the conception of the Almighty, knowing not what He is, but what He is not. And form and motion, or standing, or throne, or place, or right hand or left, are not at all to be conceived of the Father of all things, although these too are written; but what each of them means to signify will be shown in its proper place. The first cause, then, is not in place, but above place and time and name and conception. For this reason Moses too says, "Show Thyself to me," most clearly intimating that God is not teachable by men nor expressible, but knowable only by the power that comes from Him; for the search is formless and invisible, but the grace of knowledge is from Him through the Son. And Solomon will bear us witness most clearly, speaking somewhat thus: "The understanding of man is not in me, but God gives me wisdom, and I know holy things." Thus Moses, allegorizing divine understanding, named it "the tree of life," planted in paradise; and this paradise may also be the world, in which all the works of creation have grown. In it the Word too blossomed and bore fruit, "being made flesh," and gave life to those who tasted His goodness; since not without the tree has He come to our knowledge: for our life was hung up for our faith. And Solomon again says: "She is a tree of immortality to those who lay hold of her." For this reason He says: "Behold, I set before your face life and death, to love the Lord God, and to walk in His ways, and to hear His voice, and to believe in life. But if you transgress the ordinances and the judgements which I have given you, you shall perish with destruction: for this is life and the length of your days, to love the Lord your God." Again,

Editors' notes and page, col. 109

Page

running head: 109 STROMATUM LIB. V.
marginal letters: A ἐπὶ τούτοις; B τοῦτο, καὶ ὁ Μωϋσῆς; C ποίησεν· ἐπεὶ; D (69) Σημεῖον (foot notes)
old-edition numerals: ✠ P. 690 ED. POTTER, 583 ED. PARIS. (foot line; the ✠ mark stands in the Latin, col. 110, none seen in the Greek)
other: scripture references 13–17 (Exod. XXXIII, 18; Prov. XXX, 2; Gen. II, 9; Prov. III, 18; Deut. XXX, 15, 16 seq.) are called in the Latin and set under col. 110. Ends with Πάλιν set whole; the page prints Πά- and the tail λιν stands at the top of col. 112 (not restored there). Q2b 2026-11-02: the earlier text of this file (a Daniel passage) was not on this page; source and English re-set from the page image.
other: foot notes (69)–(77), called in this column, are printed at the foot of the page and set under col. 110
running head: 109 STROMATUM LIB[ER V.] (right side cut off in image)
marginal letters: A ‹ἐπὶ τούτοις τὴν εἰς τὸ μῆκος›; B ‹τοῦτο, καὶ ὁ Μωϋσῆς φησιν›; C ‹ποίησεν· ἐπεὶ μηδὲ ἄνευ›; D (beside the footnotes, not the text)
old-edition numerals: (none in the Greek column; foot of page: ✠ P. 690 ED. POTTER, 583 ED. PARIS.; scripture footnotes 13 Exod. XXXIII, 18, 14 Prov. XXX, 2, 15 Gen. II, 9, 16 Prov. III, 18, 17 Deut. XXX, 15, 16 seq.)
other: column ends with the split word Πά-, set whole as Πάλιν ("Again") by the split-word rule (Q1c 2026-11-07). ἀμηγέπη printed without iota subscript (Migne's note 71 gives Ms. Paris ἀμηγέπῃ); set as printed.

PG 9:110

Editors' notes and page, col. 110

Footnotes

(13, scripture) ‹anchor: not visible› · call in col 110 Exod. XXXIII, 18.

Exodus 33:18.

(14, scripture) ‹anchor: scio autem sancta› · call in col 110 Prov. XXX, 2.

Proverbs 30:2.

(15, scripture) ‹anchor: in paradiso› · call in col 110 Gen. II, 9.

Genesis 2:9.

(16, scripture) ‹anchor: qui ipsam apprehendunt› · call in col 110 Prov. III, 18.

Proverbs 3:18.

(17, scripture) ‹anchor: Dominum Deum tuum› · call in col 110 Deut. XXX, 15, 16 seq.

Deuteronomy 30:15–16 ff.

(printed under page 54)

(69) ‹anchor: Σημεῖον› · call in col 110

Σημεῖον. Hoc est, punctum. Nam corpus, sublata trina dimensione, fit punctum. Eadem voce alibi utitur Clemens, et alii perinde auctores.

"Sign": that is, a point. For a body, once its three dimensions are taken away, becomes a point. Clement uses the same word elsewhere, and so do other writers.

(printed under page 54)

(70) ‹anchor: Ἀποῤῥίψωμεν› · call in col 110

Ἀποῤῥίψωμεν. Ms. Paris. non male, ἐπιῤῥίψωμεν.

"Let us cast away." The Paris manuscript, not badly, has ἐπιῤῥίψωμεν, "let us cast upon."

(printed under page 54)

(71) ‹anchor: Ἀμηγέπη› · call in col 110

Ἀμηγέπη. Ms. Paris. ἀμηγέπῃ.

"In some way." The Paris manuscript has ἀμηγέπῃ (with iota subscript).

(printed under page 54)

(72) ‹anchor: Οὐχ ὅ ἐστιν› · call in col 110

Οὐχ ὅ ἐστιν, ὃ δὲ μὴ ἔστι. Cicero : Utinam tam facile possem verum invenire, quam falsa refutare. H.

"Not what he is, but what he is not." Cicero: "Would that I could find the truth as easily as I can refute falsehoods." H.

(printed under page 54)

(73) ‹anchor: Δηλοῦν› · call in col 110

Δηλοῦν. Ms. Paris. δῆλον, mendose.

"To show." The Paris manuscript has δῆλον, "plain," wrongly.

(printed under page 54)

(74) ‹anchor: Ἀειδής› · call in col 110

Ἀειδής. His lucem afferent verba Philonis Judaei lib. De nominum mutatione, non procul ab initio : Μωϋσῆς οὖν ὁ τῆς ἀειδοῦς φύσεως θεατὴς καὶ θεόπτης... πάντα διὰ πάντων ἐρευνήσας ἐζήτει τὸν τριπόθητον καὶ μόνον τηλαυγῶς ἰδεῖν. Ἐπεὶ δ' οὐδὲν εὕρισκεν, ἀλλ' οὐδὲ ἐμφερῆ τινα ἰδέαν τῶν ἐλπιζομένων· τὴν ἀπὸ τῶν ἄλλων διδασκαλίαν ἀπογνούς, ἐπ' αὐτὸ καταφεύγει τὸ ζητούμενον, καὶ δεῖται λέγων· Ἐμφάνισόν μοι σεαυτόν. Quapropter Moyses inaspectabilis naturae spectator Deique inspector omnia per omnia scrutatus, ter expetitum solumque cernere perspicue quaerebat. Et cum nihil reperisset, ac ne formam quidem ullam, quae referret ea quae sperabat, abjecta spe doctrinam ejusmodi percipiendi ab aliis, ad illud ipsum se recepit, quod indagabat, atque hac utitur precatione : Ostende mihi teipsum.

"Formless." These words of Philo the Jew, in his book On the Change of Names, not far from the beginning, will shed light on this: "So Moses, the beholder of the formless nature and seer of God... having searched all things through all, sought to see clearly the thrice-longed-for and only One. And when he found nothing, not even any form resembling what he hoped for, giving up on teaching from others he takes refuge in the very object of his search, and prays, saying: 'Show yourself to me.'" [The Latin renders the same.]

(printed under page 54)

(75) ‹anchor: ὁ Λόγος› · call in col 110

Ὁ Λόγος. Respicit Joan. I, 14 : Ὁ Λόγος σὰρξ ἐγένετο. Dein, 1 Pet. II, 3 : εἴπερ ἐγεύσασθε ὅτι χρηστὸς ὁ Κύριος.

"The Word." He has in view John 1:14: "The Word became flesh." Then 1 Peter 2:3: "if indeed you have tasted that the Lord is good."

(printed under page 54)

(76) ‹anchor: Δένδρον› · call in col 110

Δένδρον. Sap. VI, 4 : ῥίζα ἀθανασίας. A. Sylburg. Putabant Hervetus et Sylburgius Clementem respicere Sap. III, 4 : Εἰδέναι τὸ κράτος σου, ῥίζα ἀθανασίας. Sed recitat Prov. III, 18, ubi de sapientia agens Solomon dicit : Ξύλον ζωῆς ἐστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς.

"Tree." Wisdom 6:4: "the root of immortality." A. Sylburg. Hervet and Sylburg thought Clement had in view Wisdom 3:4 [as printed]: "To know your power is the root of immortality." But he is quoting Proverbs 3:18, where Solomon, speaking of wisdom, says: "She is a tree of life to all who lay hold of her."

(printed under page 54)

(77) ‹anchor: Ἰδοὺ δίδωμι› · call in col 110

Ἰδοὺ δ. Haec citavit Clemens ex Deut. XXX, 15, 16 et seq., verbis paulum mutatis. Priori eorum parti paria occurrunt Ecclesiastici cap. XV, 17 et alibi.

"Behold, I give." Clement quoted this from Deuteronomy 30:15–16 ff., with the words slightly changed. Parallels to its first part occur in Ecclesiasticus 15:17 and elsewhere.

(printed under page 54)

Footnotes

(18, scripture) ‹anchor: not visible› · call in col 111 Gen. XXII, 3, 4.

Genesis 22:3–4.

(19, scripture) ‹anchor: not visible› · call in col 111 I Cor. XIII, 12.

1 Corinthians 13:12.

(20, scripture) ‹anchor: mihi est sedes› · call in col 111 Isa. LXVI, 1.

Isaiah 66:1.

(21, scripture) ‹anchor: agnorum nolo› · call in col 111 Psal. L, 13.

Psalm 50 [as printed; the verse is Ps. 49 (50):13].

(printed under page 55)

(78) ‹anchor: Ἡ ψυχῆς ἀρίστης ἐπιθ.› · call in col 111

Ἡ ψυχῆς ἀρίστης ἐπιθ. H. ms. ἡ τῆς ψυχῆς ἀρίστη ἐπιθ. SYLBURG.

"The desire of the best soul." This manuscript: "the best desire of the soul." SYLBURG.

(printed under page 55)

(79) ‹anchor: Διανοίας ὀμμάτων› · call in col 111

Διανοίας ὀμμάτων. Similis phrasis occurrit Ephes. I, 18 : Πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν.

"Eyes of the understanding." A similar phrase occurs in Ephesians 1:18: "the eyes of our understanding being enlightened."

(printed under page 55)

(80) ‹anchor: Σφραγῖδος› · call in col 111

Σφραγῖδος. Sigilli, nempe baptismalis, quod recipientes, fidem in tres personas divinas profitentur; unde et in aquam ter immergi antiquitus solebant.

"Of the seal": the baptismal seal, namely, on receiving which men profess faith in three divine persons; hence in ancient times they were also immersed in the water three times.

(printed under page 55)

(81) ‹anchor: Βλέπομεν γάρ› · call in col 111

Βλέπομεν γ. I Cor. XIII : Βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου.

"For we see." 1 Corinthians 13: "For now we see through a glass."

(printed under page 55)

(82) ‹anchor: Ὑπερκείμενα› · call in col 111

Ὑπερκείμενα. Vide p. 581, edit. Paris. LOWTH.

"Things lying above." See p. 581 of the Paris edition. LOWTH.

(printed under page 55)

(83) ‹anchor: κατήγγελε› · call in col 111

Κατήγγελε. Κατήγγελε ferri potest : si quis tamen 1 aor. κατήγγειλε malit, per me licet. SYLB.

"He proclaimed." Κατήγγελε (imperfect) can stand; but if anyone prefers the first aorist κατήγγειλε, he may for all I care. SYLB.

(printed under page 55)

(84) ‹anchor: ἀμηγέπη› · call in col 111

Ἀμηγέπη. Ms. Paris. ἀμηγέπη, f. ἀμηγέπῃ Montef.

"In some way." The Paris manuscript has ἀμηγέπη; perhaps ἀμηγέπῃ (with iota subscript). Montfaucon.

(printed under page 55)

(85) ‹anchor: οἰκοδομήσετέ μοι› · call in col 111

Μοι. Bibl. Graec. μου, ubi etiam sententia quae huic est posterior priorem locum occupat.

"For me." The Greek Bible has μου, "my," and there the clause that comes second here stands first.

(printed under page 55)

(86) ‹anchor: Αἷμα› · call in col 111

Αἷμα. Ps. XLIX, 14 : Μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι;

"Blood." Psalm 49 (50):14 [as printed]: "Shall I eat the flesh of bulls, or drink the blood of goats?"

(printed under page 55)

(87) ‹anchor: Ποῖος› · call in col 111

Ποῖος. Exstat in Euripide inter fragmenta incertae tragoediae vers. 219, et in Grotii excerptis p. 425.

"What kind of." It stands in Euripides among the fragments of an unidentified tragedy, line 219, and in Grotius's extracts, p. 425.

(printed under page 55)

(88) ‹anchor: περιβάλοι› · call in col 111

Περιβάλοι. Hoc recte substituit Grotius pro περιβάλλοι, ejusque emendationem firmat ms. Paris.

"Could enclose." Grotius rightly substituted this for περιβάλλοι, and the Paris manuscript confirms his emendation.

(printed under page 55)

Page

running head: 111 CLEMENTIS ALEXANDRINI
marginal letters: A cum venisset; B autem facie; C in templo; D Qua contineri
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:112

Ὁ Ἀβραὰμ ἐλθὼν εἰς τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ Θεὸς, τῇ τρίτῃ ἡμέρᾳ, ἀναβλέψας, ὁρᾷ τὸν τόπον μακρόθεν. Πρώτη μὲν γὰρ ἡ δι' ὄψεως τῶν καλῶν ἡμέρα, δευτέρα δὲ, ἡ ψυχῆς ἀρίστης ἐπιθυμία· τῇ τρίτῃ δὲ ὁ νοῦς τὰ πνευματικὰ διορᾷ, διοιχθέντων τῶν τῆς διανοίας ὀμμάτων πρὸς τοῦ τῇ τρίτῃ ἡμέρᾳ διαναστάντος διδασκάλου. Εἶεν δ' ἂν καὶ αἱ τρεῖς ἡμέραι τῆς σφραγῖδος μυστήριον, δι' ἧς ὁ τῷ ὄντι πιστεύεται Θεός. Μακρόθεν οὖν ἀκολούθως ὁρᾷ τὸν τόπον· δυσάλωτος γὰρ ἡ χώρα τοῦ Θεοῦ· ὃν χώραν ἰδεῶν ὁ Πλάτων κέκληκεν, παρὰ Μωϋσέως λαβὼν τόπον εἶναι αὐτὸν, ὡς τῶν ἁπάντων, καὶ τῶν ὅλων περιεκτικόν. Ἀτὰρ εἰκότως πόῤῥωθεν ὁρᾶται τῷ Ἀβραὰμ, διὰ τὸ ἐν γενέσει εἶναι· καὶ δι' ἀγγέλου προσεχῶς μυσταγωγεῖται. Ἐντεῦθεν ὁ Ἀπόστολος, Βλέπομεν νῦν ὡς δι' ἐσόπτρου, φησί· τότε δὲ πρόσωπον πρὸς πρόσωπον, κατὰ μόνας ἐκείνας τὰς ἀκραιφνεῖς, καὶ ἀσωμάτους τῆς διανοίας ἐπιβολάς. Δυνατὸν δὲ κἀν τῷ διαλέγεσθαι τὸ καταμαντεύεσθαι τοῦ Θεοῦ, ἐὰν ἐπιχειρῇ τις ἄνευ πασῶν τῶν αἰσθήσεων διὰ τοῦ λόγου ἐπ' αὐτὸ, ὃ ἐστιν ἕκαστον, ὁρμᾷν, καὶ μὴ ἀποστατεῖν τῶν ὄντων πρὶν ἐπαναβαίνων ἐπὶ τὰ ὑπερκείμενα αὐτῷ, ὃ ἐστιν ἀγαθὸν, αὐτῇ νοήσει λάβῃ, ἐπ' αὐτῷ γινόμενος τῷ τοῦ νοητοῦ τέλει, κατὰ Πλάτωνα. Πάλιν ὁ Μωϋσῆς οὐκ ἐπιτρέπων βωμοὺς καὶ τεμένη πολλαχοῦ κατασκευάζεσθαι, ἕνα δ' οὖν νεὼν ἱδρυσάμενος τοῦ Θεοῦ, μονογενῆ τε κόσμον, ὥς φησιν ὁ Βασιλείδης, καὶ τὸν ἕνα, ὡς οὐκ ἔτι τῷ Βασιλείδῃ δοκεῖ, κατήγγελε Θεόν. Καὶ ὅτι οὐ περιλαμβάνει τόπῳ τὸ ἀπερίληπτον ὁ γνωστικὸς Μωϋσῆς, ἀφίδρυμα οὐδὲν ἀνέθηκεν εἰς τὸν νεὼν, σεβάσμιον· ἀόρατον καὶ ἀπερίγραφον δηλῶν εἶναι τὸν Θεὸν, προσάγων δὲ ἀμηγέπη εἰς ἔννοιαν τοῦ Θεοῦ τοὺς Ἑβραίους διὰ τῆς τιμῆς τοῦ κατὰ τὸν νεὼν ὀνόματος. Ἀλλὰ γοῦν κωλύων ὁ λόγος τάς τε τῶν ἱερῶν κατασκευὰς καὶ τὰς θυσίας ἁπάσας, τὸ μὴ ἔν τινι εἶναι τὸν παντοκράτορα αἰνίσσεται, δι' ὧν φησί· Ποῖον οἶκον οἰκοδομήσετέ μοι; Λέγει Κύριος. Ὁ οὐρανός μοι θρόνος, καὶ τὰ ἑξῆς. Περί τε τῶν θυσιῶν ὁμοίως· Αἷμα ταύρων καὶ στέαρ ἀρνῶν οὐ βούλομαι· καὶ ὅσα ἐπὶ τούτοις διὰ τοῦ προφήτου τὸ Πνεῦμα τὸ ἅγιον ἀπαγορεύει. Παγκάλως τοίνυν καὶ ὁ Εὐριπίδης συνᾴδει τούτοις γράφων·

Abraham, having come to the place which God told him of, on the third day, having lifted up his eyes, sees the place from afar. For the first day is that which is through sight of fair things, and the second is a noble soul's desire; and on the third day the mind discerns spiritual things, the eyes of the understanding having been opened by the Teacher who rose again on the third day. And the three days may also be a mystery of the seal, through which He who is truly God is believed in. Consequently, therefore, he sees the place from afar; for hard to attain is the region of God, which Plato has called the region of ideas, having received from Moses that He is a place, as containing all things and the universe. However, He is reasonably seen by Abraham from afar, because of his being in generation; and he is initiated immediately by an angel. Hence the Apostle says, We see now as through a mirror; but then face to face, according to those sole, pure, and incorporeal applications of the understanding. And it is possible even in conversing to divine concerning God, if one endeavours without all the senses through reason to press on to that which each thing is in itself, and not to desist from the things that are until, ascending to the things that lie above, he grasps by intelligence itself that which is good, arriving at the very end of the intelligible, according to Plato. Again, Moses, not permitting altars and precincts to be constructed in many places, and having established one temple of God, proclaimed both a sole-begotten world, as Basilides says, and the one God, as no longer seems good to Basilides. And since the gnostic Moses does not encompass the incomprehensible with a place, he set up no venerable image in the temple; showing that God is invisible and uncircumscribed, and leading the Hebrews somehow to the conception of God through the honour of the name in the temple. Moreover, the Word, forbidding both the constructions of temples and all sacrifices, hints that the Almighty is not contained in anything, by the words in which He says: What house will you build for Me? says the Lord. The heaven is My throne, and what follows. And concerning sacrifices similarly: The blood of bulls and the fat of lambs I desire not; and whatever things in addition to these the Holy Spirit forbids through the prophet. Most nobly therefore does Euripides also sing in harmony with these things, writing:

Ποῖος δ' ἂν οἶκος, τεκτόνων πλασθεὶς ὕπο, Δέμας τὸ θεῖον περιβάλοι τοίχων πτυχαῖς;

And what house, fashioned by craftsmen, could enclose the divine form within folds of walls?

Editors' notes and page, col. 112

Page

running head: CLEMENTIS ALEXANDRINI 112
marginal letters: A λιν· Ὁ Ἀβραὰμ; B Ἀπόστολος, Βλέπομεν; C Θεόν. Καὶ; D Ποῖος (87) δ'
old-edition numerals: (none)
other: begins mid-word λιν (from Πά- in col. 109)
other: foot notes (78)–(88), called in this column, are printed at the foot of the page (78–83 under col. 111, the end of 83 and 84–88 under col. 112); by the unit's convention they stand with the facing Latin, col. 111. Scripture references 18–21 (Gen. XXII, 3, 4; I Cor. XIII, 12; Isa. LXVI, 1; Psal. L, 13) are called in the Latin

PG 9:113

Καὶ ἐπὶ τῶν θυσιῶν ὡσαύτως λέγει·

And concerning sacrifices he speaks in like manner:

Οὐ δεῖται γὰρ ὁ Θεὸς, εἴπερ ἔστ' ὀρθῶς Θεὸς, . . . ἀοιδῶν οἵδε δύστηνοι λόγοι.

For God has no need, if indeed He is truly God, . . . these are the wretched tales of bards.

Οὐ γὰρ χρείας ἕνεκεν ὁ Θεὸς πεποίηκεν τὸν κόσμον, ἵνα τιμὰς πρός τε ἀνθρώπων, καὶ πρὸς θεῶν τῶν ἄλλων καὶ δαιμόνων, φησὶν ὁ Πλάτων, καρποῖτο, οἷον πρόσοδόν τινα ἀπὸ τῆς γενέσεως ἀρνύμενος, παρὰ μὲν ἡμῶν, καπνούς· παρὰ δὲ θεῶν καὶ δαιμόνων τὰς οἰκείας λειτουργίας. Διδασκαλικώτατα ἄρα ὁ Παῦλος ἐν ταῖς Πράξεσι τῶν ἀποστόλων· Ὁ Θεὸς ὁ ποιήσας τὸν κόσμον, φησὶ, καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς Κύριος ὑπάρχων, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ· οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται, προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι πνοὴν καὶ ζωὴν, καὶ τὰ πάντα. Λέγει δὲ καὶ Ζήνων, ὁ τῆς Στωϊκῆς κτίστης αἱρέσεως, ἐν τῷ τῆς Πολιτείας βιβλίῳ, μήτε ναοὺς δεῖν ποιεῖν, μήτε ἀγάλματα· μηδὲν γὰρ εἶναι τῶν θεῶν ἄξιον κατασκεύασμα. Καὶ γράφειν οὐ δέδιεν αὐταῖς λέξεσι τάδε· Ἱερά τε οἰκοδομεῖν οὐδὲν δεήσει· ἱερὸν γὰρ μὴ πολλοῦ ἄξιον, καὶ ἅγιον οὐδὲν χρὴ νομίζειν· οὐδὲν δὲ πολλοῦ ἄξιον, καὶ ἅγιον, οἰκοδόμων ἔργον καὶ βαναύσων. Εἰκότως οὖν καὶ Πλάτων, νεὼν τοῦ Θεοῦ τὸν κόσμον εἰδὼς, τοῖς πολίταις ἐναπέδειξε χωρίον τῆς πόλεως, ἵνα ἔμελλεν ἀνακεῖσθαι αὐτοῖς τὰ εἴδωλα. Ἰδίᾳ δὲ ἀπεῖπε μηδενὶ κεκτῆσθαι θεῶν ἀγάλματα. Μηδεὶς οὖν ἕτερος, φησὶν, ἱερὰ καθιερούτω θεοῖς. Χρυσὸς μὲν γὰρ καὶ ἄργυρος ἐν ἄλλαις τε πόλεσιν ἰδίᾳ καὶ ἐν ἱεροῖς ἐστιν ἐπίφθονον κτῆμα· ἐλέφας δὲ, ἀπολελοιπότος ψυχὴν σώματος, οὐκ εὐαγὲς ἀνάθημα· σίδηρος δὲ καὶ χαλκὸς πολέμων ὄργανα· ξύλον δὲ μονόξυλον, ὅ τι ἂν θέλῃ τις,

For it was not for the sake of need that God made the world, in order that He might reap honours both from men and from the other gods and daemons, says Plato, winning a kind of revenue from creation, from us indeed smokes, and from gods and daemons their proper ministries. Most instructively therefore does Paul say in the Acts of the Apostles: The God who made the world and all things that are in it, He, being Lord of heaven and earth, dwells not in temples made with hands; neither is He served by men's hands, as though He needed anything, seeing He Himself gives to all breath and life and all things. And Zeno also, the founder of the Stoic sect, says in the book of the Republic that one ought neither to make temples nor images; for that no structure is worthy of the gods. And he was not afraid to write in these very words the following: And there will be no need to build temples; for nothing that is not worth much ought to be accounted sacred and holy; and no work of builders and mechanics is worth much and holy. Reasonably therefore Plato also, knowing the world to be the temple of God, pointed out to the citizens a place in the city where their idols were to be set up. And privately he forbade anyone to possess images of the gods. Let no one else therefore, he says, consecrate temples to the gods. For gold and silver in other cities both privately and in temples is an invidious possession; and ivory, from a body that has left the soul, is not a pure offering; and iron and brass are instruments of wars; but of a single piece of wood, whatever anyone wishes,

Editors' notes and page, col. 113

Footnotes

(scripture reference and edition marker) · col 113-114 ✠ P. 692 ED. POTTER, 585 ED. PARIS. ²² Act. XVII, 24, 25.

✠ Page 692 of Potter's edition, 585 of the Paris edition. ²² Acts 17:24–25.

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Footnotes

(22, scripture) ‹anchor: not visible› · call in col 114 Act. XVII, 24, 25.

Acts 17:24–25.

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(89) ‹anchor: Οὐ δεῖται› · call in col 114

Οὐ δεῖται. Ms. Paris. οὗ δεῖται corrupte. Post versiculi hujusce finem deesse οὐδενός, recte monuit Sylburgius, Ezech. Spanhemius Commentario in Callimachi Hymn. in Jovem v. 60, pag. 26, haec scribit : « Inducitur Hercules ab Euripide, aniles poetarum fabulas de illegitimis deorum amoribus, similibus, quae eos dedecent, factis sugillans, et de quibus ait Hercules furens, 1356 : . . . Ἀοιδῶν οἱ δύστηνοι λόγοι. Et qui versus adducitur etiam, indicto tamen ubi exstaret dramate, a Clemente Strom. lib. V, p. 584. Cum eo qui apud Tragicum praecedit, sed qui ex eodem ibi obiter emendandus, nempe, Δεῖται γὰρ ὁ Θεός, εἴπερ ἔστ' ὄντως Θεὸς Οὐδενός. Nam Deus, qui rerum quidem sit Deus, indiget Nullo.

"He has no need." The Paris manuscript has οὗ δεῖται, a corruption. Sylburg rightly noted that οὐδενός, "of nothing," is missing after the end of this little line. Ezechiel Spanheim, in his Commentary on Callimachus's Hymn to Zeus, line 60, p. 26, writes: "Euripides brings on Heracles taunting the old wives' tales of the poets about the gods' unlawful loves and similar deeds that disgrace them, of which the raving Heracles says, line 1356: '...wretched tales of singers.' And the line is also adduced by Clement, Stromata V, p. 584, though without saying in which play it stood, together with the line that precedes it in the tragedian, which however is to be emended there in passing from the same source, namely: 'For God, if he is truly God, has need of nothing.'" [Latin:] "For God, if he is indeed God of all things, needs nothing."

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(90) ‹anchor: Οὐ γὰρ χρ.› · call in col 114

Οὐ γὰρ χρ. Haec a Theodoreto bis in Θεραπ. Gent. Affect. citantur, primo serm. 4, dein sub finem serm. 7, ubi ea Socrati tribuit, nempe Platonico.

"For not ... need." These words are quoted twice by Theodoret in his Cure of Pagan Maladies, first in Discourse 4, then near the end of Discourse 7, where he ascribes them to Socrates, that is, the Platonic Socrates.

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(91) ‹anchor: Πεποίηκε› · call in col 114

Πεποίηκε. Ἐποίησε, Theod. serm. 7. Idem mox utroque serm. : τιμὰς πρὸς ἀνθ. Dein, θεῶν ἄλλων absque articulo τῶν.

"He has made." Theodoret, Discourse 7, has ἐποίησε. Just after, the same in both discourses has "honours towards men"; then "of other gods" without the article τῶν.

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(92) ‹anchor: Ἀνθρωπίνων› · call in col 114

Ἀνθρωπίνων. Act. ἀνθρώπων, et mox ζωὴν καὶ πνοήν, Bib.

"Human." Acts has "of men," and just after the Bible has "life and breath."

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(93) ‹anchor: Εἰκότως οὖν καί› · call in col 114

Εἰκότως οὖν καί. Ms. Paris. corrupte εἰκότως νῦν καί.

"Fittingly therefore also." The Paris manuscript corruptly has "fittingly now also."

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(94) ‹anchor: χωρίον› · call in col 114

Χωρίον. Plato lib. X De legibus, paulo ante finem : Ἔστω γὰρ νόμος ὅδε τοῖς ξύμπασι κείμενος ἁπλῶς· Ἱερὰ μηδὲ εἷς ἐν ἰδίαις οἰκίαις ἐκτήσθω. Θύειν δ' ὅταν ἐπὶ νοῦν ἴῃ τινι, πρὸς τὰ δημόσια ἴτω θύσων. Sit autem lex hujusmodi simpliciter cunctis imposita : sacella nemo in privata domo habeat. Cum animum quis ad sacrificium induxerit, ad publica sacrificaturus accedat. Locus autem Platonis, quem recitare pergit Clemens, exstat lib. XII De legibus, pagg. 991, 992.

"A place." Plato, Laws Book X, a little before the end: "Let this law be laid down simply for all: let no one possess shrines in private houses; and when it comes into anyone's mind to sacrifice, let him go to the public shrines to sacrifice." [The Latin renders the same.] The passage of Plato which Clement goes on to quote stands in Laws Book XII, pp. 991–992.

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(95) ‹anchor: ἕτερος› · call in col 114

Ἕτερος. Scribendum e Platone δευτέρως. Ejus enim verba sunt haec : Θεοῖσι δὲ ἀναθήματα χρεὼν ἔμμετρα τὸν μέτριον ἄνδρα ἀνατιθέντα δωρεῖσθαι. Γῆ μὲν οὖν καὶ ἑστία τε οἰκήσεως ἱερὰ πᾶσι πάντων. Μηδεὶς οὖν δευτέρως ἱερὰ καθιερούτω θεοῖς. Donaria diis moderata a moderatis hominibus offerantur. Terra igitur et focus domiciliorum, templa deorum omnium omnibus habeantur. Quocirca ne quis iterum templa diis consecret.

"Another." From Plato one should write δευτέρως, "a second time." For his words are these: "The moderate man ought to make offerings to the gods in measured gifts. Earth, then, and the hearth of the dwelling are sacred to all the gods for all men. Let no one, therefore, consecrate shrines to the gods a second time." [The Latin renders the same.]

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(96) ‹anchor: Χρυσὸς μέν› · call in col 114

Χρυσὸς μέν. Χρυσὸς δέ, Plato recte : Χρυσός τε καὶ ἀργ. Theodoretus Θεραπ. γ', ubi hunc locum citat.

"Gold indeed." Plato rightly has χρυσὸς δέ; Theodoret, Therapeutike III, where he quotes this passage, has "both gold and silver."

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(97) ‹anchor: ἰδίᾳ› · call in col 114

Ἐν ἄλλαις τε πόλεσιν ἰδίᾳ. Verba ita vertit Cicero De legibus : In urbibus et in fanis invidiosa res est; quasi legisset, ἄλλως τε ἐν πόλεσιν ἰδίᾳ. LOWTH. — Malim cum ipso Platone haec sic scribere : Ἐν ἄλλαις τε πόλεσιν ἰδίᾳ τε, καὶ ἐν ἱεροῖς· in aliis urbibus cum privatim, tum etiam in templis.

"In other cities, privately." Cicero, On the Laws, translates the words thus: "In cities and in shrines it is a thing that breeds envy," as though he had read "both otherwise in cities privately." LOWTH. — I would rather write this, with Plato himself, thus: "both privately in other cities and in temples."

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(98) ‹anchor: εὐαγές› · call in col 114

Εὐαγές. Εὐχερές Plat., εὐαγές Theodor. ex Clemente scilicet haec recitans.

"Pure." Plato has εὐχερές, "agreeable"; Theodoret has εὐαγές, quoting this, evidently, from Clement.

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(99) ‹anchor: Ξύλον δὲ μονόξυλον› · call in col 114

Ξύλον δὲ μ. Theodoretus imperfecte : Ξύλινα δέ, ὅ τι ἂν ἐθέλῃ τίς ἀνατιθέτω, καὶ ἐκ λίθου (continues)

"And wood of a single block." Theodoret, incompletely: "And wooden things, whatever anyone wishes, let him dedicate, and of stone (continues)

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Footnotes

(23, scripture) ‹anchor: ubi erat Deus› · call in col 115 Exod. XX, 21.

Exodus 20:21.

(continued) ‹anchor: not visible› · call in col 115

πρὸς τὰ κ. Mox pro θέλῃ, ἐθέλῃ, Plat., et statim καὶ λίθου ὡσαύτως recte pro ὡς αὔτως καὶ λίθου.

...for the c[ommon temples]." Just after, Plato has ἐθέλῃ for θέλῃ, and immediately "and of stone likewise," rightly, for "likewise also of stone."

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(1) ‹anchor: Μεγάλη ἐπ.› · call in col 115

Μεγάλη ἐπ. Septima. Exstat autem locus a Clemente citatus p. 1288.

"The great letter": the seventh. The passage Clement quotes stands on p. 1288.

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(2) ‹anchor: Τά› · call in col 115

Τά. Abest a Platone haec particula; ubi mox, ἀλλ' ἐκ πολλῆς συνουσίας γιγνομένης.

"The." This particle is absent from Plato, where just after comes "but from long companionship arising."

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(3) ‹anchor: Καὶ ἀνέλ.› · call in col 115

Καὶ ἀνέλ. Locum istum in Hebr. textu exstare negat Fr. Junius; imo ne Spiritus quidem mentionem apud Sophoniam : itaque ex apocryphis haec, ut alia multa, citata videri. SYLBURG.

"And took up." Fr. Junius denies that this passage stands in the Hebrew text; indeed there is not even a mention of the Spirit in Zephaniah; so this seems to be quoted from apocryphal writings, like much else. SYLBURG.

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(4) ‹anchor: Τὸν γὰρ πατ.› · call in col 115

Τὸν γὰρ πατ. Citantur ab aliis Patribus saepe haec verba Platonis in Timaeo, quae ita Latine vertit Cicero De universitate : Atque illum quidem quasi parentem hujus universitatis invenire difficile est; et cum jam inveneris, indicare in vulgus nefas. Proferuntur a Cyrillo haec sola lib. I contra Julianum; at Theodoretus lib. II et lib. IV contra Graecos, addit quae hic etiam adjicit Clemens ex aliis fortasse locis Platonis : Neque enim hoc ita effabile homini sicuti caeterae disciplinae. Similis est sententia apud Mercurium Trismegistum citante Stobaeo tit. 78, De diis, Θεὸν μὲν νοῆσαι χαλεπόν, φράσαι δὲ ἀδύνατον. Τὸ γὰρ ἀσώματον σώματι σημῆναι ἀδύνατον. D. Cyrillus loco citato, ut quidem habet interpres Latinus : Deum intelligere difficile est, eloqui autem impossibile, si cui etiam intelligere possibile. Incorporeum enim corpore significare impossibile. COLLECT. — Conf. superius Protrept., p. 59, n. 2.

"For the father." These words of Plato in the Timaeus are often quoted by other Fathers; Cicero translates them into Latin thus in On the Universe: "To find him who is as it were the parent of this universe is difficult; and when you have found him, it is unlawful to declare him to the crowd." Cyril adduces these words alone, Against Julian, Book I; but Theodoret, Books II and IV Against the Greeks, adds what Clement also adds here, perhaps from other passages of Plato: "For this is not utterable to man as the other sciences are." There is a similar saying in Hermes Trismegistus, quoted by Stobaeus, title 78, On the Gods: "To conceive God is hard, to express him impossible. For it is impossible to signify the incorporeal by the bodily." St Cyril in the passage cited, as his Latin translator gives it: "To understand God is difficult, but to speak of him impossible, even for one who can understand. For it is impossible to signify the incorporeal by the bodily." COLLECT. — Compare above, Protrepticus, p. 59, n. 2.

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(5) ‹anchor: Ῥητόν› · call in col 115

Ῥητόν. Hoc ex septima Platonis epistola paulo superius citatum est.

"Utterable." This was quoted a little above from Plato's seventh letter.

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(6) ‹anchor: Εἰσῆλθεν› · call in col 115

Εἰσῆλθε. Philo lib. De mutatione nominum, non procul a principio : Μωϋσῆς οὖν ὁ τῆς ἀειδοῦς φύσεως θεατὴς καὶ θεόπτης (εἰς γὰρ τὸν γνόφον φασὶν αὐτὸν οἱ χρησμοὶ εἰσελθεῖν, τὴν ἀόρατον οὐσίαν αἰνιττόμενοι), πάντα διὰ πάντων ἐρευνήσας ἐζήτει τὸν τριπόθητον καὶ μόνον τηλαυγῶς ἰδεῖν. Quapropter Moyses, inaspectabilis naturae spectator, Deique inspector (aiunt enim oracula ipsum in caliginem fuisse ingressum; ita subobscure inaspectabilem essentiam designantes) omnia et cuncta scrutatus, ter expetitum solumque perspicue cernere quaerebat. Cf. Nazianz. Oratt. Περὶ θεολογίας, et Εἰς τὸ ἅγιον βάπτισμα.

"Entered." Philo, On the Change of Names, not far from the beginning: "So Moses, the beholder of the formless nature and seer of God (for the oracles say he entered into the darkness, hinting at the invisible essence), having searched all things through all, sought to see clearly the thrice-longed-for and only One." Wherefore Moses, beholder of the invisible nature and inspector of God (for the oracles say that he entered into the darkness, thus obscurely signifying the invisible essence), having searched all things and each, sought to discern clearly the One thrice desired and alone. Compare Nazianzen's orations On Theology and On Holy Baptism.

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(7) ‹anchor: ὠφελημένος› · call in col 115

Ὠφελημένος. Cum ὠφελημένος subaudiendum ἐστίν, aut pro εἰπών reponendum εἶπεν. SYLB. — Errat, ut nobis videtur, Sylburgius; participium enim εἰπών optime cum sequenti ἐπιφέρει construitur. EDIT. PATR.

"Having been helped." With ὠφελημένος one must understand ἐστίν, or else εἶπεν, "he said," should be restored for εἰπών, "having said." SYLB. — Sylburg is wrong, as it seems to us; for the participle εἰπών is very well construed with the following ἐπιφέρει, "he adds." EDITORS OF THE PATROLOGIA.

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(8) ‹anchor: Εἷς ἔστ' αὐτοτελής› · call in col 115

Εἷς ἔστ' αὐτοτ. Haec jam protulit in Protreptico, 75 : Ex se unus genitus. Ibi enim legitur εἷς ἔστ' αὐτογενής. At hic αὐτοτελής, ut et apud Euseb. lib. XIII De praep. evang. In hoc versu notat Clemens ipse variam lectionem : quidam enim legunt, ἑνὸς ἔκγονα πάντα τέτυκται. Alii, πάντα πέφυκεν. Prior lectio in Adhortatoria oratione Clementis ac Justini reperitur; posterior nusquam alibi, tertia vero est, Εἷς ἔστ' αὐτοτελής, αὐτοῦ δ' ὕπο πάντα τελεῖται. Sic Theodoretus lib. II, sic Eusebius lib. XIII Prae- (continues)

"One there is, self-complete." He already adduced this in the Protrepticus, 75: [Latin] "One, begotten of himself." For there one reads "one there is, self-begotten." But here it is "self-complete," as also in Eusebius, Preparation for the Gospel, Book XIII. In this line Clement himself notes a variant reading: some read "all things are made offspring of one," others "all things have grown." The former reading is found in the Exhortation of Clement and of Justin; the latter nowhere else; and the third is "One there is, self-complete, and by him all things are accomplished." So Theodoret, Book II; so Eusebius, Book XIII of the Pre- (continues)

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Page

running head: 115 CLEMENTIS ALEXANDRINI
marginal letters: A pacto verbis; B Patrem enim; C Unus perfectus; D (none)
old-edition numerals: 250 before propheta
other: facing Latin version, not set; full-width lines across cols. 115-116 (end of Cap. XI, αὐτῶν ὁ θρόνος ... ὕψιστον, and CAPUT XII. heading and argument) cut off at right edge, not set
other: facing Latin version, not set; the page's Greek, including the full-width close of Cap. XI and the CAPUT XII band, is set under rail 116
running head: 115 CLEMENTIS ALEXANDRINI 116
marginal letters: (none)
old-edition numerals: 250 after ‹sunt a› (in the Latin column)
other: facing Latin version, not set
other: the full-width Greek close of Cap. XI and the CAPUT XII band printed across this page are set in col 116 per the driver. The old-edition numeral 250 stands in this Latin column after "a" (dicta sunt a 250 propheta).
running head: 115 CLEMENTIS ALEXANDRINI 116
marginal letters: (none)
old-edition numerals: 250 after a (Latin)

PG 9:116

ἀνατιθέτω· ὡς αὔτω καὶ λίθου πρὸς τὰ κοινὰ ἱερά. Εἰκότως οὖν ἐν τῇ μεγάλῃ ἐπιστολῇ· Ῥητὸν γάρ, φησίν, οὐδαμῶς ἐστιν ὡς τὰ ἄλλα μαθήματα· ἀλλὰ πολλῆς ξυνουσίας γινομένης περὶ τὸ πρᾶγμα αὐτό, καὶ τοῦ συζῆν ἐξαίφνης, οἷον ἀπὸ πυρὸς πηδήσαντος ἐξαφθὲν φῶς ἐν τῇ ψυχῇ γενόμενον, αὐτὸ ἑαυτὸ ἤδη τρέφει. Ἆρ' οὐχ ὅμοια ταῦτα τοῖς ὑπὸ Σοφονία λεχθεῖσι τοῦ προφήτου; Καὶ ἀνέλαβέν με πνεῦμα, καὶ ἀνήνεγκέν με εἰς οὐρανὸν πέμπτον, καὶ ἐθεώρουν ἀγγέλους καλουμένους κυρίους· καὶ τὸ διάδημα αὐτῶν ἐπικείμενον ἐν Πνεύματι ἁγίῳ, καὶ ἦν ἑκάστου αὐτῶν ὁ θρόνος ἑπταπλασίων φωτὸς ἡλίου ἀνατέλλοντος, οἰκοῦντας ἐν ναοῖς σωτηρίας, καὶ ὑμνοῦντας Θεὸν ἄῤῥητον, ὕψιστον.

let him dedicate; and likewise of stone, to the common temples. With good reason, then, [he says] in the great Epistle: For it is in no way expressible like the other branches of learning; but after much converse about the thing itself, and living together with it, suddenly, like a light kindled from a leaping fire, it comes to be in the soul and thenceforth nourishes itself. Are not these things like what was said by Zephaniah the prophet? And the spirit took me up and carried me up into the fifth heaven, and I beheld angels called lords; and their diadem set upon them in the Holy Spirit; and the throne of each of them was sevenfold the light of the rising sun, [the angels] dwelling in temples of salvation and hymning God ineffable, most high.

CAPUT XII.

CHAPTER XII.

Deum nec mente nec verbis comprehendi posse.

That God can be comprehended neither by the mind nor by words.

Τὸν γὰρ πατέρα καὶ ποιητὴν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, καὶ εὑρόντα εἰς πάντας ἐξειπεῖν ἀδύνατον. Ῥητὸν γὰρ οὐδαμῶς ἐστιν ὡς τἄλλα μαθήματα, ὁ φιλαλήθης λέγει Πλάτων. Ἀκήκοεν γὰρ εὖ μάλα ὡς ὁ πάνσοφος Μωϋσῆς, εἰς τὸ ὄρος ἀνιὼν διὰ τὴν ἁγίαν θεωρίαν, ἐπὶ τὴν κορυφὴν τῶν νοητῶν ἀναγκαίως διαστέλλεται, μὴ τὸν πάντα λαὸν συναναβαίνειν ἑαυτῷ· καὶ ὅτ' ἂν λέγῃ ἡ Γραφή, Εἰσῆλθεν δὲ Μωϋσῆς εἰς τὸν γνόφον οὗ ἦν ὁ Θεός, τοῦτο δηλοῖ τοῖς συνιέναι δυναμένοις, ὡς ὁ Θεὸς ἀόρατός ἐστι καὶ ἄῤῥητος. Γνόφος δὲ ὡς ἀληθῶς ἡ τῶν πολλῶν ἀπιστία τε καὶ ἄγνοια, τῇ αὐγῇ τῆς ἀληθείας ἐπίπροσθε φέρεται. Ὀρφεύς τε αὖ ὁ θεολόγος ἐντεῦθεν ὠφελημένος, εἰπών·

For to find the Father and Maker of this universe is a labour, and, having found Him, to declare Him to all is impossible. For it is in no way expressible like the other branches of learning, says the truth-loving Plato. For he had heard full well how the all-wise Moses, going up the mountain for the holy contemplation, to the summit of intelligible things, necessarily gives command that the whole people should not go up with him; and when the Scripture says, And Moses entered into the thick darkness where God was (Exod. 20:21), this shows to those able to understand that God is invisible and ineffable. And the darkness, in truth, is the unbelief and ignorance of the many, which is set in front of the radiance of the truth. And Orpheus the theologian, in turn, having profited from this source, saying:

Εἷς ἔστ' αὐτοτελὴς, ἑνὸς ἔκγονα πάντα τέτυκται,

One there is, complete in Himself; all things are made offspring of One,

Editors' notes and page, col. 116

Page

running head: CLEMENTIS ALEXANDRINI 116
marginal letters: A ἀνατιθέτω· ὡς; B Τὸν γὰρ; C Εἷς ἔστ'; D (none)
old-edition numerals: (none)
other: between A and B, full-width Greek lines (αὐτῶν ὁ θρόνος ... λίου ἀνατέλλοντος, οἰκοῦντας ἐν ναοῖς σωτηρίας, καὶ | ὑμνοῦντας Θεὸν ἄῤῥητον, ὕψιστον) and CAPUT XII. heading and Latin summary (...nte nec verbis comprehendi posse) across cols. 115-116 are cut off at the left edge in this column's image; all are set in place (see below)
running head: 115 CLEMENTIS ALEXANDRINI 116
marginal letters: A ‹ἀνατιθέτω· ὡς αὔτω›; B ‹Τὸν γὰρ πατέρα›; C ‹Εἷς ἔστ' αὐτοτελὴς›; D (in the footnote band, not beside the text)
old-edition numerals: (none in the Greek column)
other: the full-width close of Cap. XI (αὐτῶν ὁ θρόνος ... ὕψιστον) after καὶ ἦν ἑκάστου is set in place, as the driver directs. CAPUT XII. with its Latin summary is editors' matter, set with English.
other: αὔτω⟨ς⟩: a visible gap after αὔτω where Migne's note reads ὡσαύτως; λίθου as printed on the page (QA Q20a re-read it; Migne's note also quotes λίθου).
other: the column begins with ἀνατιθέτω, probably the end of a word or sentence carried from the previous page; not seen.
other: ἄῤῥητος (and ἄῤῥητον in the full-width line) set with Migne's ῤῥ as printed (QA Q4a; restored in the source by QA Q20a, which had found ρρ; the full-width ἄῤῥητον follows the reading recorded above, not re-seen).
other: αὐτοτελὴς in the verse keeps the grave as printed before the note call and comma (QA Q20a).
other: footnotes (1)-(8) and the scripture note 23 of this page are set under col. 115.
running head: 115 CLEMENTIS ALEXANDRINI 116
marginal letters: A ‹ἀνατιθέτω· ὡς αὔτω καὶ λίθου›; B ‹Τὸν γὰρ πατέρα καὶ ποιητὴν›; C ‹Εἷς ἔστ' αὐτοτελής›; D (beside the footnotes only)
old-edition numerals: (none in the Greek; 250 stands in the facing Latin col 115 after a)

PG 9:117

ἢ, πέφυκε· γράφεται γὰρ καὶ οὕτως· ἐπιφέρει,

or, are born—for so also it is written—subjoins:

..... οὐδέ τις αὐτὸν Εἰσοράα θνητῶν, αὐτὸς δέ γε πάντας ὁρᾶται.

..... nor does any of mortals behold Him, yet He Himself beholds all.

Σαφέστερον δὲ ἐπιλέγει·

And more clearly he adds:

Αὐτὸν δ' οὐχ ὁρόω· περὶ γὰρ νέφος ἐστήρικται.

Yet Himself I see not; for around a cloud is fixed.

Πᾶσι γὰρ θνητοῖς θνηταὶ κόραι εἰσὶν ἐν ὄσσοις Μικραί· ἐπεὶ σάρκες τε καὶ ὀστέα ἐμπεφύασιν.

For in all mortals there are mortal pupils in their eyes, small ones, since flesh and bones have grown about them.

Μαρτυρήσει τοῖς εἰρημένοις ὁ Ἀπόστολος, Οἶδα, λέγων, ἄνθρωπον ἐν Χριστῷ ἁρπαγέντα ἕως τρίτου οὐρανοῦ, κἀκεῖθεν εἰς τὸν παράδεισον· ὃς ἤκουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι· τὸ ἄῤῥητον τοῦ Θεοῦ οὕτως αἰνισσόμενος· οὐ νόμῳ καὶ φόβῳ παραγγελίας τινὸς τὸ οὐκ ἐξὸν προστιθεὶς, δυνάμει δὲ ἁγίᾳ ἄφθεγκτον εἶναι τὸ Θεῖον μηνύων· εἴ γε ὑπὲρ οὐρανὸν τὸν τρίτον ἄρχεται λαλεῖσθαι, ὡς θέμις τοῖς ἐκεῖ μυσταγωγεῖν τὰς ἐξειλεγμένας ψυχάς. Οἶδα γὰρ ἐγὼ τὰ παρὰ Πλάτωνι (τὰ γὰρ ἐκ τῆς βαρβάρου φιλοσοφίας παραδείγματα, πολλὰ ὄντα, ὑποτίθεταί μοι νῦν ἡ γραφὴ, κατὰ τὰς πρώτας ὑποσχέσεις τὸν καιρὸν ἀναμένουσα)· πολλοὺς οὐρανοὺς νοουμένους. Ἀπορήσας γοῦν ἐν τῷ Τιμαίῳ εἰ χρὴ πλείονας κόσμους, ἢ τοῦτον ἕνα νομίζειν, ἀδιαφορεῖ περὶ τὰ ὀνόματα, ἀνωνύμως κόσμον τε καὶ οὐρανὸν ἀποκαλῶν· τὰ δὲ τῆς λέξεως ὧδε ἔχει· Πότερον οὖν ὀρθῶς ἕνα οὐρανὸν εἰρήκαμεν ἢ πολλοὺς καὶ ἀπείρους; Ἦν λέγειν ὀρθότερον ἕνα, εἴπερ κατὰ τὸ παράδειγμα ἔσται δεδημιουργημένος. Ἀλλὰ κἀν τῇ πρὸς Κορινθίους Ῥωμαίων ἐπιστολῇ, Ὠκεανὸς ἀπέραντος ἀνθρώποις, γέγραπται, καὶ οἱ μετ' αὐτὸν κόσμοι. Ἀκολούθως τοίνυν πάλιν ἐπιφθέγγεται· Ὢ βάθος πλούτου, καὶ σοφίας καὶ γνώσεως Θεοῦ!

The Apostle will bear witness to the things that have been said, saying: I know a man in Christ caught up to the third heaven, and thence into paradise, who heard unspeakable words, which it is not lawful for a man to utter; hinting thus at the ineffability of God; not adding the phrase it is not lawful out of law and fear of some command, but indicating that by a holy power the Divine cannot be uttered in speech; if indeed above the third heaven it begins to be spoken, as it is lawful for those there to initiate the chosen souls. For I know the things in Plato (for the examples from the barbarian philosophy, being many, my treatise now postpones for me, awaiting the proper season according to our first promises): that many heavens are understood. Having at any rate raised the question in the Timaeus whether one ought to suppose several worlds, or this one only, he makes no distinction about the names, indifferently calling it both world and heaven; and the words of the passage run thus: Have we then rightly spoken of one heaven, or of many and infinite ones? It were more right to say one, if indeed it has been framed according to the pattern. Nay, in the Epistle of the Romans to the Corinthians also it is written: An ocean boundless to men, and the worlds beyond it. Consequently therefore he again exclaims: O the depth of the riches, and of the wisdom and of the knowledge of God!

Editors' notes and page, col. 117

Footnotes

(24, scripture) ‹anchor: loqui› · call in col 118 II Cor. XII, 2, 4.

2 Corinthians 12:2, 4.

(25, scripture) ‹anchor: cognitionis Dei› · call in col 118 Rom. XI, 33.

Romans 11:33.

(continued) ‹anchor: not visible› · call in col 118

parat. In libello etiam De monarchia legitur τέτυκται. Subjicit vero Clemens duos Orphei versus, qui apud Eusebium non adnectuntur superioribus. Illa enim verba, νέφος ἐστήρικται, sequitur, λοιπὸν ἐμοί. At hic et apud Justinum in Adhortatoria, et De monarchia sequitur : Πᾶσιν γὰρ θνητοῖς θνηταὶ κόραι εἰσὶν ἐν ὄσσοις, Ἀσθενέες δ' ἰδέειν Δία τὸν πάντων μεδέοντα. Perionius : Mortales nam oculi cunctis mortalibus insunt, Cunctorumque Jovem non possunt cernere regem. At Clemens : Πᾶσιν γὰρ θνητοῖς θνηταὶ κόραι εἰσὶν ἐν ὄσσοις, Μικραί· ἐπὶ σάρκες τε καὶ ὀστέα ἐμπεφυιᾶσι. Theodoreti interpres : ..... Et mortalia lumina nobis. Et pupae tenues, caro circum atque ossa resistunt. COLLECT. — Conf. superius Protrept. p. 64, et quae ibi adnotata sunt. Conf. etiam S. Justini M. lib. De monarchia, pagg. 156, 157, 158, edit. Oxon., et quae ibi a nobis sunt adnotata.

...paratio. In the little book On the Monarchy, too, τέτυκται is read. Clement then adds two lines of Orpheus which in Eusebius are not joined to the preceding. For after the words "a cloud is fixed" there follows "for the rest, for me." But here, and in Justin's Exhortation and On the Monarchy, there follows: "For in all mortals there are mortal pupils in their eyes, too weak to see Zeus, the ruler of all." Périon: [Latin verse:] "For mortal eyes are in all mortals, and they cannot see Jove, the king of all." But Clement: "For in all mortals there are mortal pupils in their eyes, small, flesh and bones having grown upon them." Theodoret's translator: [Latin verse:] "...And mortal eyes are ours, and slender pupils; the flesh and bones around them stand in the way." COLLECT. — Compare above, Protrepticus p. 64, and the notes there. Compare also St Justin Martyr, On the Monarchy, pp. 156–158 of the Oxford edition, and our notes there.

(printed under page 58)

(9) ‹anchor: Ἄνθρωπον› · call in col 118

Ἄνθρωπον. Haec nonnullis omissis, aliis mutatis recitat ex II Cor. XII. Porro Irenaeus, perinde ac Clemens Paradisum a tertio coelo distinguit lib. II, cap. 55, p. 183, edit. Oxon., ubi conf. n. 4.

"A man." He quotes this from 2 Corinthians 12 with some words omitted and others changed. Moreover Irenaeus, just like Clement, distinguishes Paradise from the third heaven, Book II, ch. 55, p. 183 of the Oxford edition; see note 4 there.

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(10) ‹anchor: Ἁγίᾳ› · call in col 118

Ἁγίᾳ. Fortasse scripsit auctor ἀνθρωπίνῃ, humana : quod cum mss. codd. abbreviare soleant in ἀνῃ, facile mutari potuit in ἁγίᾳ. Periodi enim hujusce sensus est : « Deum a Paulo non dici ἄῤῥητον, ineffabilem, eo quod nefas sit ipsum eloqui; sed quod id sit hominibus, qui infra tertium coelum versantur, plane impossibile. »

"Holy." Perhaps the author wrote ἀνθρωπίνῃ, "human": since manuscripts usually abbreviate this as ἀνῃ, it could easily have been changed into ἁγίᾳ. For the sense of this period is: "God is not called by Paul unspeakable, ineffable, because it is unlawful to speak of Him, but because this is plainly impossible for men, who dwell below the third heaven."

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(11) ‹anchor: Πολλοὺς οὐρανοὺς νοουμ.› · call in col 118

Πολλοὺς οὐρανοὺς νοουμ. Haec verba loco alieno inserta esse, cuilibet attendenti patebit. Proinde sic scribi poterit haec sententia : Ἀπορήσας γ' οὖν ἐν τῷ Τιμαίῳ, εἰ χρὴ πλείονας κόσμους, πολλοὺς οὐρανοὺς νοουμένους, ἢ τοῦτον ἕνα νομίζειν. Dubitans enim in Timaeo, an plures mundos, quos plurium coelorum nomine significat, an hunc unum existimare oporteat. Nisi potius ea verba interpretamenti loco margini ascripta, in textum postea irrepsisse putanda sint.

"Understood as many heavens." It will be clear to anyone who pays attention that these words have been inserted in the wrong place. The sentence could therefore be written thus: "Being in doubt in the Timaeus whether one should think there are more worlds, understood as many heavens, or this one only." [The Latin renders the same.] Unless rather these words are to be thought of as written in the margin by way of explanation and later crept into the text.

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(12) ‹anchor: ἀνωνύμως› · call in col 118

Ἀνωνύμως. Forte rectius συνωνύμως. SYLB.

"Without a name." Perhaps more correctly συνωνύμως, "synonymously." SYLB.

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(13) ‹anchor: Πότερον› · call in col 118

Πότερον. Haec in Timaeo Platonis, ubi occurrunt in pag. 1048, hoc modo scribi ac distingui solent : Πότερον οὖν ὀρθῶς ἕνα οὐρανὸν προσειρήκαμεν, ἢ πολλοὺς καὶ ἀπείρους λέγειν ἦν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα δεδημιουργημένος ἔσται. Quae sic vertit Mars. Ficinus : Proinde rectene mundum unum diximus? an rectius plures innumerabilesve? unum profecto, si modo ad unius similitudinem sit formatus.

"Whether." In Plato's Timaeus, where these words occur on p. 1048, they are usually written and punctuated thus: "Have we rightly spoken of one heaven, or would it be more correct to speak of many and infinite? One, if it is to be fashioned according to the pattern." Marsilio Ficino translates them thus: "Have we then rightly called the world one? Or would it be more correct to say many, or innumerable? One, surely, if indeed it has been formed in the likeness of one."

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(14) ‹anchor: Πρὸς Κορινθίους› · call in col 118

Πρὸς Κορινθίους. Sequens commation πρὸς Κορινθίους, expungendum censet A. Sylburg. perperam. Nam citat auctor Clementis Romani ad Corinthios epistolam, quam totius Ecclesiae Romanae nomine scriptam fuisse, ex ejus principio, satis patet. Porro sententia quae hic adducta est, exstat in ejus c. 20.

"To the Corinthians." A. Sylburg wrongly thinks the following little phrase "to the Corinthians" should be struck out. For the author is quoting Clement of Rome's letter to the Corinthians, which, as is clear enough from its opening, was written in the name of the whole Roman Church. And the saying adduced here stands in its ch. 20.

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(15) ‹anchor: ἀπέραντος ἀνθρώποις› · call in col 118

Ἀπέραντος ἀνθρ. Ἀνθρώποις ἀπέραντος Clem. R.

"Boundless for men." Clement of Rome has the words in the order "for men boundless."

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Footnotes

(26, scripture) ‹anchor: not visible› · call in col 119 I Cor. I, 6, 7.

1 Corinthians 1:6–7 [as printed].

(27, scripture) ‹anchor: not visible› · call in col 119 Col. II, 2, 3.

Colossians 2:2–3.

(28, scripture) ‹anchor: not visible› · call in col 119 Matth. XIII, 11; Marc. IV, 11; Luc. VIII, 10.

Matthew 13:11; Mark 4:11; Luke 8:10.

(29, scripture) ‹anchor: not visible› · call in col 119 Psal. LXXVII.

Psalm 77 (78). [The numeral before this reference reads as 29 in the scan, the same as the next; one of the two is probably 30.]

(29, scripture) ‹anchor: not visible› · call in col 119 Matth. XIII, 33.

Matthew 13:33.

(printed under page 59)

(16) ‹anchor: Ὁ προφήτης ἐγκρυφίας› · call in col 120

Ὁ προφήτης ἐγκρυφίας κ. Allusio ad Gen. XVIII, 6. LOWTH. — Quin etiam Moyses azyma comedi jussit Exod. XIII, 6. Quae ἐγκρυφίας fuisse constat ex Exod. XII, 39. Porro Philo etiam ἐγκρυφίας innuere docet τὰ ἀπόκρυφα, occulta, lib. De sacrificiis Abelis et Caini, p. 139.

"The prophet ... ash-baked cakes." An allusion to Genesis 18:6. LOWTH. — Moses, moreover, ordered unleavened bread to be eaten, Exodus 13:6; and it is clear from Exodus 12:39 that these were ash-baked cakes. Philo too teaches that ash-baked cakes signify "hidden things," in his book On the Sacrifices of Abel and Cain, p. 139.

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(17) ‹anchor: Θεοῦ σοφίαν› · call in col 120

Θεοῦ σοφίαν. I Cor. II, σοφίαν Θεοῦ. Mox, Coloss. II, τοῦ Θεοῦ καὶ Πατρὸς καὶ Χριστοῦ, ἐν ᾧ pro τοῦ Θεοῦ ἐν Χριστῷ ἐν ᾧ. Dein, καὶ τῆς γνώσεως cum articulo. Ubi ms. Paris. σοφίας καὶ τῆς γνώσεως.

"God's wisdom." 1 Corinthians 2 has σοφίαν Θεοῦ, "the wisdom of God." Just after, Colossians 2 has "of God and the Father and of Christ, in whom," for "of God in Christ, in whom." Then "and of knowledge" with the article; where the Paris manuscript has "of wisdom and of knowledge."

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(18) ‹anchor: Τὸ μυστήριον› · call in col 120

Τὸ μυστήριον. Τὰ μυστήρια, Matth., Luc. Sed τὸ μυστήριον habetur Marc. IV, 11.

"The mystery." Matthew and Luke have "the mysteries." But "the mystery" is found in Mark 4:11.

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(19) ‹anchor: Τῶν οὐρανῶν› · call in col 120

Τῶν οὐρανῶν. Τοῦ Θεοῦ, Marc., Luc.

"Of heaven." Mark and Luke have "of God."

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(20) ‹anchor: Φησὶ τὸ Εὐαγγέλιον› · call in col 120

Φησὶ τὸ Εὐαγγέλιον. Ubi id dicit Evangelium? Sane nullibi, si verba respicias. Locus vero quem respicit Clemens, exstat Matth. XIII, 34, 35 : Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις· καὶ χωρὶς παραβολῆς οὐκ ἐλάλει αὐτοῖς· ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, λέγοντος· Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου· ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου. Propheta, cujus ibi mentio fit, auctor est psalm. LXVIII, 2 : Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ' ἀρχῆς.

"The Gospel says." Where does the Gospel say this? Nowhere, certainly, if you look to the words. But the passage Clement has in view stands in Matthew 13:34–35: "All these things Jesus spoke to the crowds in parables, and without a parable He did not speak to them, that what was spoken through the prophet might be fulfilled, saying: I will open my mouth in parables; I will utter things hidden from the foundation of the world." The prophet mentioned there is the author of Psalm 68 [as printed; it is Ps. 77 (78)], 2: "I will open my mouth in parables; I will utter dark sayings from of old."

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(21) ‹anchor: ψυχή› · call in col 120

Ἡ τριμερής... ψυχή. Respicit Platonicam animae divisionem, in partem rationalem, concupiscentem, et irascentem : de qua dictum Paedag. lib. III, cap. 1, et alibi.

"The tripartite... soul." He has in view the Platonic division of the soul into a rational, a desiring and a spirited part, of which he spoke in the Paedagogus, Book III, ch. 1, and elsewhere.

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(22) ‹anchor: σύντομος› · call in col 120

Σύντομος. Haud scio an convenientius σύντονος. SYLBURG.

"Concise." I wonder whether σύντονος, "intense," would be more fitting. SYLBURG.

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(23) ‹anchor: πάντων› · call in col 120

Πάντων. Πάντα, Theodoret.

"Of all." Theodoret has "all things."

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(24) ‹anchor: Οὐκ ἔστιν› · call in col 120

Οὐκ ἔστιν. Apud Theodoretum Therapeut. lib. I : Οὐκ ἔστιν πελάσασθ' οὐδ' ὀφθαλμοῖσιν ἐφικτόν. SYLB. — Paulo planius haec convertit Theodoreti interpres lib. I De curat. aegritudinum ethnic. Nec minus Empedocles ita inquit de iis quae videri oculis nequeunt : Nam neque ad hoc oculi valeant accedere nostri, Non illum pensare manus, certissima nobis Quae via res omnes animi ad penetralia mittit. Ibidem sententia Solonis allata praecedit hanc Empedoclis. COLLECT.

"It is not possible." In Theodoret, Therapeutike Book I: "It is not possible to approach him, nor is he reachable by the eyes." SYLB. — Theodoret's translator renders this a little more plainly, On the Cure of the Pagan Maladies, Book I: "And no less does Empedocles speak thus of things that cannot be seen with the eyes: [Latin verse:] 'For neither can our eyes avail to come near this, nor can hands weigh it, the surest way for us, which sends all things into the inner recesses of the mind.'" In the same place the saying of Solon quoted above comes before this one of Empedocles. COLLECT.

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(25) ‹anchor: πελάσασθαι› · call in col 120

Πελάσασθαι. Ms. Ottob. πλάσασθαι.

"To approach." The Ottoboni manuscript has πλάσασθαι, "to fashion."

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Page

running head: 119 CLEMENTIS ALEXANDRINI
marginal letters: A Nunquid ergo; B monem in; C Mensuram haud; D φίας innuere
old-edition numerals: (none)
other: facing Latin version, not set; two full-width Greek lines across cols. 119-120 above C (κτησάμενον αὐτὴν ... Σόλωνι ταῦ-) cut off at right edge, not set
other: facing Latin version, not set; the page's Greek, including the two full-width lines, is set under rail 120
other: footnotes (16)-(25) are called in the Greek (col. 120); they are set here with the page's scripture notes 26-29, which are called in the Latin of col. 119
running head: 119 CLEMENTIS ALEXANDRINI 120
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set
other: the two full-width Greek lines printed across this page are set in col 120 per the driver.
running head: 119 CLEMENTIS ALEXANDRINI 120
marginal letters: (none)
old-edition numerals: (none)

PG 9:120

ὁ γενναῖος Ἀπόστολος. Καὶ μή τι τοῦτ' ἦν ὃ ἠνίσσετο ὁ προφήτης, ἐγκρυφίας κελεύων ποιεῖν ἀζύμους; μηνύων ὅτι τὸν ἱερὸν ὡς ἀληθῶς περὶ τοῦ ἀγεννήτου καὶ τῶν δυνάμεων αὐτοῦ μύστην λόγον ἐπικεκρύφθαι δεῖ. Βεβαιῶν ταῦτα ἐν τῇ πρὸς Κορινθίους Ἐπιστολῇ ὁ Ἀπόστολος, ἀναφανδὸν εἴρηκε· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις· σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τῶν καταργουμένων· ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην. Καὶ πάλιν ἀλλαχοῦ λέγει· Εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ ἐν Χριστῷ, ἐν ᾧ εἰσὶ πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. Ἐπισφραγίζεται ταῦτα ὁ Σωτὴρ ἡμῶν αὐτὸς, ὧδέ πως λέγων· Ὑμῖν δέδοται γνῶναι τὸ μυστήριον τῆς βασιλείας τῶν οὐρανῶν· Καὶ πάλιν φησὶ τὸ Εὐαγγέλιον ὡς ὁ Σωτὴρ ἡμῶν ἔλεγεν τοῖς ἀποστόλοις τὸν λόγον ἐν μυστηρίῳ. Καὶ γὰρ ἡ προφητεία περὶ αὐτοῦ φησιν· Ἀνοίξει ἐν παραβολαῖς τὸ στόμα αὐτοῦ, καὶ ἐξερεύξεται τὰ ἀπὸ καταβολῆς κόσμου κεκρυμμένα. Ἤδη δὲ καὶ διὰ τῆς περὶ τὴν ζύμην παραβολῆς τὴν ἐπίκρυψιν ὁ Κύριος δηλοῖ· φησὶ γάρ· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ, ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον. Ἤτοι γὰρ ἡ τριμερὴς καθ' ὑπακοὴν σώζεται ψυχὴ· κατὰ τὴν ἐγκρυβεῖσαν αὐτῇ κατὰ τὴν πίστιν πνευματικὴν δύναμιν· ἢ ὅτι ἡ ἰσχὺς τοῦ Λόγου ἡ δοθεῖσα ἡμῖν, σύντομος οὖσα καὶ δυνατὴ, πάντα τὸν καταδεξάμενον καὶ ἐντὸς ἑαυτοῦ κτησάμενον αὐτὴν, ἐπικεκρυμμένως τε καὶ ἀφανῶς πρὸς ἑαυτὴν ἕλκει, καὶ τὸ πᾶν αὐτοῦ σύστημα εἰς ἑνότητα συνάγει. Σοφώτατα τοίνυν γέγραπται τῷ Σόλωνι ταῦτα περὶ Θεοῦ·

the noble Apostle. And was not this what the prophet was hinting at, when he bade them make unleavened cakes baked in the ashes, indicating that the truly sacred, mystic word concerning the Unbegotten and His powers ought to be kept hidden? Confirming these things in the Epistle to the Corinthians, the Apostle has said openly: But we speak wisdom among the perfect; yet a wisdom not of this world, nor of the rulers of this world, who are being brought to nothing; but we speak the wisdom of God, hidden in a mystery (1 Cor. 2:6–7). And again elsewhere he says: Unto the knowledge of the mystery of God in Christ, in Whom are hidden all the treasures of wisdom and knowledge (Col. 2:2–3). Our Saviour Himself sets His seal on these things, speaking somewhat thus: To you it is given to know the mystery of the kingdom of heaven (Matt. 13:11; Mark 4:11; Luke 8:10). And again the Gospel says that our Saviour spoke the word to the apostles in a mystery. For indeed the prophecy says of Him: He will open His mouth in parables, and will utter the things hidden from the foundation of the world (Ps. 77:2). And further, through the parable of the leaven too, the Lord shows concealment; for He says: The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened (Matt. 13:33). For either the tripartite soul is saved through obedience, by the spiritual power hidden in it through faith; or [it means] that the strength of the Word given to us, being concise and powerful, draws to itself, secretly and invisibly, everyone who has received it and possessed it within himself, and brings his whole frame together into unity. Most wisely, therefore, did Solon write these things concerning God:

Γνωμοσύνης δ' ἀφανὲς χαλεπώτατόν ἐστι νοῆσαι / Μέτρον· ὃ δὴ πάντων πείρατα μοῦνον ἔχει.

Hardest of all is it to perceive the hidden / measure of judgement, which alone holds the limits of all things.

Τὸ γάρ τοι Θεῖον, ὁ Ἀκραγαντῖνος φησὶ ποιητής,

For the Divine, says the poet of Acragas,

Οὐκ ἔστιν πελάσασθαι ἐν ὀφθαλμοῖσιν ἐφικτὸν / Ἡμετέροις, ἢ χερσὶ λαβεῖν· ἧπερ τε μεγίστη / Πειθοῦς ἀνθρώποισιν ἀμαξιτὸς εἰς φρένα πίπτει.

it is not possible to draw near to, so as to be reached with our / eyes, or to grasp with hands; by which the greatest / highway of persuasion falls into the mind of men.

Editors' notes and page, col. 120

Page

running head: CLEMENTIS ALEXANDRINI 120
marginal letters: A ὁ γενναῖος; B μυστήριον (18); C Μέτρον· ὃ; D piscentem, et
old-edition numerals: (none)
other: between B and C, two full-width Greek lines across cols. 119-120 (κτησάμενον αὐτὴν, ἐπικεκρυμμένως τε καὶ ἀφανῶς πρὸς ἑαυτὴν ἕλκει, καὶ τὸ πᾶν αὐτοῦ σύστημα εἰς | ἑνότητα συνάγει. Σοφώτατα τοίνυν γέγραπται τῷ Σόλωνι ταῦτα περὶ Θεοῦ·) are cut off at the left edge in this column's image; they are set in place (see below)
running head: 119 CLEMENTIS ALEXANDRINI 120
marginal letters: A ‹ὁ γενναῖος Ἀπόστολος›; B ‹μυστήριον τῆς βασιλείας›; C ‹Μέτρον· ὃ δὴ πάντων›; D (in the footnote band, not beside the text)
old-edition numerals: (none)
other: the two full-width lines κτησάμενον αὐτὴν ... ταῦτα περὶ Θεοῦ· after ἐντὸς ἑαυτοῦ are set in place, as the driver directs; on the page the band ends with ταῦτα περὶ Θεοῦ· whole, not split.
other: the verse lines are set each on its own line as printed; the turned-over [ἐφικτὸν is joined.
other: footnotes (16)-(25) and the scripture notes 26-29 of this page are set under col. 119.
running head: 119 CLEMENTIS ALEXANDRINI 120
marginal letters: A ‹ὁ γενναῖος Ἀπόστολος›; B ‹μυστήριον τῆς βασιλείας τῶν οὐρανῶν›; C ‹Μέτρον· ὃ δὴ πάντων›; D (beside the footnotes only)
old-edition numerals: (none)

PG 9:121

Καὶ Ἰωάννης ὁ ἀπόστολος· Θεὸν οὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς Θεὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο· Τὸ δ' ἀόρατον καὶ ἄῤῥητον κόλπον ὀνομάσας Θεοῦ, βαθὺν αὐτὸν κεκλήκασιν ἐντεῦθέν τινες, ὡς ἂν περιειληφότα, καὶ ἐγκολπισάμενον τὰ πάντα, ἀνέφικτόν τε καὶ ἀπέραντον. Ναὶ μὴν ὁ δυσμεταχειριστότατος περὶ Θεοῦ λόγος, οὗτός ἐστιν. Ἐπεὶ γὰρ ἀρχὴ παντὸς πράγματος δυσεύρετος, πάντως που ἡ πρώτη καὶ πρεσβυτάτη ἀρχὴ δύσδεικτος, ἥτις καὶ τοῖς ἄλλοις ἅπασιν αἰτία τοῦ γενέσθαι καὶ γενομένους εἶναι. Πῶς γὰρ ἂν εἴη ῥητὸν, ὃ μήτε γένος ἐστὶ, μήτε διαφορὰ, μήτε εἶδος, μήτε ἄτομον, μήτε ἀριθμός· ἀλλὰ μήτε συμβεβηκός τι, μηδὲ ᾧ συμβέβηκέ τι; Οὐκ ἂν δὲ ὅλον εἴποι τις αὐτὸν ὀρθῶς· ἐπὶ μεγέθει γὰρ τάττεται τὸ ὅλον, καὶ ἔστι τῶν ὅλων πατήρ. Οὐδὲ μὴν μέρη τινὰ αὐτοῦ λεκτέον· ἀδιαίρετον γὰρ τὸ ἕν· διὰ τοῦτο δὲ καὶ ἄπειρον, οὐ κατὰ τὸ ἀδιεξήτητον νοούμενον, ἀλλὰ κατὰ τὸ ἀδιάστατον, καὶ μὴ ἔχον πέρας. Καὶ τοίνυν ἀσχημάτιστον, καὶ ἀνωνόμαστον. Κἂν ὀνομάζωμεν αὐτό ποτε οὐ κυρίως· καλοῦντες ἤτοι ἓν, ἢ τἀγαθὸν, ἢ νοῦν, ἢ αὐτὸ τὸ ὂν, ἢ Πατέρα, ἢ Θεὸν, ἢ Δημιουργὸν, ἢ Κύριον, οὐχ ὡς ὄνομα αὐτοῦ προφερόμενοι λέγομεν, ὑπὸ δὲ ἀπορίας ὀνόμασι καλοῖς προσχρώμεθα, ἵν' ἔχῃ ἡ διάνοια, μὴ περὶ ἄλλα πλανωμένη, ἐπερείδεσθαι τούτοις· οὐ γὰρ τὸ καθ' ἕκαστον μηνυτικὸν τοῦ Θεοῦ, ἀλλὰ ἀθρόως ἅπαντα ἐνδεικτικὰ τῆς τοῦ παντοκράτορος δυνάμεως. Τὰ γὰρ λεγόμενα ἢ ἐκ τῶν προσόντων αὐτοῖς ῥητά

And John the apostle says: No man has seen God at any time; the only-begotten God, who is in the bosom of the Father, He has declared Him; having named the invisible and ineffable the bosom of God: hence some have called Him the Deep, as having encompassed and embosomed all things, unattainable and boundless. Yea truly, the discourse concerning God that is most difficult to handle is this. For since the first principle of everything is hard to find, altogether must the first and oldest principle be hard to demonstrate, which is the cause to all other things also both of their coming into being and, having come into being, of their existing. For how could that be expressible in words which is neither genus, nor difference, nor species, nor individual, nor number; nay, neither an accident, nor that to which anything happens as an accident? Nor would one rightly call Him a whole; for the whole is arranged in respect of magnitude, and He is the Father of the universe. Nor yet must any parts of Him be spoken of; for the One is indivisible; and therefore also infinite, not as being conceived according to what cannot be traversed, but according to what is without dimension, and has no limit. And therefore without figure, and without name. And even if we name It at some time, we do not do so properly, calling It either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator, or Lord; we speak not as uttering Its name, but out of helplessness we use noble names, in order that the understanding, not wandering about other things, may have these to lean upon; for each by itself is not indicative of God, but all together are indicative of the power of the Almighty. For the things that are spoken of are expressible either from the attributes that belong to them

Editors' notes and page, col. 121

Footnotes

(scripture reference and edition marker) · col 121-122 ✠ P. 695 ED. POTTER, 587-588 ED. PARIS. ³¹ Joan. I, 18.

✠ Page 695 of Potter's edition, 587–588 of the Paris edition. ³¹ John 1:18.

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Footnotes

(31, scripture) ‹anchor: ille exposuit› · call in col 122 Joan. I, 18.

John 1:18.

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(26) ‹anchor: Καὶ Ἰωάννης ὁ ἀπόστολος› · call in col 122

Καὶ Ἰωάννης ὁ ἀπόστολος· Θεὸν οὐδείς. H. ms. καὶ ὁ θεολόγος Ἰωάννης, Θεὸν οὐδ. SYLBURG.

"And John the apostle: No one [has seen] God." This manuscript: "and John the theologian: No one [has seen] God." SYLBURG.

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(27) ‹anchor: Θεός› · call in col 122

Θεός. Υἱός Joan. Utramque lectionem habet Irenaeus lib. IV, cap. 37.

"God." John has "Son." Irenaeus has both readings, Book IV, ch. 37.

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(28) ‹anchor: Ὀνομάσας› · call in col 122

Ὀνομάσας. Ms. Ottob. ὀνομάζει, et mox, ἐγκολπωσάμενον pro ἐγκολπισάμενον.

"Having named." The Ottoboni manuscript has ὀνομάζει, "he names," and just after, ἐγκολπωσάμενον for ἐγκολπισάμενον.

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(29) ‹anchor: Βαθύν› · call in col 122

Βαθύν. Homericum epitheton Iliad. B', v. 560 : . . . Βαθὺν κατὰ κόλπον ἐχούσας. Iliad. Σ', v. 339 : . . . Τρωαὶ καὶ Δαρδανίδες βαθύκολποι.

"Deep." A Homeric epithet, Iliad II, line 560: "...holding [it] in deep bosom"; Iliad XVIII, line 339: "...deep-bosomed women of Troy and Dardania."

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(30) ‹anchor: Περιειλ.› · call in col 122

Περιειλ. Philo Judaeus lib. De confus. linguarum, p. 339, 340 : Κέκληται μὲν ἑτοίμως Θεός, ἐγκεκόλπισται δὲ τὰ ὅλα, καὶ διὰ τῶν τοῦ παντὸς μερῶν διελήλυθε. Vere Deus dicitur, omnia continens in gremio, et omnia pervadens. Conf. Strom. II, p. 431, n. 4.

"Enfolding." Philo the Jew, On the Confusion of Tongues, pp. 339–340: "He is truly called God; he holds the universe in his bosom and has passed through the parts of the all." [The Latin renders the same.] Compare Stromata II, p. 431, n. 4.

(printed under page 60)

(31) ‹anchor: Ἀπέραντον› · call in col 122

Ἀπέραντον. H. ms. ἀπέρατον ὄντα. SYLBURG.

"Boundless." This manuscript has ἀπέρατον ὄντα, "being impassable." SYLBURG.

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(32) ‹anchor: Τοῦ γενέσθαι καὶ γενομένους εἶναι› · call in col 122

Τοῦ γενέσθαι καὶ γενομένους εἶναι. Hoc est, ut primo fiant, dein ut facta consistant. Similis est locutio quam e Platonis Phaedone pag. 48, aliquoties citatam reperimus : Οὐδὲν ἄλλο ἐπιτηδεύουσιν (οἱ φιλόσοφοι) ἢ ἀποθνήσκειν τε καὶ τεθνάναι· Nihil aliud commentantur philosophi, quam mori atque esse se mortuos.

"Of coming to be and, having come to be, existing": that is, first that they come into being, then that once made they continue. The expression is like the one from Plato's Phaedo, p. 48, which we have found quoted several times: "(Philosophers) practise nothing other than dying and being dead." [The Latin renders the same.]

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(33) ‹anchor: Ἀδιεξήτητον› · call in col 122

Ἀδιεξήτητον. Duplicis scripturae vestigia sunt, ἀδιεξήγητον, et ἀδιεξίτητον. SYLB. — Ἀδιεξήγητον probasse videntur editores Sylburgio posteriores, sed ἀδιεξίτητον scripsisse Clementem verisimilius est : quod viro etiam clariss. Montfalc. placet.

"Unsearchable." There are traces of two spellings, ἀδιεξήγητον ("indescribable") and ἀδιεξίτητον ("impassable"). SYLB. — The editors after Sylburg seem to have approved ἀδιεξήγητον, but it is more likely that Clement wrote ἀδιεξίτητον; and that is the view of the most distinguished Montfaucon too.

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(34) ‹anchor: Ἀνωνόμαστον› · call in col 122

Ἀνωνόμαστον. Nomina rebus imposita sunt, ut a se invicem distinguerentur : ac proinde Deus, cum unicus sit, nec similem paremve habeat ullum, nullo nomine indiget. Accedit, quod ejus natura quae nobis parum cognita et ineffabilis est, proprio nomine describi non possit. Hinc Deum nomine carere, cum Patrum, tum philosophorum etiam, constans doctrina est. Clemens superius in Paedag., l. I, c. 7, p. 132, asserit, Deum quidem, cum prius sine nomine perstitisset, hominem factum nomen sumpsisse. Conf. Justinus M. Apol. II, pag. 12, ed. Oxon.; Lactantius pag. 22, 23, ed. Oxon.; Minutius in Octavio, p. 143, ed. Amstelod.; Origenes contra Celsum, pag. 320, ed. Cantab.; Auctor Recognitionum lib. V, cap. 20; aliique passim.

"Unnameable." Names were given to things so that they might be distinguished from one another; and therefore God, since he is unique and has no one like or equal to him, needs no name. Besides, his nature, which is little known to us and ineffable, cannot be described by a proper name. Hence it is the constant teaching both of the Fathers and of the philosophers too that God has no name. Clement above, in the Paedagogus, Book I, ch. 7, p. 132, asserts that God, having previously remained without a name, took a name when he was made man. Compare Justin Martyr, Apology II, p. 12, Oxford edition; Lactantius, pp. 22–23, Oxford edition; Minucius in the Octavius, p. 143, Amsterdam edition; Origen, Against Celsus, p. 320, Cambridge edition; the author of the Recognitions, Book V, ch. 20; and others here and there.

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(35) ‹anchor: ἐπερείδεσθαι› · call in col 122

Ἐπερείδεσθαι. His similia scribit Philo lib. De confus. linguarum, pag. 357 : Ὀνόματος γὰρ ὁ Θεὸς οὐ δεῖται· μὴ δεόμενος δ' ὅμως ἐχαρίζετο τῷ γένει τῶν ἀνθρώπων κλῆσιν οἰκείαν, ἵνα ἔχοντες καταφυγὴν πρὸς ἱκεσίας καὶ λιτάς, μὴ ἀμοιρῶσιν ἐλπίδος χρηστῆς. Deus enim non habet opus nomine, attamen humano generi nomen suum elargitus est, ut habentes refugium ad preces et supplicationes, spe bona non destituantur.

"To rest upon." Philo writes something similar, On the Confusion of Tongues, p. 357: "For God needs no name; yet though he needed none, he granted the human race a name proper to him, so that having a refuge for supplications and prayers they might not be without good hope." [The Latin renders the same.]

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(36) ‹anchor: ἕκαστον μηνυτικόν› · call in col 122

Ἕκαστον μην. H. ms. ἕκαστον τῶν ὀνομάτων μην. SYLBURG.

"Each indicative." This manuscript: "each of the names indicative." SYLBURG.

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(37) ‹anchor: λεγόμενα› · call in col 122

Λεγόμενα. Vult auctor, « Veras rerum descriptiones vel per aliquod, quod iis inhaeret, fieri; vel per relationem ad aliquod propinquum. Porro horum neutrum Deo convenit, cui neque ullum est accidens, neque pars, neque aliud quidpiam quod ipsi inhaereat, nec ei ad aliam quamvis rem naturalis aliqua relatio est. »

"Things said." The author means: "True descriptions of things are made either through something inherent in them or through a relation to something near them. But neither of these fits God, who has no accident, no part, nor anything else inherent in him, nor has he any natural relation to any other thing whatever."

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Footnotes

(32, scripture) ‹anchor: not visible› · call in col 123 Act. XVII, 22, 23.

Acts 17:22–23.

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(38) ‹anchor: Ἀποδεικτική› · call in col 123

Ἀποδεικτικῇ. Respicere videtur auctor demonstrationis definitionem, quam tradit Aristoteles Analyt. Poster. lib. I, cap. 2, ubi eam fieri docet, ἐξ ἀληθῶν, καὶ πρώτων, καὶ ἀμέσων, καὶ γνωριμωτέρων, καὶ προτέρων, καὶ αἰτίων τοῦ συμπεράσματος· ex veris, et primis, et immediatis, et notioribus, et prioribus, et causis conclusionis. Subjungit : Οὕτως ἔσονται αἱ ἀρχαὶ οἰκεῖαι τοῦ δεικνυμένου. Sic erunt principia propria ejus quod demonstratur. Hinc colligit Clemens Deum demonstrari non posse, quod ei nulla sint principia.

"By demonstrative [science]." The author seems to have in view the definition of demonstration that Aristotle gives in the Posterior Analytics, Book I, ch. 2, where he teaches that it proceeds "from things true, primary, immediate, better known than, prior to, and causes of the conclusion." [Latin repeats it.] He adds: "So the principles will be proper to what is being demonstrated." [Latin repeats it.] From this Clement concludes that God cannot be demonstrated, since he has no principles.

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(39) ‹anchor: Περιερχόμενος› · call in col 123

Περιερχόμενος. Act. διερχόμενος.

"Going about." Acts has διερχόμενος, "passing through."

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(40) ‹anchor: Ἕλκει› · call in col 123

Ἕλκει. Phrasis ex verbis Christi sumpta Joan. VI, 44 : Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με, ἑλκύσῃ αὐτόν. Joan. XII, 32 : Πάντας ἑλκύσω πρὸς ἐμαυτόν, inquit Christus.

"Draws." The phrase is taken from Christ's words in John 6:44: "No one can come to me unless the Father who sent me draws him." John 12:32: "I will draw all to myself," says Christ.

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(41) ‹anchor: ἐσκαμμένα› · call in col 123

Ἐσκαμμένα. Suidas : Ὑπὲρ τὰ ἐσκαμμένα· ὑπὲρ τὰ μέτρα. Ἀπὸ δὲ τῶν πεντάθλων ἡ μεταφορά. Ultra scammata, sive fossas et limites. Translatio ducta est a quinquertionibus. Idem paulo post : Ὑπὲρ τὰ ἐσκαμμένα πηδᾶν· ἐπὶ τῶν καθ' ὑπερβολήν τι πραττόντων. Scammata transilire. Dicitur de illis qui in re aliqua facienda modum excedunt.

"The dug-out [pit]." Suidas: "Beyond the dug-out: beyond the measures. The metaphor is from the pentathletes." [Latin:] "Beyond the scammata, that is, the trenches and limits. The figure is drawn from pentathletes." The same a little after: "To leap beyond the dug-out: said of those who do something to excess." [Latin:] "To leap the scammata. Said of those who exceed measure in doing something."

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(42) ‹anchor: χάριτος ... ἐξαιρέτου› · call in col 123

Χάριτος . . . ἐξαιρέτου. Virg., Aeneid. VI : . . . pauci quos aequus amavit Jupiter, aut ardens evexit ad aethera virtus.

"Grace ... exceptional." Virgil, Aeneid VI: "...a few, whom just Jupiter has loved, or whom burning virtue has raised to the heavens."

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(43) ‹anchor: πτεροῦται› · call in col 123

Πτεροῦται. Phrasis e Platone sumpta qui in Phaedro haec habet pag. 1221 : Ἡ ψυχὴ πᾶσα παντὸς ἐπιμελεῖται τοῦ ἀψύχου· πάντα δὲ οὐρανὸν περιπολεῖ, ἄλλοτε ἐν ἄλλοις εἴδεσι γιγνομένη. Τελέα μὲν οὖσα καὶ ἐπτερωμένη μετεωροπολεῖ τε, καὶ ἅπαντα τὸν κόσμον διοικεῖ· ἡ δὲ πτεροῤῥυήσασα φέρεται ἕως ἂν στερεοῦ τινος ἀντιλάβηται· οὗ κατοικισθεῖσα, σῶμα γήϊνον λαβοῦσα, αὐτὸ αὑτὸ δοκοῦν κινεῖν διὰ τὴν ἐκείνης δύναμιν, ζῶον τὸ σύμπαν ἐκλήθη· ψυχὴ καὶ σῶμα παγέν. Omnis anima totius inanimati curam habet, totumque percurrit coelum, alias videlicet alias sortita species. Perfecta quidem dum est, et alata, sublimis incedit, ac totum gubernat mundum. Cui vero alae defluxerint, fertur quoad solidum aliquid apprehenderit, ubi habitaculum sortita, corpus terrenum suscipit, illud sese movere apparet propter animae potentiam : animalque totum vocatur, anima simul corpusque compactum. Dein pergit narrare quomodo anima alas amittat, iisque iterum recuperatis, in coelum redeat.

"Is winged." The phrase is taken from Plato, who in the Phaedrus, p. 1221, has this: "All soul has the care of all that is soulless, and ranges the whole heaven, coming to be now in one form, now in another. When it is perfect and winged it soars aloft and governs the whole world; but the soul that has shed its feathers is borne along until it lays hold of something solid; settling there and taking an earthly body, which seems to move itself through the soul's power, the whole is called a living being, soul and body joined together." [The Latin renders the same.] He then goes on to tell how the soul loses its wings and, having recovered them, returns to heaven.

(printed under page 61)

(44) ‹anchor: Τὸ βρῖθον› · call in col 123

Τὸ βρῖθον. Nempe corpoream molem, quae, anima sursum evolante, redditur τῷ συγγενεῖ, cognatae substantiae, id est terrae.

"The weight": namely the bodily mass, which, when the soul flies upward, is given back "to its kin," the kindred substance, that is, the earth.

(printed under page 61)

(45) ‹anchor: Ἐκ μὲν τοίνυν› · call in col 123

Ἐκ μὲν τοίνυν. Haec verba sub finem Menonis exstant pag. 428, ut etiam apud Justinum M., Cohort. ad Graec., pag. 115, 116, edit. Oxon.

"From this, then." These words stand near the end of the Meno, p. 428, as also in Justin Martyr's Exhortation to the Greeks, pp. 115–116, Oxford edition.

(printed under page 61)

(46) ‹anchor: Θείᾳ ἡμῖν› · call in col 123

Θείᾳ ἡμ. Plato : Θείᾳ μοίρᾳ ἡμῖν φαίνεται παραγιγνομένη ἡ ἀρετὴ οἷς παραγίγνηται. Justinus M. : Θείᾳ μοίρᾳ φαίνεται ἡμῖν παραγινομένη ἡ ἀρετή, οἷς ἂν παραγίνεται.

"Divine ... to us." Plato: "Virtue appears to us to come by divine dispensation to those to whom it comes." Justin Martyr: "Virtue appears to us to come by divine dispensation to those to whom it may come."

(printed under page 61)

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ἐστιν, ἢ ἐκ τῆς πρὸς ἄλληλα σχέσεως· οὐδὲν δὲ τούτων λαβεῖν οἷόν τε περὶ τοῦ Θεοῦ. Ἀλλ' οὐδὲ ἐπιστήμῃ λαμβάνεται τῇ ἀποδεικτικῇ· αὕτη γὰρ ἐκ προτέρων καὶ γνωριμωτέρων συνίσταται τοῦ δὲ ἀγεννήτου οὐδὲν προϋπάρχει. Λείπεται δὴ θείᾳ χάριτι καὶ μόνῳ τῷ παρ' αὐτοῦ Λόγῳ τὸ ἄγνωστον νοεῖν· καθὸ καὶ ὁ Λουκᾶς ἐν ταῖς Πράξεσι τῶν ἀποστόλων ἀπομνημονεύει τὸν Παῦλον λέγοντα· Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ. Περιερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν, εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο, ἈΓΝΩΣΤΩ ΘΕΩ. Ὃν οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν.

or from their relation to one another; and none of these is it possible to take concerning God. Nay, neither is He apprehended by demonstrative science; for this consists of prior and better-known things, whereas nothing exists prior to the Unbegotten. It remains, then, by divine grace and solely by the Word that is from Him to understand the Unknown; even as Luke also in the Acts of the Apostles records Paul as saying: You men of Athens, in all things I perceive that you are somewhat superstitious. For as I passed along and observed the objects of your worship, I found also an altar on which had been inscribed, TO AN UNKNOWN GOD. What therefore you worship in ignorance, this I set forth unto you (Acts 17:22–23).

Πᾶν τοίνυν ὃ ὑπὸ ὄνομα πίπτει, γεννητόν ἐστιν, ἐάν τε βούλωνται, ἐάν τε μή. Εἴτ' οὖν ὁ Πατὴρ αὐτὸς ἕλκει πρὸς αὐτὸν πάντα τὸν καθαρῶς βεβιωκότα, καὶ εἰς ἔννοιαν τῆς μακαρίας καὶ ἀφθάρτου φύσεως κεχωρηκότα· εἴτε τὸ ἐν ἡμῖν αὐτεξούσιον, εἰς γνῶσιν ἀφικόμενον τἀγαθοῦ, σκιρτᾷ τε καὶ πηδᾷ ὑπὲρ τὰ ἐσκαμμένα, ᾗ φασιν οἱ γυμνασταὶ, πλὴν οὐ χάριτος ἄνευ τῆς ἐξαιρέτου πτεροῦταί τε καὶ ἀνίσταται καὶ ἄνω τῶν ὑπερκειμένων αἴρεται ἡ ψυχὴ, πᾶν τὸ βρίθον ἀποτιθεμένη, καὶ ἀποδιδοῦσα τῷ συγγενεῖ. Λέγει δὲ καὶ ὁ Πλάτων ἐν τῷ Μένωνι, θεόσδοτον τὴν ἀρετὴν, ὡς δηλοῦσιν αἱ λέξεις αἶδε· Ἐκ μὲν τοίνυν τούτου τοῦ λογισμοῦ, ὦ Μένων, θείᾳ ἡμῖν φαίνεται

Everything, therefore, which falls under a name is begotten, whether they will or no. Whether then the Father Himself draws to Himself everyone who has lived purely and has advanced to the conception of the blessed and incorruptible nature; or whether the free-will that is in us, having come to the knowledge of the Good, leaps and bounds over the trenches, as the gymnasts say—yet it is not without special grace that the soul gets wings, and rises up, and is lifted above the things that lie over it, laying aside all that is heavy, and restoring it to that which is akin to it. And Plato also says in the Meno that virtue is God-given, as these words show: From this reasoning then, O Meno, it appears to us that by a divine

Editors' notes and page, col. 124

Editors' prose

CAPUT XIII. Juxta philosophos Dei cognitionem donum esse divinitus datum, et ab iis præcipue peti oportere qui divino afflatu dignati sunt.

CHAPTER XIII.

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μοίρᾳ παραγινομένη ἡ ἀρετὴ, οἷς παραγίνεται. Ἆρ' οὐ δοκεῖ σοι τὴν εἰς πάντας ἥκουσαν γνωστικὴν ἕξιν θείαν μοῖραν ᾐνίχθαι; Σαφέστερον δὲ ἐπιφέρει· Εἰ δὲ νῦν ἡμεῖς ἐν παντὶ τῷ λόγῳ τούτῳ καλῶς ἐζητήσαμεν, ἀρετὴ ἂν εἴη οὔτε φύσει, οὔτε διδακτὸν, ἀλλὰ θείᾳ μοίρᾳ παραγιγνόμενον, οὐκ ἄνευ νοῦ, οἷς ἂν παραγίγνηται. Θεόσδοτος τοίνυν ἡ σοφία, δύναμις οὖσα τοῦ Πατρὸς, προτρέπει μὲν ἡμῶν τὸ αὐτεξούσιον, ἀποδέχεται δὲ τὴν πίστιν, καὶ ἀμείβεται τὴν ἐπίστασιν τῆς ἐκλογῆς ἄκρᾳ κοινωνίᾳ. Καὶ δὴ αὐτόν σοι Πλάτωνα παραστήσω, ἄντικρυς ἤδη Θεοῦ παισὶ πιστεύειν ἀξιοῦντα· περὶ γὰρ θεῶν ἀοράτων τε καὶ γεννητῶν ποιησάμενος τὸν λόγον ἐν τῷ Τιμαίῳ· Περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν, καὶ γνῶναι τὴν γένεσιν, φησὶ, μεῖζον ἢ καθ' ἡμᾶς· πιστευτέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὖσιν, ὡς ἔφασαν, σαφῶς δέ πως τοὺς ἑαυτῶν προγόνους εἰδότων Ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν. Οὐκ οἶμαι δύνασθαι σαφέστερον ὑπὸ Ἑλλήνων προσμαρτυρήσεσθαι τὸν Σωτῆρα ἡμῶν· καὶ τοὺς εἰς προφητείαν κεχρισμένους, τοὺς μὲν παῖδας Θεοῦ ἀνηγορευμένους, τὸν δὲ Κύριον, υἱὸν ὄντα γνήσιον, ἀληθεῖς εἶναι περὶ τῶν θείων μάρτυρας· διὸ καὶ δεῖν πιστεύειν αὐτοῖς, ἐνθέοις οὖσι, προσέθηκε. Κἂν τραγικώτερον εἴπῃ τις μὴ πιστεύειν·

portion virtue accrues to those to whom it accrues. Does he not seem to you to have hinted at the gnostic habit which reaches unto all as a divine portion? And more clearly he subjoins: But if now we in all this discourse have inquired well, virtue would be neither by nature, nor capable of being taught, but accruing by a divine portion, not without mind, to whomsoever it accrues. God-given therefore is wisdom, being the power of the Father, and it exhorts indeed our free-will, and welcomes faith, and rewards the steadfastness of election with supreme communion. And indeed I will present to you Plato himself, already expressly deeming it right to believe the sons of God; for having made his discourse in the Timaeus concerning gods invisible and begotten: But concerning the other daemons, to tell and to know their generation, he says, is too great a task for us; and one must believe those who have spoken aforetime, they being offspring of gods, as they said, and clearly somehow knowing their own ancestors. It is impossible, therefore, to disbelieve the children of gods, even though they speak without probable and necessary demonstrations. I do not think that our Saviour could be more clearly borne witness to by the Greeks; and that those anointed unto prophecy, the one part proclaimed sons of God, and the Lord, being the true Son, are true witnesses concerning divine things; wherefore also he added that one must believe them, seeing they are divinely inspired. And even if someone should say in more tragic style that he does not believe:

Οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε·

For it was not Zeus at all who proclaimed these things to me;

ἀλλ' ἴστω αὐτὸν τὸν Θεὸν διὰ τοῦ Υἱοῦ τὰς Γραφὰς κηρύξαντα. Πιστὸς δὲ ὁ τὰ οἰκεῖα καταγγέλλων· ἐπεὶ, Μηδεὶς, φησὶν ὁ Κύριος, τὸν Πατέρα ἔγνω, εἰ μὴ Υἱὸς, καὶ ᾧ ἂν ὁ Υἱὸς ἀποκαλύψῃ. Πιστευτέον ἄρα τοῦτο, καὶ κατὰ Πλάτωνα, κἂν ἄνευ γε εἰκότων καὶ ἀναγκαίων ἀποδείξεων διά τε τῆς Παλαιᾶς διά τε τῆς Νέας Διαθήκης κηρύσσηται καὶ λένηται· Ἐὰν γὰρ μὴ πιστεύσητε, φησὶν ὁ Κύριος, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἔμπαλιν

yet let him know that God Himself through the Son proclaimed the Scriptures. And faithful is He who declares His own things; since, No one, says the Lord, knows the Father, save the Son, and he to whomsoever the Son shall reveal Him. This therefore must be believed, according to Plato also, even though it is proclaimed and spoken without probable and necessary demonstrations both through the Old and through the New Covenant; For unless you believe, says the Lord, you shall die in your sins; on the contrary

Editors' notes and page, col. 125

Footnotes

(33, scripture) ‹anchor: Filius revelaverit› · call in col 126 Matth. XI, 27; Luc. III, 22.

Matthew 11:27; Luke 3:22 [as printed; the parallel is Luke 10:22].

(34, scripture) ‹anchor: peccatis vestris moriemini› · call in col 126 Joan. VIII, 24.

John 8:24.

(printed under page 62)

(47) ‹anchor: Εἰς πάντας ἥκ.› · call in col 126

Εἰς πάντας ἥκ. Vult auctor γνῶσιν εἰς πάντας ἥκειν, quod a Christi cognitione nemo, nisi sua forte culpa, prohibeatur. Cum ille sit secundum Joan. I, 9 : Τὸ φῶς ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Nisi potius, addita negativa particula, quam ex aliis Clementis sententiis excidisse alibi notatum est, scribamus οὐκ εἰς πάντας ἥκ., qui ad omnes non pertingit. Neque enim vel virtus Platonis, neque quae a Clemente dicitur ἕξις γνωστική, ad omnes pertingit, verum ad paucos θείᾳ μοίρᾳ, σὺν χάριτι beatos.

"Comes to all." The author means that knowledge comes to all, since no one is kept from the knowledge of Christ except perhaps by his own fault; for he is, according to John 1:9, "the true light, which enlightens every man coming into the world." Unless rather we add the negative particle, which, as has been noted elsewhere, has fallen out of other sentences of Clement, and write "does not come to all," [Latin:] "which does not reach all." For neither Plato's virtue nor what Clement calls the gnostic habit reaches all, but only the few blessed "by divine dispensation," "with grace."

(printed under page 62)

(48) ‹anchor: Ἐπιφέρει› · call in col 126

Ἐπιφέρει. Memoria lapsus est auctor. Nam apud Platonem haec sententia priorem locum obtinet. Eamdem recitat Justinus Cohort. ad Graec., pag. 115, edit. Oxon.

"He adds." The author's memory failed him. For in Plato this sentence comes first. Justin quotes the same in the Exhortation to the Greeks, p. 115, Oxford edition.

(printed under page 62)

(49) ‹anchor: Ἐζητήσαμεν› · call in col 126

Ἐζητήσαμεν. Ἐζητήσαμέν τε καὶ ἐλέγομεν, Plato : Ἐζητήσαμέν τε καὶ λέγομεν, Justin. Mox, παραγιγνομένη pro παραγιγνόμενον uterque : et ἄνευ νοῦ iidem pro οὐκ ἄνευ νοῦ, nisi quod nonnulli editores neg. part. οὐκ in quosdam Justini libros temere inseruerint.

"We sought." Plato has "we sought and were saying"; Justin, "we sought and say." Just after, both have παραγιγνομένη for παραγιγνόμενον; and both have "without mind" for "not without mind," except that some editors have rashly inserted the negative particle οὐκ into certain copies of Justin.

(printed under page 62)

(50) ‹anchor: Ἀοράτων τε καὶ γεννητῶν› · call in col 126

Ἀοράτων τε καὶ γεννητῶν. Scribe ὁρατῶν τε καὶ γεννητῶν, Visibilium et genitorum, idque ex ipso Platone, qui ante verba quae hic a Clemente recitantur, ait : Ἀλλὰ ταῦτά τε ἱκανῶς ἡμῖν ταύτῃ καὶ τὰ περὶ θεῶν ὁρατῶν καὶ γεννητῶν εἰρημένα φύσεως, ἐχέτω τέλος. Sed de his jam satis; et jam, quae de natura deorum illorum, qui tales geniti sunt, ut cernantur, dicenda erant, finem habeant. Porro visibiles deos vocat coelum ejusque luminaria.

"Invisible and begotten." Write "visible and begotten," [Latin] "of the visible and the begotten," and that from Plato himself, who before the words Clement quotes here says: "But let what has been said by us on these matters, and on the nature of the visible and begotten gods, be enough and have an end." [Latin:] "But enough of these things; and now let what was to be said of the nature of those gods who were begotten such as to be seen have an end." By visible gods he means the heaven and its lights.

(printed under page 62)

(51) ‹anchor: Περὶ δέ› · call in col 126

Περὶ δέ. Haec petita sunt e Platonis Timaeo, pag. 1052. Citata sunt etiam ab Athenagora in Legat., p. 91, edit. Oxon.

"But concerning." This is taken from Plato's Timaeus, p. 1052. It is also quoted by Athenagoras in the Plea, p. 91, Oxford edition.

(printed under page 62)

(52) ‹anchor: Τῶν› · call in col 126

Τῶν. Sic recte Plato, Athenagoras, et ipse Clemens in edit. Flor.; sed τόν perperam exhibent editiones posteriores. Mox, πιστέον pro πιστευτέον Plat., Athenag. Deinde ἐγγόνοις pro ἐκγόνοις, Athenag.

"Of the." So rightly Plato, Athenagoras, and Clement himself in the Florence edition; but later editions wrongly give τόν. Just after, Plato and Athenagoras have πιστέον for πιστευτέον. Then Athenagoras has ἐγγόνοις for ἐκγόνοις.

(printed under page 62)

(53) ‹anchor: Σαφῶς δέ› · call in col 126

Σαφῶς δέ. Σαφῶς γε, Athenag. Deinde, που pro πως, Plato, Athenag. Mox, αὐτῶν pro ἑαυτῶν Plato. Paulo post, εἰδόσιν pro εἰδότων Plato, Athenag. Sed Athenagorae tres mss. codd. εἰδότων exhibent.

"But clearly." Athenagoras has σαφῶς γε. Then Plato and Athenagoras have που for πως. Just after, Plato has αὐτῶν for ἑαυτῶν. A little later Plato and Athenagoras have εἰδόσιν for εἰδότων. But three manuscripts of Athenagoras give εἰδότων.

(printed under page 62)

(54) ‹anchor: Καίπερ› · call in col 126

Καίπερ. Κἄνπερ, Athen. Mox, ἄνευ τε Plato. Denique λέγωσιν pro λέγουσιν Athenag., cujus tamen cod. ms. in bibliotheca Bodleiana asservatus λέγουσιν exhibet.

"Although." Athenagoras has κἄνπερ. Just after, Plato has ἄνευ τε. Finally Athenagoras has λέγωσιν for λέγουσιν, though his manuscript kept in the Bodleian Library gives λέγουσιν.

(printed under page 62)

(55) ‹anchor: Μηδείς› · call in col 126

Μηδείς. Haec e memoria recitavit auctor.

"No one." The author quoted this from memory.

(printed under page 62)

Footnotes

(35, scripture) ‹anchor: not visible› · call in col 127 Joan. III, 15, 16, 36; V, 24.

John 3:15–16, 36; 5:24.

(36, scripture) ‹anchor: not visible› · call in col 127 Psal. II, 12.

Psalm 2:12.

(37, scripture) ‹anchor: janitor aperit› · call in col 127 Joan. X, 1, 2, 3.

John 10:1–3.

(38, scripture) ‹anchor: ostium ovium› · call in col 127 Ibid. 7.

Ibid., 7.

(39, scripture) ‹anchor: nunc esse revelatum› · call in col 127 Ephes. III, 5.

Ephesians 3:5.

(printed under page 63)

(56) ‹anchor: Ἐπίστηται› · call in col 127

Ἐπίστηται. Malim ἐπίστευσε, vel aliud aliquod verbum a πιστεύω ductum. Nam cum probare vellet auctor, τὸ πεποιθέναι majus quiddam esse τῆς πίστεως, addit : Cum enim quis ἐπίστευσε, credidit, Jesum esse Dei Filium, tum πέποιθεν, fiduciam concipit, eum vera docere.

"Knows." I would prefer ἐπίστευσε, "believed," or some other word derived from πιστεύω. For since the author wished to prove that confidence is something greater than faith, he adds: "For when someone has believed that Jesus is the Son of God, then he is confident that he teaches the truth."

(printed under page 63)

(57) ‹anchor: Ποιεῖν› · call in col 127

Ποιεῖν. Conf. Herveti Commentarius, item Aristotelis Ethic. ad Nicomach. lib. VI, c. 5.

"To do." Compare Hervet's commentary, and also Aristotle's Nicomachean Ethics, Book VI, ch. 5.

(printed under page 63)

(58) ‹anchor: ὃ ἑτέραις› · call in col 127

Ὃ ἑτέρ. Scribere possis ex Ephes. III, 5 : Ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη.

"Which in other." You could write from Ephesians 3:5: "which in other generations was not made known to the sons of men as it has now been revealed."

(printed under page 63)

(59) ‹anchor: Καρχηδόνιος› · call in col 127

Καρχηδόνιος. Etsi hoc loco Xenocrates dicatur Χαρχηδόνιος, Carthaginensis, existimandum est tamen hic potius mendum esse, quam apud Laertium; nam et ipse Clemens lib. II, p. 442 et 606, l. II Chalcedonensem eum dicit. Plutarchus in libro De versutia terrestrium et aquatilium animantium, tradit Democritum demonstrasse homines ab animalibus ratione carentibus artes edoctos esse, ut ab aranea textoriam, ab hirundine architectonicam, a philomela musicam. COLLECT. — Recte omnino Χαλκηδόνιος ms. Paris. Conf. superius Protrept. pag. 58, n.

"The Carthaginian." Although in this place Xenocrates is called "the Carthaginian," we should nevertheless think that the error is here rather than in Laertius; for Clement himself, Book II, pp. 442 and 606, Book II [as printed], calls him "the Chalcedonian." Plutarch, in his book On the Cleverness of Land and Sea Animals, relates that Democritus showed that men were taught the arts by animals lacking reason: weaving by the spider, building by the swallow, music by the nightingale. COLLECT. — The Paris manuscript quite rightly has Χαλκηδόνιος, "the Chalcedonian." Compare above, Protrepticus, p. 58, note.

(printed under page 63)

(60) ‹anchor: ὁμολογήσῃ› · call in col 127

Ὁμολογήσῃ. Forte ὁμολογήσει. SYLBURG.

"May acknowledge." Perhaps ὁμολογήσει, "will acknowledge." SYLBURG.

(printed under page 63)

(61) ‹anchor: εἴδωλα› · call in col 127

Εἴδωλα. Conf. quae de his superius dixit auctor Protrept. pag. 57, n.

"Images." Compare what the author said of these above, Protrepticus, p. 57, note.

(printed under page 63)

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other: facing Latin version, not set

PG 9:128

δὲ, Ὁ πιστεύων ἔχει ζωὴν αἰώνιον. Μακάριοι ἄρα πάντες οἱ πεποιθότες ἐπ' αὐτῷ· πλεῖόν ἐστι τῆς πίστεως τὸ πεποιθέναι· ὅτ' ἂν γὰρ ἐπίστηταί τις, ὅτι ὁ Υἱός ἐστι τοῦ Θεοῦ ὁ διδάσκαλος ἡμῶν, πέποιθεν ἀληθῆ εἶναι τὴν διδασκαλίαν αὐτοῦ. Ὡς δὲ ἡ μάθησις κατ' Ἐμπεδοκλέα,... τὰς φρένας αὔξει, οὕτως ἡ εἰς τὸν Κύριον πεποίθησις αὔξει τὴν πίστιν. Τῶν αὐτῶν γ' οὖν φαμὲν εἶναι, φιλοσοφίαν μὲν ψέγειν, πίστεως δὲ κατατρέχειν· ἀδικίαν τε ἐπαινεῖν, καὶ τὸν κατ' ἐπιθυμίαν βίον εὐδαιμονίζειν. Ἤδη δὲ ἡ πίστις, εἰ καὶ ἑκούσιος τῆς ψυχῆς συγκατάθεσις, ἀλλὰ ἐργάτις ἀγαθῶν, καὶ δικαιοπραγίας θεμέλιος. Κἂν ὁ Ἀριστοτέλης τεχνολογῇ, τὸ μὲν ποιεῖν καὶ ἐπὶ τῶν ἀλόγων ζώων τάσσεσθαι καὶ ἐπὶ ἀψύχων, διδάσκων, τὸ δὲ πράττειν, ἀνθρώπων εἶναι μόνων· εὐθυνέτω τοὺς λέγοντας ποιητὴν τὸν τῶν ὅλων Θεόν· τὸ δὲ πρακτὸν, ἢ ὡς ἀγαθὸν ἢ ὡς ἀναγκαῖόν φησι. Τὸ τοίνυν ἀδικεῖν ἀγαθὸν οὐκ ἔστιν· οὐδεὶς γὰρ εἰ μὴ διά τι ἕτερον ἀδικεῖ· τῶν δὲ ἀναγκαίων οὐδὲν ἑκούσιον· τὸ τοίνυν ἀδικεῖν, ἑκούσιον· ὥστε οὐδὲ ἀναγκαῖον. Τῶν δὲ φαύλων οἱ σπουδαῖοι μάλιστα ταῖς τε αἱρέσεσι, καὶ ταῖς ἀστείαις ἐπιθυμίαις διαφέρουσιν. Πᾶσα γὰρ μοχθηρία ψυχῆς μετὰ ἀκρασίας ἐστίν· καὶ ὁ διὰ πάθος πράττων δι' ἀκρασίαν πράττει, καὶ μοχθηρίαν. Ἔπεισιν οὖν μοι παρ' ἕκαστα θαυμάζειν τὴν θείαν ἐκείνην φωνήν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖνος κλέπτης ἐστὶ καὶ λῃστής· ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας, ποιμήν ἐστι τῶν προβάτων· τούτῳ ὁ θυρωρὸς ἀνοίγει· εἶτα ἐπεξηγούμενος ὁ Κύριος, λέγει· Ἐγώ εἰμι ἡ θύρα τῶν προβάτων. Δεῖ τοίνυν διὰ Χριστοῦ τὴν ἀλήθειαν μεμαθηκότας σώζεσθαι, κἂν φιλοσοφίαν τύχωσι· νῦν γὰρ ἐδείχθη ἐναργῶς, ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη, τοῖς υἱοῖς τῶν ἀνθρώπων νῦν ἀπεκαλύφθη. Θεοῦ μὲν γὰρ ἔμφασις ἑνὸς ἦν τοῦ παντοκράτορος παρὰ πᾶσι τοῖς εὖ φρονοῦσι πάντοτε φυσική· καὶ τῆς ἀϊδίου κατὰ τὴν θείαν πρόνοιαν εὐεργεσίας ἀντελαμβάνοντο οἱ πλεῖστοι, οἱ καὶ μὴ τέλεον ἀπηρυθριακότες πρὸς τὴν ἀλήθειαν. Καθόλου γ' οὖν τὴν περὶ τοῦ Θείου ἔννοιαν Ξενοκράτης ὁ Καρχηδόνιος οὐκ ἀπελπίζει καὶ ἐν τοῖς ἀλόγοις ζώοις. Δημόκριτος δὲ, κἂν μὴ θέλῃ, ὁμολογήσῃ διὰ τὴν ἀκολουθίαν τῶν δογμάτων· τὰ γὰρ αὐτὰ πεποίηκεν εἴδωλα τοῖς ἀνθρώποις προσπίπτοντα, καὶ τοῖς

He that believes has eternal life. Blessed therefore are all they that have put their trust in Him; to trust is more than faith; for whenever anyone knows that our Teacher is the Son of God, he trusts that His teaching is true. And as learning, according to Empedocles, ... increases the mind, so trust in the Lord increases faith. We say, at any rate, that it belongs to the same men to censure philosophy and to inveigh against faith, and to praise injustice and count happy a life according to desire. Now faith, even if it is a voluntary assent of the soul, is yet a worker of good things and a foundation of righteous action. And even if Aristotle makes a technical distinction, teaching that making is applied both to irrational animals and to inanimate things, whereas acting belongs to men alone, let him correct those who call the God of the universe Maker; and that which is practicable, he says, is so either as good or as necessary. To do wrong, therefore, is not a good thing, for no one does wrong except for the sake of something else; and of necessary things nothing is voluntary; to do wrong, therefore, is voluntary, so that it is not necessary either. And good men differ from bad men above all both in their choices and in their noble desires. For all depravity of soul is attended with incontinence; and he who acts through passion acts through incontinence and depravity. It occurs to me, therefore, on every occasion to admire that divine utterance: Verily, verily, I say unto you, he that enters not by the door into the fold of the sheep, but climbs up some other way, the same is a thief and a robber; but he that enters in by the door is the shepherd of the sheep; to him the doorkeeper opens; then, explaining further, the Lord says: I am the door of the sheep. Those therefore who are to be saved must have learned the truth through Christ, even if they should attain to philosophy; for now it has been clearly shown that what was not made known to other generations has now been revealed to the sons of men. For there was always a natural manifestation of the one Almighty God among all right-minded men; and most men apprehended the eternal beneficence in accordance with divine providence, such as had not wholly cast off all shame towards the truth. Generally, at any rate, Xenocrates the Carthaginian does not despair of a conception of the Divine even in the irrational animals. And Democritus, even though he be unwilling, would confess it through the consequence of his dogmas; for he has made the same images fall upon men and upon the

Editors' notes and page, col. 128

Page

running head: MENTIS ALEXANDRINI 128
marginal letters: A παλιν δὲ,; B ναι μόνων·; C ἐστι τῶν; D εἴδωλα (61)
old-edition numerals: (none)
other: begins mid-word παλιν (from ἔμ- in col. 125)

PG 9:129

ἀλόγοις ζώοις ἀπὸ τῆς θείας οὐσίας· πολλοῦ γε δεῖ ἄμοιρον εἶναι θείας ἐννοίας τὸν ἄνθρωπον· ὅς γε καὶ τοῦ ἐμφυσήματος ἐν τῇ Γενέσει μεταλαβεῖν ἀναγέγραπται, καθαρωτέρας οὐσίας παρὰ τὰ ἄλλα ζῶα μετασχών. Ἐντεῦθεν οἱ ἀμφὶ τὸν Πυθαγόραν θείᾳ μοίρᾳ τὸν νοῦν εἰς ἀνθρώπους ἥκειν φασὶ, καθάπερ Πλάτων καὶ Ἀριστοτέλης ὁμολογοῦσιν. Ἀλλ' ἡμεῖς μὲν τῷ πεπιστευκότι προσεπιπνεῖσθαι τὸ ἅγιον Πνεῦμα φαμέν· οἱ δὲ ἀμφὶ τὸν Πλάτωνα νοῦν μὲν ἐν ψυχῇ θείας μοίρας ἀπόῤῥοιαν ὑπάρχοντα· ψυχὴν δὲ ἐν σώματι κατοικίζουσιν· ἀναφανδὸν γὰρ διὰ Ἰωὴλ ἑνὸς τῶν δώδεκα προφητῶν εἴρηται· Καὶ ἔσται μετὰ ταῦτα, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν προφητεύσουσιν. Ἀλλ' οὐχ ὡς μέρος Θεοῦ ἐν ἑκάστῳ ἡμῶν τὸ πνεῦμα. Ὅπως δὲ ἡ διανομὴ αὕτη, καὶ ὅ τί ποτέ ἐστι τὸ ἅγιον Πνεῦμα, ἐν τοῖς περὶ προφητείας κἀν τοῖς περὶ ψυχῆς ἐπιδειχθήσεται ἡμῖν. Ἀλλὰ τὰ μὲν τῆς γνώσεως βάθη κρύπτειν ἀπιστίη ἀγαθὴ καθ' Ἡράκλειτον· ἀπιστίη γὰρ διαφυγγάνει μὴ γιγνώσκεσθαι.

irrational animals from the divine essence; far from it, then, that man should be without a share in a divine conception, who is recorded in Genesis even to have partaken of the inspiration, having shared in a purer essence beyond the other animals. Hence the followers of Pythagoras say that mind comes into men by a divine portion, just as Plato and Aristotle agree. But we affirm that the Holy Spirit is breathed in addition upon him who has believed; whereas the followers of Plato make mind settle in the soul as an efflux of a divine portion, and the soul in the body; for openly through Joel, one of the twelve prophets, it has been said: And it shall be after these things, I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy (Joel 2:28). Yet it is not as a part of God that the spirit is in each of us. How this distribution takes place, however, and what the Holy Spirit is, will be shown by us in the books On Prophecy and in those On the Soul. But to hide the depths of knowledge, unbelief is good, according to Heraclitus; for unbelief escapes so as not to be known.

Τὸ δ' ἑξῆς ἀποδοτέον, καὶ τὴν ἐκ τῆς βαρβάρου φιλοσοφίας Ἑλληνικὴν κλοπὴν σαφέστερον ἤδη παραστατέον· φασὶ γὰρ σῶμα εἶναι τὸν Θεὸν οἱ Στωϊκοὶ, καὶ πνεῦμα κατ' οὐσίαν, ὥσπερ ἀμέλει καὶ τὴν ψυχήν. Πάντα ταῦτα ἄντικρυς εὑρήσεις ἐν ταῖς Γραφαῖς. Μὴ γάρ μοι τὰς ἀλληγορίας αὐτῶν ἐννοήσῃς τὰ νῦν, ὡς ἡ γνωστικὴ παραδίδωσιν ἀλήθεια, εἰ ἄλλο τι δεικνύουσι, καθάπερ οἱ σοφοὶ παλαισταὶ, ἄλλο μηνύουσιν. Ἀλλ' οἱ μὲν, διήκειν διὰ πάσης τῆς οὐσίας τὸν Θεὸν φασὶν, ἡμεῖς δὲ ποιητὴν

What follows must be rendered, and the Greek theft from the barbarian philosophy must now be set forth more clearly; for the Stoics say that God is a body, and spirit in essence, just as they certainly also say the soul is. All these things you will find expressly in the Scriptures. For do not consider for me now their allegories, as the gnostic truth hands them down, whether, like skilful wrestlers, they show one thing and indicate another. But while they say that God pervades all substance, we call Him Maker

Editors' notes and page, col. 129

Editors' prose

CAPUT XIV.

CHAPTER XIV.

Græcos ex Hebræorum libris decreta sua mutuatos esse.

That the Greeks borrowed their doctrines from the books of the Hebrews.

Footnotes

(62) ‹anchor: call not in the foot image; lemma Τοῦ ἐμφ.› · call in col 130

Τοῦ ἐμφ. Cum epitheto legendum τοῦ θείου ἐμφυσήματος. SYLBURG.

"Of the insp[iration]." It should be read with the epithet: "of the divine inspiration" (τοῦ θείου ἐμφυσήματος). SYLBURG.

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(63) ‹anchor: call not in the foot image; lemma Πνεῦμα› · call in col 130

Πνεῦμα. Vult Clemens πνεῦμα dici a Christianis id, quod multi e philosophis νοῦν vocabant. His autem lucem aliquam dabunt, quae scribit Tatianus pp. 45, 47, 48, 53, ed. Oxon. Justinus M. in Dialogo ex mente Platonis haec scribit pag. 221 : Ἡ ψυχὴ θεία καὶ ἀθάνατός ἐστι, καὶ αὐτοῦ ἐκείνου τοῦ βασιλικοῦ νοῦ μέρος. Ipsa anima divina, et immortalis est, et illius imperantis mentis particula. Deinde: Ἡμῖν ἐφικτὸν τῷ ἡμετέρῳ νῷ συλλαβεῖν τὸ Θεῖον· nobis concessum nostra mente Deum complecti.

"Spirit." Clement means that what many of the philosophers called νοῦς (mind) is called πνεῦμα (spirit) by the Christians. Some light will be thrown on this by what Tatian writes, pp. 45, 47, 48, 53 of the Oxford edition. Justin Martyr, in the Dialogue, following Plato's thought, writes this on p. 221: "The soul is divine and immortal, and a part of that very royal mind" (Latin: the soul itself is divine and immortal, and a particle of that ruling mind). Then: "It is within our reach to grasp the Divine with our mind" (Latin: it is granted to us to embrace God with our mind).

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(64) ‹anchor: call not in the foot image; lemma Μετὰ ταῦτα, ἐκ.› · call in col 130

Μετὰ ταῦτα, ἐκ. Joel. II : μετὰ ταῦτα καὶ ἐκ. Deinde καὶ προφητεύσουσιν οἱ υἱοὶ ὑμ.

"After these things, [I will] po[ur out]." Joel 2 reads: "after these things and [I will] po[ur out]." Then: "and your sons shall prophesy."

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(65) ‹anchor: call not in the foot image; lemma Ἀπιστίῃ γὰρ διαφυγγάνει› · call in col 130

Ἀπιστίῃ γὰρ διαφυγγάνει μὴ γιγνώσκεσθαι. Incredulitas delitescit ne agnoscatur. LOWTH. Vel : Incredulitas effugit suspicionem ignorantiae.

"For by unbelief it escapes being known." Rendered: "Unbelief lies hidden so as not to be recognized." LOWTH. Or: "Unbelief escapes the suspicion of ignorance."

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(66) ‹anchor: Τὸ δ' ἑξῆς ἀποδοτέον› · call in col 130

Τὸ δ' ἑξῆς ἀποδοτέον. Τὰ δ' ἑξῆς προσαποδοτέον scribit Eusebius, Praep. evang., lib. XIII, cap. 13, in quod ea quae hic apud Clementem per aliquot paginas sequuntur, transtulit. Porro Latinam Vigeri versionem, quae Hervetiana multo concinnior est, nos inde, paucis mutatis, traduximus.

"What follows must be set out." Eusebius writes τὰ δ' ἑξῆς προσαποδοτέον ("what follows must be set out in addition") in Praeparatio evangelica, book XIII, chapter 13, into which he copied what follows here in Clement for several pages. We have also taken from there, with a few changes, the Latin version of Viger, which is much more elegant than Hervet's.

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(67) ‹anchor: σῶμα εἶναι τὸν Θεὸν› · call in col 130

Σῶμα εἶναι τὸν Θεόν. Stoici Deum putabant esse ζῶον ἀθάνατον, animal immortale, ut refert Diogenes Laertius in Zenone : Οὐσίαν δὲ Θεοῦ Ζήνων μέν φησι τὸν ὅλον κόσμον καὶ τὸν οὐρανόν. Dei vero substantiam quidem ait mundum totum, atque coelum. Idem affirmabant reliqui Stoicorum principes, Chrysippus, Posidonius, et Antipater, ut ibidem dicitur. Scilicet illis videbatur mundus ingens esse animal, quod divina anima informabat. Seneca epist. 97 : Totum hoc, quo continemur, et unum est, et Deus est. Hinc, ut statim addit Clemens, Διήκειν διὰ πάσης τῆς οὐσίας τὸν Θεόν φασιν. Deum aiunt omnem materiam pervadere. Conf. superius Protrept. pag. 58, Strom. I, p. 346. Sextus Empiricus Hypotyposeon III, 24, varias de diis opiniones recensens, ait : Στωϊκοὶ δὲ πνεῦμα, διῆκον δὲ διὰ καὶ τῶν εἰδεχθῶν. Stoici autem spiritum esse putabant, quod vel turpissima omnia pervadit. Idem tradit Laertius loco jam dicto. Cicero lib. II, De natura deorum, cap. 40 : Sed tamen his fabulis spretis Deus pertinens per naturam cujusque rei, per terras Ceres, per maria Neptunus, alii per alia, poterunt intelligi qui qualesque sint. Iidem animas, quibus hominum ac reliquorum animalium corpora informantur, Dei particulas esse dicebant. Seneca loco jam dicto : Et socii ejus, et membra sumus. Virgilius de apibus agens, Georg. IV, v. 220: Esse apibus partem divinae mentis, et haustus Aetherios dixere : Deum namque ire per omnes Terrasque, tractusque maris coelumque profundum.

"That God is a body." The Stoics held God to be ζῶον ἀθάνατον, an immortal living being, as Diogenes Laertius reports in his Zeno: "Zeno says that the substance of God is the whole cosmos and the heaven" (Latin: he says that God's substance is the whole world and the heaven). The other leaders of the Stoics, Chrysippus, Posidonius and Antipater, affirmed the same, as is said in the same place. That is, the world seemed to them to be a huge living being, which a divine soul gave form to. Seneca, letter 97: "All this which contains us is both one and God." Hence, as Clement adds at once, "they say that God pervades the whole of substance" (Latin: they say that God pervades all matter). Compare above, Protrepticus p. 58, Stromata I, p. 346. Sextus Empiricus, Outlines (Hypotyposes) III, 24, reviewing various opinions about the gods, says: "The Stoics [say God is] a spirit, which pervades even the loathsome things" (Latin: the Stoics thought him to be a spirit which pervades even all the foulest things). Laertius reports the same in the place already cited. Cicero, De natura deorum book II, chapter 40: "Yet, these fables being set aside, God pervading the nature of each thing, Ceres through the lands, Neptune through the seas, others through other things, can be understood, who and of what kind they are." The same men said that the souls by which the bodies of men and of the other animals are given form are particles of God. Seneca, in the place already cited: "We are both his companions and his members." Virgil, treating of bees, Georgics IV, line 220: "They have said that bees have a share of the divine mind and draughts of the ether: for God goes through all lands and the tracts of the sea and the deep heaven."

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(68) ‹anchor: ἐννοήσῃς› · call in col 130

Ἐννοήσῃς. Ἐννοήσας, Eusebii codex ms. in bibliotheca collegii D. Joannis Baptistae Oxon. Mox, τανῦν pro τὰ νῦν, Euseb. Deinde δεικνύουσαι pro δεικνύουσι, ms. Paris.

"You should think." The manuscript of Eusebius in the library of St John Baptist's College, Oxford, has ἐννοήσας ("having thought"). Next, Eusebius has τανῦν for τὰ νῦν. Then the Paris manuscript has δεικνύουσαι for δεικνύουσι.

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(40) ‹anchor: scripture reference, call not in the foot image› · call in col 130

Gen. II, 7.

Genesis 2:7.

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(41) ‹anchor: scripture reference, call not in the foot image› · call in col 130

Joel. II, 28.

Joel 2:28.

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Footnotes

(69) ‹anchor: call not in the foot image; lemma Ποιητὴν μόνον… καὶ Λόγῳ ποιητήν› · call in col 131

Ποιητὴν μόνον... καὶ Λόγῳ ποιητήν. Nam πάντα δι' αὐτοῦ (Λόγου) ἐγένετο, Joan. I, 3. Stoici vero etiamsi Deum putarent mundi hujusce effectorem esse, Naturam in duas dividunt partes: unam quae efficiat; alteram quae se ad faciendum tractabilem praestet. In illa prima esse vim faciendi; in hac materiam : nec alterum sine altero esse posse, etc., ut ait Lactantius, Divin. instit., lib. VII, cap. 3.

"Maker alone … and maker by the Word." For "all things were made through him" (the Word), John 1:3. The Stoics, however, though they held God to be the maker of this world, "divide Nature into two parts: one which acts, the other which offers itself as pliable for being acted upon. In the first is the power of acting; in the second, matter; and neither can exist without the other," etc., as Lactantius says, Divine Institutes, book VII, chapter 3.

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(70) ‹anchor: call not in the foot image; lemma Καθαριότητα› · call in col 131

Καθαριότητα. Eusebii ms. cod. Joan. καθαρότητα. Dein τὰ τῆς σ. pro ταῦτα τῆς σ., et mox, ἀποτίθενται οἱ σοφοί pro ὑποτίθενται οἱ φιλόσοφοι. Ibid.

"Purity." The St John's manuscript of Eusebius has καθαρότητα. Then τὰ τῆς σ. for ταῦτα τῆς σ., and shortly after, ἀποτίθενται οἱ σοφοί ("the wise lay down") for ὑποτίθενται οἱ φιλόσοφοι ("the philosophers suppose"). The same source.

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(71) ‹anchor: call not in the foot image; lemma Πυθαγόρας› · call in col 131

Πυθαγόρας. Nonnulli Stoicorum sententiam a Pythagora manasse existimant. Nam is quoque censuit Deum animam esse per naturam rerum omnium intentam et commeantem, ut ait Cicero, De natura deorum, lib. I. Porro ejus sententiam plenius exposuit Servius Comment. in locum Virgilii modo allatum. Mox ἵστωσαν δέ pro ἴστ. οὖν, Euseb.

"Pythagoras." Some think that the Stoics' opinion flowed from Pythagoras. For he too held that God is a soul stretched through and passing through the nature of all things, as Cicero says, De natura deorum, book I. Servius set out his opinion more fully in his commentary on the passage of Virgil just quoted. Next, Eusebius has ἵστωσαν δέ for ἴστ[ωσαν] οὖν.

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(72) ‹anchor: call not in the foot image; lemma Ὕλην ἄποιον καὶ ἀσχημ.› · call in col 131

Ὕλην ἄποιον καὶ ἀσχημ. Describit Aristotelis aliorumque materiam primam, quae τὸ ἄμορφον ἔχει, πρὶν λαβεῖν τὴν μορφήν, forma caret, priusquam formam acceperit, ut ait Aristoteles, Natur. auscult., l. I, c. 8.

"Matter without quality and without sh[ape]." He is describing the first matter of Aristotle and others, which "has formlessness before it receives form" (Latin: lacks form before it has received form), as Aristotle says, Physics (Natural Lectures), book I, chapter 8.

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(73) ‹anchor: call not in the foot image; lemma Λεγομένην πρὸς αὐτ.› · call in col 131

Λεγομένην πρὸς αὐτ. Λεγομένην πρὸς αὐτῶν, τὸ μὴ τόδε, ἢ μὴ ὄν, πρὸς τοῦ Πλάτωνος εἰρῆσθαι, καὶ μή τι μυστικώτατα. Μίαν γὰρ τὴν ὄντως (Euseb. impress. Λεγομένην πρὸς αὐτῶν), τόλμηρον δὲ μὴ ὂν πρὸς τὸ Πλάτωνος εἰρ. Euseb. ms. Joan. Vigerus ad Eusebium haec notat : « Clementis lectioni similia habet ms. Eus. Nihil tamen in nostra lectione mutandum censeo, praesertim cum ex illis καὶ μή τι μυστικ. satis commoda exprimi sententia nequeat. »

"Called by th[em]." The printed Eusebius reads: "called by them; that the not-this, or non-being, was spoken of by Plato, and not something most mystical. For the one truly …" (printed Eusebius: Λεγομένην πρὸς αὐτῶν); the St John's manuscript of Eusebius: "boldly, non-being, spoken of by Plato." Viger notes on Eusebius: "The manuscript of Eusebius has readings like Clement's. Yet I think nothing should be changed in our reading, especially since no fitting sense can be drawn from the words καὶ μή τι μυστικ[ώτατα]."

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(74) ‹anchor: call not in the foot image; lemma Τιμαίῳ› · call in col 131

Τιμαίῳ. Haec exstant in Timaeo Platonis, pag. 1058.

"In the Timaeus." These words are found in Plato's Timaeus, p. 1058.

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(75) ‹anchor: call not in the foot image; lemma Δ'› · call in col 131

Δ'. Δή, Euseb. Mox, τόγε παρ' ἡμ. Plato, Euseb. uterque. Dein ἁπάντων pro πάντων, iidem omnes.

Δ' (for δέ): Eusebius has δή. Next, Plato and both texts of Eusebius have τόγε παρ' ἡμ[ῶν]. Then all the same sources have ἁπάντων for πάντων.

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(76) ‹anchor: call not in the foot image; lemma Τὴν μ… ἀρχάς› · call in col 131

Τὴν μ... ἀρχάς. Euseb. ms. Joan. : τὸ μὲν γὰρ περὶ ἁπάντων εἴτε ἀρχάς.

"The … principles." The St John's manuscript of Eusebius: "for that concerning all things, whether principles."

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(77) ‹anchor: call not in the foot image; lemma Πῇ› · call in col 131

Πῇ. Πη absque accentu ms. Paris. ὅπῃ Euseb. impress. et ms. Mox, τανῦν pro τὸ νῦν, Euseb. impress.

Πῇ ("in what way"). The Paris manuscript has πη without an accent; printed Eusebius and the manuscript have ὅπῃ. Next, printed Eusebius has τανῦν for τὸ νῦν.

(printed under page 65)

(78) ‹anchor: call not in the foot image; lemma Ἐπικούρῳ› · call in col 131

Ἐπικούρῳ. Conf. superius auctor in Protreptico, p. 58.

"To Epicurus." Compare the author above, in the Protrepticus, p. 58.

(printed under page 65)

(79) ‹anchor: γέγονεν ἐντεῦθεν› · call in col 131

Ἐντεῦθεν. Euseb. ms. Joan., ἐνταῦθα. Ex eodem mox, haec verba ματαιοτήτων, τὰ πάντα ματαιότης scriptoris negligentia propter ὁμοιοτελευτείαν exciderunt

"From there." The St John's manuscript of Eusebius has ἐνταῦθα ("here"). From the same manuscript, shortly after, the words ματαιοτήτων, τὰ πάντα ματαιότης ("of vanities, all is vanity") have dropped out through the copyist's carelessness, because of the like endings.

(printed under page 65)

(80) ‹anchor: ἐπῆλθε κατάγειν› · call in col 131

Κατάγειν. Euseb. uterque καταγαγεῖν, et mox ἀπεκαλύπτετο pro ἀποκεκάλυπτο.

"To bring down." Both texts of Eusebius have καταγαγεῖν, and shortly after ἀπεκαλύπτετο ("was being revealed") for ἀποκεκάλυπτο ("had been revealed").

(printed under page 65)

(81) ‹anchor: τὴν πρόνοιαν› · call in col 131

Πρόνοιαν. Tatianus Orat. ad Graec., p. 9 : Ἀριστοτέλης ἀμαθῶς ὅρον τῇ Προνοίᾳ θείς. Aristoteles termino Providentiae imprudenter posito. Idem paulo post, p. 10, de Aristotelis discipulis ait : Οἱ τὰ μετὰ σελήνην ἀπρονόητα λέγοντες εἶναι. Qui ea, quae lunae subsunt nulla regi providentia dicunt. Theodoretus, Θεραπ. ε', p. 561 : Ὁ δὲ Νικομάχου μέχρι σελήνης ὑπείληφε τὸν Θεὸν πρυτανεύειν, τῶν δὲ κατὰ ταύτην ἁπάντων ἠμεληκέναι, καὶ τῇ τῆς εἱμαρμένης ἀνάγκῃ παραδεδωκέναι τὴν τούτων ἐπιτροπείαν. Nicomachi porro Filius, luna tenus putavit Dei providentiam res moderari; at ea, quae infra lunam sunt, omnia negligere, eorumque gubernationem fatorum necessitati tradidisse. Conf. Athenagorae legatio, p. 105 ed. Ox.; Clementis Protrept., p. 58.

"Providence." Tatian, Oration to the Greeks, p. 9: "Aristotle, ignorantly setting a limit to Providence" (Latin: Aristotle, having imprudently set a boundary to Providence). Shortly after, p. 10, he says of Aristotle's disciples: "those who say that the things beneath the moon are without providence" (Latin: who say that the things below the moon are governed by no providence). Theodoret, Therapeutike (Cure of Greek Maladies) 5, p. 561: "The son of Nicomachus supposed that God presides as far as the moon, but neglects everything below it, and has handed over their governance to the necessity of fate" (the Latin renders the same). Compare Athenagoras's Embassy (Legatio), p. 105 of the Oxford edition; Clement's Protrepticus, p. 58.

(42*) ‹anchor: scripture reference, call not in the foot image› · call in col 131 Sap. VII, 24.

Wisdom 7:24.

(printed under page 65)

(43) ‹anchor: scripture reference› · call in col 131

Gen. I, 2.

Genesis 1:2.

(printed under page 65)

(44) ‹anchor: Vanitas vanitatum, omnia vanitas› · call in col 131

Eccles. I, 2.

Ecclesiastes 1:2.

(printed under page 65)

(45) ‹anchor: usque ad nubes; numeral read uncertain in the image (44 or 45)› · call in col 131

Psal. XXXVI, 5.

Psalm 36:5 (Vulgate numbering).

(printed under page 65)

Page

running head: 131 CLEMENTIS ALEXAND
marginal letters: A naturam omnem; B vero, inquit,; C ritas tua; D nium intentam (in footnotes)
old-edition numerals: P. 700 ED. POTTER, 591-592 ED. PARIS. after mysteriorum
other: facing Latin version, not set

PG 9:132

μόνον αὐτὸν καλοῦμεν, καὶ Λόγῳ ποιητήν. Παρήγαγεν δὲ αὐτοὺς τὸ ἐν τῇ Σοφίᾳ εἰρημένον· Διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαρότητα· ἐπεὶ μὴ συνῆκαν λέγεσθαι ταῦτα ἐπὶ τῆς σοφίας τῆς πρωτοκτίστου τῷ Θεῷ. Ναὶ, φασίν· ἀλλὰ ὕλην ὑποτίθενται οἱ φιλόσοφοι ἐν ταῖς ἀρχαῖς, οἵ τε Στωϊκοὶ, καὶ Πλάτων, καὶ Πυθαγόρας, ἀλλὰ καὶ Ἀριστοτέλης ὁ περιπατητικός· οὐχὶ δὲ μίαν ἀρχήν. Ἴστωσαν οὖν τὴν καλουμένην ὕλην ἄποιον καὶ ἀσχημάτιστον λεγομένην πρὸς αὐτῶν, καὶ τολμηρότερον ἤδη μὴ ὂν πρὸς τοῦ Πλάτωνος εἰρῆσθαι. Καὶ μή τι μυστικώτατα μίαν τὴν ὄντως οὖσαν ἀρχὴν εἰδὼς, ἐν τῷ Τιμαίῳ αὐταῖς φησι λέξεσιν; Νῦν δ' οὖν τὸ παρ' ἡμῶν ὧδε ἐχέτω· Τὴν μὲν περὶ πάντων, εἴτε ἀρχὴν, εἴτε ἀρχὰς, εἴτε πῆ δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥητέον, δι' ἄλλο μὲν οὐδὲν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα. Ἄλλως τε ἡ λέξις ἡ προφητικὴ ἐκείνη, Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, ἀφορμὰς αὐτοῖς ὑλικῆς οὐσίας παρέσχηται. Ναὶ μὴν Ἐπικούρῳ μὲν ἡ τοῦ αὐτομάτου παρείσδυσις, οὐ παρακολουθήσαντι τῷ ῥητῷ, γέγονεν ἐντεῦθεν· Ματαιότης ματαιοτήτων, καὶ τὰ πάντα ματαιότης. Ἀριστοτέλει δὲ μέχρι σελήνης ἐπῆλθε κατάγειν τὴν πρόνοιαν ἐκ τοῦδε τοῦ ψαλμοῦ· Κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν. Οὐδέπω γὰρ ἀποκεκάλυπτο ἡ τῶν προφητικῶν δήλωσις μηστηρίων πρὸ τῆς τοῦ Κυρίου παρουσίας. Τάς τε αὖ μετὰ θάνατον κολάσεις καὶ

only, and Maker by the Word. And what was spoken in Wisdom misled them: Yea, she pervades and goes through all things by reason of her pureness; since they did not understand that these things are said of the wisdom created first by God. Yea, say they; yet the philosophers suppose matter among the first principles—both the Stoics, and Plato, and Pythagoras, and moreover Aristotle the Peripatetic—and not one first principle. Let them know, then, that what is called matter, which is said by them to be without quality and without figure, has already been more boldly called non-being by Plato. And does he not very mystically, knowing that the truly existing first principle is one, say in the Timaeus in these very words: Now then let our account stand thus: Concerning the first principle or principles of all things, or in whatever way it seems good concerning these things, we must not speak at present, for no other reason than because it is difficult according to the present manner of our discourse to set forth what seems good to us. Besides, that prophetic utterance, And the earth was invisible and unformed, has furnished them with pretexts of material substance. Yea truly, for Epicurus the stealthy introduction of chance, through his not having followed the meaning of the text, arose hence: Vanity of vanities, and all things are vanity. And it occurred to Aristotle to bring providence down as far as the moon from this psalm: O Lord, Thy mercy is in heaven, and Thy truth reaches unto the clouds. For not yet had the explanation of the prophetic mysteries been revealed before the coming of the Lord. And again, the punishments after death and

Editors' notes and page, col. 132

Page

running head: ENTIS ALEXANDRINI 132
marginal letters: A μόνον αὐτὸν; B εἴτε πῆ; C προφητικῶν δήλωσις; D ταιότης scriptoris (in footnotes)
old-edition numerals: (none)
other: misprint kept as printed: μηστηρίων (for μυστηρίων)

PG 9:133

τὴν διὰ πυρὸς τιμωρίαν, ἀπὸ τῆς βαρβάρου φιλοσοφίας, ἥ τε ποιητικὴ πᾶσα μοῦσα, ἀλλὰ καὶ ἡ Ἑλληνικὴ φιλοσοφία ὑφείλετο. Πλάτων γ' οὖν ἐν τῷ τελευταίῳ τῆς Πολιτείας, αὐταῖς φησὶ ταῖς λέξεσιν· Ἐνταῦθα δὴ ἄνδρες ἄγριοι διάπυροι ἰδεῖν, παρεστῶτες, καὶ καταμανθάνοντες τὸ φθέγμα, τοὺς μὲν ἰδίᾳ παραλαβόντες ἦγον, τὸν δὲ Ἀρίδαιον καὶ τοὺς ἄλλους συμποδίσαντες χεῖράς τε καὶ πόδας καὶ κεφαλὴν, καταβαλόντες καὶ ἐκδείραντες, εἷλκον παρὰ τὴν ὁδὸν ἐκτὸς ἐπ' ἀσπαλάθων κνάπτοντες· οἱ μὲν γὰρ ἄνδρες οἱ διάπυροι ἀγγέλους αὐτῷ βούλονται δηλοῦν, οἳ παραλαβόντες τοὺς ἀδίκους κολάζουσιν· Ὁ ποιῶν, φησὶ, τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. Ἕπεται δὲ τούτοις τὴν ψυχὴν εἶναι ἀθάνατον. Τὸ γὰρ κολαζόμενον ἢ παιδευόμενον, ἐν αἰσθήσει ὂν, ζῇ, κἂν πάσχειν λέγηται. Τί δέ; οὐκ οἶδεν ὁ Πλάτων, καὶ πυρὸς ποταμοὺς, καὶ τῆς γῆς τὸ βάθος, τὴν πρὸς τῶν βαρβάρων γέενναν καλουμένην Τάρταρον προφητικῶς ὀνομάζων, Κωκυτόν τε καὶ Ἀχέροντα, καὶ Πυριφλεγέθοντα, καὶ τοιαῦτά τινα εἰς τὴν παίδευσιν σωφρονίζοντα παρεισάγων κολαστήρια; Τῶν μικρῶν δὲ, κατὰ τὴν Γραφὴν, καὶ ἐλαχίστων τοὺς ἀγγέλους τοὺς ὁρῶντας τὸν

the retribution through fire, both all the poetic muse and moreover Greek philosophy stole from the barbarian philosophy. Plato, at any rate, in the last book of the Republic says in these very words: Then indeed fierce men, fiery to look upon, standing by and understanding the sound, took some apart and led them away; but Aridaeus and the rest they bound hand and foot and head, and throwing them down and flaying them, dragged them along beside the road outside, carding them upon thorns; for the fiery men are meant by him to signify angels, who take the unrighteous and punish them: Who makes, it says, His angels spirits, and His ministers a flaming fire. And it follows from these things that the soul is immortal. For that which is punished or disciplined, being in sensation, lives, even though it be said to suffer. What then? Does not Plato know both rivers of fire and the depth of the earth, prophetically naming Tartarus what is called Gehenna by the barbarians, and introducing Cocytus and Acheron and Pyriphlegethon, and certain such places of punishment that chasten unto discipline? And according to the Scripture, the angels of the little ones and the least, which behold

Editors' notes and page, col. 133

Footnotes

(82) ‹anchor: call not in the foot image; lemma Πλάτων› · call in col 134

Πλάτων. Scilicet De repub., lib. X, p. 762. Haec Justinus etiam recitat in Paraenesi ad Graec., p. 102, ed. Oxon., quo loco idem argumentum fusius persequitur, XIX. Quod Graeci poetae ac philosophi sua fere omnia e Judaeorum prophetis hauserint. Porro Πλάτων γοῦν pro Πλάτων γ' οὖν habet Euseb.

"Plato." That is, Republic, book X, p. 762. Justin also quotes these words in his Exhortation to the Greeks, p. 102 of the Oxford edition, where he pursues the same argument at greater length, ch. XIX: that the Greek poets and philosophers drew almost everything they have from the prophets of the Jews. Eusebius has Πλάτων γοῦν for Πλάτων γ' οὖν.

(printed under page 66)

(83) ‹anchor: call not in the foot image; lemma Πολιτείας› · call in col 134

Πολιτείας. Post hanc vocem Π. ms. addit commation hoc, περὶ τῶν μετὰ θάνατον κολάσεων. SYLBURG. Mox, αὐτῆς pro αὐταῖς, Euseb. ms. Joan.

"Of the Republic." After this word the Paris manuscript adds this short phrase: "concerning the punishments after death." SYLBURG. Next, the St John's manuscript of Eusebius has αὐτῆς for αὐταῖς.

(printed under page 66)

(84) ‹anchor: call not in the foot image; lemma Δή› · call in col 134

Δή. Abest a D. Justino haec particula. Deinde ἄγριοι καὶ διάπυροι, addita particula conjunct. Plato.

Δή. This particle is absent from St Justin. Then Plato has ἄγριοι καὶ διάπυροι ("savage and fiery"), with the conjunctive particle added.

(printed under page 66)

(85) ‹anchor: call not in the foot image; lemma Καί› · call in col 134

Καί. Non agnoscit hanc particulam ms. Paris. ut neque Euseb. cod. Joan.

Καί ("and"). The Paris manuscript does not have this particle, nor does the St John's manuscript of Eusebius.

(printed under page 66)

(86) ‹anchor: call not in the foot image; lemma Φθέγμα› · call in col 134

Φθέγμα. Eusebii cod. Joan. φλέγμα. Vigerus ad Eusebium haec adnotavit : « Καταμανθάνοντες τὸ φθέγμα, Hervetus reddit, Sermonem intelligentes. Φθέγμα, hic φθόγγος est, et μύκημα, mugitus, quem immanis hiatus ediderat. Praecessit enim apud Platon. Οὓς (homines teterrimos) οἰομένους ἤδη ἀναβήσεσθαι, οὐκ ἐδέχετο τὸ στόμιον, ἀλλ' ἐμυκᾶτο, ὁπότε τις τῶν οὕτως ἀνιάτως ἐχόντων εἰς πονηρίαν, ἢ μὴ ἱκανῶς δεδωκὼς δίκην, ἐπιχειροῖ ἀνιέναι. »

"Utterance." The St John's manuscript of Eusebius has φλέγμα ("flame"). Viger noted on Eusebius: "Hervet renders καταμανθάνοντες τὸ φθέγμα as 'understanding the speech'. Φθέγμα here is a sound, a μύκημα, a bellowing, which the monstrous chasm had given forth. For there precedes in Plato: 'Those (the foulest men), when they thought they were now about to go up, the mouth would not receive, but bellowed whenever any of those so incurably given to wickedness, or who had not paid sufficient penalty, tried to go up.'"

(printed under page 66)

(87) ‹anchor: call not in the foot image; lemma Παραλαβόντες› · call in col 134

Παραλαβόντες. Λαβόντες, Plato. Διαλαβόντες, Just. Mox, Ἀριδαῖον pro Ἀρίδαιον Euseb., Just. Ἀρδιαῖον Plato. Proximum τούς abest a Platone et Justino.

"Taking along." Plato has λαβόντες, Justin διαλαβόντες. Next, Eusebius and Justin have Ἀριδαῖον for Ἀρίδαιον; Plato has Ἀρδιαῖον. The next word, τούς, is absent from Plato and Justin.

(printed under page 66)

(88) ‹anchor: call not in the foot image; lemma Συμποδίσαντες› · call in col 134

Συμποδίσαντες. Eusebii cod. Joan. παρασυμποδίσαντες.

"Binding their feet together." The St John's manuscript of Eusebius has παρασυμποδίσαντες.

(printed under page 66)

(89) ‹anchor: call not in the foot image; lemma Καταβαλόντες› · call in col 134

Καταβαλόντες. Ms. Ottob. καταβάλλοντες. Mox, κνάμπτοντες pro κνάπτοντες Plato et ms. Paris.; κάμπτοντες Eus. uterque, γνάμπτοντες Just. Vigerus ad Eusebium haec adnotat : « Si Clementis κνάπτοντες probatur, dicendum est eos non utcunque carptos et laceratos esse, verum etiam ad majorem doloris sensum aspalathis impositos. Ego alterum praetulerim. Porro Justinus ex hoc Platonis loco Resurrectionis etiam dogma colligens, Ἐνταῦθά, inquit, μοι δοκεῖ ὁ Πλάτων οὐ μόνον τὸν περὶ κρίσεως παρὰ τῶν προφητῶν μεμαθηκέναι λόγον, ἀλλὰ καὶ τὸν περὶ τῆς ἀπιστουμένης παρ' Ἕλλησιν ἀναστάσεως ἐπίστευσε λόγῳ. Οὐ γὰρ δή που τὴν ψυχὴν, κεφαλὴν, καὶ χεῖρας, καὶ πόδας, καὶ δέρμα, ἔχειν φήσουσιν. »

"Throwing down." The Ottobonian manuscript has καταβάλλοντες. Next, Plato and the Paris manuscript have κνάμπτοντες for κνάπτοντες ("carding"); both texts of Eusebius have κάμπτοντες ("bending"), Justin γνάμπτοντες. Viger notes on Eusebius: "If Clement's κνάπτοντες is approved, we must say that they were not merely torn and mangled anyhow, but also laid on thorn-bushes for a sharper sense of pain. I should prefer the other reading. Justin, gathering from this passage of Plato the doctrine of the Resurrection as well, says: 'Here Plato seems to me not only to have learned from the prophets the teaching about judgement, but also to have believed the teaching about the resurrection, which is disbelieved among the Greeks. For surely they will not say that the soul has a head, and hands, and feet, and skin.'"

(printed under page 66)

(90) ‹anchor: call not in the foot image; lemma Ὁ ποιῶν› · call in col 134

Ὁ ποιῶν. Ita Chrysostomus in hunc psalmi locum : Τοὺς δὲ αὐτοὺς καὶ πνεύματα καὶ πῦρ προσηγόρευσε, τὸ δυνατὸν καὶ τὸ ταχὺ δι' ἑκατέρων διδάσκων· ὀξεῖα μὲν γὰρ τοῦ πνεύματος ἡ φύσις, ἰσχυρὰ δὲ τοῦ πυρὸς ἐνέργεια. Ἀγγέλοις δὲ χρώμενος ὑπουργοῖς ὁ τῶν ὅλων Θεὸς, καὶ εὐεργετεῖ τοὺς ἀξίους, καὶ κολάζει τοὺς ἐναντίους· καὶ διὰ τοῦτο καὶ πυρὸς ἐμνημόνευσε, τὴν κολαστικὴν σημαίνων ἐνέργειαν. Haec postrema reddidit aliter interpres. Ac propterea de iis quoque mentionem fecit, ut scelerum vindicem Dei vim, ac facultatem designaret. Tu vero sic verte : Ac propterea ignis quoque mentionem fecit, ut eorum vim scelerum vindicem ac facultatem designaret. Hebraei tamen hunc locum ita intelligunt : Qui facis tuos nuntios spiritus ceu ventos, eorumque ministerio ut collibitum fuerit, uteris. COLLECT.

"He who makes." So Chrysostom on this passage of the psalm: "He called the same beings both spirits and fire, teaching by each their power and swiftness; for the nature of spirit [wind] is swift, and the working of fire is strong. The God of all, using angels as ministers, both benefits the worthy and punishes the opposed; and for this reason he mentioned fire too, signifying their punishing working." The translator rendered these last words otherwise: "And for this reason he made mention of them too, to signify God's power and faculty as avenger of crimes." But translate thus: "And for this reason he made mention of fire too, to signify their power and faculty as avengers of crimes." The Hebrews, however, understand this passage thus: "You who make your messengers spirits, like winds, and use their ministry as it pleases you." COLLECT.

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(91) ‹anchor: call not in the foot image; lemma Αὐτοῦ› · call in col 134

Αὐτοῦ. Eus. αὐτοῦ. Proximum αὐτοῦ idem non agnoscit.

Αὐτοῦ. Eusebius has αὐτοῦ. He does not have the next αὐτοῦ.

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(92) ‹anchor: call not in the foot image; lemma Ἢ παιδευόμενον› · call in col 134

Ἢ παιδευόμενον. Ex Eusebii cod. Joan. excidit.

"Or being disciplined." These words have fallen out of the St John's manuscript of Eusebius.

(printed under page 66)

(93) ‹anchor: call not in the foot image; lemma Λέγηται› · call in col 134

Λέγηται. Euseb. βούληται. Statim οὐχί pro οὐχ Eus. uterque.

"Is said." Eusebius has βούληται ("wishes"). Immediately after, both texts of Eusebius have οὐχί for οὐχ.

(printed under page 66)

(94) ‹anchor: call not in the foot image; lemma Τάρταρον› · call in col 134

Τάρταρον. Tartarum, et reliqua, quorum hic mentio facta est, loca describit Socrates in Phaedone, non procul a fine.

"Tartarus." Socrates describes Tartarus and the other places mentioned here in the Phaedo, not far from the end.

(printed under page 66)

(95) ‹anchor: call not in the foot image; lemma Προφητικῶς› · call in col 134

Προφητικῶς. Eusebius uterque ποιητικῶς, quod forte interpretamentum est. Vigero autem Eusebiana lectio praeferenda videtur.

"Prophetically." Both texts of Eusebius have ποιητικῶς ("poetically"), which is perhaps a gloss. Viger, however, thinks the Eusebian reading preferable.

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(96) ‹anchor: call not in the foot image; lemma Κωκυτόν› · call in col 134

Κωκυτόν. Eusebii cod. Joan. : καὶ Κωκυτόν.

"Cocytus." The St John's manuscript of Eusebius has "and Cocytus".

(printed under page 66)

(97) ‹anchor: call not in the foot image; lemma Καὶ τοιαῦτα› · call in col 134

Καὶ τοιαῦτα. Euseb. καὶ τὰ τοιαῦτα, cum articulo.

"And such things." Eusebius has καὶ τὰ τοιαῦτα, with the article.

(printed under page 66)

(98) ‹anchor: Τῶν μικρῶν› · call in col 134

Μικρῶν. Euseb. σμικρῶν. Respicit auctor Matth. VIII, 10 : Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν, ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς.

"Of the little ones." Eusebius has σμικρῶν. The author has in view Matthew 8:10 [as printed; the verse is Matthew 18:10]: "See that you do not despise one of these little ones; for I tell you that their angels in heaven always behold the face of my Father who is in heaven."

(printed under page 66)

(46) ‹anchor: scripture reference, call not in the foot image› · call in col 134

Psal. CIV, 4.

Psalm 104:4 (Vulgate numbering; 103:4 Vulgate is 104:4 Hebrew; as printed).

(printed under page 66)

Footnotes

(99) ‹anchor: call not in the foot image; lemma Οὐκ ὀκνεῖ› · call in col 135

Οὐκ ὀκνεῖ. Nempe Plato lib. X De repub., haud procul a fine.

"He does not hesitate." That is, Plato, Republic book X, not far from the end.

(printed under page 67)

(1) ‹anchor: call not in the foot image; lemma Ἐπειδὴ πάσας› · call in col 135

Ἐπειδὴ πάσας. Ἐπειδὴ δ' οὖν πάσας, Euseb., Plat.

"Since all." Eusebius and Plato have Ἐπειδὴ δ' οὖν πάσας ("since then all").

(printed under page 67)

(2) ‹anchor: call not in the foot image; lemma Προεῖναι πρὸς τὴν Λάχ.› · call in col 135

Προεῖναι πρὸς τὴν Λάχ. Eusebii cod. Joan. προϊέναι πρὸς τὴν Λ.; Eusebius impress. προσιέναι εἰς τὴν Λ. Plato προσιέναι πρὸς τὴν Λ., quae lectio optima esse videtur.

"To go forward to Lach[esis]." The St John's manuscript of Eusebius has προϊέναι πρὸς τὴν Λ.; printed Eusebius προσιέναι εἰς τὴν Λ.; Plato προσιέναι πρὸς τὴν Λ. ("to approach Lachesis"), which seems the best reading.

(printed under page 67)

(3) ‹anchor: call not in the foot image; lemma Συμπέμπειν τοῦ βίου› · call in col 135

Συμπέμπειν τοῦ βίου. Eusebius uterque τοῦ βίου συμπέμπειν inverso ordine. Plato ξυμπέμπειν τοῦ βίου.

"To send along [as guardian] of the life." Both texts of Eusebius have τοῦ βίου συμπέμπειν, in reverse order. Plato has ξυμπέμπειν τοῦ βίου.

(printed under page 67)

(4) ‹anchor: call not in the foot image; lemma Καὶ ἀποπληρ.› · call in col 135

Καὶ ἀποπληρ. Eusebii ms. Joan. κοινὸν ἀποπληρωτήν.

"And fulfil[ler]." The St John's manuscript of Eusebius has κοινὸν ἀποπληρωτήν ("common fulfiller").

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(5) ‹anchor: call not in the foot image; lemma Τοιοῦτο› · call in col 135

Τοιοῦτο. Euseb. τοιοῦτον.

"Such." Eusebius has τοιοῦτον.

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(6) ‹anchor: call not in the foot image; lemma Πλάτων› · call in col 135

Πλάτων. Haec exstant in Timaeo pag. 1047 : Σκεπτέον οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεὶ, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπ' ἀρχῆς τινος ἀρξάμενος γέγονεν· ὁρατὸς γὰρ, ἁπτός τέ ἐστι καὶ σῶμα ἔχων. Πάντα δὲ τὰ τοιαῦτα αἰσθητά· τὰ δὲ αἰσθητὰ, δόξῃ περιληπτὰ μετὰ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. De quo (mundo) primum consideremus quod in omni quaestione ante omnia investigari debet : Utrumne semper fuerit sine ullo generationis principio, an genitum sit, ab aliquo principio sumens exordium. Id profecto cernitur, tangiturque et corpus habet. Omnia vero hujusmodi sensus movent. Quae sensus movent, opinione per sensus percipiuntur. Haec vero talia esse constat, ut gignantur et genita sint.

"Plato." These words are in the Timaeus, p. 1047: "We must first consider about it what is laid down as needing to be examined about everything at the outset: whether it always was, having no beginning of becoming, or has come to be, having begun from some beginning. It has come to be; for it is visible and tangible and has a body. And all such things are sensible; and sensible things, grasped by opinion with sensation, were shown to be things that come to be and are generated." (The Latin renders the same: Let us first consider, about this world, what in every inquiry must be examined before all else: whether it always was, without any beginning of generation, or was begotten, taking its start from some beginning. It is plainly seen and touched and has a body. All such things move the senses; what moves the senses is perceived by opinion through the senses; and it is agreed that such things are such as to come to be and to have been begotten.)

(printed under page 67)

(7) ‹anchor: call not in the foot image; lemma Ἀπ' ἀρχῆς› · call in col 135

Ἀπ' ἀρχῆς. Eusebii cod. Joan. ἐπαρχῆς.

"From a beginning." The St John's manuscript of Eusebius has ἐπαρχῆς.

(printed under page 67)

(8) ‹anchor: call not in the foot image; lemma Ὁρατ. — σῶμα ἔχει› · call in col 135

Ὁρατ. — σῶμα ἔχει. Euseb. Ὁρατός τε γὰρ, ἁπτός τε, καὶ σῶμα ἔχει. Ὁρατός τε γὰρ, ἁπτός τε, καὶ σῶμα ἔχων. Cod. Joan. Mox, ὁπόταν conjuncte pro ὁπότ' ἄν.

"Visible … has a body." Eusebius: "For it is both visible and tangible, and has a body." The St John's manuscript: "For it is both visible and tangible, and having a body." Next, ὁπόταν written as one word for ὁπότ' ἄν.

(printed under page 67)

(9) ‹anchor: call not in the foot image; lemma Τὸν μὲν οὖν π.› · call in col 135

Τὸν μὲν οὖν π. Conf. superius Protrept. pag. 59, n. 2.

"Now the [maker] …" Compare above, Protrepticus p. 59, note 2.

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(10) ‹anchor: call not in the foot image; lemma Γενητόν› · call in col 135

Γενητόν. Euseb. γεννητόν cum duplici ν.

"Come into being." Eusebius has γεννητόν, with a double ν.

(printed under page 67)

(11) ‹anchor: call not in the foot image; lemma Καθάπερ… κεκλῆσθαι› · call in col 135

Καθάπερ... κεκλῆσθαι. Haec sententia ex Eusebio, tam impresso, quam manuscripto, excidit.

"Just as … to have been called." This sentence has fallen out of Eusebius, both printed and manuscript.

(printed under page 67)

(12) ‹anchor: Πλάτων› · call in col 135

Πλάτων. Exstant haec Platonis verba in media parte lib. X De legibus, p. 952 : Ψυχὴν δὴ διοικοῦσαν καὶ ἐνοικοῦσαν ἐν ἅπασι τοῖς πάντ. Animam quae administrat et inhabitat in iis quae undique moventur. Quin etiam apud Eusebium tam manuscriptum, quam impressum, haec sic scripta sunt : Ψυχὴν διοικοῦσαν καὶ ἐνοικοῦσαν τοῖς πάντ. Proinde dubitandum non est, quin haec verba ἐνοικοῦσαν scriptorum negligentia propter ὁμοιοτελευτείαν omissa, Clementi restituenda sint ; praecipue cum, iis sublatis, haec sententia ἀσύντακτος sit.

"Plato." These words of Plato are in the middle of Laws book X, p. 952: "a soul governing and dwelling in all things that [move] every way" (Latin: the soul which administers and dwells in the things that are moved in every direction). Indeed, in Eusebius, both manuscript and printed, the words are written thus: "a soul governing and dwelling in the things that [move] every way." So there is no doubt that the word ἐνοικοῦσαν ("dwelling in"), omitted through the copyists' carelessness because of the like endings, must be restored to Clement; especially since without it the sentence does not construe.

(printed under page 67)

(13) ‹anchor: τὸν οὐρανὸν› · call in col 135

Μῶν οὐ καὶ τ. Μῶν ὄν τ. Euseb. ms. Joan. Deinde διοικεῖν ἀνάγκη pro ἀνάγκη διοικεῖν, Euseb. impress.

"Is it not that also the …" The St John's manuscript of Eusebius has μῶν ὄν τ. Then printed Eusebius has διοικεῖν ἀνάγκη for ἀνάγκη διοικεῖν.

(printed under page 67)

(14) ‹anchor: Δυοῖν που› · call in col 135

Δυοῖν που. Δυοῖν μέν που, Eus. uterque. Δυοῖν μέν γέ που, Plat. Proinde particula μέν e Clementis libris excidisse videtur. Paulo post ἐξεργάζεσθαι pro ἐξεργάσασθαι cum apud Eusebium, tum etiam in Platone, exstat.

"Than two, surely." Both texts of Eusebius have δυοῖν μέν που; Plato δυοῖν μέν γέ που. So the particle μέν seems to have fallen out of Clement's books. A little after, ἐξεργάζεσθαι for ἐξεργάσασθαι stands both in Eusebius and in Plato.

(printed under page 67)

(15) ‹anchor: ταῦτα› · call in col 135

Ταῦτα. Eusebius uterque τάδε.

"These things." Both texts of Eusebius have τάδε.

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(16) ‹anchor: Ἔστι› · call in col 135

Ἔστι. Plato in Phaedro, pag. 1217, cum mala ex amore provenientia enumerasset, haec addit : Ἔστι μὲν δὴ καὶ ἄλλα κακά· ἀλλά τις ἔμιξε δαίμων τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονὴν, οἷον κόλακι δεινῷ θηρίῳ καὶ βλάβῃ μεγάλῃ· ὅμως ἐπέμιξεν ἡ φύσις (continues)

"There are." Plato in the Phaedrus, p. 1217, having listed the evils that come from love, adds: "There are indeed other evils too; but some daimon has mixed pleasure for the moment into most of them, as with the flatterer, a terrible beast and a great harm; yet nature has mixed in (continues)

(printed under page 67)

(46) ‹anchor: scripture reference, call not in the foot image; numeral read uncertain (46 or 47)› · call in col 135

Matth. XVIII, 10.

Matthew 18:10.

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Page

running head: 135 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:136

Θεὸν, πρὸς δὲ καὶ τὴν εἰς ἡμᾶς δι' ἀγγέλων τῶν ἐφεστώτων ἥκουσαν ἐπισκοπὴν ἐμφαίνων, οὐκ ὀκνεῖ γράφειν· Ἐπειδὴ πάσας τὰς ψυχὰς τοὺς βίους ᾑρῆσθαι, ὥσπερ ἔλαχον, ἐν τάξει προεῖναι πρὸς τὴν Λάχεσιν· ἐκείνην δὲ ἑκάστῳ, ὃν εἵλετο δαίμονα, τοῦτον φύλακα συμπέμπειν τοῦ βίου, καὶ ἀποπληρωτὴν τῶν αἱρεθέντων. Τάχα δὲ καὶ τῷ Σωκράτει τὸ δαιμόνιον τοιοῦτό τι ᾐνίσσετο. Ναὶ μὴν γενητὸν εἶναι τὸν κόσμον, ἐκ Μωϋσέως παραλαβόντες, ἐδογμάτισαν οἱ φιλόσοφοι. Καὶ ὅ γε Πλάτων ἄντικρυς εἴρηκε· Πότερον ἦν ἀρχὴν ἔχων γενέσεως οὐδεμίαν, ἢ γέγονεν ἀπ' ἀρχῆς τινος ἀρξάμενος; ὁρατός τε γὰρ ὢν, ἁπτός ἐστιν· ἁπτός τε ὢν, καὶ σῶμα ἔχει. Αὖθίς τε ὁπότ' ἂν εἴπῃ· Τὸν μὲν οὖν ποιητὴν, καὶ Πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον· οὐ μόνον γενητόν τε ἔδειξε τὸν κόσμον, ἀλλὰ καὶ ἐξ αὐτοῦ γεγονέναι σημαίνει, καθάπερ υἱόν· Πατέρα δὲ αὐτοῦ κεκλῆσθαι, ὡς ἂν ἐκ μόνου γενομένου καὶ ἐκ μὴ ὄντος ὑποστάντος. Γενητὸν δὴ καὶ οἱ Στωϊκοὶ τίθενται τὸν κόσμον. Τόν τε ὑπὸ τῆς βαρβάρου φιλοσοφίας θρυλλούμενον διάβολον, τὸν τῶν δαιμόνων ἄρχοντα, κακοεργὸν εἶναι ψυχὴν ἐν τῷ δεκάτῳ τῶν Νόμων ὁ Πλάτων λέγει ταῖσδε ταῖς λέξεσι· Ψυχὴν διοικοῦσαν τοῖς πάντη κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; Τί μήν; Μίαν ἢ πλείους; Πλείους ἐγὼ ὑπὲρ σφῶν ἀποκρινοῦμαι. Δυοῖν που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάσασθαι. Ὁμοίως δὲ κἀν τῷ Φαίδρῳ ταῦτα γράφει· Ἔστι μὲν δὴ καὶ ἄλλα κακά· ἀλλὰ

God, and moreover showing the oversight that comes to us through the angels set over us, he does not hesitate to write: When all the souls had chosen their lives, according as they drew lots, they went forward in order to Lachesis; and she sent with each one the daemon whom he had chosen, as guardian of his life and fulfiller of the things chosen. And perhaps the daemonion hinted at some such thing for Socrates too. Yea, truly, having received it from Moses, the philosophers taught as a dogma that the world is generated. And Plato at least has said outright: Was it, having no beginning of generation, or has it come into being starting from some beginning? For being visible, it is tangible; and being tangible, it also has a body. And again whenever he says: Now to find the Maker and Father of this universe is a task; he not only showed that the world is generated, but also signifies that it has come into being from Him, just as a son; and that He is called its Father, as having come into being from Him alone and having subsisted out of non-being. The Stoics too indeed lay it down that the world is generated. And the devil spoken of by the barbarian philosophy, the ruler of the daemons, Plato in the tenth book of the Laws says is an evil-working soul, in these words: Must we not say that soul, which administers the things moved in every way, also administers the heaven? Assuredly. One or more? More, I will answer on your behalf. Let us posit no fewer than two, the beneficent one and that which is capable of working the opposite things. And likewise in the Phaedrus too he writes these things: Now there are indeed other evils also; but

Editors' notes and page, col. 136

Page

running head: CLEMENTIS ALEXANDRINI 136
marginal letters: A Θεὸν, πρὸς δὲ; B τοῦ παντὸς εὑρεῖν; C ἐξεργάσασθαι. Ὁμοίως
old-edition numerals: (none)
other: (none)

PG 9:137

τις δαίμων ἔμιξε τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονήν. Ἀλλὰ κἀν τῷ δεκάτῳ τῶν Νόμων ἄντικρυς τὸ ἀποστολικὸν δείκνυσιν ἐκεῖνο· Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τὰ πνευματικὰ τῶν ἐν οὐρανοῖς· ὧδέ πως γράφων· Ἐπειδὴ γὰρ συνεχώρήσαμεν αὐτοῖς ἡμῖν εἶναι μὲν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἶναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μή· μάχη δὴ φαμὲν ἀθάνατος ἔσθ' ἡ τοιαύτη, καὶ φυλακῆς θαυμαστῆς δεομένη. Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν· τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλουμένου παραδείγματος· καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητὸν, τὸν δὲ αἰσθητὸν ἑξάδι. Γάμος γὰρ παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμὸς, ἡ ἑξὰς καλεῖται· καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον, καὶ γῆν ἁγίαν, καὶ φῶς νοητόν· Ἐν ἀρχῇ γὰρ, φησὶν, ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρατος· εἶτ' ἐπιφέρει· Καὶ εἶπεν ὁ Θεὸς, Γενηθήτω φῶς, καὶ ἐγένετο φῶς· ἐν δὴ τῇ κοσμογονίᾳ τῇ αἰσθητῇ στερεὸν οὐρανὸν δημιουργεῖ· (τὸ δὲ στερεὸν, αἰσθητόν·) γῆν τε

some daemon has mixed pleasure for the moment with most of them. But in the tenth book of the Laws also he shows outright that apostolic saying: Our wrestling is not against blood and flesh, but against the principalities, against the authorities, against the spiritual forces of those in the heavens; writing somewhat thus: For since we have agreed among ourselves that heaven is indeed full of many good things, and also of the opposite things, and that there are more of those that are not good; such a battle, we say, is indeed immortal, and in need of wondrous watchfulness. And again the barbarian philosophy knows the one world as intelligible, and the other as sensible; the one an archetype, and the other an image of what is called the model; and the one it assigns to the monad, inasmuch as it is intelligible, and the sensible one to the hexad. For among the Pythagoreans the hexad, inasmuch as it is a generative number, is called marriage; and in the monad He constitutes an invisible heaven, and a holy earth, and an intelligible light; For in the beginning, he says, God made the heaven and the earth; and the earth was invisible; then he adds: And God said, Let there be light, and there was light; and in the sensible cosmogony He fashions a solid heaven (and what is solid is sensible) and an earth

Editors' notes and page, col. 137

Footnotes

(continued) ‹anchor: not visible› · call in col 138

ἡδονήν τινα οὐκ ἄμουσον· Sunt alia quoque mala, sed horum plurimis in ipso statim principio daemon aliquis voluptatem immiscuit : veluti adulatori, gravissimae bestiae maximaeque calamitati, inseruit natura oblectamentum aliquod non inconcinnum. Unde in argumento Dialogi haec verba habet Marsilius Ficinus : Tum vero interea mirabile nota mysterium Mosaico simile : Malorum plurimis in ipso statim principio, daemon aliquis immiscuit voluptatem.

...a pleasure not without grace. There are other evils too, but into most of them, at their very beginning, some daemon has mixed pleasure: thus into the flatterer, a most grievous beast and the greatest calamity, nature has put a certain delight not without charm. Hence in the argument of the Dialogue Marsilio Ficino has these words: "But meanwhile note a wonderful mystery like that of Moses: into most evils, at their very beginning, some daemon has mixed pleasure."

(printed under page 68)

(17) ‹anchor: call not in the foot image; lemma Πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας› · call in col 138

Πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας. Exciderunt haec ex Eusebio impresso, propter initii similitudinem in utraque sententia. Ab Eusebii ms. cod. Joan. haec tantum absunt : πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας.

"Against blood and flesh, but against the principalities, against the powers." These words have fallen out of printed Eusebius, because of the like beginning of both clauses. From the St John's manuscript of Eusebius only these are missing: "against the principalities, against the powers."

(printed under page 68)

(18) ‹anchor: call not in the foot image; lemma Ἐξουσίας› · call in col 138

Ἐξουσίας. Addit D. Paulus, Ephes. VI, 12 : Πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου. Verum hoc nec Eusebius agnoscit. Statim pro τῶν ἐν οὐρανοῖς idem Paulus scripsit τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. Clementem iterum sequitur Eusebius.

"Powers." St Paul, Ephesians 6:12, adds: "against the world-rulers of the darkness of this age." But Eusebius does not have this either. Immediately after, for "of those in the heavens" the same Paul wrote "of wickedness in the heavenly places." Eusebius again follows Clement.

(printed under page 68)

(19) ‹anchor: call not in the foot image; lemma Ἐπειδή› · call in col 138

Ἐπειδή. Reperiuntur haec in posteriore parte lib. X De legibus, pag. 958, ubi συγκεχωρήκαμεν pro συνεχωρήσαμεν scriptum est. Deinde ἡμῖν αὐτοῖς pro αὐτοῖς ἡμῖν cum ipse Plato, tum Eusebius etiam uterque exhibent. Paulo post iidem omnes τὸν οὐρανόν cum articulo scribunt, ut etiam ms. Paris. qui proinde Clementi restituendus est.

"Since." These words are found in the later part of Laws book X, p. 958, where συγκεχωρήκαμεν is written for συνεχωρήσαμεν ("we have agreed"). Then both Plato himself and both texts of Eusebius give ἡμῖν αὐτοῖς for αὐτοῖς ἡμῖν. A little after, all the same sources write τὸν οὐρανόν with the article, as does the Paris manuscript; so it should be restored to Clement.

(printed under page 68)

(20) ‹anchor: call not in the foot image; lemma Δὴ φαμέν› · call in col 138

Δὴ φαμέν. Particulam δή in Florent. edit. ut etiam in ms. Paris. omissam Clementi restituit Sylburgius ex Platone et Eusebio. Sed δὴ φαμέν ex Eusebii cod. Joan. excidit.

"We say, then." The particle δή, omitted in the Florence edition as also in the Paris manuscript, was restored to Clement by Sylburg from Plato and Eusebius. But δὴ φαμέν has fallen out of the St John's manuscript of Eusebius.

(printed under page 68)

(21) ‹anchor: call not in the foot image; lemma Ἐσθ'› · call in col 138

Ἐσθ'. Plato ἐστίν. Mox ὡς φυλ. pro καὶ φυλ. Euseb. cod. ms. Joan.

"Is." Plato has ἐστίν. Next, the St John's manuscript of Eusebius has ὡς φυλ. ("as guard[ians]") for καὶ φυλ. ("and guard[ians]").

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(22) ‹anchor: call not in the foot image; lemma Φυλακῆς› · call in col 138

Φυλακῆς. Cautione exp. Hervetus et Vigerus : custodia, Marsilius Ficinus non male. Nam eo in loco de cura, quam de hominibus gerunt dii, agit Plato, ac proinde statim haec addit : Σύμμαχοι δὲ ἡμῖν θεοί τε ἅμα καὶ δαίμονες· ἡμεῖς δὲ αὖ κτήματα θεῶν καὶ δαιμόνων. Sed opitulantur nobis dii simul et daemones ; nos autem deorum daemonumque possessio sumus. Statim θαυμαστῆς omittit Eusebii cod. Joan.

"Of guarding." Hervet and Viger render it "caution"; Marsilio Ficino, not badly, "custody". For in that passage Plato is treating of the care the gods have for men, and so he adds at once: "Our allies are gods and daimons together; and we in turn are the possessions of gods and daimons" (Latin: the gods and daimons together help us; we are the possession of the gods and daimons). Immediately after, the St John's manuscript of Eusebius omits θαυμαστῆς ("wonderful").

(printed under page 68)

(23) ‹anchor: call not in the foot image; lemma Κόσμον τε αὖθις› · call in col 138

Κόσμον τε αὖθις. Haec absunt ab Eusebii cod. Joan. ut etiam illa quae statim sequuntur, νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν. Τὸν μέν. Quae supinus negligensque scriptor propter repetitum τὸν μέν omisit. Porro duplicem mundum, quorum alter aeternus atque invisibilis, alter visibilis et caducus sit, e Platonicorum scholis didicerunt cum Clemens, tum alii ex antiquis Patribus. Auctor Recognitionum lib. VIII, c. 12 : Ego vero mundum dico a Deo factum, et ab ipso quandoque esse solvendum ; ut ille appareat, qui aeternus est, et ad hoc factus, ut semper sit, et dignos se recipiat judicio Dei. Quod autem sit alius invisibilis mundus, qui hunc visibilem intra semetipsum contineat ; posteaquam de visibili mundo discusserimus, tunc et ad illum veniemus. Conf. paulo infra Clemens noster pag. 599, ed. Paris., Origenes hom. 3 in Canticorum, Eusebius, Praeparat. evangel., lib. II, c. 23, 24, Augustinus, I Retract. 3, falsus Ambrosius in I Corinth. VI, 2.

"And again a world." These words are absent from the St John's manuscript of Eusebius, as are those that follow at once: "the barbarian philosophy knows an intelligible [world], and a sensible one. The one …" A careless, negligent copyist omitted them because of the repeated τὸν μέν. That there is a twofold world, one eternal and invisible, the other visible and perishable, Clement and others of the ancient Fathers learned from the schools of the Platonists. The author of the Recognitions, book VIII, chapter 12: "I say that the world was made by God and is at some time to be dissolved by Him, so that that world may appear which is eternal, and made for this, that it may always be, and may receive those who are worthy by the judgement of God. But that there is another, invisible world, which contains this visible one within itself, we shall come to that after we have discussed the visible world." Compare our Clement a little below, p. 599 of the Paris edition; Origen, Homily 3 on the Canticles; Eusebius, Praeparatio evangelica book II, chapters 23, 24; Augustine, Retractations I, 3; the false Ambrose (Ambrosiaster) on 1 Corinthians 6:2.

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(24) ‹anchor: call not in the foot image; lemma Καλουμένου παραδείγματος› · call in col 138

Καλουμένου παραδείγματος. Eusebii cod. Joan. καλοῦ παραδείγματος, pulchri exemplaris, non inepte. Videtur autem Clemens prae oculis habuisse Platonis verba in extremo lib. IX De repub., quae superius allata sunt in finem Strom. IV, pag. 642, vel alium huic similem locum. Justinus M. Cohort. ad Graecos pag. 110, ed. Oxon. : Τούτοις οὖν ἐντυχὼν ὁ Πλάτων, ... ᾠήθη εἶδός τε χωριστὸν προϋπάρχειν αἰσθητοῦ, ὃ καὶ παράδειγμα τῶν γενομένων ὀνομάζει πολλάκις· ἐπειδὴ τὸ Μωϋσέως οὕτω περὶ τῆς σκηνῆς σημαίνει γράμμα· Κατὰ τὸ εἶδος τὸ δειχθέν σοι ἐν τῷ ὄρει οὕτω ποιήσεις αὐτό. Haec cum legisset Plato, arbitratus est, prius ideam quamdam discretam, quam formam sensu comprehensibilem exstitisse : quam et exemplar eorum, quae facta sunt, saepenumero vocat ; quod Moyses de tabernaculo sic habet scriptum : Secundum formam in monte exhibitam sic facies illud.

"Of the so-called pattern." The St John's manuscript of Eusebius has καλοῦ παραδείγματος, "of a beautiful pattern", not unsuitably. Clement seems to have had before his eyes Plato's words at the end of Republic book IX, quoted above towards the end of Stromata IV, p. 642, or some other passage like it. Justin Martyr, Exhortation to the Greeks, p. 110 of the Oxford edition: "Plato, then, having come upon these things … thought that a separate form exists before the sensible, which he often calls the pattern of things that come to be; since the writing of Moses signifies this about the tabernacle: 'According to the form shown to you on the mountain, so shall you make it.'" (The Latin renders the same: When Plato had read this, he judged that a distinct idea existed before the form grasped by sense, which he often calls the exemplar of the things made, because Moses wrote thus of the tabernacle: "According to the form shown on the mountain, so shall you make it.")

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(25) ‹anchor: call not in the foot image; lemma Ἐξάδι› · call in col 138

Ἐξάδι. Euseb. cod. Joan. τὸ ἐξάδι.

"In the hexad (six)." The St John's manuscript of Eusebius has τὸ ἐξάδι.

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(26) ‹anchor: call not in the foot image; lemma Γενηθήτω› · call in col 138

Γενηθήτω. Γενέσθω Eusebius uterque.

"Let there be." Both texts of Eusebius have γενέσθω.

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(27) ‹anchor: τὸν› · call in col 138

Στερεὸν οὐρανόν. Nempe τὸ στερέωμα cujus mentio fit Gen. I, 6. Mox ἐδημιούργει pro δημιουργεῖ Eusebius uterque.

"Solid heaven." That is, the firmament (τὸ στερέωμα) mentioned in Genesis 1:6. Next, both texts of Eusebius have ἐδημιούργει ("was fashioning") for δημιουργεῖ ("fashions").

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(47) ‹anchor: in coelis versantur› · call in col 138

Ephes. VI, 12.

Ephesians 6:12.

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(48) ‹anchor: facta est lux› · call in col 138

Gen. I, 1, 2, 3.

Genesis 1:1, 2, 3.

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Footnotes

(28) ‹anchor: call not in the foot image; lemma Καὶ τὰ γένη› · call in col 139

Καὶ τὰ γένη. Et genera. Malim cum Eusebio κατὰ τὰ γένη, secundum genera. Porro Platonis verba huc allata sunt ex Timaei pag. 1048, quo loco tradit universa animalia sensibilia ad imaginem alicujus animalis νοητοῦ facta esse : Τούτου δ' ὑπάρχοντος, αὖ τὰ τούτοις ἐφεξῆς ἡμῖν λεκτέον, τίνι τῶν ζώων αὐτὸν εἰς ὁμοιότητα ὁ ξυνιστὰς ξυνέστησε. Τῶν μὲν οὖν ἐν μέρους εἴδει πεφυκότων μηδενὶ καταξιώσωμεν. Ἀτελεῖ γὰρ ἐοικὸς οὐδέν ποτ' ἂν γένοιτο καλόν. Οὗ δ' ἔστι τἆλλα ζῶα καθ' ἓν καὶ κατὰ γένη μόρια, πάντων ὁμοιότατον αὐτῷ εἶναι τιθῶμεν. Τὰ γὰρ δὴ νοητὰ ζῶα πάντα ἐκεῖνο ἐν ἑαυτῷ περιλαβὸν ἔχει, καθάπερ ὅδε ὁ κόσμος ἡμᾶς, ὅσα τε ἄλλα θρέμματα συνέστηκεν ὁρατά. Τῷ γὰρ τῶν νοουμένων καλλίστῳ καὶ κατὰ πάντα τελέῳ μάλιστ' αὐτὸν Θεὸς ὁμοιῶσαι βουληθεὶς, ζῶον ἓν ὁρατὸν πάνθ' ὅσα κατὰ φύσιν αὐτοῦ συγγενῆ ζῶα ἐντὸς ἔχον ἑαυτοῦ, ξυνέστησε. Hoc posito, quod sequitur videamus, ad cujus animalis similitudinem Deus mundum constituit. Uni cuidam propriaeque animalium speciei similem fecisse ne arbitremur. Nam si imperfecto animali similis esset factus, pulcher certe non esset. Imo vero illius animalis eum simillimum esse dicamus, cujus animalia caetera et singulatim et generatim partes sunt. Illud siquidem viventia omnia, quae sola mente perspiciuntur, in seipso complectitur, quemadmodum mundus hic nos et caetera quae cernuntur animalia continet. Volens itaque Deus omnium quae intelligi possunt pulcherrimo et undique absoluto mundum hunc simillimum reddere, animal unum ipsum effecit, aspectui subjectum, animalia cuncta naturae suae convenientia intra suum limitem continens.

"And the kinds," rendered "and the kinds". I should prefer, with Eusebius, κατὰ τὰ γένη, "according to kinds". Plato's words quoted here come from the Timaeus, p. 1048, where he teaches that all sensible living things were made after the image of some intelligible (νοητοῦ) living being: "This being so, we must next say in the likeness of which of the living beings its framer framed it. Let us not deem it worthy of any of those that are by nature in the form of a part; for nothing like the incomplete could ever be beautiful. But let us set it down as most like of all to that of which the other living beings, singly and by kinds, are parts. For that holds within itself all the intelligible living beings, as this world holds us and all the other visible creatures that have been framed. For God, wishing to make it most like to the fairest and in every way complete of intelligible things, framed it one visible living being, holding within itself all the living beings akin to it by nature." (The Latin renders the same passage.)

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(29) ‹anchor: call not in the foot image; lemma Τοῦ› · call in col 139

Τοῦ. Abest ab Eusebio utroque.

Τοῦ. It is absent from both texts of Eusebius.

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(30) ‹anchor: call not in the foot image; lemma Ἐνταῦθα› · call in col 139

Ἐνταῦθα. Platoni caput τοῦ ἡγεμονικοῦ, cor irascibilis, hepar concupiscibilis animae partis sedes est. Heraclitus Ponticus lib. De allegoriis Homericis, cum dixisset humanam animam ex Platonis sententia in tres jam memoratas partes divisam esse, addit : Καθάπερ δὲ οἴκους τινὰς ἑκάστῳ μερίζει, καὶ διατριβὰς ἐν τῷ σώματι διένειμεν. Τὸ μὲν οὖν λογικὸν τῆς ψυχῆς, ὡς ἀκρόπολίν τινα τὴν ἀνωτάτω τῆς κεφαλῆς μοῖραν εἰληχέναι νομίζει, πᾶσι τοῖς αἰσθητηρίοις ἐν κύκλῳ δορυφορούμενον· τοῦ δὲ ἀλόγου μέρους ὁ μὲν θυμὸς οἰκεῖ περὶ τὴν καρδίαν, αἱ δὲ τῶν ἐπιθυμιῶν ὀρέξεις ἐν ἥπατι. Tum singulis sua vero domicilia destinat, et certas in corpore sedes distribuit. Rationalem igitur partem in suprema capitis regione tanquam arce collocat, omnibus undequaque sensuum organis seu satellitibus munitam ; partis autem brutae, animositas quidem circa cor versatur, cupiditas vero in jecinore.

"There." For Plato the head is the seat of the ruling part of the soul, the heart of the irascible part, the liver of the concupiscible. Heraclitus Ponticus, in his book On the Homeric Allegories, having said that in Plato's view the human soul is divided into the three parts just mentioned, adds: "He allots each, as it were, a dwelling, and distributes their haunts in the body. The rational part of the soul he holds to have the topmost region of the head as its lot, like a citadel, guarded round about by all the sense-organs as by a bodyguard; of the irrational part, anger dwells about the heart, and the cravings of the desires in the liver." (The Latin renders the same.)

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(31) ‹anchor: call not in the foot image; lemma Τοῦ› · call in col 139

Τοῦ. Ms. Ottobon. τά. Mox καθ' ὁμοίωσιν cum praepos. Gen. I, Eusebius uterque.

Τοῦ. The Ottobonian manuscript has τά. Next, Genesis 1 and both texts of Eusebius have καθ' ὁμοίωσιν, with the preposition.

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(32) ‹anchor: call not in the foot image; lemma Θεῖος› · call in col 139

Θεῖος. Malit fortasse aliquis ὁ θεῖος cum artic. ex Euseb. Porro his similia superius scripsit auctor Protrept. p. 78.

"Divine." Someone might prefer ὁ θεῖος, with the article, from Eusebius. The author wrote things like these above, Protrepticus p. 78.

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(33) ‹anchor: call not in the foot image; lemma Εἰκὼν δὲ εἰκόνος ἀνθρώπινος ν.› · call in col 139

Εἰκὼν δὲ εἰκόνος ἀνθρώπινος ν. Euseb. εἰκὼν δὲ εἰκόνος ἀνθρωπίνης νοῦς, humanae autem imaginis imago mens. Perperam. Nam vult auctor Dei quidem Verbum, Verbi autem imaginem esse humanam mentem, ac proinde imaginem imaginis ; ut superius dixit Protrept. p. 78. Conf. etiam Tatianus p. 45, edit. Oxon.

"And the image of the image, the human m[ind]." Eusebius has εἰκὼν δὲ εἰκόνος ἀνθρωπίνης νοῦς, "but the mind is the image of the human image". Wrongly. For the author means that the Word is God's image, and the human mind the image of the Word, and so the image of an image; as he said above, Protrepticus p. 78. Compare also Tatian, p. 45 of the Oxford edition.

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(34) ‹anchor: call not in the foot image; lemma Μωϋσεῖ› · call in col 139

Μωϋσεῖ. Euseb. Μωϋσῇ. Mox ἀκολουθίαν absque τήν artic. Euseb. uterque, quod rectius putat Sylburg.

"Moses." Eusebius has Μωϋσῇ. Next, both texts of Eusebius have ἀκολουθίαν without the article τήν, which Sylburg thinks more correct.

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(35) ‹anchor: call not in the foot image; lemma Ὀπίσω› · call in col 139

Ὀπίσω. Recitare videtur Deut. XIII, 4 : Ὀπίσω Κυρίου τοῦ Θεοῦ ὑμῶν πορεύεσθε, καὶ τοῦτον φοβηθήσεσθε, καὶ τῆς φωνῆς αὐτοῦ ἀκούσετε, καὶ αὐτῷ προστεθήσεσθε. Conf. superius Strom. II, p. 482, n. 6.

"After." He seems to be quoting Deuteronomy 13:4: "You shall walk after the Lord your God, and fear him, and hear his voice, and cleave to him." Compare above, Stromata II, p. 482, note 6.

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(36) ‹anchor: call not in the foot image; lemma Ἐντεῦθεν› · call in col 139

Ἐντεῦθεν. Euseb. ἐντεῦθεν δ'. Paulo post ὁ Πλάτων cum articulo Euseb. uterque.

"Hence." Eusebius has ἐντεῦθεν δ'. A little after, both texts of Eusebius have ὁ Πλάτων, with the article.

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(37) ‹anchor: call not in the foot image; lemma Δευτέρῳ› · call in col 139

Δευτέρῳ. Respicit Strom. II, p. 482, ubi conf. n. 3.

"In the second." He refers to Stromata II, p. 482; see note 3 there.

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(38) ‹anchor: call not in the foot image; lemma Ζήνων› · call in col 139

Ζήνων. Zenonis discipuli, λέγουσι τὴν φιλίαν ἐν μόνοις τοῖς σπουδαίοις εἶναι διὰ τὴν ὁμοιότητα. ... ἔν τε τοῖς φαύλοις μὴ εἶναι φιλίαν, dicunt amicitiam solos inter bonos, quos sibi invicem studiorum similitudo conciliet, posse consistere... inter malos autem non posse constare amicitiam ; ut ait in Zenone Laertius lib. VII, seg. 124. Statim τε pro δέ Euseb. cod. Joan.

"Zeno." The disciples of Zeno "say that friendship exists only among the good, because of their likeness … and that among the base there is no friendship" (Latin: they say that friendship can exist only among the good, whom likeness of pursuits unites to one another … but that among the wicked friendship cannot hold), as Laertius says in his Zeno, book VII, section 124. Immediately after, the St John's manuscript of Eusebius has τε for δέ.

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(49) ‹anchor: scripture reference, call not in the foot image› · call in col 139

Gen. II, 7.

Genesis 2:7.

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(50) ‹anchor: scripture reference, call not in the foot image› · call in col 139

Gen. I, 26.

Genesis 1:26.

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(51) ‹anchor: scripture reference, call not in the foot image› · call in col 139

Deut. XIII, 4.

Deuteronomy 13:4.

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running head: 139 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
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PG 9:140

ὁρατὴν, καὶ φῶς βλεπόμενον. Ἆρ' οὐ δοκεῖ σοι ἐντεῦθεν ὁ Πλάτων, ζώων ἰδέας ἐν τῷ νοητῷ ἀπολείπειν κόσμῳ, καὶ τὰ εἴδη τὰ αἰσθητὰ, καὶ τὰ γένη δημιουργεῖν τὰ νοητά; Εἰκότως ἄρα ἐκ γῆς μὲν τὸ σῶμα διαπλάττεσθαι λέγει ὁ Μωϋσῆς, ὃ γήϊνον φησὶν ὁ Πλάτων σκῆνος· ψυχὴν δὲ τὴν λογικὴν ἄνωθεν ἐμπνευσθῆναι ὑπὸ τοῦ Θεοῦ εἰς πρόσωπον. Ἐνταῦθα γὰρ τὸ ἡγεμονικὸν ἱδρῦσθαι λέγουσι, τὴν διὰ τῶν αἰσθητηρίων ἐπεισόδιον τῆς ψυχῆς ἐπὶ τοῦ πρωτοπλάστου εἴσοδον ἑρμηνεύοντες· διὸ καὶ κατ' εἰκόνα καὶ ὁμοίωσιν τὸν ἄνθρωπον γεγονέναι. Εἰκὼν μὲν γὰρ Θεοῦ λόγος θεῖος καὶ βασιλικὸς, ἄνθρωπος ἀπαθής· εἰκὼν δ' εἰκόνος ἀνθρώπινος νοῦς. Ἑτέρῳ δ' εἰ βούλει παραλαβεῖν ὀνόματι τὴν ἐξομοίωσιν, εὕροις ἂν παρὰ τῷ Μωϋσεῖ τὴν ἀκολουθίαν ὀνομαζομένην θείαν· φησὶ γάρ· Ὀπίσω Κυρίου τοῦ Θεοῦ ὑμῶν πορεύεσθε, καὶ τὰς ἐντολὰς αὐτοῦ φυλάξατε. Ἀκόλουθοι δ' οἶμαι καὶ θεραπευταὶ Θεοῦ πάντες οἱ ἐνάρετοι. Ἐντεῦθεν οἱ μὲν Στωϊκοὶ τὸ τέλος τῆς φιλοσοφίας τὸ ἀκολούθως τῇ φύσει ζῆν εἰρήκασι· Πλάτων δὲ ὁμοίωσιν Θεῷ, ὡς ἐν τῷ δευτέρῳ παρεστήσαμεν Στρωματεῖ· Ζήνων δὲ ὁ Στωϊκὸς, παρὰ Πλάτωνος λαβὼν, ὁ δὲ, ἀπὸ τῆς βαρβάρου φιλοσοφίας, τοὺς ἀγαθοὺς πάντας ἀλλήλων εἶναι φίλους λέγει. Φησὶ

that is visible, and a light that is seen. Does not Plato seem to you from this to leave ideas of living creatures in the intelligible world, and to fashion the sensible forms and the intelligible genera? Reasonably, therefore, Moses says that the body was moulded out of earth, which Plato calls an earthly tabernacle, while the rational soul was breathed in from above by God into the face. For there they say the ruling part has been established, interpreting the entry of the soul that comes in through the sense-organs in the case of the first-formed man; wherefore also man has come to be according to the image and likeness. For the image of God is the divine and royal Word, the impassible man; and the image of the image is the human mind. And if you wish to take the assimilation by another name, you would find in Moses a divine following so named; for he says: Walk after the Lord your God, and keep His commandments. And followers, I think, and servants of God are all the virtuous. Hence the Stoics have said that the end of philosophy is to live in accordance with nature; and Plato, assimilation to God, as we have shown in the second Stromateus; and Zeno the Stoic, taking it from Plato, and he from the barbarian philosophy, says that all the good are friends of one another. For

Editors' notes and page, col. 140

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running head: CLEMENTIS ALEXANDRINI 140
marginal letters: A ὁρατὴν, καὶ φῶς; B τὴν ἀκολουθίαν ὀνομαζομένην
old-edition numerals: (none)
other: (none)

PG 9:141

γὰρ ἐν τῷ Φαίδρῳ Σωκράτης, ὡς οὐχ εἵμαρται κακὸν κακῷ φίλον εἶναι, οὐδ' ἀγαθὸν ἀγαθῷ μὴ φίλον· ὅπερ κἀν τῷ Λυσίᾳ ἀπέδειξεν ἱκανῶς, ὡς ἐν ἀδικίᾳ καὶ πονηρίᾳ οὐκ ἄν ποτε σωθείη φιλία. Καὶ ὁ Ἀθηναῖος ξένος ὁμοίως φησὶ πρᾶξιν εἶναι φίλην καὶ ἀκόλουθον Θεῷ, καὶ ἕνα λόγον ἔχουσαν ἀρχαῖον, ὅτ' ἂν τὸ μὲν ὅμοιον τῷ ὁμοίῳ, μετρίῳ ὄντι, φίλον ᾖ· τὰ δὲ ἄμετρα οὔτε τοῖς ἀμέτροις οὔτε τοῖς ἐμμέτροις. Ὁ δὲ Θεὸς ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη. Εἶτα ὑποβὰς, ἐπάγει πάλιν· Πᾶς γὰρ δὴ ἀγαθὸς ἀγαθῷ ὅμοιος· κατατοῦτο δὲ καὶ Θεῷ ἐοικὼς ἀγαθῷ τε παντὶ φίλος ὑπάρχει καὶ Θεῷ. Ἐνταῦθα γενόμενος, κἀκείνου ἀνεμνήσθην. Ἐπὶ τέλει γὰρ τοῦ Τιμαίου λέγει· Τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι δεῖν κατὰ τὴν ἀρχαίαν φύσιν· ὁμοιώσαντα δὲ, τέλος ἔχειν τοῦ προτεθέντος ἀνθρώπῳ ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον. Ἴσον γὰρ τούτοις ἐκεῖνα δύναται· Οὐ παύσεται ὁ ζητῶν, ἕως ἂν εὕρῃ· εὑρὼν δὲ, θαμβηθήσεται· θαμβηθεὶς δὲ, βασιλεύσει· βασιλεύσας δὲ, ἐπαναπαύσεται. Τί δέ; οὐχὶ κἀκεῖνα τοῦ Θάλητος ἐκ τῶνδε ἦρται, τὸ, εἰς τοὺς αἰῶνας τῶν αἰώνων δοξάζεσθαι τὸν Θεὸν, καὶ τὸν καρδιογνώστην λέγεσθαι πρὸς ἡμῶν ἄντικρυς ἑρμηνεύει; Ἐρωτηθείς γέ τοι ὁ Θάλης, Τί ἐστι τὸ Θεῖον; Τὸ μήτε

Socrates says in the Phaedrus that it is not fated for evil to be friend to evil, nor for good not to be friend to good; which he also proved sufficiently in the Lysias, that in injustice and wickedness friendship could never be preserved. And the Athenian stranger likewise says that conduct dear to and following God, and having one ancient principle, is whenever like is friend to like, being measured; whereas things unmeasured are friends neither to the unmeasured nor to the measured. Now God would be for us the measure of all things. Then going further down, he adds again: For every good man is indeed like a good man; and accordingly being also like God, he is a friend both to every good man and to God. Having reached this point, I was reminded of that passage also. For at the end of the Timaeus he says: One must assimilate that which contemplates to that which is contemplated, according to its ancient nature; and having assimilated it, attain the end of the best life set before man by the gods both for the present and for the time to come. For those words have the same force as these: He who seeks will not cease until he finds; and having found, he will be amazed; and having been amazed, he will reign; and having reigned, he will rest. What then? Are not those sayings of Thales also drawn from these, and does he not outright interpret our saying that God is glorified unto the ages of the ages, and is called the Knower of hearts? At any rate, Thales, on being asked, What is the Divine? That which has neither

Editors' notes and page, col. 141

Footnotes

(39) ‹anchor: call not in the foot image; lemma Φαίδρῳ› · call in col 142

Φαίδρῳ. Haec occurrunt paulo post medium istius libri pag. 1227 : Οὐ γὰρ δή ποτε εἵμαρται κακὸν κακῷ φίλον, οὐδ' ἀγαθὸν μὴ φίλον ἀγαθῷ εἶναι. Nunquam enim fato decretum est, vel malum amicum malo, vel bonum bono non amicum esse. Dein κακῷ κακὸν inverso ordine pro κακὸν κακῷ, Euseb. cod. Joan. Mox, ἀγαθὸν ἀγαθῶν φίλον idem corrupte. Pro εἵμαρται ms. Par. ἥμαρτον itidem corrupte.

"In the Phaedrus." These words occur a little after the middle of that book, p. 1227: "For it was never fated that bad should be friend to bad, nor that good should not be friend to good" (the Latin renders the same). Then the St John's manuscript of Eusebius has κακῷ κακόν, in reverse order, for κακὸν κακῷ. Next, the same has ἀγαθὸν ἀγαθῶν φίλον, corruptly. For εἵμαρται the Paris manuscript has ἥμαρτον, likewise corruptly.

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(40) ‹anchor: call not in the foot image; lemma Ὅπερ κἂν τῷ Λυσίᾳ› · call in col 142

Ὅπερ κἂν τῷ Λυσίᾳ. Eus. cod. Joan. ὥσπερ καὶ τῷ Λύσωδι. Sed rectius, ut videtur, Eusebius impress. ὅπερ κἂν τῷ Λύσιδι. Fuit enim Lysias rhetor alius a Platonico Lyside, ut recte Vigerus ad Euseb. observat. Locus autem, quo Plato demonstrat malum hominem, eumdemque amicum esse non posse, exstat pag. 504 : Δοκεῖ γὰρ ἡμῖν ὅ γε πονηρὸς τῷ πονηρῷ, ὅσῳ ἂν ἐγγυτέρω προσίῃ, καὶ μᾶλλον ὁμιλῇ, τοσούτῳ ἐχθίων γίνεσθαι· ἀδικεῖ γάρ. Ἀδικοῦντας δὲ καὶ ἀδικουμένους ἀδύνατόν που φίλους εἶναι. Videtur pravus pravo, quo propius adhaeret, et frequentius cum eo versatur, eo magis inimicus fieri ; nam injuriam infert. Fieri vero nequit, ut qui infert, et qui accipit injuriam, amici sint.

"Which also in the Lysias." The St John's manuscript of Eusebius has ὥσπερ καὶ τῷ Λύσωδι. But printed Eusebius, more correctly it seems, has ὅπερ κἂν τῷ Λύσιδι ("in the Lysis"). For Lysias the rhetor was a different person from Plato's Lysis, as Viger rightly observes on Eusebius. The passage in which Plato shows that a bad man cannot be a friend is on p. 504: "For it seems to us that the bad man, the nearer he comes to the bad and the more he associates with him, the more hateful he becomes; for he does wrong. And those who do wrong and those who are wronged surely cannot be friends" (the Latin renders the same).

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(41) ‹anchor: call not in the foot image; lemma Οὐκ ἄν ποτε σωθείη φιλία› · call in col 142

Οὐκ ἄν ποτε σωθείη φιλία. Omissa in Euseb. cod. Joan.

"Friendship could never be preserved." Omitted in the St John's manuscript of Eusebius.

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(42) ‹anchor: call not in the foot image; lemma Ὁ Ἀθηναῖος ξένος› · call in col 142

Ὁ Ἀθηναῖος ξένος. Quem scilicet introducit Plato in libris De legibus. Nam quae sequuntur exstant lib. IV De leg., p. 832.

"The Athenian Stranger." The one, that is, whom Plato brings on in the books of the Laws. For what follows is in Laws book IV, p. 832.

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(43) ‹anchor: call not in the foot image; lemma Καὶ ἀκ.› · call in col 142

Καὶ ἀκ. Abest καί ab Eusebii cod. Joan. Mox ὅταν conjunctim pro ὅτ' ἄν Euseb., ὅτι Plato. Quae statim sequuntur, apud Platonem sic exstant : Τῷ μὲν ὁμοίῳ τὸ ὅμοιον ὄντι μετρίῳ φίλον ἂν εἴη, τὰ δὲ ἄμετρα οὔτ' ἀλλήλοις οὔτε τοῖς ἐμ.

"And unm[easured]." Καί is absent from the St John's manuscript of Eusebius. Next, Eusebius has ὅταν written as one word for ὅτ' ἄν; Plato has ὅτι. What follows at once stands thus in Plato: "Like will be friend to like when it is measured; but things without measure are friends neither to one another nor to the meas[ured]."

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(44) ‹anchor: call not in the foot image; lemma Τοῖς› · call in col 142

Τοῖς. Abest ab Euseb. Mox ὁ δή pro ὁ δέ Plato.

Τοῖς. It is absent from Eusebius. Next, Plato has ὁ δή for ὁ δέ.

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(45) ‹anchor: call not in the foot image; lemma Πάλιν› · call in col 142

Πάλιν. Πλάτων Euseb. Verba autem, quae modo allatis subjungit Plato, haec sunt : Τὸν μὲν οὖν τῷ τοιούτῳ προσφιλῆ γενησόμενον εἰς δύναμιν ὅτι μάλιστα καὶ αὐτὸν τοιοῦτον ἀναγκαῖον γίγνεσθαι. Καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν σώφρων ἡμῶν Θεῷ φίλος· ὅμοιος γάρ· ὁ δὲ μὴ σώφρων ἀνόμοιός τε καὶ διάφορος, καὶ ἄδικος. Qui igitur huic tali amicus fore studet, necesse est ut quam maxime pro viribus talis efficiatur. Atqui secundum hanc rationem, quisquis hominum temperatus est, Deo est amicus. Similis enim. Intemperatus autem, dissimilis, differens, injustus.

"Again." Eusebius has Πλάτων. The words Plato joins to those just quoted are these: "He, then, who is to become dear to such a one must himself, as far as he can, become such. And by this reasoning the temperate man among us is dear to God, for he is like him; but the intemperate is unlike and different, and unjust" (the Latin renders the same).

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(46) ‹anchor: call not in the foot image; lemma Κατατοῦτο› · call in col 142

Κατατοῦτο. Euseb. κατὰ τοῦτο divisim. Paulo post ἀνεθυμήσθην pro ἀνεμνήσθην, mendose. Euseb. cod. Joan.

"Accordingly." Eusebius has κατὰ τοῦτο, as two words. A little after, the St John's manuscript of Eusebius has ἀνεθυμήσθην for ἀνεμνήσθην ("I remembered"), faultily.

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(47) ‹anchor: call not in the foot image; lemma Λέγει› · call in col 142

Λέγει. Haec reperiuntur pag. 1087, non procul a fine Timaei : Τῷ δ' ἐν ἡμῖν θείῳ ξυγγενεῖς εἰσὶ κινήσεις, αἱ τοῦ παντὸς διανοήσεις τε καὶ περιφοραί. Ταύταις δὴ ξυνεπόμενον ἕκαστον δεῖ τὰς περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ διεφθαρμένας ἡμῶν περιόδους ἐξορθοῦντα, διὰ τὸ καταμανθάνειν τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφορὰς τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιοῦσαι κατὰ τὴν ἀρχ. Ei vero, quod in nobis divinum est, motus cognati sunt, universi ipsius cognationes atque circuitus. Hos itaque secutum unumquemque nostrum oportet discursiones illas nostras in capite olim a prima generatione corruptas, per ipsam mundanae harmoniae revolutionisque intelligentiam ita corrigere, ut intellectae rei intelligentem vim secundum pristinam naturam similem reddat, per quam similitudinem, vitae a Deo optime nobis propositae, et in praesenti tempore, et in futuro finem adipiscamur.

"He says." These words are found on p. 1087, not far from the end of the Timaeus: "The motions akin to the divine in us are the thoughts and revolutions of the universe. These each of us must follow, setting right the revolutions in our head that were corrupted at our birth, by learning the harmonies and revolutions of the universe, making the thinking part like the thing thought, according to its original [nature]." (The Latin renders the same, and continues the sense: through which likeness we may attain the end of the best life set before us by God, both in the present time and in the future.)

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(48) ‹anchor: call not in the foot image; lemma Κατανοοῦν› · call in col 142

Κατανοοῦν. Euseb. cod. Joan. κατανοούμενον.

"The thinking part." The St John's manuscript of Eusebius has κατανοούμενον ("the thing thought").

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(49) ‹anchor: call not in the foot image; lemma Ἀνθρώπῳ› · call in col 142

Ἀνθρώπῳ. Malim ἀνθρώποις cum Platone et Eusebio tam ms. quam impress.

"To man." I should prefer ἀνθρώποις ("to men"), with Plato and Eusebius, both manuscript and printed.

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(50) ‹anchor: call not in the foot image; lemma Χρόνον› · call in col 142

Χρόνον. Hactenus Clementis verba recitavit Eusebius.

"Time." Eusebius quoted Clement's words up to this point.

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(51) ‹anchor: τὸν καρδιογνώστην› · call in col 142

Τὸν καρδιογν. Rectius τὸ καρδιογν. λέγεσθαι, ut articulus referatur ad verbum non ad nomen. SYLBURG.

"The heart-kn[ower]." Better τὸ καρδιογν[ώστην] λέγεσθαι, so that the article goes with the verb, not with the noun. SYLBURG.

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(52) ‹anchor: Ἐρωτηθεὶς› · call in col 142

Ἐρωτηθείς. Diogenes Laertius lib. I, segm. 36, Thaletis responsa memoriae tradens, refert illum, Τί τὸ θεῖον; Quid sit Deus ? interroganti respondisse : Τὸ μήτε ἀρχὴν ἔχον, μήτε τελευτήν. Quod initio et fine caret. Tertullianus diversorum, (continues)

"Being asked." Diogenes Laertius, book I, section 36, recording Thales' answers, reports that to one who asked "What is the divine?" (Latin: what God is) he answered: "That which has neither beginning nor end" (Latin: that which lacks beginning and end). Tertullian, of the various (continues)

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Footnotes

(53) ‹anchor: call not in the foot image; lemma Πυθομένου› · call in col 143

Πυθομένου. Laertius loco jam dicto : Ἠρώτησέ τις αὐτὸν, εἰ λήθει θεοὺς ἄνθρωπος ἀδικῶν ; Ἀλλ' οὐδὲ διανοούμενος, ἔφη. Interrogatus, lateretne deos homo male agens ? Ne cogitans quidem, inquit. Valerius Maximus lib. VII, c. 2 : Mirifice etiam Thales. Nam interrogatus an facta hominum deos fallerent ? Nec cogitata, inquit. Ut non solum manus, sed etiam mentes puras habere vellemus ; cum secretis cogitationibus nostris coeleste numen adesse credidissemus. Theon sophista in Progymnasm. Pittaco hoc responsum tribuit : Πιττακὸς ὁ Μιτυληναῖος ἐρωτηθεὶς, εἰ λανθάνει τις τοὺς θεοὺς φαῦλόν τι ποιῶν, εἶπε, οὐδὲ διανοούμενος. Pittacus Mitylenaeus interrogatus, si quis aliquid pravum agens, deos lateat ? respondit, ne cogitans quidem.

"When [someone] inquired." Laertius, in the place already cited: "Someone asked him whether a man who does wrong escapes the notice of the gods. 'Not even if he only thinks it,' he said" (the Latin renders the same). Valerius Maximus, book VII, ch. 2: "Thales too spoke admirably. For when asked whether men's deeds escaped the gods, he said: 'Not even their thoughts.' He meant that we should wish to have not only our hands but our minds pure, believing that the heavenly power is present to our secret thoughts." Theon the sophist, in his Progymnasmata, gives this answer to Pittacus: "Pittacus of Mytilene, asked whether anyone escapes the gods while doing something base, said: not even while thinking it" (the Latin renders the same).

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(54) ‹anchor: call not in the foot image; lemma Διανοούμενος› · call in col 143

Διανοούμενος. Cum hac voce subaudiendum λανθάνει. SYLB.

"Thinking." With this word λανθάνει ("escapes notice") is to be understood. SYLB[URG].

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(55) ‹anchor: call not in the foot image; lemma Ἰδού› · call in col 143

Ἰδού. Haec composita sunt ex Deut. XXX, 15 : Ἰδοὺ δέδωκα πρὸ προσώπου σου σήμερον τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαθὸν καὶ τὸ κακόν, et vers. 19 : Τὴν ζωὴν καὶ τὸν θάνατον δέδωκα πρὸ προσώπου ὑμῶν, τὴν εὐλογίαν καὶ τὴν κατάραν· ἔκλεξαι τὴν ζωὴν σὺ, ἵνα ζήσῃς σὺ καὶ τὸ σπέρμα σου.

"Behold." These words are put together from Deuteronomy 30:15: "Behold, I have set before you today life and death, good and evil," and verse 19: "I have set before you life and death, the blessing and the curse; choose life, that you and your seed may live."

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(56) ‹anchor: call not in the foot image; lemma Τὸ φιλόθεον γεν.› · call in col 143

Τὸ φιλόθεον γεν. Deut. XXX : Ἀγαπᾷν Κύριον τὸν Θεόν σου, εἰσακούειν τῆς φωνῆς αὐτοῦ, καὶ ἔχεσθαι αὐτοῦ, ὅτι τοῦτο ἡ ζωή σου καὶ ἡ μακρότης τῶν ἡμερῶν σου.

"The God-loving race." Deuteronomy 30: "to love the Lord your God, to hearken to his voice, and to cleave to him; for this is your life and the length of your days."

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(57) ‹anchor: call not in the foot image; lemma Ἔχει› · call in col 143

Ἔχει. Nempe ἡ βάρβαρος φιλοσοφία, cujus paulo superius facta mentio est.

"Holds." That is, the barbarian philosophy, mentioned a little above.

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(58) ‹anchor: call not in the foot image; lemma Οἱ Στωϊκοί› · call in col 143

Οἱ Στωϊκοί. Qualis fuerit Stoicorum de bono sententia omnibus notum est. Cicero lib. III, De officiis : Etenim quod summum bonum a Stoicis dicitur, convenienter naturae vivere, id habet hanc, ut opinor, sententiam, cum virtute congruere semper. Idem haec paulo post infert : Atque illud quidem honestum, quod proprie vereque dicitur, id in sapientibus est solis, nec a virtute divelli unquam potest. Nam Stoici docebant ἰσοδυναμεῖν τῷ καλῷ τὸ ἀγαθόν, honestum ac bonum tantumdem valere ; ut refert in Zenone Laertius lib. VII, seg. 101.

"The Stoics." What the Stoics held about the good is known to all. Cicero, De officiis book III: "For what the Stoics call the highest good, to live in agreement with nature, has, I think, this meaning: always to be in accord with virtue." A little after he adds: "And that honourable thing which is properly and truly so called is in the wise alone, and can never be torn away from virtue." For the Stoics taught that the good is of equal force with the honourable (Latin: that the honourable and the good are worth just the same), as Laertius reports in his Zeno, book VII, section 101.

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(59) ‹anchor: call not in the foot image; lemma Ὦ Πάν› · call in col 143

Ὦ Πάν. Extrema fere Socratis in Phaedro verba pag. 1243 : Ὦ φίλε Πάν τε καὶ ἄλλοι ὅσοι τῇδε θεοί, δοίητέ μοι καλῷ γενέσθαι τἄνδοθεν· τἄξωθεν δὲ ὅσα ἔχω, τοῖς ἐντὸς εἶναί μοι φίλια. O amice Pan, et alii omnes, qui locum hunc colitis, dii, date mihi ut pulcher intus efficiar, et quaecunque extrinsecus habeo, intrinsecis sint amica.

"O Pan." Almost the last words of Socrates in the Phaedrus, p. 1243: "Dear Pan, and all you other gods of this place, grant me to become beautiful within; and that whatever I have without may be friendly to what is within" (the Latin renders the same).

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(60) ‹anchor: call not in the foot image; lemma Φησίν› · call in col 143

Φησίν. Haec verba loquitur Socrates ad Theaetetum, hominem, ut dialogi istius initio describitur, parum formosum et Socrati persimilem : Καλὸς γὰρ εἶ, ὦ Θεαίτητε, καὶ οὐχ, ὡς ἔλεγε Θεόδωρος, αἰσχρός· ὁ γὰρ καλῶς λέγων καλός τε κἀγαθός. Pulcher es, o Theaetete, nec, ut aiebat Theodorus, deformis ; nam qui pulchre loquitur, pulcher est atque bonus, p. 135.

"He says." Socrates speaks these words to Theaetetus, a man described at the beginning of that dialogue as not handsome and very like Socrates: "You are beautiful, Theaetetus, and not ugly, as Theodorus said; for he who speaks beautifully is beautiful and good" (the Latin renders the same), p. 135.

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(61) ‹anchor: call not in the foot image; lemma Κἂν τῷ Πρωτ.› · call in col 143

Κἂν τῷ Πρωτ. Locus sic exstat initio Protagorae p. 216, ubi Socrates Ἑταίρῳ fatetur Protagoram esse Alcibiade pulchriorem. Unde forte pro τοῖς Ἑταίροις apud Clementem legendum τῷ Ἑταίρῳ. Verba Platonis sic se habent : Ἑταίρ. Καὶ οὕτω καλός τις ὁ ξένος ἔδοξέ σοι εἶναι, ὥστε τοῦ Κλεινίου υἱέος καλλίων σοι φανῆναι ; Σωκρ. Πῶς δ' οὐ μέλλει, ὦ μακάριε, τὸ σοφώτατον κάλλιον φαίνεσθαι ; Ἑταίρ. Ἀλλ' ἢ σοφῷ τινι ἡμῖν, ὦ Σώκρατες, ἐντυχὼν πάρει ; Σωκρ. Καὶ σοφωτάτῳ μὲν νῦν δή που τῶν γε νῦν, εἴ σοι δοκεῖ σοφώτατος εἶναι Πρωταγόρας. Hetaer. Nunquid insigni forma praeditus tibi visus est peregrinus ille, ut Cliniae filio tibi formosior visus sit ? Socr. Quid prohibet, o beate, quo minus quod sapientius est, sit et pulchrius ? Hetaer. An forte a sapientis cujusdam colloquio venis ? Socr. Sapientissimi profecto omnium nostrae aetatis hominum, si modo sapientissimus tibi aliorum omnium Protagoras esse videtur.

"And in the Prot[agoras]." The passage stands thus at the beginning of the Protagoras, p. 216, where Socrates admits to the Companion that Protagoras is more beautiful than Alcibiades. Hence perhaps in Clement τῷ Ἑταίρῳ ("to the Companion") should be read for τοῖς Ἑταίροις ("to the companions"). Plato's words are these: "Companion: And did the stranger seem so beautiful to you that he appeared more beautiful than the son of Clinias? Socrates: How should the wisest not appear more beautiful, my blessed friend? Companion: So you have come to us from meeting some wise man, Socrates? Socrates: The wisest, surely, of those now living, if you think Protagoras the wisest." (The Latin renders the same.)

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(62) ‹anchor: Ἀντίπατρος› · call in col 143

Ἀντίπατρος. Pertinere haec videntur ad Antipatrum Tarsensem, philosophum Stoicum, qui floruit circa Olymp. 156, de quo Plutarchus in libro (continues)

"Antipater." These words seem to concern Antipater of Tarsus, the Stoic philosopher, who flourished about the 156th Olympiad, of whom Plutarch in his book (continues)

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(52) ‹anchor: scripture reference, call not in the foot image› · call in col 143

Deut. XXX, 15, 19, 20.

Deuteronomy 30:15, 19, 20.

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(53) ‹anchor: scripture reference, call not in the foot image› · call in col 143

Matth. XXII, 37, 39, 40.

Matthew 22:37, 39, 40.

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Page

running head: 143 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
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PG 9:144

ἀρχὴν, ἔφη, μήτε τέλος ἔχον. Πυθομένου δὲ ἑτέρου, εἰ λανθάνει τὸ Θεῖον πράσσων τι ἄνθρωπος· Καὶ πῶς, εἶπεν, ὅς γε οὐδὲ διανοούμενος; Ναὶ μὴν μόνον τὸ καλὸν ἀγαθὸν οἶδεν ἡ βάρβαρος φιλοσοφία, καὶ τὴν ἀρετὴν αὐτάρκη πρὸς εὐδαιμονίαν, ὁπηνίκα ἂν εἴπῃ· Ἰδοὺ, δέδωκα πρὸ ὀφθαλμῶν σου τὸ ἀγαθὸν καὶ τὸ κακὸν, τὴν ζωὴν καὶ τὸν θάνατον· ἔκλεξαι τὴν ζωήν. Τὸ μὲν γὰρ ἀγαθὸν ζωὴν καλεῖ, καὶ καλὸν τὴν τούτου ἐκλογήν· κακὸν δὲ τὴν τοῦ ἐναντίου αἵρεσιν. Ἀγαθοῦ δὲ καὶ ζωῆς ἓν τέλος, τὸ φιλόθεον γενέσθαι. Αὕτη γὰρ ἡ ζωή σου καὶ τὸ πολυήμερον, ἀγαπᾷν τὸ πρὸς ἀλήθειαν. Σαφέστερον δὲ ἐκεῖνα ἔχει. Ὁ γὰρ Σωτὴρ, ἀγαπᾷν παραγγείλας τὸν Θεὸν καὶ τὸν πλησίον, ἐν ταύταις φησὶ ταῖς δυσὶν ἐντολαῖς ὅλον τὸν νόμον καὶ τοὺς προφήτας κρέμασθαι. Ταῦτα θρυλλοῦσιν οἱ Στωϊκοὶ τὰ δόγματα· καὶ πρὸ τούτων ὁ Σωκράτης ἐν Φαίδρῳ εὐχόμενος· Ὦ Πάν τε καὶ ἄλλοι θεοὶ, δοίητέ μοι τἄνδον εἶναι καλῷ. Ἐν δὲ τῷ Θεαιτήτῳ διαῤῥήδην φησίν· Ὁ γὰρ καλῶς λέγων, καλός τε κἀγαθός. Κἀν τῷ Πρωταγόρᾳ καλλίονι Ἀλκιβιάδου ἐντυχεῖν ὁμολογεῖ τοῖς ἑταίροις Πρωταγόρου· εἴ γε σοφώτατον κάλλιστόν ἐστι· τὴν γὰρ ἀρετὴν τὸ κάλλος τῆς ψυχῆς ἔφη εἶναι· κατὰ δὲ τὸ ἐναντίον τὴν κακίαν αἶσχος ψυχῆς. Ἀντίπατρος μὲν οὖν ὁ

beginning, said he, nor end. And when another inquired whether a man escapes the notice of the Divine in doing anything: And how, said he, when he does not even in thinking? Yea, truly, the barbarian philosophy knows that only the noble is good, and that virtue is self-sufficient for happiness, whenever it says: Behold, I have set before your face the good and the evil, life and death; choose life. For it calls the good life, and the choice of this noble; and the choice of the opposite evil. And of the good and of life there is one end, to become a lover of God. For this is your life and length of days, to love that which pertains to truth. And those words are clearer. For the Saviour, having commanded to love God and one's neighbour, says that on these two commandments hang all the law and the prophets. The Stoics harp upon these dogmas; and before them Socrates, praying in the Phaedrus: O Pan and ye other gods, grant me to be beautiful within. And in the Theaetetus he says expressly: For he who speaks nobly is both noble and good. And in the Protagoras he confesses to the companions of Protagoras that he met with one more beautiful than Alcibiades; if indeed what is wisest is most beautiful; for he said that virtue is the beauty of the soul, and contrariwise vice is ugliness of soul. Antipater, then, the

Editors' notes and page, col. 144

Page

running head: CLEMENTIS ALEXANDRINI 144
marginal letters: A ἀρχὴν, ἔφη, μήτε; B λαῖς ὅλον τὸν
old-edition numerals: (none)
other: (none)

PG 9:145

Στωϊκὸς, τρία συγγραψάμενος βιβλία περὶ τοῦ, Ὅτι κατὰ Πλάτωνα μόνον τὸ καλὸν ἀγαθὸν, ἀποδείκνυσιν, ὅτι καὶ κατ' αὐτὸν αὐτάρκης ἡ ἀρετὴ πρὸς εὐδαιμονίαν· καὶ ἄλλα πλείω παρατίθεται δόγματα, σύμφωνα τοῖς Στωϊκοῖς· Ἀριστοβούλῳ δὲ τῷ κατὰ Πτολεμαῖον γεγονότι τὸν Φιλάδελφον, οὗ μέμνηται ὁ συνταξάμενος τὴν τῶν Μακκαβαϊκῶν ἐπιτομὴν, βιβλία γεγονέναι ἱκανὰ, δι' ὧν ἀποδείκνυσι τὴν Περιπατητικὴν φιλοσοφίαν ἔκ τε τοῦ κατὰ Μωϋσέα νόμου καὶ τῶν ἄλλων ἠρτῆσθαι προφητῶν. Καὶ τὰ μὲν τῇδε ἐχέτω· ἀδελφοὺς δὲ εἶναι ἡμᾶς, ὡς ἂν τοῦ ἑνὸς Θεοῦ, καὶ ἑνὸς διδασκάλου, φαίνεταί που καὶ Πλάτων καλῶν, ὧδέ πως· Ἐστὲ μὲν γὰρ πάντως οἱ ἐν τῇ πόλει ἀδελφοὶ (ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες)· ἀλλ' ὁ Θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει συνέμιξεν αὐτοῖς· διὸ τιμιώτατοί εἰσιν· ὅσοι δὲ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς. Ὅθεν ἀνάγκη, φησὶ, γεγονέναι, ἀσπάζεσθαί τε καὶ φιλεῖν, τούτους μὲν ταῦτα ἐφ' οἷς γνῶσις, ἐκείνους δὲ, ἐφ οἷς δόξα· ἴσως τὴν ἐκλεκτὴν ταύτην φύσιν γνώσεως ἐφιεμένην μαντεύεται· εἰ μήτι τρεῖς τινὰς ὑποτιθέμενος φύσεις, τρεῖς πολιτείας, ὡς ὑπέλαβόν τινες, διαγράφει· καὶ Ἰουδαίων μὲν ἀργυρᾶν, Ἑλλήνων δὲ τὴν τρίτην· Χριστιανῶν δὲ, οἷς χρυσὸς ὁ

Stoic, having composed three books on the theme, That according to Plato only the noble is good, proves that according to him also virtue is self-sufficient for happiness; and he adduces many other dogmas in agreement with the Stoics. And by Aristobulus, who lived in the time of Ptolemy Philadelphus, and whom the compiler of the epitome of the Maccabean affairs mentions, there were written ample books, through which he proves that the Peripatetic philosophy depended upon the law according to Moses and upon the other prophets. And let these matters stand thus; and that we are brothers, as belonging to the one God and one Master, Plato too somewhere appears to call us, somewhat thus: For you who are in the city are indeed all brothers (as we shall say to them in telling the tale); but God, in fashioning you, mixed gold in the generation of so many of you as are capable of ruling, wherefore they are most honoured; and silver for so many as are auxiliaries; and iron and bronze for the farmers and the other craftsmen. Whence it is necessary, he says, that it has come to pass that the former welcome and love those things over which there is knowledge, and the latter those things over which there is opinion; perhaps he divines this elect nature that longs for knowledge; unless indeed, positing some three natures, he delineates three polities, as some supposed: that of the Jews silver, that of the Greeks the third, and that of the Christians, into whom the

Editors' notes and page, col. 145

Footnotes

(63) ‹anchor: call not in the foot image; lemma Ἀριστοβούλῳ› · call in col 146

Ἀριστοβούλῳ. Spencerus ad Origenem haec adnotat p. 55 : « Mira Clementis Alexandrini hoc in loco ἀντιλογία, inquit Scaliger. Nam duo ibi errores : prior quod pro Philometore Philadelphum ponit (recte quidem, Scaliger, teste ipso Aristobulo apud Eusebium, lib. XIII, c. 12 : Ἡ δ' ὅλη ἑρμηνεία τῶν διὰ τοῦ νόμου πάντων, ἐπὶ τῶν προσαγορευθέντος Φιλαδέλφου βασιλέως, σοῦ δὲ προγόνου. Idem observat clarissimus Grotius in Adnotationibus ad Machab. 2) ; alter quod Aristobulum hunc eumdem facit cum eo, cujus mentio, posterioris Machabaeorum capite primo commate decimo : cujus culpae affinis etiam Eusebius libro octavo in fine capitis octavi. » Verum dubito an Clemens et Eusebius culpae tam affines sint, quam ipse Scaliger suspicionis. Verba sic se habent (Machab. II, cap. I, com. 10) : Ἔτους ἑκατοστοῦ ὀγδοηκοστοῦ καὶ ὀγδόου, ὁ ἐν Ἱεροσολύμοις, καὶ οἱ ἐν τῇ Ἰουδαίᾳ, καὶ ἡ γερουσία, καὶ Ἰούδας Ἀριστοβούλῳ, διδασκάλῳ Πτολεμαίου τοῦ βασιλέως, ὄντι δὲ ἀπὸ τοῦ τῶν Χριστῶν ἱερέων γένους, καὶ τοῖς ἐν Αἰγύπτῳ Ἰουδαίοις, χαίρειν καὶ ὑγιαίνειν. — Πτολεμαίου τοῦ βασιλέως, id est Lathyri Ptolemaei Evergetis filii juxta Junium. Rectius Grotius in Adnotationibus ad Machab. II, cap. I, com. 10, Physconis dicti prioris hoc nomine, qui Eusebio etiam Evergetes alterius Evergetae successor, coaevus Antiochis Grypho et Cyziceno. Neque hactenus quidquam inveni, quod ab isthac interpretatione me dimoveat. Vide ejus allegorias apud Eusebium, lib. VII, c. 14 ; lib. VIII, c. 10, et lib. XIII, c. 12, Evang. praepar.

"To Aristobulus." Spencer notes on Origen, p. 55: "'A strange contradiction of Clement of Alexandria in this place,' says Scaliger. 'For there are two errors there: first, that he puts Philadelphus for Philometor' (rightly indeed, Scaliger, on the witness of Aristobulus himself in Eusebius, book XIII, ch. 12: 'the whole translation of everything in the law, under the king called Philadelphus, your ancestor'; the most distinguished Grotius observes the same in his Annotations on Macc. 2); 'the second, that he makes this Aristobulus the same as the one mentioned in the first chapter, tenth verse, of the second book of Maccabees; and Eusebius shares this fault too, in book VIII at the end of chapter VIII.'" But I doubt whether Clement and Eusebius are as near the fault as Scaliger himself is near suspicion. The words are these (2 Macc. 1:10): "In the hundred and eighty-eighth year, those in Jerusalem and those in Judaea, and the senate, and Judas, to Aristobulus, teacher of King Ptolemy, who is of the stock of the anointed priests, and to the Jews in Egypt, greeting and health." "Of King Ptolemy," that is, according to Junius, of Ptolemy Lathyrus, son of Euergetes. More correctly Grotius, in his Annotations on 2 Maccabees 1:10, takes it of the first of this name to be called Physcon, who in Eusebius too is Euergetes, successor of the other Euergetes, a contemporary of Antiochus Grypus and Antiochus Cyzicenus. Nor have I yet found anything to move me from this interpretation. See his [Aristobulus's] allegories in Eusebius, Praeparatio evangelica book VII, ch. 14; book VIII, ch. 10; and book XIII, ch. 12.

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(64) ‹anchor: call not in the foot image; lemma Οὗ μέμνηται› · call in col 146

Οὗ μέμνηται. Scil. II Machab. I, 10 : Ἰούδας Ἀριστοβούλῳ διδασκάλῳ Πτολεμαίου τοῦ βασιλέως, ὄντι δὲ ἀπὸ τοῦ τῶν Χριστῶν ἱερέων γένους. Porro Aristobulum Clemens superius sub Ptolemaeo Philometore collocat Strom. I, pag. 410. Conf. Josephus Scaliger in Notis ad Eusebii Chron. n. 1841, in p. 142.

"Whom [the book] mentions." That is, 2 Maccabees 1:10: "Judas, to Aristobulus, teacher of King Ptolemy, who is of the stock of the anointed priests." Clement placed Aristobulus above under Ptolemy Philometor, Stromata I, p. 410. Compare Joseph Scaliger, Notes on Eusebius's Chronicle, no. 1841, on p. 142.

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(65) ‹anchor: call not in the foot image; lemma Μακκαβ. ἐπιτομήν› · call in col 146

Μακκαβ. ἐπιτομήν. Nempe secundum historiae Machabaeorum librum, qui epitome est quinque Graecorum voluminum Jasonis Cyrenaei, ut ipse abbreviator monet cap. II, 23.

"Epitome of the Macc[abees]." That is, the second book of the history of the Maccabees, which is an epitome of the five Greek volumes of Jason of Cyrene, as the abridger himself points out, ch. 2:23.

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(66) ‹anchor: call not in the foot image; lemma Γεγονέναι› · call in col 146

Γεγονέναι. Haud scio an rectius γέγονεν, indic. modo. SYLB.

"To have come about." Perhaps γέγονεν, in the indicative mood, would be better. SYLB[URG].

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(67) ‹anchor: call not in the foot image; lemma Ἠρτῆσθαι› · call in col 146

Ἠρτῆσθαι. Malit fortasse aliquis ἠρτίσθαι, vel ἠρύσθαι. Ferri tamen potest ἠρτῆσθαι, pendere. ID.

"To hang." Someone might prefer ἠρτίσθαι or ἠρύσθαι. Yet ἠρτῆσθαι, "to hang", can be tolerated. The same [Sylburg].

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(68) ‹anchor: call not in the foot image; lemma Ἀδελφούς› · call in col 146

Ἀδελφούς. Haec recitare pergit Eusebius Praepar. evang. loco superius adnotato.

"Brothers." Eusebius goes on quoting these words in the Praeparatio evangelica, in the place noted above.

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(69) ‹anchor: call not in the foot image; lemma Ἑνὸς Θεοῦ› · call in col 146

Ἑνὸς Θεοῦ. Euseb. ms. cod. Joan. ἑνὸς Θεοῦ ὄντες, mendose. Sed Euseb. impress. ἑνὸς Θεοῦ ὄντας, ut qui unius Dei simus. Mox Euseb. Πλάτων καλῶς· quae lectio ut consistat, extrinsecus subaudiendum, aut verbum εἶπεν, aut participium εἰπών, aliudve hujusmodi : inquit Sylburg. Καλῶς etiam scriptum est in cod. Joan. Porro Platonis verba occurrunt sub finem lib. III De repub., p. 628.

"Of one God." The St John's manuscript of Eusebius has ἑνὸς Θεοῦ ὄντες, faultily. But printed Eusebius has ἑνὸς Θεοῦ ὄντας, "as being of one God". Next, Eusebius has Πλάτων καλῶς ("Plato well"); for this reading to stand, one must supply from outside either the verb εἶπεν or the participle εἰπών or something of the kind, says Sylburg. Καλῶς is also written in the St John's manuscript. Plato's words occur towards the end of Republic book III, p. 628.

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(70) ‹anchor: call not in the foot image; lemma Ἐστὲ μὲν γὰρ πάντως› · call in col 146

Ἐστὲ μὲν γὰρ πάντως. Euseb. cod. Joan. ἐστὲ μὲν πάντως absque γάρ. Plato ἐστὲ μὲν γὰρ δὴ πάντες. Mox ἢ φήσομεν pro ὡς φήσομεν ms. Ottob.

"For you are certainly." The St John's manuscript of Eusebius has ἐστὲ μὲν πάντως, without γάρ. Plato has ἐστὲ μὲν γὰρ δὴ πάντες ("for you are all"). Next, the Ottobonian manuscript has ἢ φήσομεν for ὡς φήσομεν.

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(71) ‹anchor: call not in the foot image; lemma Τοῖς› · call in col 146

Τοῖς. Plato τοῖς τε.

Τοῖς. Plato has τοῖς τε.

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(72) ‹anchor: call not in the foot image; lemma Ὅθεν› · call in col 146

Ὅθεν. Haec sic exponi poterint : Unde necessarium fuisse dicit, ut alii quidem ea quae ad cognitionem pertinent, alii vero, quae ad gloriam amplectantur et ament. Nempe quod diversa ingenia diversis studiis tractantur.

"Whence." These words could be rendered thus: "Whence he says it was necessary that some should embrace and love the things that belong to knowledge, and others those that belong to glory." That is, because different natures are drawn to different pursuits.

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(73) ‹anchor: ἴσως› · call in col 146

Δόξα ἴσως. Euseb. ἡ δόξα ἴσως γάρ. Quin etiam γάρ agnoscit cod. Joan. Paulo post μήτις pro μήτι, Euseb. Deinde ὑποθέμενος pro ὑποτιθέμενος cod. Joan. In quo mox φύσις mendose pro φύσεις.

"Opinion; perhaps." Eusebius has ἡ δόξα ἴσως γάρ. The St John's manuscript too has γάρ. A little after, Eusebius has μήτις for μήτι. Then the St John's manuscript has ὑποθέμενος for ὑποτιθέμενος, and in it, shortly after, φύσις, faultily, for φύσεις.

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(74) ‹anchor: Χριστιανῶν δὲ› · call in col 146

Χριστιανῶν δέ. Χριστιανήν cod. Joan. Eusebii editor τὴν χρυσῆν addendum esse, recte conjecit. Quod forte negligentia scriptorum propter simile initium vocis Χριστιανῶν excidit. Unde factum etiam videtur, quod in cod. Joan. hae voces in unam Χριστιανήν coaluerint, omissa δέ intermedia.

"And of the Christians." The St John's manuscript has Χριστιανήν. The editor of Eusebius rightly conjectured that τὴν χρυσῆν ("the golden") should be added. It perhaps fell out through the copyists' carelessness, because of the like beginning of the word Χριστιανῶν. That also seems to be why in the St John's manuscript these words have run together into the one word Χριστιανήν, with the intervening δέ omitted.

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(75) ‹anchor: οἷς χρυσὸς› · call in col 146

Χρυσός. Euseb. ὁ χρυσός cum artic. Mox (continues)

"Gold." Eusebius has ὁ χρυσός, with the article. Next, (continues)

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(54) ‹anchor: scripture reference, call not in the foot image› · call in col 146

II Machab. I, 10.

2 Maccabees 1:10.

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Footnotes

(76) ‹anchor: call not in the foot image; lemma Χριστιανόν› · call in col 147

Χριστιανόν. H. ms. Χριστιανῶν. SYLB.

"Christian." H.'s manuscript has Χριστιανῶν ("of Christians"). SYLB[URG].

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(77) ‹anchor: call not in the foot image; lemma Θεαιτήτῳ› · call in col 147

Θεαιτήτῳ. Scil. p. 127, paulo ante medium istius libelli. Haec etiam laudavit Eusebius Praepar. evang. lib. XII, c. 29, p. 602.

"In the Theaetetus." That is, p. 127, a little before the middle of that little book. Eusebius also quoted these words, Praeparatio evangelica book XII, ch. 29, p. 602.

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(78) ‹anchor: call not in the foot image; lemma Λέγωμεν› · call in col 147

Λέγωμεν. Loquitur Plato de iis quos Coryphaeos appellat ; idque est p. 173, ed. H. Stephan., ubi τὸ δικαστήριον ἢ βουλευτήριον, novus interpres vertit curia aut senatus, rectius Hervetus, praetorium aut curia, neque enim curia judicum est, sed senatorum. Attamen τὰ ψηφίσματα λεγόμενα ἢ γεγραμμένα melius ille, plebiscita aut alia publica scripta, quam Hervetus, et scripta decreta. COLLECT.

"Let us speak." Plato speaks of those whom he calls the Coryphaei (leaders); this is p. 173 of H. Stephanus's edition, where the new translator rendered τὸ δικαστήριον ἢ βουλευτήριον as "the curia or the senate"; Hervet more correctly "the praetorium or the curia", for the curia belongs not to judges but to senators. Yet τὰ ψηφίσματα λεγόμενα ἢ γεγραμμένα the former rendered better, "plebiscites or other public writings", than Hervet, "and written decrees". COLLECT.

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(79) ‹anchor: call not in the foot image; lemma Δή› · call in col 147

Δή. Apud Platonem haec verba statim sequuntur, ὡς ἔοικεν ἐπεί σοί γε δοκεῖ. Quae, tanquam ad propositum suum minus spectantia omisisse videtur Clemens.

Δή. In Plato these words follow at once: "as it seems, since it seems so to you." Clement seems to have left them out as less relevant to his purpose.

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(80) ‹anchor: call not in the foot image; lemma Διατρίβοντας› · call in col 147

Διατρίβοντας. Abest a cod. Joan. Ubi mox λέγει δὲ οὔτε corrupte pro λέγοι ; οὗτοι δέ που οὐδέ.

"Spending their time." It is absent from the St John's manuscript, where shortly after λέγει δὲ οὔτε stands, corruptly, for λέγοι; οὗτοι δέ που οὐδέ.

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(81) ‹anchor: call not in the foot image; lemma Που› · call in col 147

Που. Ποῦ ἐκ νέων Plato, ut etiam Euseb. p. 602, ipsum nempe Platonem secutus. Idem vero altero loco, quo Clementem sequitur, ἐκ νέων omittit. Statim οὔτε pro οὐδέ Euseb. uterque. Quae sequuntur apud Platonem et Eusebium p. 602, sic exstant : Πρῶτον μὲν εἰς ἀγορὰν οὐκ ἴσασι τὴν ὁδόν.

Που. Plato has ποῦ ἐκ νέων ("from youth"), as does Eusebius p. 602, following Plato himself. But in the other place, where he follows Clement, he omits ἐκ νέων. Immediately after, both texts of Eusebius have οὔτε for οὐδέ. What follows stands thus in Plato and in Eusebius p. 602: "First, they do not know the way to the market-place."

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(82) ‹anchor: call not in the foot image; lemma Οὔτε› · call in col 147

Οὔτε. Οὐδέ Plato et Euseb. p. 602.

Οὔτε. Plato and Eusebius p. 602 have οὐδέ.

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(83) ‹anchor: call not in the foot image; lemma Ψηφίσματα γεγραμμένα› · call in col 147

Ψηφίσματα γεγραμμένα. Ψηφίσματα λεγόμενα ἢ γεγραμμένα Euseb. utroque loco et Plato.

"Written decrees." Eusebius in both places, and Plato, have ψηφίσματα λεγόμενα ἢ γεγραμμένα ("decrees spoken or written").

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(84) ‹anchor: call not in the foot image; lemma Σπουδαὶ δὲ ἑταιριῶν καὶ σύνοδοι, καὶ οἱ σὺν αὐλ.› · call in col 147

Σπουδαὶ δὲ ἑταιριῶν καὶ σύνοδοι, καὶ οἱ σὺν αὐλ. Σπουδαὶ δὲ ἑταιρειῶν ἐπ' ἀρχὰς καὶ σύνοδοι, καὶ δεῖπνα, καὶ σὺν αὐλ. Plato, et Eusebius p. 602, nisi quod ἑταιριῶν ibi scriptum sit absque ε. Idem vero p. 673, qua Clementis verba recitat, haec sic profert : Σπουδαὶ δὲ ἑταιριῶν, καὶ σύνοδοι ἐπ' ἀρχὰς καὶ σὺν αὐλ.

"And the zeal of clubs and gatherings, and those with flute-[girls]." Plato and Eusebius p. 602 have "the zeal of clubs for offices, and gatherings, and dinners, and [revels] with flute-[girls]", except that there ἑταιριῶν is written without ε. But the same Eusebius, p. 673, where he quotes Clement's words, gives them thus: "the zeal of clubs, and gatherings for offices and with flute-[girls]."

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(85) ‹anchor: call not in the foot image; lemma Πράττειν› · call in col 147

Πράττειν. Cum hoc verbo subaudiendum πράγματά τι, vel simile quid : id est res agere, agere aliquid, quod scilicet viro dignum sit. SYLB.

"To do." With this verb understand πράγματά τι or something similar: that is, "to do business, to do something", namely something worthy of a man. SYLB[URG].

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(86) ‹anchor: call not in the foot image; lemma Προσίσταται› · call in col 147

Προσίσταται. Προΐσταται Plato, Eusebius impress. utroque loco, ut etiam ms. Joan. Statim αὐτοῖς omittit ms. Joan.

"Occurs to." Plato and printed Eusebius in both places have προΐσταται, as also the St John's manuscript. Immediately after, the St John's manuscript omits αὐτοῖς.

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(87) ‹anchor: call not in the foot image; lemma Εὖ› · call in col 147

Εὖ. Haec quoque rectius Platonis interpres, quem sequere et ita verte : Quid vero bene, aut male in civitate suo tempore geratur, aut olim apud maiores gestum sit, magis ipsos fugit, quam, ut dicitur, maris arenae. Id enim sunt χόες. Apud Suidam χόες est nomen festi apud Athenienses, quo loco legendum est ex ms. καὶ ἐδέξαντο αὐτὸν οἱ Ἀθηναῖοι, et εἰς Ἀθήνας περὶ Πανδίονα σ. κ. ε. βασιλεύων τῶν Ἀθηναίων, et καθαρθέντος αὐτοῦ τὸν φόνον. Item in voce χόας· ἀφικόμενος εὗρεν ἀγομένην ἑορτήν. COLLECT.

"Well." This too Plato's translator renders more correctly; follow him and translate thus: "But what is done well or badly in the city in their own time, or was done long ago among their forebears, escapes them more than, as the saying goes, the sands of the sea." For that is what χόες means. In Suidas χόες is the name of a festival among the Athenians; in that entry one should read from the manuscript "and the Athenians received him", and "to Athens in the time of Pandion, k[ing] … reigning over the Athenians", and "when he had been purified of the murder". Likewise under the word χόας: "on arriving he found a feast being held." COLLECT.

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(88) ‹anchor: call not in the foot image; lemma Γεγονὸς ἐκ προγόνων› · call in col 147

Γεγονὸς ἐκ προγόνων. Plat. Euseb. p. 602, ἐκ προγόνων γεγονός. Iidem statim αὐτόν pro αὐτούς.

"Come from forebears." Plato and Eusebius p. 602 have ἐκ προγόνων γεγονός. The same immediately after have αὐτόν for αὐτούς.

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(89) ‹anchor: call not in the foot image; lemma Οἱ› · call in col 147

Οἱ. Omittit cod. Joan.

Οἱ. The St John's manuscript omits it.

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(90) ‹anchor: call not in the foot image; lemma Καὶ ταῦτ'› · call in col 147

Καὶ ταῦτ'. Euseb. καὶ ταῦτα, quoad reliqua Clementi consentiens. Idem vero pag. 602, cum Platone haec sic scribit : Καὶ ταῦτα πάντα οὐδ' ὅτι οὐκ οἶδ. Ms. Joan. ταῦτα οὐχ.... οἶδεν οὐδέν.

"And these things." Eusebius has καὶ ταῦτα, agreeing with Clement in the rest. But the same, p. 602, writes this with Plato: "and all these things he does not even know that he does not know." The St John's manuscript: "these things not … knows nothing."

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(91) ‹anchor: call not in the foot image; lemma Οἶδεν› · call in col 147

Οἶδεν. Haec recte Hervetus, neque aliter interpr. Platonis : Καὶ ταῦτα πάντα οὐδ' ὅτι οὐκ οἶδεν οἶδεν. Et ne id quidem scit, se haec omnia nescire. Ἀλλὰ τῷ ὄντι τὸ σῶμα (addendum ex Platone μόνον ἐν τῇ πόλει) κεῖται αὐτοῦ καὶ ἐπιδημεῖ. Sed re vera ipsius tantum corpus in civitate jacet, ac versatur. COLLECT.

"Knows." Hervet renders this correctly, and Plato's translator no differently: "And all these things he does not even know that he does not know" (Latin: and he does not even know that he is ignorant of all these things). "But in truth his body (add from Plato: only, in the city) lies and dwells there" (Latin: but in fact only his body lies and moves about in the city). COLLECT.

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(92) ‹anchor: call not in the foot image; lemma Τὸ σῶμα κεῖται› · call in col 147

Τὸ σῶμα κεῖται. Plato et Eusebius utroque loco, Τὸ σῶμα μόνον ἐν τῇ πόλει κεῖται. Proinde sic etiam a Clemente scriptum fuisse probabile est.

"The body lies." Plato, and Eusebius in both places, have "the body only lies in the city". So it is probable that Clement too wrote thus.

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(93) ‹anchor: call not in the foot image; lemma Αὐτὸς δέ› · call in col 147

Αὐτὸς δέ. Eodem modo Pindari verba recitat Eusebius eo in loco, quo Clementem sequitur. Plato autem haec sic scribit : Ἡ δὲ διάνοια, ταῦτα ἡγησαμένη σμικρὰ, καὶ οὐδὲν ἀτιμάσασα, πανταχῇ φέρεται, κατὰ Πίνδ. Mens vero dum universa ista humiliora existimat, nihilque facit, secundum Pind. Consentit Eusebius pag. 602, qua haec ex ipso Platone recitat, nisi quod πέταται pro φέρεται habeat, quod magis Pindaricum est, et forte Platoni restituendum.

"But he himself." Eusebius quotes Pindar's words in the same way in the place where he follows Clement. Plato, however, writes thus: "But the mind, thinking all these things small and of no account, is borne everywhere, as Pindar says" (Latin: but the mind, while it thinks all these things rather low and makes nothing of them, according to Pindar). Eusebius p. 602, where he quotes this from Plato himself, agrees, except that he has πέταται ("flies") for φέρεται ("is borne"), which is more Pindaric and should perhaps be restored to Plato.

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(94) ‹anchor: call not in the foot image; lemma Τᾶς τε γᾶς ὑπέρ› · call in col 147

Τᾶς τε γᾶς ὑπέρ. Γῆς ὑπέν. Eusebius, ubi Clementem citat. Idem altero loco Platonem secutus, sic una cum illo haec scribit : Τά τε γᾶς ὑπένερθε, καὶ τὰ ἐπίπερθεν γεωμετροῦσα, οὐρανοῦ τε ὕπερ ἀστρονομοῦσα.

"Above the earth." Eusebius, where he quotes Clement, has γῆς ὑπέν[ερθε]. The same in the other place, following Plato, writes with him: "measuring the things beneath the earth and the things upon it, and star-gazing above the heaven."

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(95) ‹anchor: call not in the foot image; lemma Ἐρευνώμενος› · call in col 147

Ἐρευνώμενος. Hoc recte substituit Sylburgius ex Eusebio et H. ms. pro ἐρευνάμενος, quod prius apud Clementem scriptum fuit. Neque enim, ut ait ille, ferri ἐρευνάμενος potest, nisi per syncopen alicubi usurpetur, ut εὑράμενος. Sed cod. Joan. ἐρευνόμενος habet.

"Searching out." Sylburg rightly substituted this from Eusebius and H.'s manuscript for ἐρευνάμενος, which was formerly written in Clement. For, as he says, ἐρευνάμενος cannot be tolerated unless it is used somewhere by syncope, like εὑράμενος. But the St John's manuscript has ἐρευνόμενος.

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(96) ‹anchor: call not in the foot image; lemma Ἔστω ὑμῶν τ.› · call in col 147

Ἔστω ὑμῶν τ. Euseb. cod. Joan. τῷ Ἔστω ἡμῖν τ. Matthaeus, Ἔστω δὲ ὁ Λόγος ὑμῶν Ναὶ ναί, Οὒ οὔ. Jacobus, Ἤτω δὲ ὑμῶν τὸ Ναὶ ναί, καὶ τὸ Οὒ οὔ. Mox ἐκεῖνα pro ἐκεῖνο Euseb.

"Let your [yes] be." The St John's manuscript of Eusebius has τῷ Ἔστω ἡμῖν τ. Matthew: "Let your word be Yes, yes; No, no." James: "Let your Yes be yes, and your No no." Next, Eusebius has ἐκεῖνα for ἐκεῖνο.

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running head: 147 CLEMENTIS ALEXANDRINI
marginal letters: (none)
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other: facing Latin version, not set

PG 9:148

βασιλικὸς ἐγκαταμέμικται, τὸ ἅγιον Πνεῦμα. Τόν τε Χριστιανὸν βίον ἐμφαίνων, κατὰ λέξιν γράφει ἐν τῷ Θεαιτήτῳ· Λέγωμεν δὴ περὶ τῶν κορυφαίων. Τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; Οὗτοι δέ που οὐδὲ εἰς ἀγορὰν ἴσασι τὴν ὁδὸν, οὔτε ὅπου δικαστήριον ἢ βουλευτήριον, ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον· νόμους δὲ καὶ ψηφίσματα γεγραμμένα οὔτε ὁρῶσιν οὔτε ἀκούουσιν· σπουδαὶ δὲ ἑταιριῶν καὶ σύνοδοι, καὶ οἱ σὺν αὐλητρίσι κῶμοι, οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς. Εὖ δὲ ἢ κακῶς τις γέγονεν ἐν πόλει, ἤ τί τῳ κακόν ἐστι γεγονὸς ἐκ προγόνων, μᾶλλον αὐτοὺς λέληθεν, ἢ οἱ τῆς θαλάσσης λεγόμενοι χόες. Καὶ ταῦτ' οὔθ' ὅτι οὐκ οἶδεν οἶδεν, ἀλλὰ τῷ ὄντι τὸ σῶμα κεῖται αὐτοῦ καὶ ἐπιδημεῖ· αὐτὸς δὲ πέταται κατὰ Πίνδαρον, τᾶς τε γᾶς ὑπέρερθεν, οὐρανοῦ τε ὕπερ ἀστρονομῶν, καὶ πᾶσαν πάντη φύσιν ἐρευνώμενος. Πάλιν αὖ τῷ τοῦ Κυρίου ῥητῷ, Ἔστω ὑμῶν τὸ Ναὶ,

royal gold has been mixed in, the Holy Spirit. And setting forth the Christian life, he writes word for word in the Theaetetus: Let us speak then about the leaders. For why should one speak of those who spend their time meanly in philosophy? These men, I suppose, do not even know the way to the marketplace, nor where the law-court or council-chamber is, or any other common assembly of the city; and laws and written decrees they neither see nor hear; and the eager pursuits of political clubs, and meetings, and revels with flute-girls, it does not occur to them even in a dream to practise. And whether anyone in the city has been born well or ill, or whether any evil has come to anyone from his ancestors, escapes their notice more than the proverbial pitchers of the sea. And as to these things, he does not even know that he does not know them, but in reality it is his body that lies and sojourns here, while he himself flies, according to Pindar, both beneath the earth, and above the heaven studying the stars, and investigating every nature in every way. Again, in turn, to the saying of the Lord, Let your Yea be

Editors' notes and page, col. 148

Page

running head: CLEMENTIS ALEXANDRINI 148
marginal letters: A βασιλικὸς ἐγκαταμέμικται,; B ταῦτ' οὔθ'; C (90) Clementi consentiens (foot notes); D (93) dum Pind. (foot notes)
old-edition numerals: (none)
other: misprint as printed: ὑπέρερθεν (for ὑπένερθεν; note (94)'s lemma reads ὑπέρ.); the English translates the intended sense. Q6b 2026-11-02.
other: foot notes (76)–(96), called in this column, are printed at the foot of the page and set under col. 147 (Q18b 2026-11-07).

PG 9:149

ναί, καὶ τὸ Οὐ, οὔ, ἐκεῖνο ἀπεικαστέον· Ἀλλά μοι ψεῦδός τε συγχωρῆσαι, καὶ ἀληθὲς ἀφανίσαι, οὐδαμῶς θέμις. Τῇ τε περὶ τοῦ ὁμόσαι ἀπαγορεύσει συνᾴδει ἥδε ἡ ἐν τῷ δεκάτῳ τῶν Νόμων λέξις· Ἔπαινος δὲ ὅρκος τε περὶ παντὸς ἀπέστω. Καὶ τὸ συνόλον, Πυθαγόρας, καὶ Σωκράτης, καὶ Πλάτων, λέγοντες ἀκούειν φωνῆς Θεοῦ, τὴν κατασκευὴν τῶν ὅλων θεωροῦντες ἀκριβῶς ὑπὸ Θεοῦ γεγονυῖαν, καὶ συνεχομένην ἀδιαλείπτως· ἀκηκόασι γὰρ τοῦ Μωϋσέως λέγοντος, Εἶπε, καὶ ἐγένετο· τὸν λόγον τοῦ Θεοῦ, ἔργον εἶναι διαγράφοντος· ἐπί τε τῆς τοῦ ἀνθρώπου ἐκ χοὸς διαπλάσεως ἱστάμενοι, γήϊνον μὲν οἱ φιλόσοφοι παρ' ἕκαστα τὸ σῶμα ἀναγορεύουσιν. Ὅμηρος δὲ οὐκ ὀκνεῖ ἐν κατάρας μέρει θέσθαι τὸ,

yea, and your Nay, nay, that saying is to be compared: But for me either to admit a falsehood or to obscure a truth is in no way lawful. And with the prohibition against swearing agrees this saying in the tenth book of the Laws: Let praise and oath about everything be absent. And in sum, Pythagoras, and Socrates, and Plato, saying that they hear the voice of God, when they contemplate the framing of the universe as having been accurately made by God and held together unceasingly; for they have heard Moses saying, He spoke, and it came to be, describing the word of God as being the deed; and taking their stand upon the moulding of man out of dust, the philosophers at every turn proclaim the body to be earthly. And Homer does not hesitate to put by way of a curse the saying,

Ἀλλ' ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε·

But may you all become water and earth;

Κσθάπερ Ἡσαΐας, Καὶ καταπατήσατε αὐτοὺς, λέγων, ὡς πηλόν. Καλλίμαχος δὲ διαῤῥήδην γράφει·

Even as Isaiah, saying, And tread them down as clay. And Callimachus expressly writes:

Ἦν κεῖνος οὑνιαυτὸς, ᾧ ποτε πτηνὸν, Καὶ τοὐν θαλάσσῃ καὶ τὸ τετράπουν, οὕτως Ἐφθέγγεθ' ὡς ὁ πηλὸς ὁ Προμηθέως.

That was the year in which once the winged creature, and that in the sea, and the four-footed creature spoke thus, just as the clay of Prometheus.

Πάλιν τε αὖ ὁ αὐτὸς,

And again in turn the same poet:

.... Εἴ σ', ἔφη, ὁ Προμηθεὺς Ἔπλασε, καὶ πηλοῦ μὴ 'ξ ἑτέρου γέγονας.

.... If, said he, Prometheus moulded you, and you have not come to be out of other clay.

Editors' notes and page, col. 149

Footnotes

(97) ‹anchor: call not in the foot image; lemma Ἀληθές› · call in col 150

Ἀληθές. Euseb. impress. et ms. ἀλήθειαν. Mox τῇ περί pro τῇ τε περί cod. Joan. Deinde Ἐπαινός τε pro ἔπ. δέ Euseb.

"True." Printed and manuscript Eusebius have ἀλήθειαν ("truth"). Next, the St John's manuscript has τῇ περί for τῇ τε περί. Then Eusebius has ἔπαινός τε for ἔπ[αινος] δέ.

(printed under page 74)

(98) ‹anchor: call not in the foot image; lemma Καί› · call in col 150

Καί. Abest a cod. Joan.

Καί ("and"). It is absent from the St John's manuscript.

(printed under page 74)

(99) ‹anchor: call not in the foot image; lemma Ἀδιαλείπτως· ἀκηκόασι γὰρ τοῦ Μ.› · call in col 150

Ἀδιαλείπτως· ἀκηκόασι γὰρ τοῦ Μ. Haec conjungit Eusebius tam ms. quam impress. ἀδιαλείπτως ἀκηκόασι τοῦ Μ. λέγ., indesinenter audiverunt Moysem dicentem.

"Unceasingly; for they have heard M[oses]." Eusebius, both manuscript and printed, joins these words: ἀδιαλείπτως ἀκηκόασι τοῦ Μ. λέγ[οντος], "they have unceasingly heard Moses saying".

(printed under page 74)

(1) ‹anchor: call not in the foot image; lemma Θέσθαι› · call in col 150

Θέσθαι. Euseb. impress. et ms. τίθεσθαι.

"To set down." Printed and manuscript Eusebius have τίθεσθαι.

(printed under page 74)

(2) ‹anchor: call not in the foot image; lemma Ἀλλ' ὑμ.› · call in col 150

Ἀλλ' ὑμ. Justinus Orat. Exhortat. ad Gentes : Καὶ Ὅμηρος ἀλλαχοῦ που τὸν Μενέλαον λέγοντα τοῖς μὴ ἑτοίμως δεξαμένοις τὴν τοῦ Ἕκτορος περὶ τῆς μονομαχίας πρόσκλησιν· Ἀλλ' ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε. δι' ὑπερβάλλουσαν ὀργὴν εἰς τὴν ἀρχαίαν καὶ προτέραν αὐτοὺς ἐκ γῆς ἀναλύων πλάσιν. Homerus alio loco Menelaum dicentem introducit iis, qui non aequis animis Hectoris ad singulare certamen provocationem acceperant, Sed vos terra quidem cuncti fiatis et unda, (Sic mallem vertissent Hervetus et Perionius.) Nimia iracundia incitatus eos in antiquam prioremque ex terra effictionem dissolvens. Heraclides Ponticus in libello De allegoriis Homericis docet eum Anaxagorae sententiam mutuatum esse hoc versu : Nam omne corpus in ea demum fatiscens resolvitur, ex quibus natum erat : veluti restituente natura mutuum. Ille vero terram alterum elementum aquae conjunxit, ut mistus humor siccitati ex contraria natura ad mutuam concordiam temperaretur. Locus est Iliad. H, in quem scribens Eustathius monet hoc idem significare quod enecemini, quod haec duo solum in cadaveribus restent, vel in terram resolvamini, quae duo sunt graviora, et motus expertia elementa, vobisque similia. Sic Xenophanes dixit : Πάντες γὰρ γαίης τε καὶ ὕδατος ἐκγενόμεσθα. Qui versus exstat et apud Sextum philosophum, ut et ille : Ἐκ γαίης γὰρ πάντα καὶ εἰς γῆν πάντα τελευτᾷ. Quem habes et lib. IV Theodoreti : hunc etiam Homeri locum citat Sextus lib. IX. COLLECT. — Vigerus ad Eusebium haec adnotat : « Menelaus paulo commotior ita Graecos alloquitur, τοὺς μὴ ἑτοίμως δεξαμένους τὴν τοῦ Ἕκτορος περὶ τῆς μονομαχίας πρόσκλησιν, ut legimus apud Justin. Martyr. in Paraenet. p. 23. Quod Eustathius sic explicat, Ἀντὶ τοῦ νεκρωθείητε, inquit, καὶ τοῦ μὲν ζωογόνου πνευματώδους θερμοῦ στερηθείητε ; γένοισθε δὲ ὕδωρ καὶ γῆ, ἃ δὴ ἐναπομένει τοῖς νεκροῖς σώμασι. »

"But you …" Justin, Exhortation to the Gentiles: "And Homer somewhere else [brings in] Menelaus saying to those who did not readily accept Hector's challenge to single combat, 'But may you all become water and earth', in his excessive anger dissolving them into their ancient and former fashioning from earth" (the Latin renders the same, with the line "But may you all become earth and wave"; so, says the note, Hervet and Périon should rather have translated it). Heraclides Ponticus, in his little book On the Homeric Allegories, teaches that in this line he borrowed the opinion of Anaxagoras: "For every body, falling apart, is dissolved at last into those things from which it was born, nature as it were returning a loan. He joined earth, the other element, to water, so that the mingled moisture might be tempered by dryness, from the contrary nature, into mutual concord." The passage is Iliad VII (H), on which Eustathius notes that this means the same as "may you be killed", since these two alone remain in corpses; or "may you be dissolved into earth", these being the two heavier elements, without motion and like you. So Xenophanes said: "For we are all sprung from earth and water." This line is also in Sextus the philosopher, as is that one: "For all things are from earth and all things end in earth." You have it also in Theodoret book IV; Sextus also quotes this passage of Homer in book IX. COLLECT. — Viger notes on Eusebius: "Menelaus, somewhat more stirred, thus addresses the Greeks 'who did not readily accept Hector's challenge to single combat', as we read in Justin Martyr's Exhortation, p. 23. Eustathius explains it thus: 'Instead of: may you be made corpses, and be deprived of the life-giving, spirit-like heat; may you become water and earth, which remain in dead bodies.'"

(printed under page 74)

(3) ‹anchor: call not in the foot image; lemma Καθάπ.› · call in col 150

Καθάπ. Alludit forte ad illum Isaiae locum c. X, v. 6 : Et ponam illum in conculcationem quasi lutum platearum, vel ut cap. XI, v. 27 : Ὡς κεραμεὺς καταπατῶν τὸν πηλὸν, οὕτω καταπατηθήσεσθε. Sicut figulus conculcans lutum, sic conculcabimini. Callimachi loco de Prometheo similis ille Juvenal. Sat. 14 : Forsitan haec spernant juvenes, quibus arte benigna Et meliore luto finxit praecordia Titan. COLLECT.

"Just as." He perhaps alludes to the passage of Isaiah 10:6: "And I will make him to be trodden down like the mire of the streets"; or, as in chapter 11, verse 27 [as printed]: "As a potter treading the clay, so shall you be trodden down" (the Latin renders the same). Like Callimachus's passage on Prometheus is that of Juvenal, Satire 14: "Perhaps the young may scorn these things, whose hearts the Titan fashioned with kindly art and from better clay." COLLECT.

(printed under page 74)

(4) ‹anchor: Ἦν κεῖνος› · call in col 150

Κεῖνος. Ms. Joan. ἐκεῖνος· ἐνιαυτὸς ὡς π.

"That." The St John's manuscript has ἐκεῖνος· ἐνιαυτὸς ὡς π.

(printed under page 74)

(5) ‹anchor: καὶ τὸ τετράπουν› · call in col 150

Τὸ τετράπ. Τό abest a cod. Joan. Τὸ τετράπουν αὐτῷ ἐφθέγγετο, ὡς ὁ πηλὸς ὁ Προμηθέως, ms. Paris. Statim οὕτως ex Eusebio posuit Sylburgius pro οὔτω. Dein ἐφθέγγετο pro ἐφθέγγεσθ' cod. Joan. Προμήθειος Callimach. Si Ionice, inquit Sylburgius, legamus Προμηθῆος, puri erunt scazontes iambi. Porro cl. Bentlejus in Fragmentis Callimachi pag. 341, haec sic scribit : Ἦν κεῖνος οὑνιαυτὸς, ᾧ τό τε πτηνὸν, Καὶ τοὺν θαλάσσῃ, καὶ τὸ τετράπουν οὕτως Ἐφθέγγεθ', ὡς ὁ πηλὸς ὁ Προμηθῆος. Erat ille annus, quo et aves, Et pisces et quadrupedes ita Loquebantur, ut lutum Promethei.

"The four-footed." Τό is absent from the St John's manuscript. The Paris manuscript has "the four-footed spoke to him, like the clay of Prometheus." Immediately after, Sylburg put οὕτως from Eusebius for οὔτω. Then the St John's manuscript has ἐφθέγγετο for ἐφθέγγεσθ'. Callimachus has Προμήθειος. If, says Sylburg, we read Προμηθῆος in the Ionic way, the lines will be pure scazons (limping iambics). The distinguished Bentley, in the Fragments of Callimachus, p. 341, writes them thus: "That was the year in which the winged thing, and the thing in the sea, and the four-footed spoke just as the clay of Prometheus" (the Latin renders the same: That was the year in which birds and fish and four-footed beasts spoke just as the clay of Prometheus).

(printed under page 74)

(6) ‹anchor: Πάλιν τε αὖ› · call in col 150

Αὖ. Abest ab Eusebio tam impress. quam ms.

Αὖ ("again"). It is absent from Eusebius, both printed and manuscript.

(printed under page 74)

(7) ‹anchor: Εἴ σ'› · call in col 150

Εἴ σ'. Εἴ σε Euseb. uterque et cod. Paris. Mox Προμηθεύς absque articulo cod. Joan. Dein μὴ ἐξ ἑτ. pro μὴ 'ξ ἑτ. Euseb. et cod. Paris.

"If you." Both texts of Eusebius and the Paris manuscript have εἴ σε. Next, the St John's manuscript has Προμηθεύς without the article. Then Eusebius and the Paris manuscript have μὴ ἐξ ἑτ[έρου] for μὴ 'ξ ἑτ[έρου].

(printed under page 74)

(85) ‹anchor: scripture reference, call not in the foot image› · call in col 150

Matth. V, 37 ; Jacob. V, 12.

Matthew 5:37; James 5:12.

(86-87) ‹anchor: scripture reference, call not in the foot image› · call in col 150 Gen. I.

Genesis 1.

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(88) ‹anchor: scripture reference, call not in the foot image› · call in col 150

Isa. X, 6.

Isaiah 10:6.

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Footnotes

(8) ‹anchor: call not in the foot image; lemma Τε› · call in col 151

Τε. Euseb. δέ.

Τε. Eusebius has δέ.

(printed under page 75)

(9) ‹anchor: call not in the foot image; lemma Ἥφαιστον δὲ κέλ.› · call in col 151

Ἥφαιστον δὲ κέλ. Ἥφαιστον δ' ἐκέλ. Hesiod. Oper. et dier. lib. I, v. 60. Paulo post σθένος pro νόον, Ibid.

"And he bade Hephaestus." Hesiod, Works and Days book I, line 60, has Ἥφαιστον δ' ἐκέλ[ευσε]. A little after, σθένος ("strength") for νόον ("mind"), in the same place.

(printed under page 75)

(10) ‹anchor: call not in the foot image; lemma Πῦρ› · call in col 151

Πῦρ. Stoici dicebant mundi animam esse ignem, itemque astra et coelum, et ab his omnia vitam et vegetationem habere. Hinc Cotta apud Tullium De natura deorum lib. III : Sed omnia vestri (Stoici), Balbe, solent ad igneam vim referre, Heraclitum, ut opinor, sequentes. Conf. Lipsius Physiologiae Stoicorum lib. II, dissert. 12.

"Fire." The Stoics said that the soul of the world is fire, and likewise the stars and the heaven, and that from these all things have life and growth. Hence Cotta in Cicero, De natura deorum book III: "But your people (the Stoics), Balbus, are wont to refer everything to the fiery force, following Heraclitus, I think." Compare Lipsius, Physiology of the Stoics book II, dissertation 12.

(printed under page 75)

(11) ‹anchor: call not in the foot image; lemma Πῦρ δὲ καὶ φῶς› · call in col 151

Πῦρ δὲ καὶ φῶς. Nempe Exod. III, 2 et seq. ; Joan. I, 4 et alibi.

"Fire and light." That is, Exodus 3:2 ff.; John 1:4, and elsewhere.

(printed under page 75)

(12) ‹anchor: call not in the foot image; lemma Καί› · call in col 151

Καί. Euseb. ἤ, hinc forte corrigendus.

Καί ("and"). Eusebius has ἤ ("or"); [the text] should perhaps be corrected from it.

(printed under page 75)

(13) ‹anchor: call not in the foot image; lemma Τί δ';› · call in col 151

Τί δ' ; Euseb. τί δέ ;

"And what?" Eusebius has τί δέ;

(printed under page 75)

(14) ‹anchor: call not in the foot image; lemma Ἐπί τε› · call in col 151

Ἐπί τε. Particula τε abest a cod. Joan. Sequentes versus exstant apud Homerum Iliad. Ξ, vers. 206.

"And upon." The particle τε is absent from the St John's manuscript. The following lines are in Homer, Iliad XIV (Ξ), line 206.

(printed under page 75)

(15) ‹anchor: call not in the foot image; lemma Ἐπίχαρμος› · call in col 151

Ἐπίχαρμος. Citantur haec et a Theodoreto lib. VI De curat. aegrit. Graec. ; quae vero sequuntur inter fragmenta Pindari reperiuntur, et loco Theodoreti citato, ubi legendum est ὄρσαι φάος, non ὀρίσαι, et hic κελαινεφεῖ δὲ σκότει, ut illic, non κελαινεφές. Sic et apud Eusebium lib. XIII, pag. 594, ubi omnia ista ex Clemente proferuntur. COLLECT.

"Epicharmus." These words are also quoted by Theodoret, On the Cure of Greek Maladies book VI; and what follows is found among the fragments of Pindar, and in the cited passage of Theodoret, where one should read ὄρσαι φάος ("to rouse light"), not ὀρίσαι, and here κελαινεφεῖ δὲ σκότει ("with black-clouded darkness"), as there, not κελαινεφές. So too in Eusebius book XIII, p. 594, where all these things are quoted from Clement. COLLECT.

(printed under page 75)

(16) ‹anchor: call not in the foot image; lemma Πυθαγόριος› · call in col 151

Πυθαγόριος. Sic alii Epicharmum vocant, ac speciatim Theodoretus serm. 1, p. 478. Et iterum serm. 6, pag. 564, ubi hos ejus versus laudat. Caeterum hos versus Grotius in Excerptis pag. 481, hoc modo exhibuit : Οὐδὲν ἐκφεύγει τὸ Θεῖον· τοῦτο γιγνώσκειν σε δεῖ· Αὐτὸς ἔσθ' ἁμῶν ἐπόπτας· ἀδυνατεῖ δ' οὐδὲν Θεῷ. Res nulla est Deum quae lateat : scire quod te convenit. Ipse est noster introspector : tum Deus nil non potest.

"The Pythagorean." So others call Epicharmus, and Theodoret in particular, Discourse 1, p. 478; and again Discourse 6, p. 564, where he praises these lines of his. Grotius, in his Excerpts p. 481, set out these lines thus: "Nothing escapes the Divine; this you must know. He himself is our overseer; nothing is impossible to God" (the Latin verse renders the same: There is nothing that is hidden from God; this it befits you to know. He himself looks into us; and there is nothing God cannot do).

(printed under page 75)

(17) ‹anchor: call not in the foot image; lemma Ἐκφεύγει› · call in col 151

Ἐκφεύγει. Διαφεύγει perperam Theodoret.

"Escapes." Theodoret has διαφεύγει, wrongly.

(printed under page 75)

(18) ‹anchor: call not in the foot image; lemma Γιγνώσκειν› · call in col 151

Γιγνώσκειν. Γινώσκειν Theod. et Eusebius tam impress. quam ms. Mox ἐστ' ἁμῶν pro ἔσθ' ἁμῶν Euseb. Deinde ἐπέπτης pro ἐπόπτης cod. Joan., perperam utrumque. Paulo post Θεῷ pro Θεός Theodoret. recte, sed ὁ Θεός habet cod. Joan.

"To know." Theodoret and Eusebius, both printed and manuscript, have γινώσκειν. Next, Eusebius has ἐστ' ἁμῶν for ἔσθ' ἁμῶν. Then the St John's manuscript has ἐπέπτης for ἐπόπτης ("overseer"); both wrongly. A little after, Theodoret has Θεῷ for Θεός, rightly; but the St John's manuscript has ὁ Θεός.

(printed under page 75)

(19) ‹anchor: ὦρσαι› · call in col 151

Ὦρσαι. Euseb. ὄρσαι, quod etsi magis analogum est, ὦρσαι tamen cum Flor. edit. retinui, quoniam illud agnoscit etiam Hesychius. SYLB. — Mox κελαινεφὲς pro κελαινεφεῖ perperam ms. Paris.

"To rouse." Eusebius has ὄρσαι; though this is more regular, I have kept ὦρσαι with the Florence edition, since Hesychius too recognizes it. SYLB[URG]. — Next, the Paris manuscript has κελαινεφές for κελαινεφεῖ, wrongly.

(printed under page 75)

(20) ‹anchor: φησίν, οὗτος› · call in col 151

Ποιῆσαι δυνάμενος, φησίν, οὗτος. Ms. Paris., ποιῆσαι δυνάμενος ποιῆσαι, φησίν, οὗτος. Illud οὗτος abest a cod. Joan.

"Able to make, he says, this one." The Paris manuscript has "able to make make, he says, this one." That οὗτος is absent from the St John's manuscript.

(printed under page 75)

(21) ‹anchor: ἐπιγραφομένοις› · call in col 151

Ἐπιγραφομένοις. Cod. Joan. ἀπογραφόμενος.

"Entitled." The St John's manuscript has ἀπογραφόμενος.

(printed under page 75)

(22) ‹anchor: Ἄρατος› · call in col 151

Ἄρατος. Euseb. ὁ Ἄρατος. Sed ὁ ἀόρατος cod. Joan. Porro quae sequuntur, ex principio Phaenomenorum Arati petita sunt.

"Aratus." Eusebius has ὁ Ἄρατος. But the St John's manuscript has ὁ ἀόρατος ("the invisible"). What follows is taken from the beginning of Aratus's Phaenomena.

(printed under page 75)

(23) ‹anchor: ἀρξώμεσθα› · call in col 151

Ἀρξώμεσθα. Ἀρχώμεσθα Euseb. et Aratus. Sed ἀρχώμεθα perperam cod. Joan. ut mox etiam ἀγέλαι pro ἀγυιαί, λιμένας pro λιμένες, κεχρήμεσθα pro κεχρήμεθα.

"Let us begin." Eusebius and Aratus have ἀρχώμεσθα. But the St John's manuscript has ἀρχώμεθα, wrongly; as also shortly after ἀγέλαι ("herds") for ἀγυιαί ("streets"), λιμένας for λιμένες, κεχρήμεσθα for κεχρήμεθα.

(printed under page 75)

Page

running head: 151 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:152

Ἡσίοδός τε ἐπὶ τῆς Πανδώρας λέγει·

And Hesiod says in the case of Pandora:

Ἥφαιστον δὲ κέλευσε περικλυτὸν, ὅττι τάχιστα Γαῖαν ὕδει φύρειν, ἐν δ' ἀνθρώπου θέμεν αὐδὴν, Καὶ νόον....

And he bade renowned Hephaestus as quickly as possible mix earth with water, and put in it the voice of a man, and mind....

Πῦρ μὲν οὖν τεχνικὸν ὁδῷ βαδίζον εἰς γένεσιν τὴν φύσιν ὁρίζονται οἱ Στωϊκοί· πῦρ δὲ καὶ φῶς ἀλληγορεῖται ὁ Θεὸς καὶ ὁ Λόγος αὐτοῦ πρὸς τῆς Γραφῆς. Τί δ'; οὐχὶ καὶ Ὅμηρος, παραφράζων τὸν χωρισμὸν τοῦ ὕδατος ἀπὸ τῆς γῆς, καὶ τὴν ἀποκάλυψιν, τὴν ἐμφανῆ τῆς ξηρᾶς, ἐπί τε μῆς Τηθύος, καὶ τοῦ Ὠκεανοῦ λέγει;

Now the Stoics define nature as an artistic fire proceeding methodically to generation; while God and His Word are allegorically called fire and light by the Scripture. What then? Does not Homer also, paraphrasing the separation of the water from the earth, and the uncovering, the manifestation of the dry land, speak concerning Tethys and Oceanus?

Ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται Εὐνῆς καὶ φιλότητος.

For already for a long time they hold aloof from one another, from bed and love.

Πάλιν, τὸ δυνατὸν ἐν πᾶσι προσάπτουσι καὶ οἱ παρ' Ἕλλησι λογιώτατοι τῷ Θεῷ· ὁ μὲν Ἐπίχαρμος, (Πυθαγόρειος δὲ ἦν), λέγων·

Again, the most learned among the Greeks also attribute omnipotence in all things to God; Epicharmus, for instance (and he was a Pythagorean), saying:

Οὐδὲν ἐκφεύγει τὸ Θεῖον· τοῦτο γιγνώσκειν σε δεῖ· Αὐτὸς ἔσθ' ἁμῶν ἐπόπτης· ἀδυνατεῖ δ' οὐδὲν Θεός.

Nothing escapes the Divine; this you must know; He Himself is our watcher, and nothing is impossible with God.

Ὁ μελοποιὸς δὲ,

And the lyric poet:

Θεῷ δὲ δυνατὸν ἐκ μελαίνας Νυκτὸς ἀμίαντον ὦρσαι φάος, Κελαινεφεῖ δὲ σκότει Καλύψαι καθαρὸν ἁμέρας σέλας·

With God it is possible out of black night to rouse up undefiled light, and with dark-clouded gloom to veil the pure brightness of day;

Ὁ μόνος ἡμέρας ἐνεστώσης νύκτα ποιῆσαι δυνάμενος, φησὶν, οὗτος Θεός ἐστιν. Ἔν τε τοῖς Φαινομένοις ἐπιγραφομένοις Ἄρατος·

He alone who is able when day is present to make night, he says, this is God. And in the work entitled Phaenomena Aratus says:

Ἐκ Διὸς ἀρξώμεσθα, εἰπών· τὸν οὐδέ ποτ' ἄνδρες ἐῶμεν Ἄῤῥητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαὶ, Πᾶσαι δ' ἀνθρώπων ἀγοραί· μεστὴ δὲ θάλασσα, Καὶ λιμένες· πάντη δὲ Διὸς κεχρήμεθα πάντες

Let us begin from Zeus, saying: whom we men never leave unspoken; and full of Zeus are all the streets, and all the marketplaces of men; and full is the sea, and the harbours; and in every way we all have need of Zeus

Editors' notes and page, col. 152

Page

running head: CLEMENTIS ALEXANDRINI 152
marginal letters: A Ἡσίοδός τε; B παρ' Ἕλλησι; C Ἐκ Διὸς
old-edition numerals: (none)
other: (none)

PG 9:153

Ἐπιφέρει,

He adds,

Τοῦ γὰρ καὶ γένος ἐσμέν.....

For of Him also we are the offspring.....

οἷον δημιουργία·

that is, by creation:

..... ὁ δ' ἤπιος ἀνθρώποισιν Δεξιὰ σημαίνειν, λαοὺς δ' ἐπὶ ἔργα ἐγείρει· Αὐτὸς γὰρ τάδε σήματ' ἐν οὐρανῷ ἐστήριξεν, Ἄστρα διακρίνας· ἐστέψατο δ' εἰς ἐνιαυτὸν Ἀστέρας· οἵ κε μάλιστα τετυγμένα σημαίνοιεν Ἀνδράσιν ὡράων, ὄφρ' ἔμπεδα πάντα φύηται. Καί μιν ἀεὶ πρῶτόν τε παὶ ὕστατον ἱλάσκονται· Χαῖρε, πάτερ, μέγα θαῦμα, μεγ' ἀνθρώποισιν ὄνειαρ.

..... and He, gentle unto men, gives favourable signs, and rouses the peoples to their tasks; for He Himself fixed these signs in heaven, having distinguished the constellations; and for the year He crowned the stars, which might most chiefly declare to men the appointed seasons, so that all things may grow steadfastly. And Him ever first and last they propitiate: Hail, Father, great wonder, great blessing unto men.

Καὶ πρὸ τούτου δὲ Ὅμηρος ἐπὶ τῆς Ἡφαιστοτεύκτου ἀσπίδος κοσμοποιῶν κατὰ Μωϋσέα,

And before him Homer, on the shield wrought by Hephaestus, describing the creation of the world in accordance with Moses, says:

Ἐν μὲν γαῖαν ἔτευξ', ἐν δ' οὐρανὸν ἐν δὲ θάλασσαν, φησίν· Ἐν δέ τε τείρεα πάντα, τάτ' οὐρανὸς ἐστεφάνωται·

Therein he wrought the earth, therein the heaven, therein the sea; and therein all the constellations wherewith the heaven is crowned;

Ὁ γὰρ διὰ τῶν ποιημάτων καὶ καταλογάδην συγγραμμάτων ᾀδόμενος Ζεὺς τὴν ἔννοιαν ἐπὶ τὸν Θεὸν ἀναφέρει. Ἤδη δὲ, ὡς εἰπεῖν, ὑπ' αὐγὰς ὁ Δημόκριτος εἶναί τινας ὀλίγους γράφει τῶν ἀνθρώπων, οἳ δὴ ἀνατείνοντες τὰς χεῖρας ἐνταῦθα ὃν νῦν ἠέρα καλέομεν οἱ Ἕλληνες· πάντα Ζεὺς μυθέεται, καὶ πάνθ' οὗτος οἶδε, καὶ διδοῖ, καὶ ἀφαιρέεται· καὶ βασιλεὺς οὗτος τῶν πάντων. Μυστικώτερον δὲ ὁ μὲν Βοιώτιος Πίνδαρος, ἅτε Πυθαγόρειος ὢν,

For Zeus, who is sung of throughout the poems and prose writings, refers the conception up to God. And already, so to speak, Democritus writes that there are some few men in the light of day, who, stretching out their hands towards that place which we Greeks now call air, say: Zeus speaks all things, and he knows all things, and gives and takes away; and he is king of all things. And more mystically the Boeotian Pindar, inasmuch as he was a Pythagorean:

Ἓν ἀνδρῶν, ἓν θεῶν γένος· Ἐκ μιᾶς δὲ μητρὸς πνέομεν ἄμφω.

One is the race of men, one that of gods; and from one mother we both draw breath.

Editors' notes and page, col. 153

Footnotes

(24) ‹anchor: call not in the foot image; lemma Ἐπιφέρει› · call in col 154

Ἐπιφέρει. Proximo scilicet versu ; porro εἶτ' ἐπιφέρει habent editiones Sylburgiana posteriores.

"He adds." That is, in the next line; the editions later than Sylburg's have εἶτ' ἐπιφέρει ("then he adds").

(printed under page 76)

(25) ‹anchor: call not in the foot image; lemma Δημιουργία› · call in col 154

Δημιουργία. A. δημιουργίᾳ, dativo casu ; id est opificio seu creatione. SYLBURG.

"Creation." A. has δημιουργίᾳ, in the dative case: that is, "by workmanship" or "by creation". SYLBURG.

(printed under page 76)

(26) ‹anchor: call not in the foot image; lemma Λαούς› · call in col 154

Λαούς. Hemistichium hoc omittit Eusebius tam ms. quam impress.

"Peoples." Eusebius, both manuscript and printed, omits this half-line.

(printed under page 76)

(27) ‹anchor: call not in the foot image; lemma Ἐπὶ ἔργα ἐγείρει› · call in col 154

Ἐπὶ ἔργα ἐγείρει. Arati ed. vulg. et Theon. interpres, ἐπὶ ἔργον ἐγείρει, sing. numero, Sylburg. ; sed ἀγείρει ms. Paris.

"Rouses to works." The common edition of Aratus and his commentator Theon have ἐπὶ ἔργον ἐγείρει, in the singular, says Sylburg; but the Paris manuscript has ἀγείρει ("gathers").

(printed under page 76)

(28) ‹anchor: call not in the foot image; lemma Αὐτός› · call in col 154

Αὐτός. Tres versiculos, quos Aratus huic praemisit, consulto omisisse videtur Clemens. Statim τά γε pro τάδε Euseb., Arat. Deinde ἐσκέψατο pro ἐστέψατο Euseb. ms. et impress., et Arat. In seq. versu ms. Paris. mendose οἱ καὶ μάλιστα.

"He himself." Clement seems to have omitted on purpose three short lines which Aratus put before this one. Immediately after, Eusebius and Aratus have τά γε for τάδε. Then manuscript and printed Eusebius, and Aratus, have ἐσκέψατο ("considered") for ἐστέψατο. In the next line the Paris manuscript has οἱ καὶ μάλιστα, faultily.

(printed under page 76)

(29) ‹anchor: call not in the foot image; lemma Φύηται› · call in col 154

Φύηται. Arat. φύωνται, plur. num.

"Grows." Aratus has φύωνται, in the plural.

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(30) ‹anchor: call not in the foot image; lemma Καί› · call in col 154

Καί. Arat. τῷ, quocirca. Nonnulli tamen Arati codices καί exhibent.

Καί ("and"). Aratus has τῷ, "wherefore". Some manuscripts of Aratus, however, give καί.

(printed under page 76)

(31) ‹anchor: call not in the foot image; lemma Ὅμηρος› · call in col 154

Ὅμηρος. Sequens Homeri locus exstat Il. Σ. SYLBURG.

"Homer." The following passage of Homer is in Iliad XVIII (Σ). SYLBURG.

(printed under page 76)

(32) ‹anchor: call not in the foot image; lemma Ἐν μὲν γαῖαν ἔτευξ', ἐν δ' οὐρανόν› · call in col 154

Ἐν μὲν γαῖαν ἔτευξ', ἐν δ' οὐρανόν. Eusebii cod. Joan. corrupte, Ἐν μὲν γαῖαν ἔτευξεν δ' οὐρανόν. In versu seq. Ἐν δὲ τὰ τείρ. Euseb. et ms. Paris. Proximum πάντα e cod. Joan. excidit.

"On it he wrought the earth, on it the heaven." The St John's manuscript of Eusebius has, corruptly, "On it he wrought the earth, and the heaven." In the next line Eusebius and the Paris manuscript have ἐν δὲ τὰ τείρ[εα] ("and on it the constellations"). The next word, πάντα, has fallen out of the St John's manuscript.

(printed under page 76)

(33) ‹anchor: call not in the foot image; lemma Καὶ κατ. σ.› · call in col 154

Καὶ κατ. σ. Malim cum Euseb. καὶ τῶν καταλογάδην συγγραμμάτων.

"And prose wr[itings]." I should prefer, with Eusebius, καὶ τῶν καταλογάδην συγγραμμάτων ("and of the prose writings").

(printed under page 76)

(34) ‹anchor: Δημόκριτος› · call in col 154

Δημόκριτος. Hoc Democriti effatum superius laudavit auctor in Protrept. p. 59.

"Democritus." The author quoted this saying of Democritus above, in the Protrepticus, p. 59.

(printed under page 76)

(35) ‹anchor: ἀνατείνοντες› · call in col 154

Ἀνατείνοντες. Euseb. ἀνατείναντες, quam lectionem Clemens in Protrept. firmat.

"Stretching up." Eusebius has ἀνατείναντες ("having stretched up"), a reading which Clement confirms in the Protrepticus.

(printed under page 76)

(36) ‹anchor: νῦν ἠέρα› · call in col 154

Ὃν νῦν κ. τ. λ. Haec eodem modo superius scribit Clemens. Sed οὗ νῦν habet Euseb. Unde haec adnotat Sylburgius : οὗ νῦν, ubi nunc, apud Euseb. Sequens vocabulum, duplicis scripturae apud eumdem Eusebium habet vestigia, ἠέρα et αἰθέρα· quorum posterius Euripides infra probat p. 257.

"Which now," etc. Clement writes these words in the same way above. But Eusebius has οὗ νῦν. On which Sylburg notes: οὗ νῦν, "where now", in Eusebius. The following word shows traces of two readings in the same Eusebius, ἠέρα ("air") and αἰθέρα ("ether"); Euripides below, p. 257, supports the latter.

(printed under page 76)

(37) ‹anchor: μυθέεται› · call in col 154

Πάντα Ζεὺς μυθέεται. Πάντα διαμυθεῖσθαι Clemens corrupte in Protrept. pro πάντα Δία μυθεῖσθαι. Cod. Joan. μυθεῖται habet. Deinde ἀφαιρεῖται pro ἀφαιρέεται Clemens in Protrept. et Euseb. tam ms. quam impress.

"Zeus tells all things." In the Protrepticus Clement has, corruptly, πάντα διαμυθεῖσθαι for πάντα Δία μυθεῖσθαι. The St John's manuscript has μυθεῖται. Then Clement in the Protrepticus, and Eusebius both manuscript and printed, have ἀφαιρεῖται for ἀφαιρέεται ("takes away").

(printed under page 76)

(38) ‹anchor: Πίνδαρος› · call in col 154

Πίνδαρος. Πυθαγόρας cod. Joan.

"Pindar." The St John's manuscript has Πυθαγόρας ("Pythagoras").

(printed under page 76)

(39) ‹anchor: θεῶν› · call in col 154

Ἓν ἀνδρῶν, ἓν θεῶν. Ἓν ἀνδρῶν ἐνθέων γένος perperam conjunctis quae dirimenda sunt, ut prolixe docet Theodorus Canterus Variarum lect. lib. II, c. 11, ubi Pindari versus ita distinguit et interpolat : Ἓν ἀνδρῶν, ἓν θεῶν γένος· ἐκ Μιᾶς δὲ πνέομεν Ματρὸς ἀμφότεροι. SYLBURG. — Th. Canterus lib. II, c. 11 Var. lect. Delio natatore opus est in libris Stromatum ad omnia menda persananda. Ita legendus hic locus et persanandus est, Ἅτε Πυθαγόρειος ὤν· Ἓν ἀνδρῶν, ἓν θεῶν γένος· ἐκ Μιᾶς δὲ πνέομεν Ματρὸς ἀμφότεροι, Τῆς ὕλης, παραδίδωσι· καὶ ἕνα τὸν τούτων δημιουργὸν, ὃν Ἀριστοτέχναν πατέρα λέγει. Quod dicit ἀριστοτέχναν πατέρα, inter ea quae exstant Pindari, nisi mea fallit memoria, non legitur : ejus tamen dicti etiam Plutarchus aliquoties meminit, ut lib. I Sympos. ubi sic inquit : Καὶ τὸν Θεὸν ὁρᾷς ὃν ἀριστοτέχναν ἡμῶν ὁ Πίνδαρος προσεῖπεν. Et Clemens ipse in Protreptico. Apud Dionem Chrysostomum in Olympico proferuntur ista : [Δωδωναῖε (continues)

"One race of men, one of gods." Ἓν ἀνδρῶν ἐνθέων γένος ("one race of inspired men"), wrongly joining what should be separated, as Theodore Canter shows at length, Variae lectiones book II, ch. 11, where he punctuates and fills out Pindar's lines thus: "One is the race of men, one of gods; and from one mother we both breathe." SYLBURG. — Th. Canter, Variae lectiones book II, ch. 11: "A Delian diver is needed in the books of the Stromata to heal all the faults. This passage should be read and healed thus: 'Being a Pythagorean: One is the race of men, one of gods; and from one Mother we both breathe, namely Matter,' he teaches; 'and one the maker of these, whom he calls the father, best of artists.' What he says, 'father, best of artists', is not read, unless my memory fails me, among the extant works of Pindar; yet Plutarch too recalls that saying several times, as in Table Talk book I, where he says: 'And you see God, whom our Pindar called best of artists.' And Clement himself in the Protrepticus. In Dio Chrysostom's Olympic oration these words are quoted: [Dodonaean (continues)

(printed under page 76)

(40) ‹anchor: μητρὸς› · call in col 154

Μητρός. Euseb. ματρός.

"Mother." Eusebius has ματρός (the Doric form).

(printed under page 76)

Footnotes

(41) ‹anchor: call not in the foot image; lemma Ὅν› · call in col 155

Ὅν. Τόν, Euseb. impress. et ms. Vigerus ad Eusebium haec adnotat : « Canterus, lib. II Var. lect., c. 11, Plutarchi loca profert, ubi ex Pindaro id nominis Deo tribuitur ; Pindari versus idem ex Dionis Chrysostomi Olympico, hunc in modum refert : « Δωδωναῖε μεγασθενὲς « Ἀριστοτέχνα πάτερ, « licet ibi nominatim Pindarus non appelletur. »

"Whom." Printed and manuscript Eusebius have τόν. Viger notes on Eusebius: "Canter, Variae lectiones book II, ch. 11, cites passages of Plutarch where this name is given to God after Pindar; he also quotes Pindar's lines from Dio Chrysostom's Olympic oration in this form: 'Dodonaean, mighty one, father, best of artists', though Pindar is not named there."

(printed under page 77)

(42) ‹anchor: call not in the foot image; lemma Ἄντικρυς› · call in col 155

Ἄντικρυς. Euseb. impress. et ms. ἃ ἄντικρυς, otiose posito relativo, inquit Sylburgius, nisi pro ὅτι, quia accipiat.

"Outright." Printed and manuscript Eusebius have ἃ ἄντικρυς, with the relative put in idly, says Sylburg, unless one takes it for ὅτι, "because".

(printed under page 77)

(43) ‹anchor: call not in the foot image; lemma Ἔραστον› · call in col 155

Ἔραστον. Cod. Joan. corrupte ἕκαστον. Est autem haec epistola inter Platonicas sexta, quae inscribitur Ἑρμείᾳ, καὶ Ἐράστῳ, καὶ Κορίσκῳ. Porro eadem Platonis verba recitavit etiam Origenes contra Celsum lib. VI, p. 280.

"Erastus." The St John's manuscript has ἕκαστον ("each"), corruptly. This letter is the sixth among Plato's, addressed "To Hermias, Erastus and Coriscus". Origen also quoted these same words of Plato, Against Celsus book VI, p. 280.

(printed under page 77)

(44) ‹anchor: call not in the foot image; lemma Γραφῶν› · call in col 155

Γραφῶν. Euseb. φωνῶν.

"Of writings." Eusebius has φωνῶν ("of utterances").

(printed under page 77)

(45) ‹anchor: call not in the foot image; lemma Καὶ τῆς› · call in col 155

Καὶ τῆς. Καὶ τῇ τῆς Euseb., Plato.

"And of the." Eusebius and Plato have καὶ τῇ τῆς.

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(46) ‹anchor: call not in the foot image; lemma Τὸν πάντ.› · call in col 155

Τὸν πάντ. Plato plenius, καὶ τὸν πάντων Θεὸν ἡγεμόνα τῶν τε ὄντων καὶ τῶν μελλόντων, τοῦ τε ἡγεμόνος.

"The [God] of all." Plato more fully: "and [by] the God who is leader of all things, those that are and those to come, and [father] of the leader."

(printed under page 77)

(47) ‹anchor: call not in the foot image; lemma Ὅν, ἐὰν ὀρθ.› · call in col 155

Ὅν, ἐὰν ὀρθ. Plato haec primae personae tribuit : Ὃν ἂν ὄντως φιλοσοφῶμεν εἰσόμεθα πάντες σαφῶς, εἰς δύναμιν ἀνθρώπων εὐδαιμόνων. Quem, si vere philosophemur, cognoscemus aperte omnes, quatenus felicis hominis natura pertingere potest.

"Whom, if rightly." Plato gives this in the first person: "whom, if we truly philosophize, we shall all clearly know, as far as is in the power of happy men" (Latin: as far as the nature of a happy man can reach).

(printed under page 77)

(48) ‹anchor: call not in the foot image; lemma Εἴσεσθε› · call in col 155

Εἴσεσθε. Cod. Joan. corrupte εἴσεσθαι.

"You will know." The St John's manuscript has εἴσεσθαι, corruptly.

(printed under page 77)

(49) ‹anchor: call not in the foot image; lemma Δημηγορίᾳ› · call in col 155

Δημηγορίᾳ. Concio scilicet Dei Patris universorum ad deos ex se genitos in Timaeo Platonis p. 1054 : Θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς πατήρ τε ἔργων, ἃ δι' ἐμοῦ γενόμενα, ἄλυτα, ἐμοῦ γε θέλοντος. Dii orti ex diis, quorum ego opifex et pater sum, haec attendite. Quae a me facta sunt, me ita volente indissolubilia sunt. Haec citat Athenagoras, Legat., p. 27, edit. Oxon.

"In the public speech." That is, the address of God, the Father of all, to the gods begotten of him, in Plato's Timaeus, p. 1054: "Gods of gods, of whom I am maker and father of works, which, having come to be through me, are indissoluble, so long as I will it" (Latin: gods sprung from gods, of whom I am the maker and father, attend to this: what was made by me is indissoluble, so long as I so will). Athenagoras quotes this, Embassy p. 27 of the Oxford edition.

(printed under page 77)

(50) ‹anchor: call not in the foot image; lemma Καλεῖ› · call in col 155

Καλεῖ. Euseb. impress. et ms. λέγει. Paulo post ἐπ' ἄν pro ἐπάν Euseb.

"He calls." Printed and manuscript Eusebius have λέγει ("he says"). A little after, Eusebius has ἐπ' ἄν for ἐπάν.

(printed under page 77)

(51) ‹anchor: call not in the foot image; lemma Περὶ τὸν πάντ.› · call in col 155

Περὶ τὸν πάντ. Exstant haec in secunda Platonis epistola, quam scribit ad Dionysium, pag. 1269 : Φῂς γὰρ δὴ, κατὰ τὸν ἐκείνου λόγον, οὐχ ἱκανῶς ἀποδεδεῖχθαί σοι περὶ τῆς τοῦ πρώτου φύσεως· φραστέον δέ σοι δι' αἰνιγμῶν· ἵν' ἄν τι ἡ δέλτος ἢ πόντου, ἢ γῆς πτυχαῖς πάθῃ, ὁ ἀναγνοὺς μὴ γνῷ. Ὧδε γὰρ ἔχει· Περὶ τὸν πάντων βασιλέα πάντ' ἐστὶ, καὶ ἐκείνου ἕνεκα πάντα, καὶ ἐκεῖνο αἴτιον ἁπάντων τῶν καλῶν· δεύτερον δὲ περὶ τὰ δεύτερα· καὶ τρίτον περὶ τὰ τρίτα. Ais enim, ut ille refert, non sufficienter tibi a me de prima natura demonstratum fuisse. Dicendum est igitur tibi nunc per aenigmata quaedam : ut si quid huic tabellae vel mari, vel terra contingat, qui eam legerit, intelligere non possit. Est autem ita : Circa omnium regem cuncta sunt, ipsius gratia omnia, ipse pulchrorum omnium causa ; circa secundum secunda, tertia circa tertium. Conf. superius Clemens in Protrept. p. 60 ; Justinus M., Apol. I, p. 114, ed. Oxon. ; Athenagoras, Legat. pag. 92, 93, edit. Oxon. ; Origenes contra Celsum lib. VI, pag. 287 ; Cyrillus Alex., adversus Julianum lib. I, p. 34.

"About the [king] of all." These words are in Plato's second letter, which he writes to Dionysius, p. 1269: "For you say, according to his account, that the nature of the First has not been sufficiently shown to you. I must tell you in riddles, so that if the tablet should meet with any mishap in the folds of sea or land, whoever reads it may not understand. It is thus: about the king of all are all things, and for his sake are all things, and he is cause of all beautiful things; and second about the second things, and third about the third." (The Latin renders the same.) Compare above, Clement in the Protrepticus p. 60; Justin Martyr, Apology I, p. 114 of the Oxford edition; Athenagoras, Embassy pp. 92, 93 of the Oxford edition; Origen, Against Celsus book VI, p. 287; Cyril of Alexandria, Against Julian book I, p. 34.

(printed under page 77)

(52) ‹anchor: call not in the foot image; lemma Ἕνεκεν› · call in col 155

Ἕνεκεν. Euseb. ἕνεκα. Cod. Joan. ἕνεκε.

"For the sake of." Eusebius has ἕνεκα; the St John's manuscript ἕνεκε.

(printed under page 77)

(53) ‹anchor: call not in the foot image; lemma Ἁπάντων καλῶν› · call in col 155

Ἁπάντων καλῶν. Euseb. impress. et ms. τῶν καλῶν. Plato plenius ac rectius ἁπάντων τῶν καλῶν.

"Of all beautiful things." Printed and manuscript Eusebius have τῶν καλῶν. Plato, more fully and more correctly, ἁπάντων τῶν καλῶν.

(printed under page 77)

(54) ‹anchor: call not in the foot image; lemma Τὸν Υἱὸν δέ› · call in col 155

Τὸν Υἱὸν δέ. Euseb. τὸν δὲ Υἱόν. Ibidem mox, ὁ δὲ αὐτός. Deinde, τῷ τῆς δεκάτ. cod. Joan. Et statim ἱερός pro Ἡρὸς mendose.

"And the Son." Eusebius has τὸν δὲ Υἱόν. In the same place shortly after, ὁ δὲ αὐτός. Then the St John's manuscript has τῷ τῆς δεκάτ[ης], and immediately after ἱερός ("holy") for Ἡρός ("of Er"), faultily.

(printed under page 77)

(55) ‹anchor: call not in the foot image; lemma Ἠρὸς τοῦ Ἀρμενίου› · call in col 155

Ἠρὸς τοῦ Ἀρμενίου. P. Leopardus l. IX, c. 2. Emendat. Contuli nuper Clementem Alex. Graecum cum Latino ejus interprete ; et quod in conferendo deprehendi erratum Graeci codicis, atque interpretis dissimulare hic nolui. Lib. V Strom. : (continues)

"Of Er the Armenian." P. Leopardus, Emendationes book IX, ch. 2: "I recently compared the Greek Clement of Alexandria with his Latin translator; and I did not wish to pass over here the error of the Greek manuscript, and of the translator, that I detected in comparing them. Stromata book V: (continues)

(printed under page 77)

Page

running head: 155 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:156

τῆς ὕλης, παραδίδωσι· καὶ ἕνα τὸν τούτων δημιουργὸν, ὃν ἀριστοτέχναν πατέρα λέγει, τὸν καὶ τὰς προκοπὰς κατ' ἀξίαν εἰς θειότητα παρεσχημένον. Σιωπῶ γὰρ Πλάτωνα, ἄντικρυς οὗτος ἐν τῇ πρὸς Ἔραστον καὶ Κορίσκον ἐπιστολῇ φαίνεται Πατέρα καὶ Υἱὸν, οὐκ οἶδ' ὅπως, ἐκ τῶν Ἑβραϊκῶν Γραφῶν ἐμφαίνων, παρακελευόμενος κατὰ λέξιν· Ἐπομνύντας σπουδῇ τε ἅμα μὴ ἀμούσῳ, καὶ τῆς σπουδῆς ἀδελφῇ παιδείᾳ, τὸν πάντων Θεὸν αἴτιον, καὶ τοῦ ἡγεμόνος καὶ αἰτίου Πατέρα Κύριον ἐπομνύντας· ὃν, ἐὰν ὀρθῶς φιλοσοφήσητε, εἴσεσθε. Ἥ τε ἐν Τιμαίῳ δημηγορία πατέρα καλεῖ τὸν δημιουργὸν, λέγουσα ὧδέ πως· Θεοὶ θεῶν, ὧν ἐγὼ πατὴρ, δημιουργός τε ἔργων. Ὥστε καὶ ἐπὰν εἴπῃ, Περὶ τὸν πάντων βασιλέα πάντα ἐστὶ, κἀκείνου ἕνεκεν τὰ πάντα· κἀκεῖνο αἴτιον ἀπάντων καλῶν· δεύτερον δὲ, περὶ τὰ δεύτερα, καὶ τρίτον περὶ τὰ τρίτα· οὐκ ἄλλως ἔγωγε ἐξακούω ἢ τὴν ἁγίαν Τριάδα μηνύεσθαι· τρίτον μὲν γὰρ εἶναι τὸ ἅγιον Πνεῦμα· τὸν Υἱὸν δὲ δεύτερον, δι' οὗ πάντα ἐγένετο κατὰ βούλησιν τοῦ Πατρός. Ὁ δ' αὐτὸς ἐν τῷ δεκάτῳ τῆς Πολιτείας, Ἠρὸς

of matter, he hands down; and one creator of these, whom he calls Father, best of artificers, who has also furnished the advancements according to worth unto divinity. For I pass over Plato in silence; he openly in the epistle to Erastus and Coriscus appears, I know not how, to set forth Father and Son from the Hebrew Scriptures, exhorting word for word: Swearing with an earnestness at once not uncultured, and with culture sister to earnestness, by the God who is cause of all things, and swearing by the Lord, Father of the ruler and cause; whom, if you philosophize rightly, you will know. And the address in the Timaeus calls the creator Father, speaking somewhat thus: Gods of gods, whereof I am Father, and creator of works. So that also whenever he says, Around the King of all things are all things, and for His sake are all things; and that is cause of all good things; and second around the second things, and third around the third things: I for my part understand it in no other way than that the Holy Trinity is signified; for that the third is the Holy Spirit, and the Son is the second, through whom all things came to be according to the will of the Father. And the same writer in the tenth book of the Republic, of Er

Editors' notes and page, col. 156

Page

running head: CLEMENTIS ALEXANDRINI 156
marginal letters: A τῆς ὕλης,; B Περὶ τὸν; C (49) indissolubilia (foot notes); D (51) gratia omnia (foot notes)
old-edition numerals: (none)
other: misprint as printed: ἀπάντων (for ἁπάντων), so also in notes (51) and (53).
other: foot notes (41)–(55), called in this column, are printed at the foot of the page and set under col. 155 (Q18b 2026-11-07). For col. 155's file: its notes (51) and (53) set ἁπάντων where the page prints ἀπάντων (smooth breathing, as in the text); to be set back as printed there.

PG 9:157

τοῦ Ἀρμενίου, τὸ γένος Παμφύλου, μέμνηται· ὅς ἐστι Ζοροάστρης. Αὐτός γ' οὖν ὁ Ζοροάστρης γράφει· Τάδε συνέγραψεν Ζοροάστρης ὁ Ἀρμενίου, τὸ γένος Πάμφυλος. ἐν πολέμῳ τελευτήσας, ἐν ᾅδῃ γενόμενος ἐδάην παρὰ θεῶν. Τὸν δὴ Ζοροάστρην τοῦτον ὁ Πλάτων δωδεκαταῖον ἐπὶ τῇ πυρᾷ κείμενον ἀναβιῶναι λέγει. Τάχα μὲν οὖν τὴν ἀνάστασιν, τάχα δὲ ἐκεῖνα αἰνίσσεται, ὡς διὰ τῶν δώδεκα ζωδίων ἡ ὁδὸς ταῖς ψυχαῖς γίνεται εἰς τὴν ἀνάληψιν· αὐτὸς δὲ καὶ εἰς τὴν γένεσίν φησι τὴν αὐτὴν γίγνεσθαι κάθοδον. Ταύτῃ ὑποληπτέον καὶ τὰ τοῦ Ἡρακλέους ἆθλα γενέσθαι δώδεκα· μεθ' ἃ τῆς ἀπαλλαγῆς παντὸς τοῦ κόσμου τοῦδε τυγχάνει ἡ ψυχή. Οὐ παραπέμπομαι καὶ τὸν Ἐμπεδοκλέα, ὃς φυσικῶς οὕτως τῆς τῶν πάντων ἀναλήψεως μέμνηται, ὡς ἐσομένης ποτὲ εἰς τὴν τοῦ πυρὸς οὐσίαν μεταβολῆς. Σαφέστατα Ἡράκλειτος ὁ Ἐφέσιος ταύτης ἐστὶ τῆς δόξης, τὸν μέν τινα κόσμον ἀΐδιον εἶναι δοκιμάσας, τὸν δέ τινα φθειρόμενον τὸν κατὰ τὴν διακόσμησιν εἰδώς· οὐχ ἕτερον ὄντα ἐκείνου πως ἔχοντος. Ἀλλ' ὅτι μὲν ἀΐδιον τὸν ἐξ ἁπάσης τῆς οὐσίας ἀϊδίως ποιὸν κόσμον ᾔδει, φανερὸν ποιεῖ λέγων οὕτως· Κόσμον τὸν αὐτὸν ἁπάντων οὔτε τις θεῶν, οὔτε

the son of Armenius, by race a Pamphylian, makes mention, he who is Zoroaster. At any rate Zoroaster himself writes: These things wrote Zoroaster the son of Armenius, by race a Pamphylian: having died in war, when I came to be in Hades I learned them from the gods. Now Plato says that this Zoroaster, lying on the pyre on the twelfth day, came back to life. Perhaps then he hints at the resurrection, and perhaps at those things, how through the twelve signs of the zodiac the way for souls takes place unto the ascension; and he himself says that by the same way the descent unto generation also takes place. In this way too must it be supposed that the labours of Heracles were twelve, after which the soul obtains release from all this world. I do not pass over Empedocles either, who physically makes mention thus of the assumption of all things, as of a change that will one day take place into the substance of fire. Most clearly Heraclitus the Ephesian is of this opinion, having judged a certain world to be eternal, while knowing a certain one that perishes, namely the one according to the arrangement of the order, not being other than that former one disposed in a certain way. But that he knew the world formed out of all substance to be eternally of a certain quality and eternal, he makes plain by speaking thus: The world, the same for all, neither any of gods nor

Editors' notes and page, col. 157

Footnotes

(55, continued) ‹run-over of note (55), set in n155, which ends "(continues)"; printed at the head of page 78's foot under the Potter marker› · call in col 155 Οὐδὲ οἱ παρὰ Πλάτωνι ἐν Πολιτείᾳ πρὸς τοῦ Ἀρμενίου, καὶ ἐν Γοργίᾳ Αἰακοῦ καὶ Ῥαδαμάνθυος. Hic Gentianus ab Armenio vertit, cum vertere debuerit, Eros Armenii, et legere Ἠρὸς τοῦ Ἀρμενίου. Sequitur enim apud eumdem eodem libro · Ὁ δὲ αὐτὸς ἐν τῷ δεκάτῳ τῆς Πολιτείας Ἠρὸς τοῦ Ἀρμενίου τὸ γένος Παμφύλου μέμνηται, ὅς ἐστι Ζοροάστρης. Αὐτὸς γοῦν Ζοροάστρης γράφει· τάδε συνέγραψε Ζοροάστρης ὁ Ἀρμενίου, τὸ γένος Πάμφυλος ἐν πολέμῳ τελευτήσας. Platonis locus est, Ἀλλ' οὐ μέν τοί σοι, ἦν δὲ ἐγὼ, Ἀλκίνου γε ἀπόλογον ἐρῶ· ἀλλ' ἀλκίμου μὲν ἀνδρὸς Ἠρὸς τοῦ Ἀρμενίου, τὸ γένος Παμφύλου, ὅς ποτε ἐν πολέμῳ τελευτήσας. Valerius Maximus lib. I : Quae minus admirabilia Eris Pamphylii casus facit, quem Plato scribit inter eos, qui in acie ceciderant, decem diebus jacuisse. Hic impressi tamen codices habent Pheraei, scripti Eaeretri, mendose utrumque. Macrobius in Somnium Scipionis scribens : Sed ille Platonicus secretorum relator, Et quidam nomine fuit natione Pamphylus, miles officio qui cum vulneribus in praelio acceptis, etc. Ergo τοῦ Ἀρμενίου, nomen patris Eris sive Zoroastris est. Haec Leopardus. Itaque et apud Platonem Ficinus et Serranus, et hic Hervetus vertere debuerunt : Eris Armenii filii, genere Pamphylii. Eusebium ait Zoroastris non meminisse Hervetus, quoniam haec omnia omisit ejus interpres Trapezuntius ; at in Graeca editione reperies p. 395 : Ἐρὸς τοῦ Ἀρμενίου, τὸ γένος Παμφύλου, μέμνηται, ὅς ἐστι Ζωροάστρης. COLLECT. — Conf. Justinus M., Cohort. ad Gent., p. 101, ed. Oxon. ; Origenes, contra Celsum, lib. II, p. 70, ed. Cantab. ; Plutarchus, Sympos. lib. IX, q. 5 ; Cyrillus, contra Julianum, lib. VIII ; Augustinus, De civitate Dei lib. XXII, cap. 28 ; Theodoretus, media parte serm. 11, p. 653. Ubi haec verba Platonis adducit. Clemens denique noster paulo superius in hoc Strom.

'Nor those in Plato's Republic, at the hands of Armenius, and in the Gorgias, of Aeacus and Rhadamanthus.' Here Gentian translated 'by Armenius', when he ought to have translated 'of Er, son of Armenius', and read Ἠρὸς τοῦ Ἀρμενίου. For there follows in the same author, in the same book: 'And the same, in the tenth book of the Republic, mentions Er the son of Armenius, a Pamphylian by race, who is Zoroaster. Zoroaster himself, at any rate, writes: These things Zoroaster the son of Armenius, a Pamphylian by race, wrote, having died in war.' The passage of Plato is: 'It is not, I said, a tale of Alcinous that I shall tell you, but of a valiant man, Er the son of Armenius, a Pamphylian by race, who once died in war.' Valerius Maximus, book I: 'The case of Er the Pamphylian makes these things less marvellous; Plato writes that he lay for ten days among those who had fallen in battle.' Here, however, the printed copies have Pheraei and the manuscripts Eaeretri, both faulty. Macrobius, writing on the Dream of Scipio: 'But that Platonic narrator of secrets, one Er (printed "Et") by name, was a Pamphylian by nation, a soldier by calling, who, having received wounds in battle,' etc. Therefore τοῦ Ἀρμενίου is the name of the father of Er, or Zoroaster." So far Leopardus. Accordingly both Ficino and Serranus in Plato, and Hervet here, ought to have translated "of Er the son of Armenius, a Pamphylian by race". Hervet says that Eusebius does not mention Zoroaster, because his translator Trapezuntius left all this out; but in the Greek edition you will find at p. 395: "mentions Er the son of Armenius, a Pamphylian by race, who is Zoroaster." COLLECTANEA. — Compare Justin Martyr, Exhortation to the Greeks, p. 101, Oxford edition; Origen, Against Celsus, book II, p. 70, Cambridge edition; Plutarch, Table Talk, book IX, question 5; Cyril, Against Julian, book VIII; Augustine, The City of God, book XXII, chapter 28; Theodoret, in the middle of discourse 11, p. 653, where he adduces these words of Plato. Finally, our Clement, a little above in this Stromateis.

(printed under page 78)

(56) ‹anchor: call not in the foot image; lemma Ἀρμενίου› · call in col 158

Ἀρμενίου. Cod. Joan. ἑρμενίου. Proximum τό omittit idem.

"Of Armenius." The St John's manuscript has ἑρμενίου. The same omits the next τό.

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(57) ‹anchor: call not in the foot image; lemma Ζοροάστρης› · call in col 158

Ζοροάστρης. Ζωροάστρην alibi appellat auctor, Ζωροάστριν vero Eusebius.

"Zoroaster." Elsewhere the author calls him Ζωροάστρην, and Eusebius Ζωροάστριν.

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(58) ‹anchor: call not in the foot image; lemma Ὁ› · call in col 158

Ὁ. Hanc particulam omittit cod. Joan.

Ὁ ("the"). The St John's manuscript omits this particle.

(printed under page 78)

(59) ‹anchor: call not in the foot image; lemma Πάμφυλος› · call in col 158

Πάμφυλος. Μῆδος superius Strom. I, p. 399.

"Pamphylian." Above, Stromata I, p. 399, "a Mede".

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(60) ‹anchor: call not in the foot image; lemma Ἐν ᾅδῃ› · call in col 158

Ἐν ᾅδῃ. Euseb. impress. et ms. ὅσα ἐν ᾅδῃ. Qui locus, inquit Sylburgius, ab eodem Eusebio citatur etiam lib. XI, p. 330. Apud Plat. est Basil. ed. p. 470.

"In Hades." Printed and manuscript Eusebius have ὅσα ἐν ᾅδῃ ("all that is in Hades"). This passage, says Sylburg, is also quoted by the same Eusebius in book XI, p. 330. In Plato it is at p. 470 of the Basel edition.

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(61) ‹anchor: call not in the foot image; lemma Τάχα … αἰνίσσεται› · call in col 158

Τάχα . . . αἰνίσσεται. Euseb. Τάχα μὲν οὐ τὴν ἀνάστασιν, ἀλλ' ἐκεῖνα αἰνίσσεται. Quibus forte non resurrectionem, sed alterum illud subobscure significat.

"Perhaps … he hints." Eusebius: "Perhaps he hints not at the resurrection, but at those things" (Latin: by which perhaps he obscurely signifies not the resurrection but that other thing).

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(62) ‹anchor: call not in the foot image; lemma Αὐτὸς δέ› · call in col 158

Αὐτὸς δέ. Scil. Plato, vel vir Pamphylius ; qui in loco Platonis citato longa oratione refert, quomodo animae in corpora post obitum novis generationibus redeant.

"And he himself." That is, Plato, or the Pamphylian man, who in the passage of Plato cited relates in a long speech how souls return into bodies after death in new births.

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(63) ‹anchor: call not in the foot image; lemma Γίγνεσθαι κάθοδον› · call in col 158

Γίγνεσθαι κάθοδον. Cod. Joan. κάθοδον γίγνεσθαι. Sed γίνεσθαι habet Euseb. impress.

"That a descent takes place." The St John's manuscript has κάθοδον γίγνεσθαι. But printed Eusebius has γίνεσθαι.

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(64) ‹anchor: call not in the foot image; lemma Ἡρακλέους› · call in col 158

Ἡρακλέους. Euseb. Ἡρακλέος. Mox idem λέγεσθαι pro γενέσθαι habet.

"Of Heracles." Eusebius has Ἡρακλέος. Shortly after, the same has λέγεσθαι ("to be said") for γενέσθαι ("to become").

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(65) ‹anchor: call not in the foot image; lemma Οὐ παραπέμπομαι καὶ τὸν Ἐμπ.› · call in col 158

Οὐ παραπέμπομαι καὶ τὸν Ἐμπ. Cod. Joan. παραπέμπομαι τὸν Ἐμπ. Statim ὁ φυσικὸς οὗτος pro ὃς φυσικῶς οὕτως, Eus. impr. et ms.

"I do not pass over Emp[edocles] too." The St John's manuscript has παραπέμπομαι τὸν Ἐμπ. Immediately after, printed and manuscript Eusebius have ὁ φυσικὸς οὗτος ("this natural philosopher") for ὃς φυσικῶς οὕτως ("who thus, naturally").

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(66) ‹anchor: call not in the foot image; lemma Σαφέστατα› · call in col 158

Σαφέστατα. Euseb. σαφέστατα δ'.

"Most clearly." Eusebius has σαφέστατα δ'.

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(67) ‹anchor: call not in the foot image; lemma Τὸν μέν τινα κόσμον› · call in col 158

Τὸν μέν τινα κόσμον. Quomodo τινὰ κόσμον ἀΐδιον, et etiam τινὰ κόσμον φθειρόμενον, agnovit Heraclitus, cum ἕνα εἶναι τὸν κόσμον, unicum esse mundum, sensit teste Laertio lib. IX, segm. 8 ? Et quidem Clementem ac Laertium conciliari haud posse putavit Menagius. Verum Heraclitus sensit unicum esse mundum eumque ἀΐδιον, aeternum, ut ait Clemens, scilicet quoad substantiam ; sed quoad διακόσμησιν, ornatum, varios esse mundos, uno pereunte, altero iterum renascente e prioris ruderibus. Hinc addit Clemens, istum alium mundum esse οὐχ ἕτερον ἐκείνου, non alium a priore. Simplicius in Aristotelis Phys. l. VIII : Ὅσοι ἀεὶ μέν φασιν εἶναι κόσμον, οὐ μὲν τὸν αὐτὸν ἀεὶ, ἀλλὰ ἄλλοτε ἄλλον γινόμενον κατά τινας χρόνων περιόδους· ὡς Ἀναξιμένης τε, καὶ Ἡράκλειτος, καὶ Διογένης, καὶ ὕστερον οἱ ἀπὸ τῆς Στοᾶς. Ex quibus sequentia Clementis verba facile explicari poterunt.

"One world." How did Heraclitus recognize one world as everlasting and another world as perishing, when, as Laertius witnesses (book IX, section 8), he held that the world is one? Menagius indeed thought Clement and Laertius could not be reconciled. But Heraclitus held that there is one world and that it is everlasting, as Clement says, namely as to its substance; but that as to its ordering (διακόσμησις, adornment) there are various worlds, one perishing and another being born again from the ruins of the former. Hence Clement adds that this other world is "not other than that one". Simplicius on Aristotle's Physics book VIII: "Those who say that there is always a world, yet not always the same one, but at different times a different one coming to be according to certain periods of time: such as Anaximenes, Heraclitus, Diogenes, and later the Stoics." From these, Clement's following words can easily be explained.

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(68) ‹anchor: κόσμον ᾔδει› · call in col 158

Κόσμον ᾔδει, φαν. Euseb. impress. κόσμον, ἤδη φαν. Illud ἤδη habet etiam cod. Joan.

"He knew the world, plain[ly]." Printed Eusebius has κόσμον, ἤδη φαν[ερόν] ("the world, already plainly"). The St John's manuscript also has that ἤδη.

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(69) ‹anchor: τὸν αὐτὸν ἁπάντων› · call in col 158

Ἁπάντων. Euseb. ms. et impress. πάντων.

"Of all." Manuscript and printed Eusebius have πάντων.

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Footnotes

(70) ‹anchor: call not in the foot image; lemma Ἀλλ' ἦν› · call in col 159

Ἀλλ' ἦν. Euseb. et ms. Paris. ἀλλ' ἦν ἀεί.

"But it was." Eusebius and the Paris manuscript have ἀλλ' ἦν ἀεί ("but it always was").

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(71) ‹anchor: call not in the foot image; lemma Μέτρα› · call in col 159

Μέτρα. Euseb. μέτρῳ, itemque statim rursus, rectius. SYLB. — Aliter legitur in vocibus multis hic locus apud Eusebium, atque inter caetera illud sine dubio mendosum est apud Clementem ἁπτόμενον μέτρα, Eusebius, ἁπτόμενον μέτρῳ, καὶ ἀποσβεννύμενον μέτρῳ ; mensura accensus, et mensura extinctus, sive certo quodam modulo ; nam ex igne exstincto fieri omnia volebant Heraclitus et Hippasus Metapontinus, de quibus Plutarchus lib. I De placitis Phil. : Ἀρχὴν ὅλων τὸ πῦρ· ἐκ πυρὸς γὰρ τὰ πάντα γίνεσθαι, καὶ εἰς πῦρ πάντα τελευτᾷν λέγουσι· τούτου δὲ κατασβεννυμένου κοσμοποιεῖσθαι τὰ πάντα. Πρῶτον μὲν γὰρ τὸ παχυμερέστερον αὐτοῦ εἰς αὐτὸ συστελλόμενον γῆ γίνεται· ἔπειτα ἀναχαλωμένην τὴν γῆν ὑπὸ τοῦ πυρὸς φύσει ὕδωρ ἀποτελεῖσθαι· ἀναθυμιώμενον δὲ ἀέρα γίνεσθαι. Πάλιν δὲ τὸν κόσμον καὶ πάντα τὰ σώματα ὑπὸ τοῦ πυρὸς ἀναλοῦσθαι ἐν τῇ ἐκπυρώσει. Haec citata ab Eusebio lib. XIV, c. 5 Praep., sic vertit Trapezuntius : Ignem esse principium universorum putarunt, quo exstincto, caetera gignuntur ; cujus solidiorem partem in se contractam, atque constipatam terram fieri. Terram porro ab igne resolutam in aquam verti, et exhalationes aquarum in aerem transire. Rursus autem universa corpora, mundumque ignis ardore corrumpi. Vel potius, in illa exustione corruptum iri. De qua ut de ea Stoicorum opinione quid sentiat Euseb. vide lib. XV, c. 17 et 18, Praepar. COLLECT.

"Measures." Eusebius has μέτρῳ ("by measure"), and again immediately after; more correctly. SYLB[URG]. — This passage is read differently in many words in Eusebius, and among other things Clement's ἁπτόμενον μέτρα is beyond doubt faulty; Eusebius has ἁπτόμενον μέτρῳ, καὶ ἀποσβεννύμενον μέτρῳ, "kindled by measure and quenched by measure", that is, in a certain fixed proportion. For Heraclitus and Hippasus of Metapontum held that all things come from fire quenched; of them Plutarch says, Opinions of the Philosophers book I: "Fire is the principle of all things; for they say that all things come from fire and all end in fire; and that when it is quenched all things are formed into a world. For first its denser part, contracting into itself, becomes earth; then the earth, loosened by the fire, by nature becomes water; and evaporating, it becomes air. And again the world and all bodies are consumed by fire in the conflagration." Trapezuntius translated this, as quoted by Eusebius, Praeparatio book XIV, ch. 5, thus: "They thought fire the principle of all things, and that when it is quenched the rest are born; that its more solid part, contracted and compacted in itself, becomes earth; that earth, dissolved by fire, turns into water, and the exhalations of the waters pass into air; and that again all bodies and the world are destroyed by the burning of fire." Or rather, "will be destroyed in that conflagration". For what Eusebius thinks of it, as of that opinion of the Stoics, see Praeparatio book XV, chs. 17 and 18. COLLECT.

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(72) ‹anchor: call not in the foot image; lemma Τροπαί› · call in col 159

Τροπαί. Euseb. impress. et ms. τροπάς.

"Turnings." Printed and manuscript Eusebius have τροπάς.

(printed under page 79)

(73) ‹anchor: call not in the foot image; lemma Θαλάσσης› · call in col 159

Θαλάσσης. Cod. Joan. θαλάσσῃ.

"Of the sea." The St John's manuscript has θαλάσσῃ.

(printed under page 79)

(74) ‹anchor: call not in the foot image; lemma Πῦρ … τρέπεται› · call in col 159

Πῦρ . . . τρέπεται. Euseb. impress. et ms. τὸ πῦρ cum articulo habet. Hanc autem Heracliti sententiam explicabit Laertius lib. IX, segm. 8 : Πῦρ εἶναι στοιχεῖον, καὶ πυρὸς ἀμοιβὴν τὰ πάντα ἀραιώσει καὶ πυκνώσει τὰ γινόμενα. Ignem elementum esse dicit, ignisque vicissitudine, tum raritate tum densitate constare, quae fiunt omnia. Paulo vero post propius ad ea, quae dicit Clemens : Πυκνούμενον τὸ πῦρ ἐξυγραίνεσθαι, συνιστάμενόν τε γίνεσθαι ὕδωρ· πηγνύμενον δὲ τὸ ὕδωρ, εἰς γῆν τρέπεσθαι· καὶ ταύτην ὁδὸν ἐπὶ τὸ κάτω εἶναι· πάλιν τε αὐτὴν τὴν γῆν χεῖσθαι, ἐξ ἧς τὸ ὕδωρ γίνεσθαι· ἐκ δὲ τούτου τὰ λοιπὰ σχεδὸν πάντα, ἐπὶ τὴν ἀναθυμίασιν ἀνάγων τὴν ἀπὸ τῆς θαλάττης. Αὕτη ἐστὶν ἡ ἐπὶ τὸ ἄνω ὁδός. Densatum quippe ignem liquescere, constantemque aquam fieri ; concretam vero aquam in humum verti ; eamque viam ad inferiora esse. Humum ipsam denuo effundi, atque ex ea fieri humorem. Ex eo autem reliqua ferme omnia, ad evaporationem eam referens, quae ex mari fit, ipsamque ad superiora viam esse. Similia, paucis mutatis, quae ad mutationum ordinem spectant, tradit Plutarchus, De placitis philosophorum lib. I, c. 3. Conf. Recognitiones Clementis lib. II, cap. 15 ; Clementina, hom. 2, c. 26.

"Fire … is turned." Printed and manuscript Eusebius have τὸ πῦρ, with the article. This opinion of Heraclitus Laertius will explain, book IX, section 8: "Fire is the element, and all things that come to be are an exchange for fire, by rarefaction and condensation" (Latin: he says fire is the element, and that all things that come to be consist by the alternation of fire, now by rarity, now by density). A little after, closer to what Clement says: "Fire, being condensed, becomes moist, and when it sets becomes water; and water, solidifying, turns into earth; and this is the way downward. And again earth itself is poured out, and from it water comes; and from this almost all the rest, referring it to the exhalation from the sea. This is the way upward." (The Latin renders the same.) Plutarch gives similar things about the order of the changes, with a few alterations, Opinions of the Philosophers book I, ch. 3. Compare the Clementine Recognitions book II, ch. 15; the Clementines, Homily 2, ch. 26.

(printed under page 79)

(75) ‹anchor: call not in the foot image; lemma Λόγου, καὶ Θεοῦ› · call in col 159

Λόγου, καὶ Θεοῦ. Cod. Joan. Λόγου Θεοῦ. Paulo post Euseb. impress. et ms. οὐρανὸς καὶ γῆ pro γῆ καὶ οὐρανός.

"Of the Word, and of God." The St John's manuscript has Λόγου Θεοῦ ("of the Word of God"). A little after, printed and manuscript Eusebius have "heaven and earth" for "earth and heaven".

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(76) ‹anchor: call not in the foot image; lemma Καί› · call in col 159

Καί. Omittit hanc particulam cod. Joan.

Καί ("and"). The St John's manuscript omits this particle.

(printed under page 79)

(77) ‹anchor: call not in the foot image; lemma Θάλασσα δ.› · call in col 159

Θάλασσα δ. Quae has voces sequuntur per aliquot paginas usque ad haec verba χρονιζόμενον, ἀμίμητον, e cod. Joan. exciderunt.

"And the sea." What follows these words, for several pages, up to the words χρονιζόμενον, ἀμίμητον, has fallen out of the St John's manuscript.

(printed under page 79)

(78) ‹anchor: call not in the foot image; lemma Πρῶτον› · call in col 159

Πρῶτον. Euseb. πρόσθεν. Statim γῇ ab eodem abest.

"First." Eusebius has πρόσθεν ("before"). Immediately after, γῇ is absent from the same.

(printed under page 79)

(79) ‹anchor: call not in the foot image; lemma Στωϊκῶν› · call in col 159

Στωϊκῶν. Conf. superius pag. 649, n. 5.

"Of the Stoics." Compare above, p. 649, note 5.

(printed under page 79)

(80) ‹anchor: κέχ[ρηνται]; call at the head of the image› · call in col 159

Νυκτερινὴν κέχ. Euseb. νυκτερινὴν ἡμέραν κέχ. Porro multa hujusmodi dicit Plato principio lib. VII, De repub., ubi hunc mundum καταγείῳ οἰκήσει σπηλαιώδει, subterraneo, specus instar, domicilio comparat. Locus autem, quem respicit Clemens, exstat quatuor circiter paginis ab istius libri initio pag. 696 : Τοῦτο δὴ, ὡς ἔοικεν, οὐκ ὀστράκου ἂν εἴη περιστροφὴ, ἀλλὰ ψυχῆς περιαγωγὴ, ἐκ νυκτερινῆς τινος ἡμέρας εἰς ἀληθινὴν τοῦ ὄντος ἰούσης ἐπάνοδον, ἣν δὴ φιλοσοφίαν ἀληθῆ φήσομεν εἶναι. Haec, ut videtur, non erit testae revolutio, sed animae circumductio, a nocturno quodam die ad ejus quod vere est contemplationem ; quem quidem ascensum veram philosophiam dicimus.

"Nocturnal … has." Eusebius has νυκτερινὴν ἡμέραν κέχ[ρηται] ("a nocturnal day"). Plato says much of this kind at the beginning of Republic book VII, where he compares this world to an underground, cave-like dwelling. The passage Clement has in view is about four pages from the beginning of that book, p. 696: "This, it seems, would not be the turning of a shell, but the turning round of a soul from a kind of nocturnal day to the true ascent to being, which we shall say is true philosophy" (Latin: this, it seems, will not be the turning over of a potsherd but the leading round of the soul, from a kind of night-time day to the contemplation of what truly is; which ascent we call true philosophy).

(printed under page 79)

(81) ‹anchor: call at the head of the image, words before it cut off› · call in col 159

Κοσμοκράτορας. Respicit Ephes. VI, 12, ubi dicit Apostolus : Εἶναι ἡμῖν πάλην πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου.

"World-rulers." He has in view Ephesians 6:12, where the Apostle says: "that our struggle is against the principalities, against the powers, against the world-rulers of the darkness of this age."

(printed under page 79)

(82) ‹anchor: κάθοδον› · call in col 159

Κάθοδον. Euseb. ὁδόν.

"Descent." Eusebius has ὁδόν ("way").

(printed under page 79)

Page

running head: 159 CLEMENTIS ALEXANDRINI
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PG 9:160

ἀνθρώπων ἐποίησεν· ἀλλ' ἦν, καὶ ἔστιν, καὶ ἔσται πῦρ ἀείζωον ἁπτόμενον μέτρα, καὶ ἀποσβεννύμενον μέτρα. Ὅτι δὲ καὶ γενητὸν καὶ φθαρτὸν αὐτὸν εἶναι ἐδογμάτιζε, μηνύει τὰ ἐπιφερόμενα· Πυρὸς τροπαὶ, πρῶτον θάλασσα· θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ. Δυνάμει γὰρ λέγει, ὅτι πῦρ ὑπὸ τοῦ διοικοῦντος Λόγου, καὶ Θεοῦ τὰ σύμπαντα δι' ἀέρος τρέπεται εἰς ὑγρὸν, τὸ ὡς σπέρμα τῆς διακοσμήσεως· ὃ καλεῖ θάλασσαν· ἐκ δὲ τούτου αὖθις γίνεται γῆ καὶ οὐρανὸς, καὶ τὰ ἐμπεριεχόμενα. Ὅπως δὲ πάλιν ἀναλαμβάνεται, καὶ ἐκπυροῦται, σαφῶς διὰ τούτων δηλοῖ· Θάλασσα διαχέεται, καὶ μετρέεται εἰς τὸν αὐτὸν λόγον, ὁκοῖος πρῶτον ἦν ἢ γενέσθαι γῆ. Ὁμοίως καὶ περὶ τῶν ἄλλων στοιχείων τὰ αὐτά. Παραπλήσια τούτῳ καὶ οἱ ἐλλογιμώτατοι τῶν Στωϊκῶν δογματίζουσι, περί τε ἐκπυρώσεως διαλαμβάνοντες, καὶ κόσμου διοικήσεως, καὶ τοῦ ἰδίως ποιοῦ κόσμου τε καὶ ἀνθρώπου, καὶ τῆς τῶν ἡμετέρων ψυχῶν ἐπιδιαμονῆς. Πάλιν τε αὖ ὁ Πλάτων ἐν μὲν τῷ ἑβδόμῳ τῆς Πολιτείας, τὴν ἐνταῦθα ἡμέραν νυκτερινὴν κέκληκεν, διὰ τοὺς κοσμοκράτορας, οἶμαι, τοῦ σκότους τούτου· ὕπνον δὲ καὶ θάνατον τὴν εἰς σῶμα κάθοδον τῆς ψυχῆς, κατὰ ταὐτὰ Ἡρα-

of men made; but it was, and is, and shall be an ever-living fire, kindled in measures, and quenched in measures. And that he dogmatized that it is also generated and perishable, is shown by what follows: The turnings of fire: first sea; and of sea, the half is earth, and the half fiery storm-cloud. For potentially he says that fire, by the Word and God who governs all things, is turned through air into moisture, which is as it were the seed of the world-ordering, which he calls sea; and out of this again comes to be earth and heaven, and the things contained in them. And how it is again taken up and consumed by fire, he clearly shows through these words: The sea is poured out, and is measured into the same proportion as it was at first before earth came to be. And similarly the same things hold concerning the other elements. Doctrines similar to him the most notable of the Stoics also hold, treating concerning the conflagration, and the government of the world, and the peculiarly qualified world and man, and the survival of our souls. And again in turn Plato, in the seventh book of the Republic, has called the day here nocturnal, on account of the world-rulers, I suppose, of this darkness; and sleep and death the descent of the soul into a body, in the same way as Hera-

Editors' notes and page, col. 160

Page

running head: CLEMENTIS ALEXANDRINI 160
marginal letters: A ἀνθρώπων ἐποίησεν·; B ἄλλων στοιχείων; C constantemque (foot notes); D (80) Νυκτερινὴν (foot notes)
old-edition numerals: (none)
other: (none)

PG 9:161

κλείτῳ. Καὶ μήτι τοῦτο ἐπὶ τοῦ Σωτῆρος προεθέσπισε τὸ Πνεῦμα, διὰ τοῦ Δαβὶδ λέγον· Ἐγὼ ἐκοιμήθην, καὶ ὕπνωσα· ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεταί μου. Οὐ γὰρ τὴν ἀνάστασιν μόνην τοῦ Χριστοῦ ἐξ ὕπνου ἔγερσιν, ἀλλὰ καὶ τὴν εἰς σάρκα κάθοδον τοῦ Κυρίου ὕπνον ἀλληγορεῖ. Αὐτίκα ὁ αὐτὸς Σωτὴρ παρεγγυᾷ, Γρηγορεῖτε· οἷον, Μελετᾶτε ζῆν, καὶ χωρίζειν τὴν ψυχὴν τοῦ σώματος πειρᾶσθε. Τήν τε Κυριακὴν ἡμέραν ἐν τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων διὰ τούτων καταμαντεύεται· Ἐπειδὴ δὲ τοῖς ἐν τῷ λειμῶνι ἑκάστοις ἑπτὰ ἡμέραι γένοιντο, ἀναστάντας, ἐντεῦθεν δὴ τῇ ὀγδόῃ πορεύεσθαι, καὶ ἀφικνεῖσθαι τεταρταίους. Λειμῶνα μὲν οὖν ἀκουστέον τὴν ἀπλανῆ σφαῖραν, ὡς ἥμερον χωρίον, καὶ προσηνὲς, καὶ τῶν ὁσίων χῶρον· ἑπτὰ δὲ ἡμέρας ἑκάστην κίνησιν τῶν ἑπτὰ, καὶ πᾶσαν τὴν ἐργαστικὴν τέχνην εἰς τέλος ἀναπαύσεως σπεύδουσαν. Ἡ δὲ μετὰ τοὺς πλανωμένους πορεία, ἐπὶ τὸν οὐρανὸν ἄγει, τουτέστι τὴν ὀγδόην κίνησίν τε καὶ ἡμέραν. Τεταρταίους δὲ τὰς ψυχὰς ἀπιέναι λέγει, δηλῶν τὴν διὰ τῶν τεσσάρων στοιχείων πορείαν. Ἀλλὰ καὶ τὴν ἑβδόμην ἱερὰν οὐ μόνον οἱ Ἑβραῖοι, ἀλλὰ καὶ οἱ Ἕλληνες ἴσασι· καθ' ἣν ὁ πᾶς κόσμος κυκλεῖται τῶν ζωογονουμένων καὶ φυομένων ἁπάντων. Ἡσίοδος μὲν οὕτως περὶ αὐτῆς λέγει·

clitus. And did not the Spirit foretell this concerning the Saviour, speaking through David: I laid me down and slept; I awoke, for the Lord will sustain me? For He allegorizes not only the resurrection of Christ as an awakening out of sleep, but also the descent of the Lord into flesh as sleep. Straightway the same Saviour exhorts, Watch; that is, Practise living, and endeavour to separate the soul from the body. And the Lord's day Plato divines in the tenth book of the Republic through these words: And when seven days had passed for each of them in the meadow, they must rise up and journey from thence on the eighth day, and arrive in four days. Now by the meadow we must understand the fixed sphere, as a mild and gentle place, and the region of the holy; and by the seven days each motion of the seven planets, and the whole working art hastening to the end of rest. And the journey after the wandering planets leads to heaven, that is, the eighth motion and day. And that the souls depart in four days, he says as showing the journey through the four elements. Moreover, not only the Hebrews, but also the Greeks know the seventh day as sacred, according to which the whole world of all living and growing things revolves. Hesiod, for instance, speaks thus concerning it:

Πρῶτον ἕνη τετράς τε καὶ ἕβδομον ἱερὸν ἦμαρ.

First the old and new day, and the fourth, and the seventh, a sacred day.

Καὶ πάλιν·

And again:

Ἑβδομάτη δ' αὖθις λαμπρὸν φάος ἠελίοιο.

And on the seventh again the bright light of the sun.

Ὅμηρος δέ·

And Homer:

Ἑβδομάτη δ' ἔπειτα κατήλυθεν ἱερὸν ἦμαρ.

And then the seventh, a sacred day, came down.

Editors' notes and page, col. 161

Footnotes

(83) ‹anchor: call not in the foot image; lemma Ἡρακλείτῳ› · call in col 162

Ἡρακλείτῳ. Euseb. τῷ Ἡρακλείτῳ. Heracliti dictum de morte quoddam recitat Plutarchus lib. De consol. ad Apollonium, pag. 106 : Πότε γὰρ ἐν ἡμῖν αὐτοῖς οὐκ ἔστιν ὁ θάνατος ; καὶ (ᾗ φησιν Ἡράκλειτος) τοῦτό τ' ἔνι ζῶν καὶ τεθνηκὸς, καὶ τὸ ἐγρηγορὸς, καὶ τὸ καθεῦδον, καὶ νέον καὶ γηραιόν· τάδε γὰρ μεταπεσόντα ἐκεῖνά ἐστιν, κἀκεῖνα πάλιν μεταπεσόντα ταῦτα. Quando enim non inest nobis mors, cum, ut ait Heraclitus, idem sit vivum ac mortuum, vigilans ac dormiens, adolescens ac decrepitum, quia haec in illa vicissimque mutentur ? Sed Clemens illud dictum potius respicit, quod citat ipse ex Heraclito Strom. IV, p. 628.

"To Heraclitus." Eusebius has τῷ Ἡρακλείτῳ. Plutarch, in his Consolation to Apollonius, p. 106, quotes a saying of Heraclitus about death: "For when is death not in us ourselves? And (as Heraclitus says) the same thing is living and dead, waking and sleeping, young and old; for these, changing, are those, and those, changing again, are these" (the Latin renders the same). But Clement has rather in view the saying he himself quotes from Heraclitus, Stromata IV, p. 628.

(printed under page 80)

(84) ‹anchor: call not in the foot image; lemma Μόνην τοῦ Χρ.› · call in col 162

Μόνην τοῦ Χρ. Euseb. μόνον τοῦ Σωτῆρος Χρ. SYLBURG.

"Only … of Chr[ist]." Eusebius has μόνον τοῦ Σωτῆρος Χρ[ιστοῦ] ("only … of Christ the Saviour"). SYLBURG.

(printed under page 80)

(85) ‹anchor: call not in the foot image; lemma Ἐπειδή› · call in col 162

Ἐπειδή. Haec exstant in lib. X De repub., pag. 763, in orat. Eris filii Armenii, cujus paulo ante meminit Clemens.

"Since." These words are in Republic book X, p. 763, in the speech of Er son of Armenius, whom Clement mentioned a little before.

(printed under page 80)

(86) ‹anchor: call not in the foot image; lemma Δή› · call in col 162

Δή. Euseb. δεῖ, Plato δεῖν. Sed hic retinendum Eusebianum δεῖ, nam Clemens oratione recta utens, indicativum pro infinitivo posuit.

Δή. Eusebius has δεῖ ("must"), Plato δεῖν. But Eusebius's δεῖ should be kept here, for Clement, using direct speech, put the indicative for the infinitive.

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(87) ‹anchor: call not in the foot image; lemma Τεταρταίους› · call in col 162

Τεταρταίους. Sic communi genere legitur apud Euseb. et Plat. cujus generis exempla cum alibi supra invenies, tum pag. 62, 70, 147. SYLBURG.

"On the fourth day." So it is read, in the common gender, in Eusebius and Plato; examples of this gender you will find above, both elsewhere and on pp. 62, 70, 147. SYLBURG.

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(88) ‹anchor: call not in the foot image; lemma Ἑπτὰ ἡμ.› · call in col 162

Ἑπτὰ ἡμ. Conf. superius Strom. IV, p. 613, n. 12.

"Seven days." Compare above, Stromata IV, p. 613, note 12.

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(89) ‹anchor: Ἡσίοδος› · call in col 162

Ἡσίοδος. Gemina his scribit Aristobulus apud Euseb., Praep. evang. lib. XIII, cap. 12, p. 667, 668. Item Theophilus ad Autolyc. lib. II, p. 91 : Ἔτι μὴν καὶ περὶ τῆς ἑβδόμης ἡμέρας, ἣν πάντες μὲν ἄνθρωποι ὀνομάζουσιν, οἱ καὶ πλείους ἀγνοοῦσιν ὅτι παρ' Ἑβραίοις ὃ καλεῖται σάββατον Ἑλληνιστὶ ἑρμηνεύεται ἑβδομὰς, ἥτις εἰς πᾶν γένος ἀνθρώπων ὀνομάζεται μὲν, δι' ἣν δὲ αἰτίαν καλοῦσιν αὐτὴν οὐκ ἐπίστανται. Praeterea de die septimo qui inter omnes mortales celebris est, magna apud plerosque ignorantia est. Hic enim dies qui ab Hebraeis Sabbatum vocatur, Graece, si quis nomen interpretetur, septimus dicitur. Hoc nomine mortales omnes diem istum appellant, at nominis causam nesciunt plerique. Caeterum Ἡσίοδος μὲν οὖν οὕτω scribit Euseb. Porro quod sequitur, exstat in Hesiodi Diebus v. 6.

"Hesiod." Aristobulus writes things just like these in Eusebius, Praeparatio evangelica book XIII, ch. 12, pp. 667, 668. Likewise Theophilus, To Autolycus book II, p. 91: "Moreover, concerning the seventh day, which all men name, most do not know that what among the Hebrews is called Sabbath is rendered in Greek 'seventh' (hebdomas), a name used by every race of men, though they do not know the reason why they call it so" (the Latin renders the same). Eusebius writes Ἡσίοδος μὲν οὖν οὕτω ("Hesiod, then, thus"). What follows is in Hesiod's Days, line 6.

(printed under page 80)

(90) ‹anchor: τετρὰς› · call in col 162

Πρῶτον ἕνη τετρ. Ms. Paris. corrupte πρῶτον μὲν οὖν τετρ. Statim ἑβδόμη ἱερὸν ἦμαρ, Euseb., Hesiod.

"First the new moon, the fourth." The Paris manuscript has, corruptly, πρῶτον μὲν οὖν τετρ. Immediately after, Eusebius and Hesiod have ἑβδόμη ἱερὸν ἦμαρ ("the seventh, a holy day").

(printed under page 80)

(91) ‹anchor: Ὅμηρος δέ› · call in col 162

Ὅμηρος δέ. Euseb. καὶ Ὅμηρος.

"And Homer." Eusebius has καὶ Ὅμηρος.

(printed under page 80)

(59) ‹anchor: scripture reference, call not in the foot image› · call in col 162

Ephes. VI, 12.

Ephesians 6:12.

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(60) ‹anchor: scripture reference, call not in the foot image› · call in col 162

Psal. III, 5.

Psalm 3:5.

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(61) ‹anchor: scripture reference, call not in the foot image› · call in col 162

Matth. XXIV, 42, et alibi.

Matthew 24:42, and elsewhere.

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Footnotes

(92) ‹anchor: call not in the foot image; lemma Ἑβδομάτῃ δ' ἠοῖ› · call in col 163

Ἑβδομάτῃ δ' ἠοῖ. Euseb. δὴ οἱ corrupte.

"And on the seventh dawn." Eusebius has δὴ οἱ, corruptly.

(printed under page 81)

(93) ‹anchor: call not in the foot image; lemma Καλλίμαχος› · call in col 163

Καλλίμαχος. Callimachi versus exstant inter ejus fragmenta, quae collegerunt viri clarissimi Ezech. Spanhemius et Ric. Bentleius.

"Callimachus." Callimachus's lines are among his fragments, collected by the most distinguished Ezechiel Spanheim and Richard Bentley.

(printed under page 81)

(94) ‹anchor: call not in the foot image; lemma Ἑβδομάτῃ δ' ἠοῖ› · call in col 163

Ἑβδομάτῃ δ' ἠοῖ. Euseb. ἑβδομάτη δ' ἦν καὶ convenientius ; et mox ἐτέτυκτο ἅπαντα Sylburg. In versu primo legitur apud Clementem τετόκοντο, pro quo Sylburgius ἐτέτυκτο, sed legendum τετύκοντο. Hesych. τετύκοντο, ἡτοιμάζοντο. In versu ultimo nescio quid sit ἐπιτελλομένοις ἐνιαυτοῖς. nemo quod sciam, sic locutus est ; sed περιτελλομένοις. Equidem non invitus sic legerim : Ἐν κύκλοισι φανέντα περιπλομένων ἐνιαυτῶν. Et ita Latine reddidi : Septem autem omnia facta sunt in coelo stellato, In orbitis apparentia, annis volventibus. Ric. Bentleius in Fragment. Callimachi pag. 374, 375.

"And on the seventh dawn." Eusebius has ἑβδομάτη δ' ἦν ("and it was the seventh"), and more fittingly; and shortly after ἐτέτυκτο ἅπαντα, Sylburg. In the first line Clement has τετόκοντο, for which Sylburg puts ἐτέτυκτο; but τετύκοντο should be read. Hesychius: "τετύκοντο, were made ready." In the last line I do not know what ἐπιτελλομένοις ἐνιαυτοῖς can be; no one, as far as I know, has spoken so; it should be περιτελλομένοις. I would gladly read thus: "appearing in the circles of the revolving years." And I have rendered it in Latin thus: "And all seven were made in the starry heaven, appearing in their orbits, as the years roll round." Richard Bentley, Fragments of Callimachus, pp. 374, 375.

(printed under page 81)

(95) ‹anchor: call not in the foot image; lemma Ἀγαθοῖσι› · call in col 163

Ἀγαθοῖσι. Euseb. ἀγαθοῖς mendose. Mox τελεία pro τελείη habet idem.

"Among the good." Eusebius has ἀγαθοῖς, faultily. Shortly after, the same has τελεία for τελείη.

(printed under page 81)

(96) ‹anchor: call not in the foot image; lemma Σόλωνος› · call in col 163

Σόλωνος. Conf. Strom. VI, pag. 685, 686, edit. Paris.

"Of Solon." Compare Stromata VI, pp. 685, 686 of the Paris edition.

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(97) ‹anchor: call not in the foot image; lemma Τί δ'› · call in col 163

Τί δ'. Euseb. τὰ δέ.

"And what." Eusebius has τὰ δέ.

(printed under page 81)

(98) ‹anchor: call not in the foot image; lemma Ἄρωμεν ἀφ' ἡμῶν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστιν› · call in col 163

Ἄρωμεν ἀφ' ἡμῶν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστιν. Sapientiae II, 12 : Ἐνεδρεύσωμεν δὲ τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν. Latina edit. Circumveniamus ergo justum, quoniam inutilis est nobis. Alii vertunt, quoniam incommodus est nobis ; plus quippe volunt esse δύσχρηστον, quam ἄχρηστον. Locus Platonis legitur pag. 361, edit. H. Steph. quam ascribemus, ut ex eo corrigatur Clementis liber : Ὅσῳ διακείμενος ὁ δίκαιος μαστιγώσεται, στρεβλώσεται, δεδήσεται, ἐκκαυθήσεται τὼ ὀφθαλμὼ, τελευτῶν πάντα κακὰ παθὼν ἀνασχινδυλευθήσεται· καὶ γνώσεται, ὅτι οὐκ εἶναι δίκαιον, ἀλλὰ δοκεῖν δεῖ ἐθέλειν. Justus (qui quidem ita affectus sit) flagris caedetur, torquebitur, in vincula conjicietur, oculi ei eruentur, denique omnia molestiarum genera passus in crucem tolletur, vel in frusta concidetur, et cognoscet non esse, sed videri justum concupiscendum esse. Ita vertendum potius cum Ficino videtur, quam cum Serrano. COLLECT.

"Let us take the just man away from us, because he is troublesome to us." Wisdom 2:12: "Let us lie in wait for the just man, because he is troublesome to us." The Latin edition: "Let us therefore beset the just man, because he is useless to us." Others translate "because he is a nuisance to us", for they hold δύσχρηστος to mean more than ἄχρηστος ("useless"). The passage of Plato is read on p. 361 of H. Stephanus's edition; we shall add it, so that Clement's book may be corrected from it: "The just man so disposed will be scourged, racked, bound, will have his two eyes burned out, and at last, having suffered every evil, will be impaled; and he will know that one should wish not to be just but to seem so." (Latin: The just man, so placed, will be beaten with whips, tortured, thrown into chains, his eyes torn out, and at last, having suffered every kind of affliction, will be raised on a cross, or cut to pieces, and will learn that it is not being but seeming just that is to be desired.) It seems better to translate thus with Ficino than with Serranus. COLLECT.

(printed under page 81)

(99) ‹anchor: call not in the foot image; lemma Ὧδε› · call in col 163

Ὧδε. Οὕτω Euseb., Theodoret. a quo etiam haec citantur Θεραπ. ζ'. p. 602.

"Thus." Eusebius and Theodoret have οὕτω; Theodoret also quotes these words, Therapeutike 7, p. 602.

(printed under page 81)

(1) ‹anchor: δὲ› · call in col 163

Οὕτω δέ. Haec exstant haud procul a principio lib. II De repub., pag. 594 ; superius autem allata sunt a Clemente Str. IV, p. 587, ubi conf. n. 5.

"And thus." These words are not far from the beginning of Republic book II, p. 594; Clement quoted them above, Stromata IV, p. 587; see note 5 there.

(printed under page 81)

(2) ‹anchor: μαστιγωθήσεται› · call in col 163

Μαστιγωθήσεται. Plat. μαστιγώσεται. Theod. αἰκισθήσεται. Statim στρεβλώσεται omittunt Euseb., Plato, pro quo στρεβλωθήσεται habet Theod. Deinde δεδήσεται pro δεθήσεται Plat., Euseb. ; δεθήσεται vero retinet Theod. Deinde ἐκκαυθήσεται pro ἐκκοπήσεται Plat.

"Will be scourged." Plato has μαστιγώσεται; Theodoret αἰκισθήσεται ("will be maltreated"). Immediately after, Eusebius and Plato omit στρεβλώσεται, for which Theodoret has στρεβλωθήσεται. Then Plato and Eusebius have δεδήσεται for δεθήσεται ("will be bound"); Theodoret keeps δεθήσεται. Then Plato has ἐκκαυθήσεται ("will be burned out") for ἐκκοπήσεται ("will be cut out").

(printed under page 81)

(3) ‹anchor: τελευτῶν› · call in col 163

Τελευτῶν. Τελευταῖον Plat., Theod. melius.

"At the end." Plato and Theodoret have τελευταῖον ("lastly"), better.

(printed under page 81)

(4) ‹anchor: ἀνασκινδυλευθήσεται› · call in col 163

Ἀνασκινδυλευθήσεται. Plat. ἀνασχινδυλευθήσεται. Theod. ἀνασκινδαλευθήσεται.

"Will be impaled." Plato has ἀνασχινδυλευθήσεται; Theodoret ἀνασκινδαλευθήσεται.

(printed under page 81)

(5) ‹anchor: Ἀντισθένης› · call in col 163

Ἀντισθένης. Locus est Isaiae XL, 18 : Τίνι ὡμοιώσατε Κύριον, Cui ergo similem fecistis Deum ; et v. 25 : Τίνι με ὡμοιώσατε καὶ ὁμοιωθήσομαι αὐτοῖς ἅγιος ; Sic Antuerp. ; at Romana, καὶ ὑψωθήσομαι. Latina Vulg., Cui me assimilastis, et adaequastis ? dicit Sanctus. Sic Aquila vertit, καὶ ἐξισωθήσομαι. Clemens habet, Τίνι με ὡμοιώσατε ; λέγει Κύριος. Procopius in hunc locum cap. XLVI, 5, Τίνι με ὡμοιώσατε ; — Ὑμεῖς δὲ λογίσασθε πρὸς ὅσην ἀσεβείας ἀτοπίαν ἐκπίπτετε τὸν ἀσώματον εἰκόσι θνητῶν (continues)

"Antisthenes." The passage is Isaiah 40:18: "To whom have you likened the Lord?" (Latin: to whom then have you made God like?); and verse 25: "To whom have you likened me, and shall I be made like them? says the Holy One." So the Antwerp edition; but the Roman has "and shall I be exalted". The Latin Vulgate: "To whom have you likened me and made me equal? says the Holy One." So Aquila translated, "and shall I be made equal". Clement has: "To whom have you likened me? says the Lord." Procopius, on this passage, ch. 46:5: "To whom have you likened me? — Consider to what absurd impiety you fall, [likening] the incorporeal to images of mortals (continues)

(printed under page 81)

(6) ‹anchor: φωνὴν› · call in col 163

Φωνήν. Euseb. Γραφήν.

"Utterance." Eusebius has Γραφήν ("Scripture").

(printed under page 81)

(7) ‹anchor: Τίνι› · call in col 163

Τίνι. His similia exstant Isa. XL, 18, 25 ; XLVI, 5, et alibi forsan. Ipsa verba, quae attulit Clemens, reperire nondum potui.

"To whom." Words like these are in Isaiah 40:18, 25; 46:5; and perhaps elsewhere. The very words Clement quotes I have not yet been able to find.

(printed under page 81)

(62) ‹anchor: scripture reference, call not in the foot image› · call in col 163

Sap. II, 12.

Wisdom 2:12.

(printed under page 81)

(63) ‹anchor: prophetae (Latin text)› · call in col 163

Isa. XL, 18, 25.

Isaiah 40:18, 25.

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Page

running head: 163 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:164

Καὶ, Ἑβδόμη ἦν ἱερή.

And, The seventh was sacred.

Καὶ πάλιν,

And again,

Ἕβδομον ἦμαρ ἔην, καὶ τῷ τετέλεστο ἅπαντα.

It was the seventh day, and thereon all things were accomplished.

Καὶ αὖθις,

And again,

Ἑβδομάτῃ δ' ἠοῖ λίπομεν ῥόον ἐξ Ἀχέροντος.

And at the seventh dawn we left the stream from Acheron.

Ναὶ μὴν καὶ Καλλίμαχος ὁ ποιητὴς γράφει·

Yea, and Callimachus the poet also writes:

Ἑβδομάτῃ δ' ἠοῖ καὶ οἱ τετύκοντο ἅπαντα.

And at the seventh dawn all things were made ready for him.

Καὶ πάλιν,

And again,

Ἑβδόμη εἰν ἀγαθοῖσι, καὶ ἑβδόμη ἐστὶ γενέθλη.

The seventh is among good things, and the seventh is a birthday.

Καὶ, Ἑβδόμη ἐν πρώτοισι, καὶ ἑβδόμη ἐστὶ τελείη.

And, The seventh is among the first things, and the seventh is perfect.

Καὶ, Ἑπτὰ δὲ πάντα τέτυκτο ἐν οὐρανῷ ἀστερόεντι, Ἐν κύκλοισι φανέντ' ἐπιτελλομένοις ἐνιαυτοῖς.

And, And seven were all things wrought in the starry heaven, appearing in circles in the revolving years.

Ἀλλὰ καὶ αἱ Σόλωνος ἐλεγεῖαι σφόδρα τὴν ἑβδομάδα ἐκθειάζουσι. Τί δέ; οὐχὶ παραπλήσια τῇ λεγούσῃ Γραφῇ, Ἄρωμεν ἀφ' ἡμῶν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν, ὁ Πλάτων, μονονουχὶ προφητεύων τὴν σωτήριον οἰκονομίαν, ἐν τῷ δευτέρῳ τῆς Πολιτείας ὧδε φησίν· Οὕτω δὲ διακείμενος ὁ δίκαιος, μαστιγωθήσεται, στρεβλώσεται, δεθήσεται· ἐκκοπήσεται τὼ ὀφθαλμώ· τελευτῶν πάντα κακὰ παθὼν, ἀνασκινδυλευθήσεται. Ὅ τε Σωκρατικὸς Ἀντισθένης, παραφράζων τὴν προφητικὴν ἐκείνην φωνὴν, Τίνι με ὡμοιώσατε; λέγει Κύριος,

Moreover, the elegies of Solon also greatly extol the hebdomad as divine. And what? Does not Plato, in words resembling the Scripture which says, Let us remove from us the righteous man, because he is troublesome to us, all but prophesying the saving dispensation, in the second book of the Republic speak thus: And the righteous man, being thus disposed, will be scourged, will be racked, will be bound, will have both his eyes put out; and finally, having suffered all evils, will be impaled? And the Socratic Antisthenes, paraphrasing that prophetic voice, To whom have you likened Me? says the Lord,

Editors' notes and page, col. 164

Page

running head: CLEMENTIS ALEXANDRINI 164
marginal letters: A Καὶ, Ἑβδόμη; B Ἐν κύκλοισι
old-edition numerals: (none)
other: the foot notes (92)–(99) and (1)–(7) are called in this column's Greek (not in the facing Latin); they are set once in n163 under page 81, where they are marked "call in col 163". Q12b: n163 note (98) reads οὐκ εἶναι where the page prints οὐχ εἶναι (fix in n163).

PG 9:165

οὐδενὶ ἐοικέναι φησί· διόπερ αὐτὸν οὐδεὶς ἐκμαθεῖν ἐξ εἰκόνος δύναται. Τάδ' ὅμοια καὶ Ξενοφῶν ὁ Ἀθηναῖος κατὰ λέξιν λέγει· Ὁ γοῦν πάντα σείων καὶ ἀτρεμίζων ὡς μὲν μέγας τις καὶ δυνατὸς, φανερός· ὁποῖος δ' ἐστὶν μορφὴν, ἀφανής· οὐδὲ μὴν ὁ παμφαὴς δοκῶν εἶναι ἥλιος, οὐθ' οὗτος ἔοικεν ὁρᾶν αὐτὸν ἐπιτρέπειν· ἀλλ' ἤν τις ἀναιδῶς αὐτὸν θεάσηται, τὴν ὄψιν ἀφαιρεῖται.

says that He is like to no one; wherefore no one can learn Him thoroughly from an image. And things like to these Xenophon the Athenian also says word for word: He, at any rate, who shakes all things and keeps them still, is manifest as being someone great and mighty; but of what sort He is in form, is unseen; nor indeed does even the sun, which seems to be all-shining, seem to permit one to look upon itself; but if anyone shamelessly gazes upon it, he is deprived of his sight.

Τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ Ὀφθαλμοῖσιν ἰδεῖν Θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; Ἀλλ' οὐδ' ἀκτίνων κατ' ἐναντίον ἠελίοιο Ἄνθρωποι στῆναι δυνατοὶ, θνητοὶ γεγαῶτες·

For what flesh is able with eyes to behold the heavenly and true immortal God, who inhabits the pole? Nay, not even opposite the rays of the sun are men able to stand, being born mortal;

προεῖπεν ἡ Σίβυλλα. Εὖ γοῦν καὶ Ξενοφάνης ὁ Κολοφώνιος, διδάσκων ὅτι εἷς καὶ ἀσώματος ὁ Θεὸς, ἐπιφέρει·

foretold the Sibyl. Well, therefore, does Xenophanes the Colophonian also, teaching that God is one and incorporeal, add:

Εἷς Θεὸς ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος. Οὔ τι δέμας θνητοῖσιν ὁμοίϊος οὐδὲ νόημα.

One God, greatest both among gods and men, in no way like to mortals either in body or in thought.

Καὶ πάλιν·

And again:

Ἀλλὰ βροτοὶ δοκέουσι θεοὺς γεννᾶσθαι· Τὴν σφετέρην δ' ἐσθῆτα ἔχειν, φωνήν τε δέμας τε.

But mortals suppose that gods are born, and have their own clothing, and voice and body.

Καὶ πάλιν·

And again:

Editors' notes and page, col. 165

Footnotes

(8) ‹anchor: call not in the foot image; lemma Οὐδενί› · call in col 166

Οὐδενί. Euseb. Θεὸν οὐδενί. Apud eumdem mox τὰ δέ pro τάδ'.

"To no one." Eusebius has Θεὸν οὐδενί ("God … to no one"). In the same, shortly after, τὰ δέ for τάδ'.

(printed under page 82)

(9) ‹anchor: call not in the foot image; lemma Ξενοφῶν› · call in col 166

Ξενοφῶν. Haec Xenophontis verba superius attulit Clemens Protrept. p. 61, ubi conf. adnotata.

"Xenophon." Clement quoted these words of Xenophon above, Protrepticus p. 61; see the notes there.

(printed under page 82)

(10) ‹anchor: call not in the foot image; lemma Αὐτόν› · call in col 166

Αὐτόν. Euseb. αὐτόν. Deinde αὐτὸν ἀναιδῶς pro ἀναιδῶς αὐτόν. Ibid.

"Him." Eusebius has αὐτόν. Then αὐτὸν ἀναιδῶς for ἀναιδῶς αὐτόν, in the same place.

(printed under page 82)

(11) ‹anchor: call not in the foot image; lemma Τίς γάρ› · call in col 166

Τίς γάρ. Haec superius adduxit Clemens in Protrept. pag. 61, ubi conf. n. 10.

"For who." Clement quoted these words above in the Protrepticus, p. 61; see note 10 there.

(printed under page 82)

(12) ‹anchor: call not in the foot image; lemma Ξενοφάνης ὁ Κολ.› · call in col 166

Ξενοφάνης ὁ Κολ. Physicum intelligit poetam cujus Vitam habemus apud Diogenem Laertium lib. VI.

"Xenophanes of Col[ophon]." He means the natural-philosopher poet whose Life we have in Diogenes Laertius, book VI [as printed].

(printed under page 82)

(13) ‹anchor: call not in the foot image; lemma Ὅτι εἷς καὶ ἀσώματος› · call in col 166

Ὅτι εἷς καὶ ἀσώματος. Xenophanes unum quidem Deum esse putavit, at non ἀσώματον. Conf. Sextus Empiricus lib. III, cap. 33. Hypotypos. Pyrrhon. Cicero in Lucullo, Xenophanes unum esse omnia, neque id esse mutabile, et id esse Deum, neque natum usquam quidquam, et conglobata figura.

"That he is one and bodiless." Xenophanes held indeed that God is one, but not bodiless. Compare Sextus Empiricus, Outlines of Pyrrhonism book III, ch. 33. Cicero in the Lucullus: "Xenophanes [held] that all is one, and that it is not changeable, and that it is God, and never born, and of spherical shape."

(printed under page 82)

(14) ‹anchor: call not in the foot image; lemma Οὔ τι δ.... οὐδὲ ν.› · call in col 166

Οὔ τι δ.... οὐδὲ ν. H. ms. Οὔτε δ.... οὔτε ν. SYLB. Porro sensit Xenophanes, Οὐσίαν Θεοῦ σφαιροειδῆ, μηδὲν ὅμοιον ἔχουσαν ἀνθρώπῳ. Dei substantiam globosam esse, nihilque cum hominibus habere commune, ut refert Laertius lib. IX, seg. 19.

"Not at all in b[ody] … nor in m[ind]." H.'s manuscript has οὔτε δ[έμας] … οὔτε ν[όημα]. SYLB[URG]. Xenophanes held "that God's substance is spherical, having nothing like man" (Latin: that God's substance is globe-shaped and has nothing in common with men), as Laertius reports, book IX, section 19.

(printed under page 82)

(15) ‹anchor: call not in the foot image; lemma Ἀλλὰ βρ.› · call in col 166

Ἀλλὰ βρ. Hic versus in Flor. edit. iambicus est, sic : Ἀλλ' οἱ βροτοὶ δοκοῦσι γεννᾶσθαι θεούς. Ex alio nempe vel Cleanthis vel alterius cujuspiam Opere. SYLBURG. — Eodem modo exstat in ms. Paris. nisi quod δοκέουσι pro δοκοῦσι ibi scriptum sit. Porro hos versus laudavit etiam Theodoretus Θεραπ. γ', pag. 519, ubi priores duo hoc modo se habent : Ἀλλ' οἱ βροτοὶ δοκοῦσι γεννᾶσθαι θεοὺς, Καὶ ἴσην αἴσθησίν τ' ἔχειν, φωνήν τε δέμας τε. At mortales homines putant deos genitos esse, Sensibus aequales, et voce, et corpore nobis. (Clementis editio Florentina habet in altero, τὴν σφετέρην δ' ἐσθῆτα ἔχειν.) Rursus ita : Ἀλλ' εἴτοι χεῖρας εἶχον ἢ ἐλέφαντες... hoc est : Si manibus possent uti tauri atque elephantes, Pingere vel manibus, vel quae nos facta referre : Jam similes et equis divos bubusque videres Cornipedes finxisse, et equos taurosque bicornes, Haud alio factos quam quo ipsi corpore nunc sunt. In primo versu Clemens habet, βόες ἠὲ λέοντες. In secundo ἔργα τελεῖν. Theodoret. interpres legisse videtur, ἔργα λέγειν. Sed et tertium versum apud Clementem, Ἵπποι μέν θ' ἵπποισι, βόες δέ τε βουσὶν ὁμοῖοι, interpretatus est Theodoreti interpres, Hervetus omisit, et videtur non satis cum aliis quatuor cohaerere, sed ad priores potius referendus. Deus non est similis hominibus, nam equi equis, boves bubus, homines hominibus similes sunt. Idem Theodoretus lib. IV Therapeutices aegritud. Graec. aliam de Deo similem sententiam laudat. Xenophanes igitur Orthomenis, Colophonius, qui Eleaticae sectae princeps fuit, omne hoc quod oculis intuemur, unum esse, inquit, orbiculari figura, finitum, nequaquam genitum, sed aeternum prorsus atque immobile. Eamdem ejus sententiam refert et Sextus philosophus contra Mathematicos lib. I : Xenophanis autem dogma erat praeter aliorum hominum praenotiones, universitatem esse unum, et Deum congenitum omnibus ; esse autem rotundum, et nullis passionibus obnoxium, et immutabilem, et rationalem. Citat idem Sextus et quosdam ejus versus in Homerum et Hesiodum, nam in eos scripsit versus, elegias et iambos : subsannans ea quae de diis dixere, ut tradit Laertius Diogenes, qui tamen cum ejus sententiam de Dei substantia globosa exponeret unum eum censuisse, sive singularem reticuit. COLLECT.

"But mor[tals]." In the Florence edition this line is iambic, thus: "But mortals think that gods are born." It comes, that is, from another work, either of Cleanthes or of someone else. SYLBURG. — It stands the same way in the Paris manuscript, except that δοκέουσι is written there for δοκοῦσι. Theodoret also quoted these lines, Therapeutike 3, p. 519, where the first two run thus: "But mortals think that the gods are born, and have equal sense, and voice and body" (the Latin verse renders the same). (The Florence edition of Clement has in the second line "and have their own clothing".) And again thus: "But if oxen or elephants had hands …", that is: "If bulls and elephants could use hands, and paint with their hands, or represent things as we do, you would now see that the horn-footed had fashioned gods like horses and oxen, and horses and two-horned bulls, made in no other body than that in which they themselves now are." In the first line Clement has "oxen or lions"; in the second, ἔργα τελεῖν ("to accomplish works"). Theodoret's translator seems to have read ἔργα λέγειν. Theodoret's translator also rendered the third line in Clement, "horses like horses, and oxen like oxen", which Hervet left out; and it seems not to hang well with the other four, but rather to belong with the earlier ones: "God is not like men, for horses are like horses, oxen like oxen, men like men." The same Theodoret, in book IV of the Cure of Greek Maladies, quotes another, similar opinion about God: "Xenophanes, son of Orthomenes, of Colophon, who was the founder of the Eleatic sect, says that all this that we see with our eyes is one, of spherical figure, bounded, in no way born, but wholly eternal and immovable." Sextus the philosopher, Against the Mathematicians book I, reports the same opinion of his: "Xenophanes' doctrine, against the preconceptions of other men, was that the universe is one, and God congenital with all things; and that it is round, subject to no passions, unchangeable and rational." The same Sextus also quotes some of his lines against Homer and Hesiod, for he wrote verses, elegies and iambics against them, mocking what they said about the gods, as Diogenes Laertius relates; who, however, when he set out his opinion on the spherical substance of God, said nothing of his having held God to be one, or single. COLLECT.

(printed under page 82)

(16) ‹anchor: call not in the foot image; lemma Σφετέρην› · call in col 166

Σφετέρην. Euseb. Σφετέραν.

"Their own." Eusebius has σφετέραν.

(printed under page 82)

Footnotes

(17) ‹anchor: call not in the foot image; lemma Ἀλλ' εἴ τοι χεῖρας εἶχον› · call in col 167

Ἀλλ' εἴ τοι χεῖρας εἶχον. Scribendum cum Eusebio metri gratia : Ἀλλ' εἰ χεῖρας ἔχον... Sed tunc, inquit Sylburgius, addendum ῥαδινάς, vel simile quid ad explendum metri numerum.

"But if they had hands." For the metre's sake one should write, with Eusebius, Ἀλλ' εἰ χεῖρας ἔχον … But then, says Sylburg, ῥαδινάς ("slender") or something similar must be added to fill out the measure of the line.

(printed under page 83)

(18) ‹anchor: call not in the foot image; lemma Ἠὲ λέοντες› · call in col 167

Ἠὲ λέοντες. Theod. ἢ ἐλέφαντες. Paulo post ὁμοίας pro ὁμοῖοι ibid. Deinde Καί κε θ. pro Καί τε θ. Euseb., Theod. Καὶ θ. ms. Paris. Porro Vigerus ad Eusebium haec adnotavit juxta vocem ὁμοῖοι, « Theodoret. ὁμοίας, uti conjeceram. Subdit idem Graecorum Medicus, Xenophanem illum eodem in argumento versantem populorum quorumdam ex more, huic suae cogitationi fidem asserere. Τοὺς μὲν γὰρ Αἰθίοπας, μέλανας καὶ σιμοὺς γράφειν ἔφησε τοὺς οἰκείους θεοὺς, ὁποῖοι δὲ καὶ αὐτοὶ πεφύκασιν· τοὺς δέ γε Θρᾷκας, γλαυκούς τε καὶ ἐρυθρούς καὶ μέν τοι καὶ Μήδους, καὶ Πέρσας σφίσιν αὐτοῖς ἐοικότας· καὶ Αἰγυπτίους ὡσαύτως αὐτοῖς διαμορφοῦν πρὸς τὴν οἰκείαν μορφήν.

"Or lions." Theodoret has ἢ ἐλέφαντες ("or elephants"). A little after, the same has ὁμοίας for ὁμοῖοι. Then Eusebius and Theodoret have καί κε θ. for καί τε θ.; the Paris manuscript καὶ θ. Viger noted on Eusebius at the word ὁμοῖοι: "Theodoret has ὁμοίας, as I had conjectured. The same Physician of the Greeks adds that Xenophanes, treating the same argument, confirms this thought of his from the custom of certain peoples: 'For he said that the Ethiopians paint their own gods black and snub-nosed, such as they themselves are by nature; the Thracians grey-eyed and red-haired; and the Medes and Persians like themselves; and the Egyptians likewise shape them after their own form.'" [The closing guillemet is not visible in the image.]

(printed under page 83)

(19) ‹anchor: call not in the foot image; lemma Σώματ' ἐποίουν› · call in col 167

Σώματ' ἐποίουν. Euseb. δώματ' ἐποίουν minus apte. Ex hoc loco expressa videtur Babriae fabula de homine et leone : quae inter vulgatas prima est. SYLB.

"They would make bodies." Eusebius has δώματ' ἐποίουν ("they would make houses"), less fittingly. Babrius's fable of the man and the lion, which is the first among those published, seems to have been modelled on this passage. SYLB[URG].

(printed under page 83)

(20) ‹anchor: call not in the foot image; lemma Καὐτοί› · call in col 167

Καὐτοί. Ms. Paris. καὶ αὐτοί.

"They too." The Paris manuscript has καὶ αὐτοί.

(printed under page 83)

(21) ‹anchor: call not in the foot image; lemma Τοῦ› · call in col 167

Τοῦ. Euseb. μὲν τοῦ, itidemque δέ in redditione. SYLB.

Τοῦ. Eusebius has μὲν τοῦ, and likewise δέ in the answering clause. SYLB[URG].

(printed under page 83)

(22) ‹anchor: call not in the foot image; lemma Οἱ μὲν ἀδμῆτες ἀεὶ καὶ λίαν νούσων εἰσὶ καὶ ἀναίτιοι οὐδὲν ἀνθρώποις ἴκελοι› · call in col 167

Οἱ μὲν ἀδμῆτες ἀεὶ καὶ λίαν νούσων εἰσὶ καὶ ἀναίτιοι οὐδὲν ἀνθρώποις ἴκελοι. Collegit hoc in numerum fragmentorum Bacchylidis H. Stephanus, itaque vertit : Illi quidem non domantur morbis foedis, culpaque vacant nullo modo hominibus similes. Legit ergo pro ἀεὶ καὶ λίαν, quod vertit Hervetus, vel valde, ἀεικελείων, sed et vox ἀναίτιοι ei suspecta est. Hanc ejus emendationem confirmat Eusebii lib. XIII, p. 597, si quidem ejus sit ἀναίτιος. COLLECT.

"They are ever and very much untamed by diseases, and blameless, in no way like men." H. Stephanus gathered this among the fragments of Bacchylides and translated it thus: "They are not subdued by foul diseases, and are free of blame, in no way like men." So for ἀεὶ καὶ λίαν, which Hervet translated "or very much", he read ἀεικελείων ("foul"); but the word ἀναίτιοι too was suspect to him. Eusebius book XIII, p. 597, confirms this emendation of his, if indeed ἀναίτιος is his. COLLECT.

(printed under page 83)

(23) ‹anchor: call not in the foot image; lemma Ταῦτά γε γράφοντος› · call in col 167

Ταῦτά γε γράφοντος. Euseb. ταῦτα γεγραφότος ἄκουε. Hos autem Cleanthis versus superius adduxit Clemens in Protrept. p. 61, ubi conf. adnotata.

"When he writes these things." Eusebius has ταῦτα γεγραφότος ἄκουε ("hear him who has written these things"). Clement quoted these lines of Cleanthes above, in the Protrepticus p. 61; see the notes there.

(printed under page 83)

(24) ‹anchor: call not in the foot image; lemma Καλοῦ τινος› · call in col 167

Καλοῦ τινος. Euseb. impress. et ms. τινὸς καλοῦ. Mox θείου pro Θεοῦ Euseb. impress.

"Of something beautiful." Printed and manuscript Eusebius have τινὸς καλοῦ. Shortly after, printed Eusebius has θείου ("divine") for Θεοῦ ("of God").

(printed under page 83)

(25) ‹anchor: Φωτὸς κακούργου› · call in col 167

Κακούργου. Euseb. κακοῦργον. Statim σχήματα pro σχῆματ' cod. Joan. Paulo post σ' ἐς εὐνὴν Euseb. contra metrum.

"Of a wrongdoer." Eusebius has κακοῦργον. Immediately after, the St John's manuscript has σχήματα for σχῆματ'. A little after, Eusebius has σ' ἐς εὐνήν, against the metre.

(printed under page 83)

(26) ‹anchor: λέγει τῇ Ἀντιόπῃ› · call in col 167

Ἀμφίων λέγει τῇ Ἀντιόπῃ. Eusebius hic habet ἐν τῇ Ἀντιόπῃ. Quam lectionem si sequamur, Amphion intelligetur recentior. Nam superior ille Amphion, musicus nempe Antiopes, e Jove filius fuit, Nyctei nepos, ut ex Apollodoro intelligere est. SYLBURG. — Apud Eusebium legitur ἐν Ἀντιόπῃ, ait Amphion in Antiope. Scripsit tragoediam Antiopen Euripides, quam citat Stobaeus multis locis. COLLECT.

"Amphion says to Antiope." Eusebius here has ἐν τῇ Ἀντιόπῃ ("in the Antiope"). If we follow this reading, a later Amphion will be meant. For the earlier Amphion, the musician, was Antiope's son by Zeus, grandson of Nycteus, as can be learned from Apollodorus. SYLBURG. — In Eusebius one reads ἐν Ἀντιόπῃ, "Amphion says in the Antiope". Euripides wrote a tragedy, Antiope, which Stobaeus quotes in many places. COLLECT.

(printed under page 83)

(27) ‹anchor: εὐθυρρημόνως› · call in col 167

Εὐθυρημόνως. Euseb. εὐθυρρημόνως cum duplici ρ.

"Plainly." Eusebius has εὐθυρρημόνως, with a double ρ.

(printed under page 83)

(28) ‹anchor: Εἶτ' αὖ ἐπελθὼν› · call in col 167

Εἶτ' αὖ ἐπελθών. Euseb. impress. et ms. εἶτα ὑπελθών.

"Then, coming on again." Printed and manuscript Eusebius have εἶτα ὑπελθών.

(printed under page 83)

(29) ‹anchor: ἐπεσχάλη› · call in col 167

Νυμφικοῖς ἐπεσχάλη. Euseb. impress. μοιχικοῖς ἐπεστάθη. Sed cod. Joan. μυθικοῖς ἐπιστατεῖ.

"Stepped onto the bridal [threshold]." Printed Eusebius has μοιχικοῖς ἐπεστάθη ("stood upon the adulterous [threshold]"). But the St John's manuscript has μυθικοῖς ἐπιστατεῖ.

(printed under page 83)

Page

running head: 167 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:168

Ἀλλ' εἴ τοι χεῖρας εἶχον βόες, ἠὲ λέοντες, Ἢ γράψαι χείρεσσι, καὶ ἔργα τελεῖν ἅπερ ἄνδρες· Ἵπποι μέν θ' ἵπποισι, βόες δέ τε βουσὶν ὁμοῖοι, Καί κε θεῶν ἰδέας ἔγραφον, καὶ σώματ' ἐποίουν Τοιαῦθ' οἷόν περ καὐτοὶ δέμας εἶχον ὁμοῖον.

But if oxen or lions had hands, or could draw with their hands and accomplish works such as men do, horses would draw the forms of gods like horses, and oxen like oxen, and would make their bodies such as the frame each of them had themselves.

Ἀκούσωμεν οὖν πάλιν Βακχυλίδου τοῦ μελοποιοῦ περὶ τοῦ θείου λέγοντος·

Let us therefore hear again Bacchylides the lyric poet speaking concerning the divine:

Οἱ μὲν ἀδμῆτες ἀεὶ καὶ λίαν νούσων εἰσὶ, Χαὶ ἀναίτιοι, οὐδὲν ἀνθρώποις ἴκελοι.

They are ever unsubdued by diseases, and wholly guiltless, in nothing like unto men.

Κλεάνθους τε τοῦ Στωϊκοῦ, ἔν τινι ποιήματι περὶ τοῦ Θεοῦ ταῦτά γε γράφοντος·

And Cleanthes the Stoic, in a certain poem concerning God, writes these things:

Τἀγαθὸν ἐρωτᾷς μ' οἷον ἔστ', ἄκουε δή.

You ask me what the Good is like; hear then:

Τεταγμένον, δίκαιον, ὅσιον, εὐσεβές· Κρατοῦν ἑαυτοῦ, χρήσιμον, καλὸν, δέον· Αὐστηρὸν, αὐθέκαστον, αἰεὶ συμφέρον· Ἄφοβον, ἄλυπον, λυσιτελὲς, ἀνώδυνον· Ὀφέλιμον, εὐάρεστον, ὁμολογούμενον· Εὐκλεὲς, ἄτυφον, ἐπίμελες, πρᾷον, σφοδρόν· Χρονιζόμενον, ἀμώμητον, αἰεὶ διαμένον.

Orderly, just, holy, pious; self-mastering, useful, noble, fitting; austere, straightforward, ever advantageous; fearless, griefless, profitable, painless; beneficial, well-pleasing, consistent; glorious, unassuming, careful, gentle, vigorous; enduring through time, blameless, ever abiding.

Ὁ δὲ αὐτὸς κατὰ τὸ σιωπώμενον, τὴν τῶν πολλῶν διαβάλλων εἰδωλολατρείαν, ἐπιφέρει·

And the same author, tacitly arraigning the idolatry of the multitude, adds:

Ἀνελεύθερος πᾶς ὅστις δόξαν βλέπει, Ὡς δὴ παρ' ἐκείνης τευξόμενος καλοῦ τινος.

Slavish is everyone who looks to popular opinion, as though he were going to obtain some good from it.

Οὔκουν ἔτι κατὰ τὴν τῶν πολλῶν δόξαν περὶ τοῦ Θεοῦ ὑποληπτέον·

We must therefore no longer form our conception concerning God according to the opinion of the multitude:

Οὐδὲ γὰρ λάθρα δοκῶ, Φωτὸς κακούργου σχήματ' ἐκμιμούμενον. Σοὶ τήνδ' ἐς εὐνὴν, ὥσπερ ἄνθρωπον, μολεῖν·

For neither do I think that he, secretly imitating the guise of an evildoing man, came to you, to this bed, like a human being;

Ἀμφίων λέγει τῇ Ἀντιόπῃ. Ὁ Σοφοκλῆς δὲ εὐθυρημόνως γράφει·

says Amphion to Antiope. And Sophocles writes outspokenly:

Τὴν τοῦδε γάρ τοι Ζεὺς ἔγημε μητέρα, Οὐ χρυσόμορφος, οὐδ' ἐπημφιεσμένος Πτῖλον κύκνειον, ὡς κόρην Πλευρωνίαν Ὑπημβρύωσεν· ἀλλ' ὁλοσχερὴς ἀνήρ.

For Zeus wedded the mother of this man, not in the form of gold, nor clad in swan's down, as when he impregnated the Pleuronian maiden, but as a complete man.

Εἶτ' αὖ ἐπελθὼν καὶ δὴ ἐπήγαγεν·

Then proceeding further he added:

Ταχὺς δὲ βαθμοῖς νυμφικοῖς ἐπεσχάλη Ὁ μοιχός.

And swiftly upon the bridal steps mounted the adulterer.

Editors' notes and page, col. 168

Page

running head: CLEMENTIS ALEXANDRINI 168
marginal letters: A Ἀλλ' εἴ τοι; B Ὀφέλιμον, εὐάρεστον,; C Πτῖλον κύκνειον,; D (25) Κακούργου.
old-edition numerals: (none)
other: ἐπεσχάλη set as printed (note 29 discusses ἐπεστάθη); misprint Χαὶ (for Καὶ) at the start of the second Bacchylides verse, set as printed

PG 9:169

ἐφ' οἷς ἔτι φανερώτερον τὴν ἀκρασίαν τοῦ μυθοποιουμένου Διὸς ὧδέ πως ἐκδιηγεῖται·

after which he relates still more plainly the incontinence of the Zeus of the myth-makers, somewhat as follows:

Ὁ δ' οὔτε δαιτὸς, οὐδὲ χέρνιβος θιγὼν,

But he, touching neither the banquet nor the hand-water,

Πρὸς λέκτρον ἤει, καρδίαν ὠδαγμένος·

went to the bed, stung in his heart;

Ὅλην δ' ἐκείνην εὐφρόνην ἐθρύπτετο.

and the whole of that night he wasted himself in wantonness.

Ταύτῃ μὲν οὖν παρέσθω ταῖς τῶν θεάτρων ἀνοίαις· ἄντικρυς δὲ ὁ μὲν Ἡράκλειτος, Τοῦ Λόγου τοῦ δέοντος αἰεὶ, φησὶν, ἀξύνετοι γίγνονται ἄνθρωποι, καὶ πρόσθεν ἢ ἀκοῦσαι, καὶ ἀκούσαντες τὸ πρῶτον. Ὁ μελοποιὸς δὲ Μελανιππίδης ᾄδων,

Let this, then, be left to the follies of the theatres. But Heraclitus says outright: "Of the Word which ever binds, men prove themselves without understanding, both before they hear it and when they have first heard it." And the lyric poet Melanippides, singing,

Κλῦθί μοι, ὦ πάτερ, θαῦμα βροτῶν,

Hear me, O Father, wonder of mortals,

Τᾶς ἀειζώου ψυχᾶς μεδέων.

Thou Who rulest the ever-living soul.

Παρμενίδης δὲ ὁ μέγας, ὥς φησιν ἐν Σοφιστῇ Πλάτων, ὧδέ πως περὶ τοῦ Θεοῦ γράφει·

And Parmenides the great, as Plato says in the Sophist, writes somewhat as follows concerning God:

Πολλὰ μάλ', ὡς ἀγένητον ἐὸν, καὶ ἀνώλεθρόν ἐστιν,

Very greatly, as being unbegotten, it is also imperishable,

Οὖλον μουνογενές τε, καὶ ἀτρεμὲς, ἠδ' ἀγένητον.

whole and only-begotten, and unshaken, and unbegotten.

Ἀλλὰ καὶ ὁ Ἡσίοδος·

And Hesiod too:

Αὐτὸς γὰρ πάντων, φησὶ, βασιλεὺς καὶ κοίρανός ἐστιν

For He Himself, he says, is king and lord of all

Ἀθανάτων· σέο δ' οὔ τις ἐρήρισται κράτος ἄλλος.

the immortals; and no other has striven with Thee in might.

Ναὶ μὴν καὶ ἡ τραγῳδία, ἀπὸ τῶν εἰδώλων ἀποσπῶσα, εἰς τὸν οὐρανὸν ἀναβλέπειν διδάσκει· ὁ μὲν Σοφοκλῆς, ὥς φησιν Ἑκαταῖος ὁ τὰς ἱστορίας συνταξάμενος, ἐν τῷ κατ' Ἄβραμον καὶ τοὺς Αἰγυπτίους, ἄντικρυς ἐπὶ τῆς σκηνῆς ἐκβοᾷ·

Yes, and tragedy too, drawing away from idols, teaches us to look up to heaven. Sophocles, as Hecataeus, who composed the histories, says in his work on Abraham and the Egyptians, cries out openly on the stage:

Εἷς ταῖς ἀληθείαισιν, εἷς ἐστιν Θεός·

One in very truth, one is God,

Ὃς οὐρανόν τ' ἔτευξε καὶ γαῖαν μακρὰν,

Who fashioned heaven and the broad earth,

Editors' notes and page, col. 169

Footnotes

(30) Οὐδέ. Euseb. οὔτε. Deinde θίδων mendose pro θιγών ms. Paris. Paulo post εἴη pro ἥει cod. Joan. In vers. seq. ἐθόρνυτο pro ἐθρύπτετο Euseb. mss. et impress.

Οὐδέ ("nor"): Eusebius has οὔτε. Then the Paris manuscript has θίδων, wrongly, for θιγών. A little after, the Joannine codex has εἴη for ἥει. In the following verse Eusebius, manuscripts and printed editions, has ἐθόρνυτο for ἐθρύπτετο.

(printed under page 84) (31) Ταύτῃ. Euseb. rectius ταυτί. Sylb. — Recentiores Clementis editt. ταῦτα habent.

Ταύτῃ: Eusebius more correctly has ταυτί. Sylburg. — The more recent editions of Clement have ταῦτα.

(printed under page 84)

(32) Τοῦ λόγου τοῦ δέοντος αἰεί, φησίν. Hervetus in libro suo correxerat δὲ ὄντος καί. Sextus philosophus ex quo in sua Philosophica poesi hunc locum exscripsit H. Stephanus, sic habet: Ὁ Ἡράκλειτος ἐναρχόμενος τῶν περὶ φύσεως καὶ τρόπον τινὰ δεικνὺς τὸ περιέχον, φησί· Λόγου τοῦδε ὄντος ἀξύνετοι γίνονται ἄνθρωποι, καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον. Quem interpres Sexti Hervetus ipse sic expressit: Cum est autem haec ratio, non intelligentes fiunt homines etiam priusquam audierint, et cum primum audierunt. Loquitur de communi ratione, ut ex antecedentibus constat. Ait enim: Τοῦτον δὴ κοινὸν λόγον καὶ θεῖον καὶ οὗ κατὰ μετοχὴν γινόμεθα λογικοί, κριτήριον ἀληθείας φησὶν ὁ Ἡράκλειτος· Hanc autem communem et divinam rationem, et cujus participatione rationales efficimur dicit Heraclitus esse id, quod de veritate judicat. Atque ita corrigenda est hujus postremi loci interpretatio. Eusebius legit etiam τοῦ λόγου τοῦ δὲ ὄντος ἀεί, vertitque Trapezuntius: Verbi, quod est semper, sensum homines non capiunt, neque antequam audiant, neque cum primo audierint. Collect. — Simile est, quod Philostratus Heraclito tribuit, epist. 18, p. 391: Ἡράκλειτος, ὁ φυσικός, ἄλογον εἶναι κατὰ φύσιν ἔφησε τὸν ἄνθρωπον· Heraclitus physicus hominem natura irrationalem esse dixit.

"Of the Word that is needful always," he says: Hervetus had corrected in his copy to δὲ ὄντος καί ("but being, and"). Sextus the philosopher, from whom H. Stephanus copied this passage into his Philosophical Poetry, has it thus: "Heraclitus, beginning his work on nature and in a manner pointing out what surrounds us, says: 'Though this Word is, men become uncomprehending, both before they hear it and when they have first heard it.'" Hervetus himself, the translator of Sextus, rendered it thus: "Though this reason is, men become unintelligent both before they have heard and when they have first heard." He is speaking of the common reason, as is clear from what precedes; for he says: "This common and divine reason, by participation in which we become rational, Heraclitus says is the criterion of truth" — "This common and divine reason, by participation in which we are made rational, Heraclitus says is that which judges of truth." And so the rendering of this last passage is to be corrected. Eusebius too reads τοῦ λόγου τοῦ δὲ ὄντος ἀεί, and Trapezuntius translated: "Of the Word which is always, men do not grasp the sense, neither before they hear nor when they have first heard." Collectanea. — Similar is what Philostratus attributes to Heraclitus, Letter 18, p. 391: "Heraclitus the natural philosopher said that man is by nature irrational" — Heraclitus the physicist said that man is irrational by nature.

(printed under page 84) (33) Αἰεί. Euseb. ἀεί.

Αἰεί ("always"): Eusebius has ἀεί.

(printed under page 84) (34) Καί. Hanc particulam omittit cod. Joan. Ubi mox Μελαππίδης pro Μελανιππίδης.

Καί ("and"): the Joannine codex omits this particle; and there, just after, it has Μελαππίδης for Μελανιππίδης.

(printed under page 84) (35) Κλῦθί μοι. Haec apud Eusebium hoc modo exstant in versus disposita: Κλῦθί μοι, ὦ πάτερ, θαῦμα βροτῶν, / Τᾶς ἀειζώου ψυχᾶς μεδέων.

Κλῦθί μοι ("Hear me"): in Eusebius these words stand arranged in verses in this way: "Hear me, O Father, wonder of mortals, / Ruler of the ever-living soul."

(printed under page 84) (36) Ὥς φησιν. Haec verba non adversus sequentes, sed ad verba praecedentia referuntur. Plato enim in Sophista Magni epitheto Parmenidem ornat p. 166: Παρμενίδης δὲ ὁ Μέγας, ὦ παῖ, παισὶν ἡμῖν οὖσιν ἀρχόμενός γε καὶ διὰ τέλους τοῦτο ἀπεμαρτύρατο. Magnus autem Parmenides, o puer, dum pueri adhuc essemus, statim ab initio assidueque id detestatus est. Quis autem ille Parmenides fuerit, satis e Diogene Laertio notum.

Ὥς φησιν ("as he says"): these words refer not to the following but to the preceding words. For Plato in the Sophist, p. 166, honours Parmenides with the epithet "the Great": "But Parmenides the Great, my boy, when we were boys, testified to this both from the beginning and throughout" — "the great Parmenides, my boy, while we were still boys, at once from the beginning and constantly protested this." Who that Parmenides was is well enough known from Diogenes Laertius.

(printed under page 84) (37) Θεοῦ. Euseb. θείου, ut paulo superius.

Θεοῦ ("of God"): Eusebius has θείου ("divine"), as a little above.

(printed under page 84) (38) Ὥς ἀγ. Euseb. ὡς ἀγένητον ἐὸν καὶ ἀνώλεθρόν ἐστιν, Μοῦνον, μουνογενὲς δέ. Illud δέ agnoscit etiam cod. Joan.

Ὥς ἀγ. ("As unbegotten"): Eusebius has "as, being unbegotten, it is also imperishable, alone, and only-begotten." That δέ is recognized also by the Joannine codex.

(printed under page 84) (39) Ὁ. Hanc particulam non agnoscit cod. Joan. In primo versu ἐσσί pro ἐστίν habet Euseb.

Ὁ ("the"): the Joannine codex does not recognize this particle. In the first verse Eusebius has ἐσσί for ἐστίν.

(printed under page 84) (40) Σέο. Legendum videtur dativo casu σοί, aut σέο retento, sequens κράτος vertendum in dat. κράτει, ut sensus sit: Tecumque nullus alius robore contendit; vel: Tuoque cum robore nullus alius contendit. Nisi forte aliquis ἐρήρεισται malit: ut sit, Tuamque potentiam nemo fulcivit. Sylburg.

Σέο ("of you"): it seems one should read the dative σοί, or, keeping σέο, change the following κράτος into the dative κράτει, so that the sense is: "And with you no other contends in strength"; or: "And with your strength no other contends." Unless perhaps someone prefers ἐρήρεισται, so that it runs: "And your power no one has propped up." Sylburg.

(printed under page 84) (41) Ὁ μέν. Euseb. ms. et impress. ὁ μὲν γάρ.

Ὁ μέν: Eusebius, manuscript and printed, has ὁ μὲν γάρ.

(printed under page 84)

(42) Ἐν τῷ κατ' Ἄβρ. Hujus libri meminit Josephus Antiq. lib. I, cap. 7: Ἑκαταῖος βιβλίον περὶ αὐτοῦ (Ἀβράμου) συνταξάμενος κατέλιπε· Hecataeus librum de Abrahamo scriptum reliquit. Vossius se dicit non dubitare quin pars fuerit Historiae Judaicae Hecataei, quam citant Origenes lib. I, contra Celsum; Eusebius, Praep. evang., lib. III. Conf. Vossius, De histor. Graecis, lib. I, c. 10.

Ἐν τῷ κατ' Ἄβρ. ("In the book on Abraham"): Josephus mentions this book, Antiquities book 1, chapter 7: "Hecataeus composed and left a book about him (Abraham)" — Hecataeus left a book written on Abraham. Vossius says he does not doubt that it was part of Hecataeus's Jewish History, which Origen cites in Against Celsus book 1, and Eusebius in the Preparation for the Gospel book 3. Compare Vossius, On the Greek Historians, book 1, chapter 10.

(printed under page 84) (43) Εἷς. Eosdem Sophoclis versus in Exhortatoria ad gentes laudavit, ubi quod est in Sexto Imagines et aeneas et ligneas, ita ex hoc recte emendari constat, si deleas et ligneas: nam in Graeco abundat, ἢ ξύλων, et addendum est, et aureas, quod omisit interpres, χρυσοτεύκτων. Citantur, et a Justino in Exhortatoria ad gentes p. 19, et De monarch. p. 166, (continues)

Εἷς ("One"): he quoted the same verses of Sophocles in the Exhortation to the Gentiles, where what stands in Sextus, "images both of bronze and of wood," is clearly to be corrected from this place by deleting "and of wood": for ἢ ξύλων ("or of wood") is superfluous in the Greek, and "and of gold" must be added, χρυσοτεύκτων, which the translator left out. They are cited also by Justin in the Exhortation to the Gentiles, p. 19, and On the Monarchy, p. 166, (continues)

(printed under page 84) (44) Ὅς οὐρ. Cod. Joan. Ὅς τ' οὐρ.

Ὅς οὐρ. ("Who heaven"): the Joannine codex has Ὅς τ' οὐρ.

(printed under page 84)

Footnotes

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(44) ‹anchor: Qui caelum› · call in col 170

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Footnotes

[On this page the Latin is the left column (171) and the Greek the right (172).] (printed under page 85)

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(printed under page 85) (45) Κἀνέμων βίαν. Cod. Joan. καὶ ἀνέμων βίας.

Κἀνέμων βίαν ("and the might of the winds"): the Joannine codex has καὶ ἀνέμων βίας.

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(printed under page 85) (46) Θνητοὶ δὲ πολλόν. Ms. Paris. θνητοῖς δὲ πολλοί. Quin etiam πολλοί habet cod. Joan.

Θνητοὶ δὲ πολλόν ("but mortals, much"): the Paris manuscript has θνητοῖς δὲ πολλοί. The Joannine codex too has πολλοί.

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(printed under page 85) (47) Καλάς. Cod. Joan. mendose κάεας.

Καλάς ("fair"): the Joannine codex wrongly has κάεας.

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(printed under page 85) (48) Ὁρᾷς. Cod. Joan ἐρᾷς. Hic Euripidis locus a Plutarcho citatur 369 et 424, et a Cicer. lib. II De nat. deorum exprimitur, ut notavit Petrus Victorius, Var. lect. lib. XIII, c. 7. Sylburg. — Conf. Protrept. p. 21, n. 7; p. 63, n. 2.

Ὁρᾷς ("You see"): the Joannine codex has ἐρᾷς (the variant's first letter is uncertain in the scan). This passage of Euripides is cited by Plutarch, 369 and 424, and rendered by Cicero, On the Nature of the Gods book 2, as Pietro Vettori noted, Variae lectiones book 13, chapter 7. Sylburg. — Compare Protrepticus p. 21, note 7; p. 63, note 2.

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(printed under page 85) (49) Ἐν. Abest a cod. Joan.

Ἐν ("in"): missing from the Joannine codex.

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(50) Ἐν δὲ τῷ Πειρίθῳ. Euseb. ἔν τε τῷ Π. Sylb. — In tragoedia Pirithoi forte, sed apud Eusebium legitur non ὄμβρῳ, sed ῥόμβῳ, ubi distincta in quinque anapaesticos habes haec verba, vertere ergo potes, qui in aetherea rotatione, seu fornice, aut globo; ῥόμβος multa significat. Glossarium: ῥόμβος, tornus; Hesychius: ῥόμβος, στρόφος, δῖνος, κῶνος· sive motum, sive figuram indicari putes, coelum intellige omnia complectens et ambiens. Idem Eusebius habet, ὅ τε τοῦ Εὐφορίωνος Αἰσχύλος· Et Euphorionis filius Aeschylus, non ut Clementis liber, ὅ τε Εὐφορίων, ὅ τε Αἰσχύλος. Euphorion enim pater Aeschyli, Suida teste. Caeterum quod hic αὐτοφυῆ δημιουργόν appellari ait Clemens, et alibi ab Orpheo αὐτογενῆ, et in Sibyllinis oraculis, interpretatione aliqua emolliendae sunt hae voces, ut monet G. Genebrardus lib. I De Trinitate, ne ruamus in praecipitium Coelii Lactantii, qui pudendo errore Deum se procreasse, atque fecisse non dubitavit scribere, lib. II, c. 7 Inst. Collect.

Ἐν δὲ τῷ Πειρίθῳ ("And in the Pirithous"): Eusebius has ἔν τε τῷ Π. Sylburg. — Perhaps in the tragedy Pirithous; but in Eusebius one reads not ὄμβρῳ ("rain") but ῥόμβῳ ("whirl"), where you have these words divided into five anapaestic lines; so you may translate "who in the ethereal rotation," or "vault," or "sphere"; ῥόμβος means many things. The Glossary: ῥόμβος, "lathe"; Hesychius: ῥόμβος, "twist, eddy, cone." Whether you take it that motion or shape is meant, understand the heaven that embraces and surrounds all things. The same Eusebius has "and Aeschylus son of Euphorion" — and Aeschylus, son of Euphorion — not, as Clement's book has, "both Euphorion and Aeschylus"; for Euphorion was Aeschylus's father, on the witness of the Suda. For the rest, that Clement says God is here called the "self-grown Creator," and elsewhere by Orpheus "self-begotten," and so in the Sibylline oracles: these expressions must be softened by some interpretation, as G. Génebrard warns in On the Trinity book 1, lest we fall headlong with Caelius Lactantius, who in a shameful error did not hesitate to write that God begot and made himself, Institutes book 2, chapter 7. Collectanea.

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(printed under page 85) (51) Τὸν ἐν αἰθ. Euseb. σὲ τὸν αἰθ. At Euripidis Schol. in Orest. v. 98, citans hunc locum, Clementis lectionem retinet: item Apollonii Scholiastes, omnino recte.

Τὸν ἐν αἰθ. ("who in the ether"): Eusebius has σὲ τὸν αἰθ. But the scholiast on Euripides, Orestes line 98, quoting this passage, keeps Clement's reading; so too the scholiast on Apollonius, quite rightly.

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(printed under page 85) (52) Ὄμβρῳ. Ῥόμβῳ rectius Eus. impress. et ms. et Eurip. Schol.

Ὄμβρῳ ("rain"): Eusebius, printed and manuscript, and the scholiast on Euripides more correctly have ῥόμβῳ ("whirl").

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(53) Ἐμπλέξαντα. Sic legit etiam Eurip. Schol., at metrum exigit ἐμπλέξανθ', quod habet Euseb. Hos versus Grotius sic digessit et restituit Excerpt. p. 399: Σὲ τὸν αὐτοφυῆ, τὸν ἐν αἰθερίῳ / Ῥόμβῳ πάντων φύσιν ἐμπλέξαν-/θ'· ὃν περὶ μὲν φῶς, περὶ δ' ὀρφναία / Νὺξ αἰολόχρως, ἄκριτός τ' ἄστρων / Ὄχλος ἐνδελεχῶς ἀμφιχορεύει. / Te voco, te non aliunde satum, / Qui naturam turbine versas / Totam aetherio, quem lux circum, / Noxque astricolor semper et ingens / Circumsultat chorus astrorum.

Ἐμπλέξαντα ("having entwined"): so too the scholiast on Euripides reads, but the metre requires ἐμπλέξανθ', which Eusebius has. Grotius arranged and restored these verses thus, Excerpta p. 399: "Thee, self-grown, who in the ethereal whirl hast entwined the nature of all things; round whom light, and round whom dusky, many-hued night and the countless throng of stars dance unceasingly." — "Thee I call, Thee sprung from no other, who turnest all nature in the ethereal whirlwind; round whom light, and star-coloured night, and the vast chorus of the stars for ever leap and dance."

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(printed under page 85) (54) Καὶ ἐν. Euseb. καὶ αἱ ἐν.

Καὶ ἐν ("and in"): Eusebius has καὶ αἱ ἐν.

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(printed under page 85) (55) Ὅ τε Εὐφορίων, ὅ τε Αἰσχ. Euseb. impress. et ms.: ὅ τε Εὐφορίωνος Αἰσχύλος. Quam lectionem retinendam esse admonuit Stanleius, Comment. in Vitam Aeschyli. Erat enim Aeschylus Euphorionis filius, ut docent Herodotus lib. II, Pausanias Corinth. 2, et Arcad.

Ὅ τε Εὐφορίων, ὅ τε Αἰσχ. ("both Euphorion and Aeschylus"): Eusebius, printed and manuscript, has "and Aeschylus son of Euphorion." Stanley advised that this reading should be kept, in his commentary on the Life of Aeschylus; for Aeschylus was the son of Euphorion, as Herodotus book 2 and Pausanias, Corinthiaca 2 and Arcadica, teach.

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(printed under page 85) (56) Ζεὺς δ' οὐρανός. Haec absunt a cod. Joan.

Ζεὺς δ' οὐρανός ("and Zeus is heaven"): these words are missing from the Joannine codex.

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(printed under page 85) (57) Χῶτι. Euseb. χωρεῖ. In marg. cod. Joan. scripsit aliquis χωρεῖ τῶδε. In ms. Paris. τῶνδέ τοι ὑπέρτερον pro τῶνδ' ὑπέρτερον. Porro Grotius in Excerptis pag. 57, haec metri causa sic scribit: ..... Χῶτι τῶνδ' ἔθ' ὑπέρτερον.

Χῶτι ("and whatever"): Eusebius has χωρεῖ. In the margin of the Joannine codex someone wrote χωρεῖ τῶδε. The Paris manuscript has τῶνδέ τοι ὑπέρτερον for τῶνδ' ὑπέρτερον. Further, Grotius in the Excerpta, p. 57, writes this thus for the metre's sake: "..... and whatever is yet higher than these."

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(58) ‹anchor: Οἶδα ἐγὼ καὶ Πλάτωνα / Platonem quoque novi› · call in col 171

(printed under page 85) (58) Ἐγὼ καὶ Πλάτωνα. Cod. Joan. ἐγὼ καὶ ὁ Πλάτων.

Ἐγὼ καὶ Πλάτωνα ("I [know] Plato also"): the Joannine codex has ἐγὼ καὶ ὁ Πλάτων.

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Page

running head: 171 CLEMENTIS ALEXAN
marginal letters: A Caerulea ponti; B Hic enim ex sese; C vertendum fuit :; D a Plutarcho citatur
old-edition numerals: P. 718 ED. POTTER, 604 ED. PARIS. after nomen
other: facing Latin version, not set

PG 9:172

Πόντου τε χαροπὸν οἶδμα, κἀνέμων βίαν. Θνητοὶ δὲ πολλὸν καρδίαν πλανώμενοι, Ἱδρυσάμεσθα πημάτων παραψυχὴν, Θεῶν ἀγάλματ' ἐκ λίθων ἢ χαλκέων, Ἢ χρυσοτεύκτων, ἢ 'λεφαντίνων τύπους· Θυσίας τε τούτοις καὶ καλὰς πανηγύρεις Στέφοντες, οὕτως εὐσεβεῖν νομίζομεν.

and the bright swell of the sea, and the violence of the winds. But we mortals, wandering much in heart, have set up as a solace for our woes images of gods out of stones or bronze, or figures wrought of gold or of ivory; and crowning sacrifices and fair festivals to these, we thus think to practise piety.

Εὐριπίδης δὲ, ἐπὶ τῆς αὐτῆς σκηνῆς τραγῳδῶν,

And Euripides, acting in tragedy upon the same stage, says:

Ὁρᾷς, φησὶ, τὸν ὑψοῦ τόνδ' ἄπειρον αἰθέρα, Καὶ γῆν πέριξ ἔχονθ' ὑγραῖς ἐν ἀγκάλαις; Τοῦτον νόμιζε Ζῆνα, τόνδ' ἡγοῦ θεόν.

Do you see, says he, this boundless aether on high, which holds the earth around in its moist embrace? Consider this to be Zeus, regard this as God.

Ἐν δὲ τῷ Πειρίθῳ δράματι ὁ αὐτὸς καὶ τάδε τραγῳδεῖ·

And in the drama Pirithous the same poet also declaims these lines:

Σὲ τὸν αὐτοφυῆ, τὸν ἐν αἰθερίῳ Ὄμβρῳ πάντων φύσιν ἐμπλέξαντα Ὃν περὶ μὲν φῶς περὶ δ' ὀρφναία Νὺξ αἰολόχρως, ἄκριτός τε ἄστρων Ὄχλος ἐνδελεχῶς ἀμφιχορεύει.

Thee, the self-sprung, who in the ethereal shower hast interwoven the nature of all things, around whom light and dusky spangled-hued night and the countless throng of stars perpetually dance in chorus.

Ἐνταῦθα γὰρ τὸν μὲν αὐτοφυῆ τὸν δημιουργὸν νοῦν εἴρηκεν· τὰ δ' ἑξῆς ἐπὶ τοῦ κόσμου τάσσεται, ἐν ᾧ καὶ ἐναντιότητες φωτός τε καὶ σκότους. Ὅ τε Εὐφορίων, ὅ τε Αἰσχύλος, ἐπὶ τοῦ Θεοῦ σεμνῶς σφόδρα φησίν·

For here he has called the Creator Mind self-sprung; and what follows is set down concerning the cosmos, in which are also the oppositions of light and darkness. And Euphorion, or Aeschylus, speaks very reverently concerning God:

Ζεύς ἐστιν αἰθὴρ, Ζεὺς δὲ γῆ, Ζεὺς δ' οὐρανός· Ζεύς τοι τὰ πάντα, χὤτι τῶνδ' ὑπέρτερον.

Zeus is aether, Zeus is earth, Zeus is heaven; Zeus indeed is all things, and whatever is higher than these.

Οἶδα ἐγὼ καὶ Πλάτωνα προσμαρτυροῦντα Ἡρακλείτῳ γράφοντι· Ἓν τὸ σοφὸν, μοῦνον λέγεσθαι οὐκ ἐθέλει, καὶ ἐθέλει Ζηνὸς ὄνομα. Καὶ πάλιν·

I know that Plato also bears witness to Heraclitus when he writes: The one wise thing is unwilling and willing to be called by the name of Zeus alone. And again:

Editors' notes and page, col. 172

Page

running head: MENTIS ALEXANDRINI 172
marginal letters: A Πόντου τε χαροπὸν; B Ἐνταῦθα γὰρ τὸν; C præcipitium Cœlii; D Totam ætherio,
old-edition numerals: (none)
other: (none)

PG 9:173

Νόμος καὶ βουλὴ πείθεσθαι ἑνός. Κἂν τὸ ῥητὸν ἐκεῖνο ἀναγαγεῖν ἐθέλῃς, Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, εὕροις ἂν ὧδέ πως ἐμφαινόμενον πρὸς τοῦ Ἐφεσίου· Ἀξύνετοι ἀκούσαντες, κωφοῖς ἐοίκασι· φάτις αὐτοῖσιν μαρτυρεῖ παρεόντας ἀπιέναι. Ἀλλ' ἄντικρυς καὶ μίαν ἀρχὴν καὶ παρ' Ἑλλήνων ἀκοῦσαι ποθεῖς; Τίμαιος ὁ Λοκρὸς ἐν τῷ φυσικῷ συγγράμματι κατὰ λέξιν ὧδέ μοι μαρτυρήσει· Μία ἀρχὰ πάντων ἐστὶν ἀγέννητος· εἰ γὰρ ἐγένετο, οὐκ ἂν ἦν ἔτι ἀρχὰ, ἀλλ' ἐκεῖνα ἐξ ἇς ἁ ἀρχὰ ἐγένετο· ἐῤῥύη γὰρ ἐκεῖθεν δόξα ἡ ἀληθής· Ἄκουε, φησὶν, Ἰσραήλ· Κύριος ὁ Θεός σου, εἷς ἐστιν· καὶ αὐτῷ μόνῳ λατρεύσεις.

It is law also to obey the counsel of one. And if you should wish to refer that saying, He that has ears to hear, let him hear, you would find it expressed somewhat thus by the Ephesian: Having heard without understanding, they are like the deaf; the proverb bears witness to them that being present they are absent. But do you desire to hear expressly of a single first principle from the Greeks also? Timaeus the Locrian in his treatise on nature will bear witness for me word for word thus: There is one unbegotten first principle of all things; for if it had come into being, it would no longer be the first principle, but that from which the first principle came into being. For from thence flowed the true opinion: Hear, says he, O Israel: the Lord your God is one, and Him only shall you serve.

Οὗτος ἰδοὺ πάντεσσι σαφὴς ἀπλάνητος [ὑπάρχει,

Behold, He is manifest and unerring unto all,

ὥς φησιν ἡ Σίβυλλα. Ἤδη δὲ καὶ Ὅμηρος φαίνεται Πατέρα καὶ Υἱὸν διὰ τούτων, ὡς ἔτυχε μαντείας εὐστόχου, λέγων·

as the Sibyl says. And already Homer also appears to speak of Father and Son through these words, lighting upon a well-aimed divination:

Εἰ μὲν δὲ Οὖτις σε βιάζεται οἶον ἐόντα, Νοῦσον δ' οὔπως ἐστὶ Διὸς μεγάλου ἀλέασθαι· Οὐ γὰρ Κύκλωπες Διὸς αἰγιόχου ἀλέγουσιν.

If indeed Nobody uses violence against you being alone, there is in no wise any escaping a malady of great Zeus; for the Cyclopes pay no heed to aegis-bearing Zeus.

Καὶ πρὸ τούτου Ὀρφεὺς, κατὰ τοῦ προκειμένου φερόμενος εἴρηκεν·

And before him Orpheus, bearing upon the subject before us, has said:

Υἱὲ Διὸς μεγάλοιο, πάτερ Διὸς αἰγιόχοιο.

Son of great Zeus, father of aegis-bearing Zeus.

Ξενοκράτης δὲ ὁ Χαλκηδόνιος, τὸν μὲν ὕπατον Δία, τὸν δὲ νέατον καλῶν, ἔμφασιν Πατρὸς ἀπολείπει καὶ Υἱοῦ. Καὶ τὸ παραδοξότατον, Ὅμηρος γινώσκειν φαίνεται τὸ Θεῖον, ὁ ἀνθρωποπαθεῖς εἰσάγων τοὺς θεούς· ὃν οὐδ' οὕτως αἰδεῖται Ἐπίκουρος. Φησὶ γοῦν·

And Xenocrates of Chalcedon, calling the one Zeus Supreme and the other Lowest, leaves an intimation of Father and Son. And what is most paradoxical, Homer, who introduces the gods as subject to human passions, appears to know the Divine; whom not even so does Epicurus reverence. At any rate he says:

Editors' notes and page, col. 173

Footnotes

(59) Βουλή. Euseb. βουλῇ dat. casu rectius. Sylburg.

Βουλή ("counsel"): Eusebius has βουλῇ, in the dative, more correctly. Sylburg.

(printed under page 86) (60) Πῶς. Hanc particulam omittit Euseb. ms. et impress.

Πῶς: Eusebius, manuscript and printed, omits this particle.

(printed under page 86) (61) Ἐφεσίου. Scil. Heracliti, cujus eamdem sententiam recitat Theodoretus Θεραπ. α', p. 476.

Ἐφεσίου ("of the Ephesian"): that is, of Heraclitus, whose same saying Theodoret quotes in Therapeutics 1, p. 476.

(printed under page 86) (62) Ἀξύνετοι. Theodoretus lib. I De cur. Graec. profert hanc Heracliti γνώμην, eamque ita reddit ejus interpres Lat. Cum stulti quid audiunt, surdis videntur esse persimiles, celebre dictum vel tunc abesse eos testatur, cum prope adsunt. Posteriorem partem melius vertit Hervetus. Vide Erasmum in Proverbio, praesens abest, qui parem locum Aristophanis profert, πρὸς τὸν λόγον τ' ἀεί. Collect.

Ἀξύνετοι ("uncomprehending"): Theodoret, On the Cure of Greek Maladies book 1, brings forward this saying of Heraclitus, and his Latin translator renders it thus: "When fools hear anything they seem very like the deaf; the well-known saying testifies that they are absent even when they are close at hand." Hervetus translated the latter part better. See Erasmus on the proverb "present, he is absent," who brings forward a like passage of Aristophanes, πρὸς τὸν λόγον τ' ἀεί. Collectanea.

(printed under page 86) (63) Κωφοῖς. Κωφοῖσιν Euseb. ms. et impress. retenta Ion. dialecto.

Κωφοῖς ("to the deaf"): Eusebius, manuscript and printed, has κωφοῖσιν, keeping the Ionic dialect.

(printed under page 86) (64) Φάτις. Ms. Paris. φᾶ τις. Mox Euseb. παρεόντας ἀπεῖναι, praesentes abesse, ut ait Sylburg. Idem mox ἄντικρυς μίαν, absque conjunctione καί. Porro cod. Joan. haec inverso ordine scribit: Ἄντικρυς καὶ παρ' Ἑλλήνων μίαν ἀρχήν.

Φάτις ("saying"): the Paris manuscript has φᾶ τις. Just after, Eusebius has παρεόντας ἀπεῖναι, "being present, they are absent," as Sylburg says. He too has, just after, ἄντικρυς μίαν without the conjunction καί. Further, the Joannine codex writes this in reversed order: "Plainly also from the Greeks one principle."

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(65) Μία ἀρχά. Plato in Phaedro, pag. 344, eod. genio: Ἀρχὴ δέ, inquit, ἀγένητον, ἐξ ἀρχῆς γὰρ ἀνάγκη πᾶν τὸ γιγνόμενον γίγνεσθαι, αὐτὴν δὲ μηδ' ἐξ ἑνός. Εἰ γὰρ ἔκ του ἀρχὴ γίγνοιτο, οὐκ ἂν ἐξ ἀρχῆς γίγνοιτο· (forte οὐκ ἂν ἀρχὴ γίγνοιτο, ut Timaeus hic, οὐκ ἂν ἦν ἔτι ἀρχά. Atque ita Tullius reddidit, Tuscul. II: Nec enim esset id principium, quod gignebatur aliunde. Vulgata tamen lectio defendi potest.) Ἐπειδὴ δὲ ἀγέννητόν ἐστι, καὶ ἀδιάφθαρτον αὐτὸ ἀνάγκη εἶναι, etc. Vigerus ad Euseb.

Μία ἀρχά ("one principle"): Plato in the Phaedrus, p. 344, in the same spirit: "A principle," he says, "is unbegotten; for everything that comes to be must come to be from a principle, but the principle itself from nothing at all. For if a principle came to be from something, it would not come to be from a principle" (perhaps read "it would not be a principle," as Timaeus has it here, "it would no longer be a principle"; and so Tully rendered it, Tusculans 2 [as printed]: "For that would not be a principle which was begotten from elsewhere." Yet the common reading can be defended.) "And since it is unbegotten, it must also be incorruptible," etc. Viger on Eusebius.

(printed under page 86) (66) Ἀγέννητος. Aptius videtur ἀγένητος, ortu carens. Sylburg.

Ἀγέννητος ("unbegotten"): ἀγένητος, "without origin," seems more fitting. Sylburg.

(printed under page 86) (67) Ἐκεῖνα. Ms. Paris. ἐκεῖνα. Statim ἧς pro ἃς Euseb. et ἐῤῥύει pro ἐῤῥύη.

Ἐκεῖνα ("those things"): the Paris manuscript has ἐκεῖνα [as printed]. Immediately after, Eusebius has ἧς for ἃς, and ἐῤῥύει for ἐῤῥύη.

(printed under page 86) (68) Ἀληθής. Euseb. ms. et impress. ἀληθινή.

Ἀληθής ("true"): Eusebius, manuscript and printed, has ἀληθινή.

(printed under page 86) (69) Ἄκουε. Deut. VI, 4: Ἄκουε, Ἰσραήλ, Κύριος ὁ Θεὸς ἡμῶν, Κύριος εἷς ἐστι, et 13, Κύριον τὸν Θεόν σου φοβηθήσῃ, καὶ αὐτῷ μόνῳ λατρεύσεις.

Ἄκουε ("Hear"): Deuteronomy 6:4: "Hear, O Israel, the Lord our God is one Lord"; and 13: "You shall fear the Lord your God, and Him only shall you serve."

(printed under page 86) (70) Οὗτος. Conf. superius Protrept. p. 66, et quae ibi adnotata sunt.

Οὗτος ("This one"): compare above, Protrepticus p. 66, and the notes there.

(printed under page 86) (71) Ἤδη δέ. Quae sequuntur usque ad αἰγιόχοιο in versu Orphico, omittit Euseb. ms. et impress.

Ἤδη δέ ("And already"): what follows, as far as αἰγιόχοιο in the Orphic verse, Eusebius, manuscript and printed, omits.

(printed under page 86) (72) Εἰ μέν. Verba Cyclopum ad Polyphemum conquerentem oculum sibi eruisse Οὖτιν, quo nomine se appellaverat Ulysses, Homer. Odyss. I, 410.

Εἰ μέν ("If indeed"): the words of the Cyclopes to Polyphemus, who was complaining that "Nobody" had put out his eye, the name by which Ulysses had called himself; Homer, Odyssey 1 [as printed], 410.

(printed under page 86) (73) Οὔτις. Homer. Μῆτις, et mox Νοῦσόν γ' pro νοῦσον δ'.

Οὔτις ("Nobody"): Homer has Μῆτις, and just after νοῦσόν γ' for νοῦσον δ'.

(printed under page 86) (74) Οὐ γάρ. Hunc versum interseruit Clemens, qui tamen apud Homerum exstat ejusdem Odysseae 274.

Οὐ γάρ ("For not"): Clement inserted this verse, which however stands in Homer at line 274 of the same book of the Odyssey.

(printed under page 86) (75) Δέ. Euseb. τε.

Δέ: Eusebius has τε.

(printed under page 86) (76) Χαλκηδόνιος. Euseb. Χαρχηδόνιος mendose. Conf. superius Protrept. p. 58, not.

Χαλκηδόνιος ("of Chalcedon"): Eusebius wrongly has Χαρχηδόνιος. Compare above, Protrepticus p. 58, note.

(printed under page 86) (77) Ὅμηρος. Haec vox ex Eusebio ms. et impress. excidit.

Ὅμηρος ("Homer"): this word has dropped out of Eusebius, manuscript and printed.

(printed under page 86) (78) Ἐπίκουρος. Epicurus dicitur poeticen omnem refugisse. Hinc apud Plutarchum libro De aud. Poet. (continues)

Ἐπίκουρος ("Epicurus"): Epicurus is said to have shunned all poetry. Hence in Plutarch, in the book On Listening to Poets, (continues)

(printed under page 86) (79) Γοῦν. Euseb. γάρ.

Γοῦν ("at any rate"): Eusebius has γάρ.

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Footnotes

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ᵃ Luc. XIV, 35.

Luke 14:35.

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ᵇ Deut. VI, 4.

Deuteronomy 6:4.

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Footnotes

[No text of the author is visible in these images; the column assignment (Latin in col 175, the left column on odd pages, as seen on pp. 85, 91, 95, 99, 101) is inferred. The scripture reference sits at the foot of the left column, which fits.] (scripture reference; its call letter is cut off at the top edge of the image) · call in col 175 Isa. XL, 18, 19.

Isaiah 40:18–19.

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(printed under page 87) (80) Τίπτε. Verba Apollinis ad Achillem Il. X, v. 8. Porro haec verba τίπτε με exciderunt e cod. Joan.

Τίπτε ("Why"): the words of Apollo to Achilles, Iliad 10 [as printed], line 8. Further, these words τίπτε με have dropped out of the Joannine codex.

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(printed under page 87) (81) Πώ με. Haec etiam verba e cod. Joan. exciderunt, relicta, ut prius etiam, lacuna.

Πώ με ("not yet me"): these words too have dropped out of the Joannine codex, leaving a gap, as before.

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(printed under page 87) (82) Οὐδ'. Euseb. οὔθ'.

Οὐδ' ("nor"): Eusebius has οὔθ'.

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(printed under page 87) (83) Ἤ. Isa. καί.

Ἤ ("or"): Isaiah has καί ("and").

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(84) · call in col 175

(printed under page 87) (84) Ἤ. Cod. Joan. καί.

Ἤ ("or"): the Joannine codex has καί.

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(85) Ὁ βίος. Hos versus Grotius hoc modo explicat et scribit in Excerpt., p. 475: Ὁ βίος ἀνθρώποις λογισμοῦ καὶ ἀριθμοῦ δεῖται μόνον· / Ζῶμεν ἀριθμῷ καὶ λογισμῷ· ταῦτα γὰρ σώζει βροτούς. / Omnis in ratione et numero stat vita mortalium: / Vivimus ratione ac numero: bina haec homines sospitant. Porro Euseb. et ms. Paris. καὶ ἀριθμοῦ pro κἀριθμοῦ habent.

Ὁ βίος ("Life"): Grotius explains and writes these verses thus in the Excerpta, p. 475: "The life of men needs only reckoning and number; we live by number and reckoning, for these keep mortals safe." — "All the life of mortals stands in reason and number: we live by reason and number; these two keep men safe." Further, Eusebius and the Paris manuscript have καὶ ἀριθμοῦ for κἀριθμοῦ.

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(printed under page 87) (86) Ζῶμεν. In libro Eusebii erat, Ζῶμεν δὲ ἐν ἀριθμῷ καὶ λογισμῷ. Deinde, Ratio regit homines. / Ὁ λόγος ἀνθρώπους κυβερνᾷ κατὰ πρόσωπον καὶ σώζει. / Ὢν ἐστιν ἀνθρώπῳ λογισμός, ἐστὶ καὶ θεῖος λόγος. / Ὁ λόγος ἀνθρώπῳ πέφυκε περὶ βίου καταστροφάς. Collect. — Sed ne sic quidem prior versus expletur, cujus tale quodpiam requiri videtur acroteleution, κἀκ τροπῶν σώζει κακῶν. Sequente versu recte idem Euseb. περὶ βίου καταστροφάς. Sylburg.

Ζῶμεν ("We live"): the book of Eusebius had "And we live in number and reckoning." Then, "Reason rules men": "Reason governs men face to face and saves them. / Being, there is reckoning for man, there is also divine reason. / Reason for man is born about the turns of life." Collectanea. — But not even so is the first verse filled out; some such line-ending seems to be required for it as "and saves from evil ways." In the following verse the same Eusebius rightly has περὶ βίου καταστροφάς ("about the turns of life"). Sylburg.

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(printed under page 87) (87) Ὁ λόγος. Hunc versum hoc modo scribit Grotius: Ὁ λόγος ἀνθρώπους κυβερνᾷ, καὶ τρόπον σώζει μόνος. / Ratio mortales gubernat: ratio mores continet. Cum Eusebius pro κατὰ τρόπον σώζει habeat κατὰ πρόσωπον σώζει, Vigerus haec ibi adnotat: « Reponendum ex Clemente κατὰ τρόπον σώζει. Nisi malis καὶ σώζει κατὰ τρόπ., aut, quod secutus sum, καὶ σώζει τρόπον. Si tamen retineatur κατά, vox τρόπον modum, potius quam mores, significabit. »

Ὁ λόγος ("Reason"): Grotius writes this verse thus: "Reason governs men, and alone keeps their character." — "Reason governs mortals; reason holds their ways together." Since Eusebius has κατὰ πρόσωπον σώζει for κατὰ τρόπον σώζει, Viger notes there: "κατὰ τρόπον σώζει should be restored from Clement; unless you prefer καὶ σώζει κατὰ τρόπ., or, as I have followed, καὶ σώζει τρόπον. If however κατά is kept, the word τρόπον will mean 'manner' rather than 'character'."

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(printed under page 87) (88) Εἶτα. Abest a cod. Joan.

Εἶτα ("Then"): missing from the Joannine codex.

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(89) Εἰ ἔστ. Hos versus hoc modo scribit Grotius in Excerpt. p. 475: Ἔστιν ἀνθρώπῳ λογισμός, ἔστι καὶ θεῖος λόγος. / Ὁ λόγος ἀνθρώπῳ πέφυκε περὶ βίον καὶ τὰς τροφάς. / Ὁ δέ γε τᾶς τέχνας ἅπασι συνέπεται θεῖος λόγος, / Ἐκδιδάσκων αἰὲν αὐτούς, ὅ τι ποιεῖν δεῖ συμφέρον. / Οὐ γὰρ ἄνθρωπος τέχναν εὗρ', ὁ δὲ θεὸς ταύταν φέρει· / Ὁ δέ γε τἀνθρώπου λόγος πέφυκ' ἀπὸ τοῦ θείου λόγου. / Est humana ratio: hanc praeter est et divina altera: / Ratio humana circa vitam et victum semper occupat: / At divina ratio est artis opifex, et comes omnibus, / Edocens ipsos quid usus maxime facto siet. / Quippe homo non reperit artem, sed dat hanc auctor Deus: / Ipsaque illa humana ratio nata est ratione ex Dei. Deinde idem ad primum versum haec adnotat: « Hoc ἀνθρώπω hic genitivus est Doricus, et valet ἀνθρωπινός. Non praeponam εἰ ante ἐστί cum Casaubono: nihil enim opus, et versus vix patitur. » Ad secundum haec scribit: « Et hic ἀνθρώπω genitivus est. Partem versus posteriorem sic emendavimus, cum esset περὶ βίου καταστροφάς. » Ad tertium haec: « Bene Scaliger ὁ δέ γε τᾶς τέχνας. Λόγον divinum vocat eum per quem ars quaevis invenitur ac docetur. »

Εἰ ἔστ. ("If there is"): Grotius writes these verses thus in the Excerpta, p. 475: "There is a human reckoning, there is also a divine reason. Human reason is born about life and nourishment; but the divine reason of the arts accompanies all, ever teaching them what it is profitable to do. For man did not find art; God brings it. And the reason of man is born from the divine reason." — "There is human reason; besides it there is also another, divine: human reason is ever busied about life and food; but divine reason is the maker of art and the companion of all, teaching them what is most useful to do. For man did not find art, but God its author gives it; and that human reason itself is born from the reason of God." Then he notes on the first verse: "This ἀνθρώπω is here a Doric genitive, and is equivalent to 'human.' I would not put εἰ before ἐστί with Casaubon: there is no need, and the verse hardly allows it." On the second he writes: "Here too ἀνθρώπω is genitive. We have emended the latter part of the verse thus, since it read περὶ βίου καταστροφάς." On the third: "Scaliger rightly reads ὁ δέ γε τᾶς τέχνας. He calls divine reason that by which every art is found and taught."

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(printed under page 87) (90) Ἀνθρώπῳ. Ms. Joan. ἀνθρώπων. In vers. seq. Ὁ λόγος ex eodem excidit, ut etiam ex ms. Paris.

Ἀνθρώπῳ ("for man"): the Joannine manuscript has ἀνθρώπων. In the next verse Ὁ λόγος has dropped out of the same, as also out of the Paris manuscript.

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(printed under page 87) (91) Περὶ βίον καὶ τὰς τροφάς. Recte Euseb. περὶ βίου καταστροφάς. Sylburg. — Quam lectionem habet etiam ms. Joan

Περὶ βίον καὶ τὰς τροφάς ("about life and nourishment"): Eusebius rightly has περὶ βίου καταστροφάς ("about the turns of life"). Sylburg. — A reading the Joannine manuscript also has. [The note ends here without a full stop; page 88 opens with a new note, (92).]

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Page

running head: 175 CLEMENTIS ALEXAND
marginal letters: A Quid me immortalem; B Tum ita diserte; C ab Epicureis,; D Vivimus ratione
old-edition numerals: 258 before Quid me immortalem
other: facing Latin version, not set

PG 9:176

Τίπτε με, Πηλέος υἱὲ, ποσὶν ταχέεσσι διώκεις, Αὐτὸς θνητὸς ἐὼν, θεὸν ἄμβροτον; οὐδέ νύ πώ [με Ἔγνως ὡς θεός εἰμι.....

Why, son of Peleus, do you pursue me with swift feet, being yourself mortal and I an immortal god? Nor have you yet recognized me that I am a god.....

Οὐχ ἁλωτὸν γὰρ εἶναι θνητῷ, οὐδὲ καταληπτὸν τὸ Θεῖον, οὔτε ποσὶν, οὔτε χερσὶν, οὔτε ὀφθαλμοῖς, οὐδ' ὅλως τῷ σώματι, δεδήλωκεν. Τίνι ὡμοιώσατε Κύριον; ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν; φησὶν ἡ Γραφή. Μὴ εἰκόνα ἐποίησε τέκτων; ἢ χρυσοχόος, χωνεύσας χρυσίον, περιεχρύσωσεν αὐτόν; καὶ τὰ ἐπὶ τούτοις. Ὅ τε κωμικὸς Ἐπίχαρμος σαφῶς περὶ τοῦ Λόγου, ἐν τῇ Πολιτείᾳ λέγει ὧδέ πως·

For he has shown that the Divine cannot be caught by a mortal, nor grasped, neither by feet, nor by hands, nor by eyes, nor at all by the body. To whom have you likened the Lord? or to what likeness have you likened Him? says the Scripture. Has a carpenter made an image? or has a goldsmith, having melted gold, gilded it over? and what follows upon these words. And the comic poet Epicharmus speaks clearly concerning the Word in the Republic somewhat thus:

Ὁ βίος ἀνθρώποις λογισμοῦ κἀριθμοῦ δεῖται [πάνυ· Ζῶμεν δ' ἀριθμῷ καὶ λογισμῷ. Ταῦτα γὰρ σώζει βροτούς.

Life for men stands very much in need of calculation and number; and we live by number and calculation, for these save mortals.

Εἶτα διαῤῥήδην ἐπιφέρει·

Then he expressly adds:

Ὁ Λόγος ἀνθρώπους κυβερνᾷ, κατὰ τρόπον [σώζει,

Reason steers men and saves them in due manner,

Εἶτα· Εἰ ἔστιν ἀνθρώπῳ λογισμὸς, ἔστι καὶ [θεῖος Λόγος. Ὁ Λόγος ἀνθρώπῳ πέφυκεν περὶ βίου καὶ τὰς τρο[φάς.

Then: If man has calculation, there is also a divine Reason; man's Reason is born for life and sustenance.

Editors' notes and page, col. 176

Page

running head: ENTIS ALEXANDRINI 176
marginal letters: A Τίπτε με, Πηλέος; B Εἶτα διαῤῥήδην; C Nisi malis καὶ σώζει; D Edocens ipsos
old-edition numerals: (none)
other: turnover brackets [με, [πάνυ·, [σώζει,, [θεῖος Λόγος., [φάς. set as printed
other: the foot notes (80)–(91) are called in this column's Greek (not in the facing Latin); they are set once in n175 under page 87, where they are marked "call in col 175". Q12b: n175 note (91) lemma reads Περὶ βίον where the page prints Περὶ βίου (check and fix in n175).

PG 9:177

Ὁ δέ γε τὰς τέχνας ἅπασι συνέπεται θεῖος [λόγος, Ἐκδιδάσκων αἰεὶ αὐτὸς αὐτοὺς ὅ τι ποιεῖν [δεῖ συμφέρον. Οὐ γὰρ ἄνθρωπος τέχναν εὗρ'· ὁ δὲ Θεὸς ταύταν [φέρει. Ὁ δέ γε τἀνθρώπου λόγος πέφυκ' ἀπὸ τοῦ θείου [λόγου.

But the divine Reason accompanies all the arts, itself ever teaching men what is advantageous to do; for man did not invent art, but God brings it, and man's reason is sprung from the divine Reason.

Ναὶ μὴν διὰ τοῦ Ἡσαΐου τοῦ Πνεύματος κεκραγότος, Τί μοι πλῆθος τῶν θυσιῶν; λέγει Κύριος· Πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων οὐ βούλομαι· καὶ μετ' ὀλίγα ἐπάγοντος, Λούσασθε, καθαροὶ γένεσθε· ἀφέλετε πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν· καὶ τὰ ἐπὶ τούτοις· Μένανδρος ὁ κωμικὸς αὐταῖς γράφει ταῖς λέξεσιν·

Yea, when the Spirit cries through Isaiah, What to Me is the multitude of sacrifices? says the Lord; I am full of whole burnt-offerings of rams, and the fat of lambs and the blood of bulls I will not have; and a little after adds, Wash yourselves, become clean, put away wickedness from your souls, and what follows upon these words, Menander the comic poet writes in these very words:

Εἴ τις δὲ θυσίαν προσφέρων, ὦ Πάμφιλε, Ταύρων τι πλῆθος ἢ 'ρίφων, ἢ νὴ Δία Ἑτέρων τοιούτων· ἢ κατασκευάσματα, Χρυσᾶς ποιήσας χλαμύδας ἤτοι πορφυρᾶς· Ἢ δι' ἐλέφαντος ἢ σμαράγδου ζώδια, Εὔνουν νομίζει τὸν Θεὸν καθεστάναι· Πεπλάνητ' ἐκεῖνος, καὶ φρένας κούφας ἔχει. Δεῖ γὰρ τὸν ἄνδρα χρήσιμον πεφυκέναι, Μὴ παρθένους φθείροντα καὶ μοιχώμενον, Κλέπτοντα καὶ σφάττοντα χρημάτων χάριν. Μηδὲ βελόνης ἕναμμ' ἐπιθυμῇς, Πάμφιλε. Ὁ γὰρ Θεὸς βλέπει σε, πλησίον παρών.

And if anyone offering a sacrifice, O Pamphilus, a multitude of bulls or of kids, or by Zeus of other such things, or trappings, having made golden or purple mantles, or little figures of ivory or emerald, thinks that he renders God well-disposed, that man has gone astray and has a light mind. For a man must be useful in character, not corrupting maidens and committing adultery, stealing and slaying for the sake of money. Covet not even the thread of a needle, Pamphilus; for God sees you, being near at hand.

Θεὸς ἐγγίζων ἐγὼ, φησὶ, καὶ οὐχὶ Θεὸς πόῤῥωθεν. Ἢ ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, καὶ οὐχὶ ὄψομαι αὐτόν; διὰ Ἱερεμίου φησίν. Καὶ πάλιν ὁ Μένανδρος, παραφράζων τὴν Γραφὴν ἐκείνην· Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον, ὧδέ πως γράφει·

I am a God drawing nigh, says He, and not a God afar off. Shall a man do anything in secret places, and I shall not see him? He says through Jeremiah. And again Menander, paraphrasing that Scripture, Offer a sacrifice of righteousness, and put your trust in the Lord, writes somewhat thus:

Editors' notes and page, col. 177

Footnotes

(92) Τέχνας. Abest a cod. Joan.

Τέχνας ("arts"): missing from the Joannine codex.

(printed under page 88) (93) Ἐκδιδάσκων αἰεὶ αὐτὸς αὐτ. Ἀεί pro αἰεί habet ms. Paris. Διδάσκων αὐτὸς αὐτ. Euseb. impress. Διδάσκων αὐτοῖς αὐτ. cod. Joan. Sincerior lectio est, inquit Sylburgius, Ἐκδιδάσκων αὐτοῖς αὐτοὺς ὅτι ποιεῖν δεῖ συμφέρον. In versu seq. τέχναν τιν' εὗρεν Euseb. ultra metri numerum. Τέχναν τιν' εὗρ', ms. Joan. Τέχναν εὗρεν, ms. Paris. Deinde ταύτην pro ταύταν Euseb. Mox, τοῦ ἀνθρώπου pro τἀνθρώπου Euseb. ms. et impress. Et πέφυκεν ἀπό γε θ. pro πέφυκ' ἀπὸ τοῦ θ. Euseb. impress. Πέφυκεν ἀπὸ τοῦ θ. ms. Joan. Πέφυκεν ἀπό τε τοῦ θ. ms. Paris.

Ἐκδιδάσκων αἰεὶ αὐτὸς αὐτ. ("ever himself teaching them"): the Paris manuscript has ἀεί for αἰεί. Eusebius printed has Διδάσκων αὐτὸς αὐτ.; the Joannine codex Διδάσκων αὐτοῖς αὐτ. The sounder reading, says Sylburg, is "teaching them thoroughly what it is profitable to do." In the following verse Eusebius has τέχναν τιν' εὗρεν, beyond the measure of the metre; the Joannine manuscript τέχναν τιν' εὗρ'; the Paris manuscript τέχναν εὗρεν. Then Eusebius has ταύτην for ταύταν. Just after, Eusebius, manuscript and printed, has τοῦ ἀνθρώπου for τἀνθρώπου. And Eusebius printed has πέφυκεν ἀπό γε θ. for πέφυκ' ἀπὸ τοῦ θ.; the Joannine manuscript πέφυκεν ἀπὸ τοῦ θ.; the Paris manuscript πέφυκεν ἀπό τε τοῦ θ.

(printed under page 88) (94) Τοῦ πν. Τοῦ omittit Euseb. impress. et ms.

Τοῦ πν. ("of the Spirit"): Eusebius, printed and manuscript, omits τοῦ.

(printed under page 88) (95) Τί μοι. Cod. Joan. εἰμί τί μοι. Mox, τῶν θυσιῶν ὑμῶν Isa. I, Euseb. impress. et ms. Deinde κριῶν omittit Euseb. impress. et ms. Deinde αἷμα ταύρων καὶ τράγων, Isa. I.

Τί μοι ("What to me"): the Joannine codex has εἰμί τί μοι. Just after, Isaiah 1 and Eusebius, printed and manuscript, have τῶν θυσιῶν ὑμῶν ("of your sacrifices"). Then Eusebius, printed and manuscript, omits κριῶν ("of rams"). Then Isaiah 1 has "blood of bulls and goats."

(printed under page 88) (96) Ἐπάγοντος. Euseb. impress. et ms. ἐπαγαγόντος. Deinde τὰς πονηρίας cum articulo Isa. I, Euseb. ms. et impress.

Ἐπάγοντος: Eusebius, printed and manuscript, has ἐπαγαγόντος. Then Isaiah 1 and Eusebius, manuscript and printed, have τὰς πονηρίας with the article.

(printed under page 88) (97) Μένανδρος. Hos versus Philemoni tribuit Justinus M. lib. De monarchia p. 165, ed. Oxon.

Μένανδρος ("Menander"): Justin Martyr attributes these verses to Philemon, in the book On the Monarchy, p. 165, Oxford edition.

(printed under page 88) (98) Εἴ τις δέ. Εἰ δέ τις Euseb.; δέ penitus omittit Justin. In versu seq. ἢ ἐρίφων pro ἢ 'ρίφων Justin., Euseb.

Εἴ τις δέ ("But if anyone"): Eusebius has εἰ δέ τις; Justin omits δέ altogether. In the following verse Justin and Eusebius have ἢ ἐρίφων for ἢ 'ρίφων.

(printed under page 88) (99) Πορφυρᾶς. Πορφύρας Euseb.

Πορφυρᾶς ("purple"): Eusebius has πορφύρας.

(printed under page 88) (1) Πεπλάνητ'. Ms. Paris. πεπλάνηται. Justin. πλανᾶτ'. In versu seq. καθεστάναι pro πεφυκέναι Justin.

Πεπλάνητ' ("has gone astray"): the Paris manuscript has πεπλάνηται; Justin πλανᾶτ'. In the following verse Justin has καθεστάναι for πεφυκέναι.

(printed under page 88) (2) Μὴ παρθ. Π. ms. elegantius, μὴ παρθένους φθείροντα, μὴ μοιχώμενον. Sylburg. — Μοιχώμενος cod. Joan. In versu seq. σφάζοντα pro σφάττοντα Justin.

Μὴ παρθ. ("not maidens"): the P[aris] manuscript has, more elegantly, "not corrupting maidens, not committing adultery." Sylburg. — The Joannine codex has μοιχώμενος. In the following verse Justin has σφάζοντα for σφάττοντα.

(printed under page 88) (3) Μηδὲ βελόνης ἕναμμ'. Corrige ex Just. et Euseb. ἓν ἅμμα. / Ne filum acus vel unum, Pamphile, expetas. Justinus in libello De monarch. p. 168, et Euseb. 399, hos versus proferunt. Sed, ut ait H. Stephanus in Comicis sententiis, Philemoni eos tribuit Justinus, non Menandro, illiusque eos esse arbitratur ille, quod legantur ejusdem argumenti alibi alii Philemonis ipsius; ac licet videantur a Clemente tanquam e duobus locis allati, ex uno tamen esse, et priores sententiam posteriorem continuare, quod in fine priorum et initio posteriorum ponat. Nec acum, ita ut suspicetur non repetiisse eum verba illa, Nec acum, sed addidisse caetera consequenter usque ad, Diuque et interdiu, tum pro paraphrasi dicti illius Sacrificate sacrificium, addidisse, Justus Deo autem, etc. Collect. — Porro hos versus alii quatuor praecedunt apud Justinum, quos omittunt Clemens ac Eusebius. In primo versu ἓν ἅμμ' ἐπιθυμήσῃς cod. Joan. Ἕναμμα ἐπιθυμήσῃς ms. Paris. In versu seq. Ὁ γὰρ Θεὸς κλέπτει σε, παρὼν πλησίον, ms. Joan.

Μηδὲ βελόνης ἕναμμ' ("nor a needle's thread"): correct from Justin and Eusebius to ἓν ἅμμα ("one thread"): "Do not covet even one thread of a needle, Pamphilus." Justin in the little book On the Monarchy, p. 168, and Eusebius, 399, bring forward these verses. But, as H. Stephanus says in the Comic Sentences, Justin attributes them to Philemon, not to Menander, and Stephanus judges them to be his, because other verses of Philemon himself on the same theme are read elsewhere; and although they seem to be brought by Clement as from two places, they are from one, and the former continue the sense into the latter, since he puts "Nor a needle" at the end of the former and at the beginning of the latter; so that he suspects Clement did not repeat the words "Nor a needle," but added the rest in sequence as far as "both by day and long," and then, as a paraphrase of the saying "Sacrifice a sacrifice," added "But the just man to God," etc. Collectanea. — Further, in Justin four other verses precede these, which Clement and Eusebius omit. In the first verse the Joannine codex has ἓν ἅμμ' ἐπιθυμήσῃς; the Paris manuscript ἕναμμα ἐπιθυμήσῃς. In the following verse the Joannine manuscript has "For God steals you, being present near."

(printed under page 88)

(4) Θεὸς ἐγγ. Euseb. Θεὸς ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ Θεὸς πόῤῥωθεν. Καὶ πάλιν Μένανδρ. omissis intermediis. Vulgata quoque Biblia Jerem. XXIII, habent ἐγγίζων ἐγώ εἰμι· et seq. v. εἰ κρυβήσεταί τις ἐν κρυφαίοις, καὶ ἐγὼ οὐκ ὄψομαι; Sylburg. — Porro εἰμί pro φησί habet etiam cod. Joan. Apud eumdem ἢ ante ποιήσει desideratur, et οὐκ pro οὐχί ponitur. Denique illud φησίν post Ἱερεμίου abest.

Θεὸς ἐγγ. ("A God at hand"): Eusebius has "I am a God at hand, and not a God far off. And again Menander," omitting what lies between. The common Bibles too have at Jeremiah 23 "I am at hand," and in the next verse "If anyone hides in secret places, shall I not see him?" Sylburg. — Further, the Joannine codex also has εἰμί for φησί. In the same, ἢ before ποιήσει is missing, and οὐκ is put for οὐχί. Lastly, that φησίν after Ἱερεμίου is absent.

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Footnotes

(a) · call in col 178

ᵃ Isa. I, 11.

Isaiah 1:11.

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(b) · call in col 178

ᵇ Ibid. 16.

Ibid., 16.

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ᶜ Jer. XXIII, 23, 24.

Jeremiah 23:23–24.

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(d) ‹anchor: et sperate in Domino› · call in col 178

ᵈ Psal. IV, 6.

Psalm 4:6.

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(1) · call in col 178

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(2) · call in col 178

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(3) ‹anchor: Μηδὲ βελόνης ἕναμμ' / Cave ergo vel acum› · call in col 178

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(4) ‹anchor: Θεὸς ἐγγίζων / Deus appropinquans› · call in col 178

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Footnotes

(5) ‹anchor: μηδὲ βελ.› · call in col 179

Μηδὲ βελ. Vitiata est versuum distinctio; congruentior apud Euseb. haec: ..... Μηδὲ βελόνης, / Ὦ φίλτατ' ἐπιθύμησον ἀλλοτρίας ποτέ. / Ὁ γὰρ Θεός γ' ἔργοις δικαίοις ἥδεται, / Καὶ οὐκ ἀδίκοις. Πονοῦντα δὲ ἐᾷ τὸν ἴδιον / Βίον ὑψῶσαι, τὴν γῆν ἀροῦντα νύκτα καὶ / Τὴν ἡμέραν. Θεῷ δὲ θῦε διὰ τέλους / Δίκαιος ὢν, καὶ λαμπρὸς ὡς ταῖς χλαμύσι, / Τῇ καρδίᾳ. Βροντῆς ἀκούσας, μὴ φύγῃς, / Μηδὲν συνειδὼς αὐτὸς αὑτῷ, δέσποτα. / Ὁ γὰρ Θεὸς βλέπει σε πλησίον παρών. Sylburg. — Hi versus apud Justinum prioribus connectuntur pag. 164, ubi conf. quae a nobis adnotata sunt. Eos hoc modo scribit Grotius in Excerpt., pag. 757: ..... Μηδὲ βελόνης, / Ὦ φίλτατ', ἐπιθύμησον ἀλλοτρίας ποτέ. / Ὁ γὰρ Θεός γ' ἔργοις δικαίοις ἥδεται· / Πονοῦντα δὲ ἐᾷ τὸν δ' ἴδιον ὑψῶσαι βίον, / Τὴν γῆν ἀροῦντα νύκτα καὶ τὴν ἡμέραν. / Θεῷ δὲ θῦε διὰ τέλους δίκαιος ὢν, / Μὴ λαμπρὸς ὢν ταῖς χλαμύσιν ὡς τῇ καρδίᾳ. / Βροντῆς ἀκούσας μηδαμῶς πόῤῥω φύγῃς, / Μηδὲν συνειδὼς αὐτὸς αὑτῷ, δέσποτα. / ..... Ne tu vel ad aciculam / Unquam alienam animum adjexis, mi charissime: / Nam justis factis gaudet omnipotens Deus: / Eoque augere rem sinit laboribus, / Occando, sarriendo noctes et dies. / Deo sacrifica semper ingenio probo, / Neu tu albam vestem magis quam mores induas: / Neu, si de coelo tonuerit, fugias protinam, / Here, quippe nullae conscius culpae tibi.

"Nor … of a needle": the division of the verses is faulty; it is more consistent in Eusebius, thus: "..... Nor ever covet, dearest, another's needle. For God delights in just works, and not in unjust. He lets the one who toils raise his own life, ploughing the earth night and day. Sacrifice to God continually, being just, and bright not so much in your cloaks as in your heart. When you hear thunder, do not flee, if you are conscious of nothing against yourself, master. For God sees you, being present near." Sylburg. — In Justin these verses are joined to the preceding ones, p. 164; compare our notes there. Grotius writes them thus in the Excerpta, p. 757: "..... Nor ever covet, dearest, another's needle. For God delights in just works; he lets the one who toils raise his own life, ploughing the earth night and day. Sacrifice to God continually, being just, not bright in your cloaks so much as in your heart. When you hear thunder, by no means flee far off, if you are conscious of nothing against yourself, master." — "..... Never cast your mind even on another's little needle, my dearest: for almighty God rejoices in just deeds, and so lets a man increase his substance by labour, harrowing and hoeing night and day. Sacrifice to God always with an upright mind, and do not put on a white garment rather than good ways; nor, if it thunders from heaven, flee at once, master, being conscious to yourself of no fault."

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(6) ‹anchor: ποτ' ἀλλοτρίας› · call in col 179

Ποτ' ἀλλοτρίας. Ms. Paris. ποτὲ ἀλλ. Ms. Joan. ἀλλοτρίας ποτ'. In versu seq. δικαίοις ἔργοις pro ἔργοις δικαίοις. Mss. Paris. et Joan.

Ποτ' ἀλλοτρίας ("ever another's"): the Paris manuscript has ποτὲ ἀλλ.; the Joannine manuscript ἀλλοτρίας ποτ'. In the following verse the Paris and Joannine manuscripts have δικαίοις ἔργοις for ἔργοις δικαίοις.

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(7) ‹anchor: μὴ λαμ.› · call in col 179

Μὴ λαμ. Cod. Joan. καὶ λαμ. In versu seq. μηδὲν συν. pro μὴ συν. Ibid. Deinde αὐτῷ pro ἑαυτῷ, ibid., ubi mox etiam παρὼν πλησίον pro πλησίον παρών.

Μὴ λαμ. ("not bright"): the Joannine codex has καὶ λαμ. In the following verse the same has μηδὲν συν. for μὴ συν. Then the same has αὐτῷ for ἑαυτῷ, where just after it also has παρὼν πλησίον for πλησίον παρών.

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(8) ‹anchor: ἔτι› · call in col 179

Ἔτι. Similia scribit Isaias LII, 6: Ἐγώ εἰμι αὐτὸς ὁ λαλῶν, πάρειμι.

Ἔτι ("Still"): Isaiah writes something similar, 52:6: "I am He who speaks; I am here."

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(9) ‹anchor: Δίφιλος› · call in col 179

Δίφιλος. Hos versus Theodoretus Θεραπ., lib. V, p. 564, Diphilo etiam tribuit, quos tamen Justinus M., lib. De monarchia, p. 161, Philemoni ascribit, ubi conf. quae a nobis adnotata sunt.

Δίφιλος ("Diphilus"): Theodoret, Therapeutics book V, p. 564, also attributes these verses to Diphilus; Justin Martyr, however, in the book On the Monarchy, p. 161, ascribes them to Philemon; compare our notes there.

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(10) ‹anchor: οἴει› · call in col 179

Οἴει. Hos quoque versus Justinus recitat in libello De monarchia, ut notat H. Stephanus, sed partem eorum non Diphilo, ut Clemens, sed Philemoni ascribit, partem Euripidi, quosdam etiam adnectit alteri sententiae Sophoclis; quin agnoscit idem multa hic mendosa, quaeque non facile inter se conveniunt; nos tantum attingemus quaedam quae ad sententiam pertinent, si qui editionem Graecam Clementis adornabunt olim, rationes versuum constituent. Atque in primo quidem Justinus legit Νικόστρατε, sed Clementis et Eusebii libri Νικήρατε, ut et Theodoretus, qui haec lib. VI Diphilo tribuit ut Clemens. H. Stephanus Justino assentiendum putat. COLLECT.

Οἴει ("Do you think"): Justin too quotes these verses in the little book On the Monarchy, as H. Stephanus notes, but he ascribes part of them not to Diphilus, as Clement does, but to Philemon, part to Euripides, and some he even attaches to another saying of Sophocles; indeed the same scholar acknowledges that much here is faulty and that the parts do not easily agree with one another. We shall touch only on some things that bear on the sense; those who one day prepare a Greek edition of Clement will settle the reckoning of the verses. And in the first, Justin reads "Nicostratus", but the books of Clement and Eusebius have "Niceratus", as does Theodoret, who in book VI attributes these lines to Diphilus, as Clement does. H. Stephanus thinks Justin should be followed. Collector.

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(11) ‹anchor: λεληθότ'› · call in col 179

Λεληθότ'. Ms. Ottob. λεληθότας... τὰ πάντα ὁρᾷν.

Λεληθότ' ("escaped notice"): the Ottobonian manuscript has λεληθότας ... τὰ πάντα ὁρᾷν ("... to see all things").

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(12) ‹anchor: μίαν, δικ.› · call in col 179

Μίαν, δικ. Melius Euseb.: Μίαν δικαίων, ἑτέραν δ' ἀσεβῶν εἶν' ὁδόν. / Κ' εἰ τοὺς δύω καλύψει γῆ, φασὶ, χρόνῳ / Τῷ πάντ', ἀπελθὼν κλέπτ', ἀποστέρει, κύκα. / Μηδὲν πλανηθῇς, ἔστι κἀν ᾅδου κρίσις· / Ἥνπερ ποιήσει Θεὸς ὁ πάντων δεσπότης, / Οὗ τοὔνομα φοβερὸν οὐδ' ἂν ὀνομάσαιμ' ἐγώ. / Ὃς τοῖς ἁμαρτάνουσι πρὸς μῆκος βίον / Δίδωσιν· εἴ τις δ' οἴεται τοὐφημέραν... Quae sequuntur cum Eusebianis sat congruunt: nisi quod Eusebius pro κερδανάτω habeat κερδαινέτω praes. temp. Apud Justinum aliquanto magis variant. Sylburg. — Apud Justinum est alius, sed idem significans, hoc nimirum: Alioqui si verum sit quod aiunt fore eamdem utriusque conditionem, terra utrumque eodem modo tegente. Lege ergo, / Unam bonorum, sed malorum esse alteram, / At contegentur ambo si terra obruti, / Agedum, etc. Porro post duodecimum versum omisit hunc Hervetus: Ὃς τοῖς ἁμαρτάνουσι πρὸς μῆκος βίον / Δίδωσιν... / Vitam ille quamvis proroget peccantibus. COLLECT.

Μίαν, δικ. ("One, of the just"): Eusebius has it better: "That there is one road of the just and another of the impious; and if, they say, the earth will cover both in time, then go off, steal, rob, make havoc. Make no mistake: there is a judgement even in Hades, which God the master of all will hold, whose name is fearful and I would not even name it; who gives to sinners life to its full length. But if anyone thinks that day by day..." What follows agrees well enough with Eusebius's text, except that Eusebius has κερδαινέτω, present tense, for κερδανάτω. In Justin they vary somewhat more. Sylburg. — In Justin there is another verse, but meaning the same, namely this: "Otherwise, if what they say is true, that the condition of both will be the same, since the earth covers both alike." Read therefore: "That one is the way of the good, but the other of the wicked; yet both will be covered over if buried by earth; come then," etc. Further, after the twelfth verse Hervetus omitted this one: "who gives to sinners life to its full length..." — "Though he prolong life for those who sin." Collector.

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(13) ‹anchor: φύσει› · call in col 179

Φύσει. Φασί cod. Joan. ubi mox Ἅρπαζ' desideratur. Vigero nec Eusebii nec Clementis lectio probatur; proinde haec ei hoc modo scribenda videntur: Κ' εἰ τοὺς δύο καλύψει ἡ γῆ, φασὶ, χρόνῳ / Τῷ πάντ'· ἀπελθὼν, κλέπτ', ἀποστέρει, κύκα. / Μηδὲν πλανηθῇς, ἔστι κἀν ᾅδου κρίσις.

Φύσει ("by nature"): the Joannine codex has φασί ("they say"), where just after Ἅρπαζ' ("seize") is missing. Viger approves neither the reading of Eusebius nor that of Clement; so he thinks these lines should be written thus: "And if, they say, the earth will cover both in all time: go off, steal, rob, make havoc. Make no mistake: there is a judgement even in Hades."

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(14) ‹anchor: κύκα› · call in col 179

Κύκα. Ms. Joan. κύνα.

Κύκα ("make havoc"): the Joannine manuscript has κύνα.

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(15) ‹anchor: ἔστι κἀν ᾅδου κρ.› · call in col 179

Ἔστι κἀν ᾅδου κρ. Ms. Ottob. ἔστι καὶ ἐν ᾅδου κρ... ὃν περιποιήσει ὁ Θεὸς φοβερώτατον.

Ἔστι κἀν ᾅδου κρ. ("there is even in Hades a judgement"): the Ottobonian manuscript has ἔστι καὶ ἐν ᾅδου κρ... ὃν περιποιήσει ὁ Θεὸς φοβερώτατον ("... which God will bring about, most fearful").

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(16) ‹anchor: ποιήσει› · call in col 179

Ποιήσει. Cod. Joan. καὶ ἐν ποιήσει. In versu seq. ὁ Θεός cum articulo. Deinde φοβερόν pro φοβερώτερον ibid.

Ποιήσει ("will hold"): the Joannine codex has καὶ ἐν ποιήσει. In the following verse it has ὁ Θεός with the article. Then the same has φοβερόν for φοβερώτερον.

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Page

running head: 179 CLEMENTIS ALEXAN[DRINI]
marginal letters: A ..... Neve acum,; B Patet una castis,; C notata sunt. (in notes); D Neu tu albam (in notes)
old-edition numerals: P. 721 ED. POTTER. after judicium super,
other: facing Latin version, not set

PG 9:180

..... Μηδὲ βελόνης, ὦ φίλτατε, Ἐπιθυμήσῃς ποτ' ἀλλοτρίας· ὁ γὰρ Θεὸς Ἔργοις δικαίοις ἥδεται, καὶ οὐκ ἀδίκοις· Πονοῦντα δ' ἐᾷ τὸν ἴδιον ὑψῶσαι βίον, Τὴν γῆν ἀροῦντα νύκτα καὶ τὴν ἡμέραν. Θεῷ δὲ θῦε διὰ τέλους, δίκαιος ὢν, Μὴ λαμπρὸς ὢν ταῖς χλαμύσιν ὡς τῇ καρδίᾳ. Βροντῆς ἐὰν ἀκούσῃς, μὴ φύγῃς, μὴ συνειδὼς Αὐτὸς ἑαυτῷ, δέσποτα· ὁ γὰρ Θεὸς Βλέπει σε, πλησίον παρών.....

..... Never covet even another's needle, O dearest friend; for God delights in righteous deeds, and not in unrighteous; and He suffers the man who labours, ploughing the earth night and day, to exalt his own life. And sacrifice to God continually, being righteous, shining not so much in your mantles as in your heart. If you hear thunder, do not flee, Master, being conscious of no guilt in yourself; for God sees you, being near at hand.....

Ἔτι σοῦ λαλοῦντος, φησὶν ἡ Γραφὴ, ἐρῶ, Ἰδοὺ πάρειμι. Δίφιλος πάλιν ὁ κωμικὸς τοιαῦτά τινα περὶ τῆς κρίσεως διαλέγεται·

While you are yet speaking, says the Scripture, I will say, Behold, here I am. Diphilus the comic poet again discourses somewhat thus concerning the judgement:

Οἴει σὺ τοὺς θανόντας, ὦ Νικήρατε, Τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ, Πεφευγέναι τὸ Θεῖον, ὡς λεληθότας; Ἔστιν Δίκης ὀφθαλμὸς, ὃς τὰ πάνθ' ὁρᾷ. Καὶ γὰρ καθ' ᾅδην δύο τρίβους νομίζομεν· Μίαν, δικαίων· ἑτέραν δ' ἀσεβῶν εἶναι Ὅρον. Καὶ εἰ τοὺς δύο καλύψει ἡ γῆ, Φύσει, τῷ παντὶ χρόνῳ. Ἅρπαζ' ἀπελθὼν, Κλέπτ', ἀποστέρει, κύκα. Μηδὲν πλανηθῇς· Ἔστι κἀν ᾅδου κρίσις· ἥνπερ ποιήσει

Do you think, O Niceratus, that the dead, who have partaken of every luxury in life, have escaped the Divine, as though unnoticed? There is an eye of Justice, which sees all things. For even in Hades we reckon there are two paths: one, that of the righteous; the other ordained to be that of the impious. And if the earth shall cover them both by nature for all time, go then and plunder, steal, defraud, throw all into confusion. Be not deceived: there is a judgement even in Hades, which He will execute—

Editors' notes and page, col. 180

Footnotes

(none; footnotes (5)–(16), called in this column's Greek and in the facing Latin, are set once under col 179)

Page

running head: MENTIS ALEXANDRINI 180
marginal letters: A ..... Μηδὲ βελόνης; B Μίαν, δικαίων; C (12) Μίαν, δικ.; D Porro post duodecimum
old-edition numerals: (none)
other: footnotes (5)–(16) for this column's Greek are set under col 179 (pointer, QA Q15a).
other: for col 179's note (10): the lines cut from the foot image are legible at the top of this column's lower foot (c180_2). They read: "moni ascribit, partem Euripidi, quosdam etiam adnectit alteri sententiae Sophoclis; quin agnoscit idem multa hic mendosa, quaeque non facile inter se conveniunt; nos tantum attingemus …". n179's "[…]se convenimus" should be "se conveniunt". English: "… to Philemon, part to Euripides, and some he even joins to another saying of Sophocles; indeed he also admits that much here is corrupt and does not easily agree; we shall touch only …" (QA Q15a; to be applied to n179 by its owner).

PG 9:181

Θεὸς ὁ πάντων Δεσπότης, οὗ τοὔνομα Φοβερώτερόν ἐστιν, οὐδ' ἂν ὀνομάσαιμ' ἐγώ· Ὃς τοῖς ἁμαρτάνουσι πρὸς βίον μῆκος [δίδωσιν. Εἴ τις δὲ θνητῶν οἴεται, τοὐφημέραν Κακόν τι πράσσων, τοὺς θεοὺς λεληθέναι, Δοκεῖ πονηρὰ, καὶ δοκῶν ἁλίσκεται, Ὅτ' ἂν σχολὴν ἄγουσα τυγχάνῃ Δίκη. Ὁρᾶθ' ὅσοι δοκεῖτε οὐκ εἶναι Θεόν· Ἔστιν γὰρ, ἔστιν. Εἰ δέ τις πράττει κακῶς, Κακὸς πεφυκὼς, τὸν χρόνον κερδανάτω. Χρόνῳ γὰρ οὗτος ὕστερον δώσει δίκην.

God the Lord of all, whose name is most terrible, nor would I utter it; who gives length of life to sinners. And if any mortal thinks that in doing some evil day by day he escapes the notice of the gods, he thinks basely, and in so thinking is caught whenever Justice happens to have leisure. Look to it, all you who think there is no God; for He is, He is. And if anyone acts wickedly, being evil by nature, let him count the time as gain; for hereafter in time he will pay the penalty.

Συνᾴδει δὲ τούτοις ἡ τραγῳδία διὰ τῶνδε·

And tragedy accords with these words through the following lines:

Ἔσται γὰρ, ἔσται καινὸς αἰῶνος χρόνος, Ὅτ' ἂν πυρὸς γέμοντα θησαυρὸν σχάσῃ Χρυσωπὸς αἰθὴρ, ἡ δὲ βοσκηθεῖσα φλὸξ Ἅπαντα τἀπίγεια καὶ μετάρσια Φλέξει μανεῖσα.....

For there shall be, there shall be a new time of an age, when the golden-visaged aether shall unloose its treasure-store fraught with fire, and the fed flame in its fury shall consume all things on earth and on high.....

Καὶ μετ' ὀλίγα αὖθις ἐπιφέρει·

And a little after it adds again:

..... ἐπὰν δ' ἐκλίπῃ τὸ πᾶν, Φροῦδος μὲν ἔσται κυμάτων ἅπας βυθὸς, Γῆ δ' ἑδράνων ἔρημος. Οὐδὲ γάρ τ' ἔτι Πτερωτὰ φῦλα βλαστήσει πυρουμένη· Κἄπειτα σώσει πάνθ' ἃ πρόσθ' ἀπώλεσεν.

..... and when the whole fails, vanished shall be all the deep of waves, and the earth desolate of abodes; nor any longer as it burns shall it bring forth the winged tribes; and thereafter He shall save all things that before He destroyed.

Τὰ ὅμοια τούτοις κἀν τοῖς Ὀρφικοῖς εὑρήσομεν ὧδέ πως γεγραμμένα·

Things similar to these we shall find in the Orphic verses also, written somewhat thus:

Πάντας γὰρ κρύψας, καὖθις φάος ἐς πολυ[γηθὲς Ἐξ ἱερᾶς κραδίης ἀνενέγκατο, μέρμερα ῥέζων.

For having hidden them all away, again into the gladsome light out of His sacred heart He brought them up, working wondrous deeds.

Ἢν δὲ ὁσίως καὶ δικαίως διαβιώσωμεν, μακάριοι μὲν ἐνταῦθα, μακαριώτεροι δὲ μετὰ τὴν ἐνθένδε ἀπαλλαγὴν, οὐ χρόνῳ τινὶ τὴν εὐδαιμονίαν ἔχοντες, ἀλλ' ἐν αἰῶνι ἀναπαύεσθαι δυνάμενοι,

And if we live holily and righteously, we are blessed here, and more blessed after our departure hence, having happiness not for some season only, but being able to rest in eternity,

Ἀθανάτοις ἄλλοισιν ὁμέστιοι, ἔν τε τραπέζαις Ἐόντες ἀνδρείων ἀχαιῶν ἀπόκληροι, ἀπηρεῖς,

sharing the hearth with the other immortals, and at their tables being exempt from human woes, unharmed,

Editors' notes and page, col. 181

Footnotes

(17) Πρὸς βίον μῆκος. Ms. Joan. πρὸς μῆκος βίου. Deinde τὸ ἐφ' ἡμέραν pro τοὐφημέραν.

Πρὸς βίον μῆκος ("life to its length"): the Joannine manuscript has πρὸς μῆκος βίου. Then τὸ ἐφ' ἡμέραν for τοὐφημέραν.

(printed under page 90) (18) Ὅτ' ἂν σχολὴν ἄγουσα τυγχάνῃ Δίκη. Justini interpres Langus: / Vindicta quamprimum vacare coeperit. / H. Stephanus: / Cum se ultionis tempus offert commodum. / Tum scilicet convincitur falsae opinionis. Collect. — In vers. seq. Ὁρᾶται pro ὁρᾶθ'. Ms. Paris. Ubi mox ἔστι γάρ, ἔστι absque ν finali.

"When Justice happens to be at leisure": Justin's translator Lang: "As soon as Vengeance has begun to be at leisure." H. Stephanus: "When a fit time for vengeance offers itself." Then, that is, he is convicted of a false opinion. Collectanea. — In the following verse the Paris manuscript has ὁρᾶται for ὁρᾶθ'; where just after it has ἔστι γάρ, ἔστι without final ν.

(printed under page 90) (19) Τὸν χρόνον κερδανάτω. Apud Justinum et Eusebium, / Κακὸς πεφυκὼς τὸν χρόνον κερδαινέτω. / Est, est Deus, sed praeditus si quis mala / Mente male agit, deputetis in lucro moram. Collect.

Τὸν χρόνον κερδανάτω ("let him gain the time"): in Justin and Eusebius, "Being wicked by nature, let him gain the time." — "There is, there is a God; but if anyone endowed with an evil mind does evil, count the delay as gain." Collectanea.

(printed under page 90) (20) Ἡ τρ. Euseb. impress. et ms. καὶ ἡ τρ.

Ἡ τρ. ("the tragedy"): Eusebius, printed and manuscript, has καὶ ἡ τρ.

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(21) Ἔσται. Apud Justinum De monarch. ex Sophocle proferuntur haec, in quorum primo non καινός, sed κεῖνος legendum. / Venient enim illa saeculorum tempora. / Collect. — Conf. quae a nobis adnotata sunt ad Justinum M., pag. 159, edit. Oxon. Hos porro versus hoc modo restituit et explicavit Grotius in Excerptis, p. 144: / Ἔσται γὰρ, ἔσται κεῖνος αἰώνων χρόνος, / Ὅταν πυρὸς γέμοντα θησαυρὸν σχάσῃ / Χρυσωπὸς αἰθήρ· ἡ δὲ βοσκηθεῖσα φλὸξ / Ἅπαντα τἀπίγεια καὶ μετάρσια / Φλέξει μανεῖσ'· ἐπὰν δ' ἄρ' ἐλλίπῃ τὸ πᾶν, / Φροῦδος μὲν ἔσται κυμάτων ἅπας βυθὸς, / Γῆ δενδρέων ἔρημος, οὐδ' ἀὴρ ἔτι / Πτερωτὰ φῦλα βλαστανεῖ πυρούμενος. / Κἄπειτα σώσει πάνθ' ἃ πρόσθ' ἀπώλεσε. / Nam veniet ille, veniet haud dubie dies, / Laxabit ignis cum redundantes opes / Auratus aether: lege tum spreta furens / Terras et illis quidquid est sublimius / Depascet ardor: inde cum defecerit / Hoc omne, nulla jam ferent undas vada, / Neque ulla ramos eriget tellus, neque / Exustus aer pascet aligerum genus: / Mox reddet idem cuncta qui exitio dedit.

Ἔσται ("There will be"): in Justin, On the Monarchy, these lines are brought forward from Sophocles, and in the first of them one should read κεῖνος ("that"), not καινός ("new"): "For those times of the ages will come." Collectanea. — Compare our notes on Justin Martyr, p. 159, Oxford edition. Further, Grotius restored and explained these verses thus in the Excerpta, p. 144: "For there will be, there will be that time of the ages, when the golden-faced ether lets loose its treasure full of fire; and the flame, fed, raging, will burn all things on earth and on high; and when the whole has failed, the whole deep of the waves will be gone, the earth bare of trees, and the air, set on fire, will no longer breed the winged tribes. And then he will save all that he destroyed before." — "For that day will come, will come beyond doubt, when the golden ether will release its overflowing wealth of fire; then the blaze, raging with law set aside, will devour the earth and whatever is higher than it; then when all this has failed, no shallows will bear waves any more, no land will raise branches, nor will the burnt air feed the winged race. Then he who gave all things to destruction will restore them all."

(printed under page 90) (22) Χρυσωπός. Ms. Joan. χρυσωτός.

Χρυσωπός ("golden-faced"): the Joannine manuscript has χρυσωτός.

(printed under page 90) (23) Αὖθις. Licet dicat Clemens paulo post reliqua subjungi, continuantur tamen apud Justinum, et juncta citantur; legiturque, τῇ δ' ἑδράνων ἔρημος, non ἕδραν ὤν, ut apud Clement. aut ἑράνων, ut apud Eusebium. Item, πτερωτὰ φῦλα βαστάσει, non φῦλα βλαστανεῖ. / Sedes requiret terra, nec posthac aves / Gestabit aer igne vastatus leves. Collect.

Αὖθις ("Again"): although Clement says a little later that the rest is added, yet in Justin the lines run on and are cited together; and one reads "and the earth bare of seats," not ἕδραν ὤν, as in Clement, or ἑράνων, as in Eusebius. Likewise, "will carry the winged tribes," not "will breed the tribes." — "The earth will lack its seats, nor hereafter will the air, laid waste by fire, carry the light birds." Collectanea.

(printed under page 90) (24) Ἐπάν. Euseb., Justin. ὅταν. Sylburg.

Ἐπάν ("when"): Eusebius and Justin have ὅταν. Sylburg.

(printed under page 90) (25) Γῆ. Ms. Paris. Γῆ δὲ ἕδραν ὢν ἔρημος. Οὐ γὰρ ἔτι. Ubi cod. Joan. οὐδ' ἄρ' ἔτι. In versu seq. φύλλα pro φῦλα ms. Paris.

Γῆ ("Earth"): the Paris manuscript has Γῆ δὲ ἕδραν ὢν ἔρημος. Οὐ γὰρ ἔτι, where the Joannine codex has οὐδ' ἄρ' ἔτι. In the following verse the Paris manuscript has φύλλα ("leaves") for φῦλα ("tribes").

(printed under page 90) (26) Σώσει πάνθ'. Ms. Paris. σώσει πάντα. In ms. Joan. haec verba desiderantur.

Σώσει πάνθ' ("will save all"): the Paris manuscript has σώσει πάντα. In the Joannine manuscript these words are missing.

(printed under page 90) (27) Εὑρήσομεν. Ms. Joan. mendose εὑρόσομεν.

Εὑρήσομεν ("we shall find"): the Joannine manuscript wrongly has εὑρόσομεν.

(printed under page 90) (28) Καῦθις. Αὖθις Euseb. impress. et ms. Mox καρδίας pro κραδίης Euseb., καρδίας ms. Joan.

Καῦθις ("and again"): Eusebius, printed and manuscript, has αὖθις. Just after, Eusebius has καρδίας for κραδίης, and the Joannine manuscript καρδίας.

(printed under page 90) (29) Ἀναπαύεσθαι. Euseb., ἀναπαύσεσθαι. Paulo post αὐτοτράπεζοι pro ἔν τε τραπέζαις Euseb., αὐτὸ τράπεζοι ms. Joan.

Ἀναπαύεσθαι ("to rest"): Eusebius has ἀναπαύσεσθαι. A little after, Eusebius has αὐτοτράπεζοι ("sharing the same table") for ἔν τε τραπέζαις, and the Joannine manuscript αὐτὸ τράπεζοι.

(printed under page 90) (30) Ἔν τε τραπέζαις Ἐόντες ἀνδρείων ἀχαιῶν ἀπόκληροι ἀπηρεῖς. Eusebius, αὐτοτράπεζοι, et ἀτηρεῖς. Jos. Scaliger corrigit, / ..... Ἔν τε τραπέζαις / Εὖντες ἀνδρείων ἀχέων, ἀπόκηροι, ἀτειρεῖς. (continues)

"And at tables, being without share in manly Achaeans, unharmed": Eusebius has αὐτοτράπεζοι and ἀτηρεῖς. Joseph Scaliger corrects: "..... and at tables, being free of human griefs, beyond the fates, unwearied." (continues)

(printed under page 90)

Footnotes

(17) · call in col 182

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(19) · call in col 182

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(27) · call in col 182

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(28) ‹anchor: καῦθις› · call in col 182

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(29) ‹anchor: ἀναπαύεσθαι› · call in col 182

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(30) ‹anchor: ἀπηρεῖς› · call in col 182

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Footnotes

[On this page the Latin is the left column (183) and the Greek the right (184).] (printed under page 91) (30, continued) Expertes humanarum miseriarum, incorruptibiles, immortales. Collect. — Legendum puto: / Ἀνδρομέων ἀχέων ἀπόκληροι ἐόντες, ἀτηρεῖς, / seu ἀτειρεῖς. Ἀχέων vero sic usurpat etiam Lyricus infra, p. 261. Sylburg. — Vigero haec sic scribenda videntur: / Ἀνδρείων ὄντες (vel etiam ἐόντες) ἀπόκληροι ἀτηρεῖς.

(Note 30, continued from page 90) "Free of human miseries, incorruptible, immortal." Collectanea. — I think one should read: "being without share in human griefs, unharmed," or ἀτειρεῖς ("unwearied"). The lyric poet also uses ἀχέων ("of griefs") in this way, below, p. 261. Sylburg. — To Viger these words seem to be written thus: "being (or also ἐόντες) without share in manly [things], unharmed."

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(a) · call in col 183

ᵃ Isa. LXVI, 1.

Isaiah 66:1.

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(31) · call in col 183

(printed under page 91) (31) Οὕτως. Euseb. οὕτω.

Οὕτως ("thus"): Eusebius has οὕτω.

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(32) · call in col 183

(printed under page 91) (32) Ὀρφεύς. Hos Orphei versus superius adduxit auctor in Protrept. p. 63, ubi conf. adnotata.

Ὀρφεύς ("Orpheus"): the author brought forward these verses of Orpheus above, in the Protrepticus, p. 63; compare the notes there.

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(33) · call in col 183

(printed under page 91) (33) Μοῦνον. Ms. Joan. μόνον.

Μοῦνον ("alone"): the Joannine manuscript has μόνον.

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(34) · call in col 183

(printed under page 91) (34) Κίνημ'. Ms. Paris. κινήματ' ἀμφὶ χθόνα θ' ὡς.

Κίνημ' ("motion"): the Paris manuscript has κινήματ' ἀμφὶ χθόνα θ' ὡς.

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(35) · call in col 183

(printed under page 91)

(35) Κυκλοτ. Euseb.: Κυκλοτερές γ' ἐν ἴσῳ· κατὰ δὲ σφέτερον κνώδακα / Πνεύματα ἡνιοχεῖ. Sylburg. / Atque regit ventos circum aera et aequora circum. Coll.

Κυκλοτ. ("circular"): Eusebius has: "Circular, evenly; and on its own pivot it drives the winds." Sylburg. — "And rules the winds around the air and around the seas." Collectanea.

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(36) · call in col 183

(printed under page 91) (36) Πνεύματι. Euseb. πνεύματα.

Πνεύματι ("by the wind"): Eusebius has πνεύματα ("the winds").

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(37) · call in col 183

(printed under page 91) (37) Παραφράζων. Ex Eusebio insertum est hoc participium. Sylburg. — Addenda est Clementi dictio ex libro Eusebii, legendumque, εἶτα οἷον παραφράζων τό, Οὐρανός. Deinde quasi circumlocutione exprimens illud, Coelum mihi sedes e. t. a. s. p. m. subjungit. Versus est 1, cap. LXVI Isaiae. Testimonium laudant Justinus in Exhortat. ad Gentes p. 18, et De monarch. p. 166; Theodoretus lib. II De curat. Graec.; Cyrillus lib. I contra Julianum. In septimo versu legendum et hic et apud Eusebium pag. 393, ut legitur p. 401: Ἀρχὴν αὐτὸς ἔχων, ἅμα καὶ μέσον, ἠδὲ τελευτήν. Non ut habet Florentina editio, καὶ μέσων ἠδὲ τελείων. / Principium ipse unus, medium, finesque tuetur. Et ita videtur interpres legisse Theodoreti. Trapezuntius vertit: Ipse est principium, medium quoque, et exitus idem. Sic apud Platonem IV De legib.: Ὁ μὲν δὴ Θεός, ὥσπερ καὶ ὁ παλαιὸς λόγος, καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἔχων εὐθεῖαν περαίνει κατὰ φύσιν περιπορευόμενος. Plutarchus, De exsilio, Εἷς βασιλεὺς καὶ ἄρχων Θεὸς ἀρχήν τε καὶ μέσον καὶ τελευτὴν ἔχων τοῦ παντός. Archytas apud Iamblichum, De secta Pythag.: Ὁ Θεὸς ἀρχά τε καὶ τέλος, καὶ μέσον ἐστὶ τῶν κατὰ δίκαν καὶ ὀρθὸν λόγον περαινομένων. Vide lib. II Strom. 441. Collect.

Παραφράζων ("paraphrasing"): this participle has been inserted from Eusebius. Sylburg. — A word from the book of Eusebius must be added to Clement, and one should read "then, as it were paraphrasing 'Heaven'". Then, expressing as by circumlocution "Heaven is my throne and the earth my footstool," he adds [the verses]. The verse is Isaiah 66:1. Justin cites the testimony in the Exhortation to the Gentiles, p. 18, and On the Monarchy, p. 166; Theodoret, On the Cure of Greek Maladies book 2; Cyril, Against Julian book 1. In the seventh verse one should read, both here and in Eusebius p. 393, as it is read at p. 401: "Himself holding the beginning, and the middle too, and the end" — not, as the Florentine edition has, "and of middle things and of perfect things." — "He alone guards the beginning, the middle and the ends." And so Theodoret's translator seems to have read. Trapezuntius rendered: "He is the beginning, the middle also, and likewise the end." So in Plato, Laws book 4: "God, as the ancient saying has it, holding the end and the middle of the things that are, accomplishes his straight course, moving round according to nature." Plutarch, On Exile: "One king and ruler, God, holding the beginning, middle and end of the universe." Archytas in Iamblichus, On the Pythagorean School: "God is beginning and end, and the middle, of the things accomplished according to justice and right reason." See Stromata book 2, 441. Collectanea.

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(38) · call in col 183

(printed under page 91) (38) Ἡ δὲ γῆ. Isa. καὶ ἡ γῆ.

Ἡ δὲ γῆ ("and the earth"): Isaiah has καὶ ἡ γῆ.

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(39) · call in col 183

(printed under page 91) (39) Αὐτός. Haec paulo aliter recitat Justinus M., lib. De monarchia p. 158, ubi conf. quae a nobis olim adnotata sunt.

Αὐτός ("He himself"): Justin Martyr quotes this a little differently, On the Monarchy, p. 158; compare our earlier notes there.

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(40) · call in col 183

(printed under page 91) (40) Αὖθις. Ms. Paris. αὖτις, et in vers. seq. γαίη τε ὑπό, mendose. Apud cod. Joan. οὖν τις pro αὖθις, et deinde γαίῃ δ' ὑπό. Quod etiam habet Euseb. impress.

Αὖθις ("again"): the Paris manuscript has αὖτις, and in the next verse γαίη τε ὑπό, wrongly. In the Joannine codex, οὖν τις for αὖθις, and then γαίῃ δ' ὑπό, which Eusebius printed also has.

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(41) ‹anchor: θυμοῦ› · call in col 183

(printed under page 91) (41) Θυμοῦ. Θυμῷ Theodoret. haec citans. Deinde οὔτε pro οὐδέ ms. Joan. In versu vero seq. χθόνα pro χθονί ibid.

Θυμοῦ ("of [his] wrath"): Theodoret, citing this, has θυμῷ. Then the Joannine manuscript has οὔτε for οὐδέ, and in the following verse χθόνα for χθονί.

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(42) ‹anchor: Ἀρχὴν / Principium in sese› · call in col 183

(printed under page 91) (42) Ἀρχήν. Euseb. Ἀρχὴν αὐτὸς ἔχων ἅμα καὶ μέσον..., cum quo versu consonat ille apud Plutarch. p. 647: Ζεὺς ἀρχή, Ζεὺς μέσσα, Διὸς δ' ἐκ πάντα τέτυκται, seu πέλονται. H. Rursum Euseb. ἀλλ' οὐ μὲν θεμιτόν. Sylburg. — Apud ms. Joan. haec sic exstant: Ἀρχὴν αὐτὸς ἔχων καὶ μέσων ἠδὲ τελείων / Ἀλλ' οὐ θεμ... / Sed apud ms. Paris. sic: Ἀρχὴν αὐτὸς ἔχων καὶ μέσων ἡ δὲ τελείων. / Ἄλλως οὐ θεμ...

Ἀρχήν ("the beginning"): Eusebius has "himself holding the beginning, and the middle too...", with which verse agrees that in Plutarch, p. 647: "Zeus the beginning, Zeus the middle, and from Zeus all things are made" (or "are"). H. Again Eusebius has "but it is not lawful." Sylburg. — In the Joannine manuscript these lines stand thus: "Himself holding the beginning, and of middle things and of perfect things; but it is not law[ful]..." But in the Paris manuscript thus: "Himself holding the beginning, and of middle things, and of perfect things. Otherwise it is not law[ful]..."

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Page

running head: 183 CLEMENTIS ALEXAN
marginal letters: A ut cecinit Empedoclis; B Æquatosque habilis,; C Principium in sese,; D Πνεύματα ἡνιοχεῖ.
old-edition numerals: P. 723 ED. POTTER, 607 ED. PARIS. after coercens.
other: facing Latin version, not set
other: the foot of page 91 opens with the end of note 30 (begun under page 90, n181), set above as "(30, continued)"; added by QA Q1e.

PG 9:184

ἡ φιλόσοφος Ἐμπεδοκλέους λέγει ποιητική. Οὐχ οὕτως τις μέγας ἔσται καὶ καθ' Ἕλληνας, ὡς ὑπερέχειν τὴν δίκην· οὐδὲ σμικρὸς, ὡς λαθεῖν. Ὁ δὲ αὐτὸς Ὀρφεὺς καὶ ταῦτα λέγει·

says the philosophic poetry of Empedocles. Even according to the Greeks, no one shall be so great as to rise above justice, nor so small as to escape notice. And the same Orpheus says these things also:

Εἰς δὲ λόγον θεῖον βλέψας, τούτῳ προσέδρευε, Εὐθύνων κραδίης νοερὸν κύτος· εὖ δ' ἐπίβαινε Ἀτραπιτοῦ, μοῦνον δ' ἐσόρα κόσμοιο ἄνακτα Ἀθάνατον.

Looking unto the divine Word, cleave diligently to it, directing aright the intelligent vessel of the heart; and tread well the path, and gaze only upon the immortal King of the cosmos.

Αὖθίς τε περὶ τοῦ Θεοῦ, ἀόρατον αὐτὸν λέγων, μόνῳ γνωσθῆναι ἑνί τινί φησι, τὸ γένος Χαλδαίῳ, εἴτε τὸν Ἀβραὰμ λέγων τοῦτον, εἴτε καὶ τὸν υἱὸν τὸν αὐτοῦ, διὰ τούτων·

And again concerning God, calling Him invisible, he says that He was known to one man alone, a Chaldean by race—whether meaning by this man Abraham, or else his son—through these lines:

Εἰ μὴ μουνογενής τις ἀποῤῥὼξ φύλου ἄνωθεν Χαλδαίων· ἴδρις γὰρ ἔην ἄστροιο πορείης, Καὶ σφαίρης κίνημ' ἀμφὶ χθόνα ὡς περιτέλλει, Κυκλοτερὴς, ἐν ἴσῳ τε κατὰ σφέτερον κνώ[δακα. Πνεύματι δ' ἡνιοχεῖ περί τ' ἠέρα καὶ περὶ [χεῦμα.

Save one only-begotten offshoot from on high of the race of the Chaldeans; for he was skilled in the path of the star, and how the movement of the sphere revolves around the earth, circular, equally balanced upon its own pivot; and with wind He guides the reins around both the air and the flood.

Εἶτα, οἷον παραφράζων τὸ, Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου, ἐπιφέρει·

Then, as though paraphrasing the saying, The heaven is My throne, and the earth is the footstool of My feet, he adds:

Αὐτὸς δ' αὖ μέγαν αὖθις ἐπ' οὐρανὸν [ἑστήρικται Χρυσέῳ εἰνὶ θρόνῳ, γαίῃ θ' ὑπὸ ποσσὶ βέβηκεν. Χεῖρα δὲ δεξιτερὴν περὶ τέρμασιν Ὠκεανοῖο Ἐκτέτακεν· ὀρέων δὲ τρέμει βάσις ἔνδοθι θυ[μοῦ, Οὐδὲ φέρειν δύναται κρατερὸν μένος. Ἔστι δὲ [πάντη Αὐτὸς ἐπουράνιος, καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, Ἀρχὴν αὐτὸς ἔχων καὶ μέσσατον ἠδὲ τελευ[τήν.

And He Himself again is firmly established upon the great heaven on a golden throne, and earth is trodden beneath His feet. And He has stretched out His right hand around the bounds of Ocean; and the base of the mountains trembles within from wrath, nor can it bear His mighty strength. And He is Himself altogether heavenly, and upon earth brings all things to completion, Himself holding the beginning and the middle and the end.

Editors' notes and page, col. 184

Page

running head: MENTIS ALEXANDRINI 184
marginal letters: A ἡ φιλόσοφος Ἐμπεδοκλέους; B Καὶ σφαίρης κίνημ'; C Ἀρχὴν αὐτὸς ἔχων; D (40) Αὖθις.
old-edition numerals: (none)
other: turnover brackets [δακα., [χεῦμα., [ἑστήρικται, [μοῦ,, [πάντη, [τήν. set as printed

PG 9:185

Ἄλλως οὐ θεμιτόν σε λέγειν· τρομέω δέ [τε γυῖα Ἐν νόῳ ἐξ ὑπάτου κραίνει·

Otherwise it is not lawful for you to speak; and I tremble in my limbs; in mind He rules from on high;

καὶ τὰ ἐπὶ τούτοις. Διὰ γὰρ τούτων δεδήλωκε πάντα ἐκεῖνα τὰ προφητικά· Ἐὰν ἀνοίξῃς τὸν οὐρανὸν, τρόμος λήψεται ἀπὸ σοῦ ὄρη, καὶ τακήσεται, ὡς ἀπὸ προσώπου πυρὸς τήκεται κηρός. Καὶ διὰ Ἡσαΐου· Τίς ἐμέτρησε τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί; τάλιν ὅταν εἴπῃ·

and what follows upon these words. For through these he has set forth all those prophetic sayings: If Thou openest the heaven, trembling shall seize the mountains from Thee, and they shall melt, as wax melts from the face of fire. And through Isaiah: Who has measured the heaven with a span, and all the earth with a handful? Again when he says:

Αἰθέρος ἠδ' ἀΐδου, πόντου γαίης τε τύραννος, Βρονταῖς δὲ σείεις βριαρὸν δόμον Οὐλύμποιο· Δαίμονες ὃν φρίσσουσι, θεῶν δὲ δέδοικεν ὅμιλος, Ὧ μοῖραι πείθονται, ἀμείλικτοί περ ἐοῦσαι· Ἄφθιτε μητροπάτωρ, οὗ θυμῷ πάντα δο[νεῖται· Ὃς κινεῖς ἀνέμους, νεφέλῃσι δὲ πάντα καλύ[πτεις, Πρηστῆρσι σχίζων πλατὺν αἰθέρα· σὴ μὲν ἐν [ἄστροις Τάξις, ἀναλλάκτοισιν ἐφημοσύναισι τρέχουσα· Σῷ δὲ θρόνῳ πυρόεντι παρεστᾶσιν πολύμοχθοι Ἄγγελοι, οἷσι μέμηλε, βροτοῖς ὡς πάντα τελεῖται· Σὸν μὲν ἔαρ λάμπει νέον ἄνθεσι πορφυρέοισιν· Σὸς χειμὼν ψυχραῖσιν ἐπερχόμενος νεφέ[λαισιν, Ἅς ποτε βακχευτὰς Βρομίους διένειμεν [ὀπώρας.

Sovereign of aether and of Hades, of sea and earth, who with thunders shakest the strong house of Olympus; whom demons shudder at, and the throng of gods fears; whom the Fates obey, relentless though they are; imperishable Mother-Father, by whose wrath all things are shaken; who stirrest up the winds, and coverest all things with clouds, cleaving the broad aether with fiery whirlwinds; Thy order runs among the stars by unchangeable behests; and beside Thy fiery throne stand the much-toiling angels, who have care how all things are accomplished for mortals. Thy new spring shines with purple flowers; Thine is the winter coming on with chill clouds; and the revelling autumns of Bromius, which once he dealt out.

Εἶτα ἐπιφέρει, ῥητῶς παντοκράτορα ὀνομάζων τὸν Θεόν·

Then he adds, expressly naming God Almighty:

Ἄφθιτον, ἀθάνατον, ῥητὸν μόνον ἀθανάτοισιν. Ἐλθὲ, μέγιστε θεῶν πάντων, κρατερῇ σὺν ἀνάγκῃ, Φρικτὸς, ἀήττητος, μέγας, ἄφθιτος, ὃν στέφει [αἰθήρ.

Imperishable, immortal, utterable only to immortals. Come, greatest of all gods, with strong necessity, dread, invincible, great, imperishable, whom aether crowns.

Διὰ μὲν τοῦ μητροπάτωρ οὐ μόνον τὴν ἐκ μὴ ὄντων γένεσιν ἐμήνυσε, δέδωκε δὲ ἀφορμὰς τοῖς τὰς προβολὰς εἰσάγουσι, τάχα καὶ σύζυγον νοῆσαι τοῦ Θεοῦ· παραφράζει δὲ ἐκείνας τὰς προφητικὰς

Now by the word Mother-Father he not only indicated generation out of things that are not, but also gave occasion to those who introduce emanations perhaps to conceive even of a consort of God; and he paraphrases those prophetic

Editors' notes and page, col. 185

Footnotes

(43) Ἄλλως οὐ θεμιτόν σε λέγειν. At pag. 401 Eusebii: / Ἀλλ' οὐ μὲν θεμιτόν σε λέγειν. / Sed neque dicere te fas est, tremor occupat artus. / Sequitur apud Clementem: Ἐν νόῳ ἐξ ὑπάτου κραίνει, καὶ τὰ ἐπὶ τούτοις. Quod vertit Hervetus: Cogito dum summum; versus integer in Eusebio: / Ἐν νόῳ, ἐξ ὑπάτου κραίνειν περὶ πάντ' ἐνὶ τάξει. / Pectoraque, ex alto dominaturis ordine cunctis. Coll. / Post Ἐν νόῳ interpungit Eusebius. Sylburg.

"Otherwise it is not lawful to speak of you": but at p. 401 of Eusebius, "But it is not lawful to speak of you" — "But neither is it lawful to speak of you; trembling seizes my limbs." In Clement there follows: "In the mind, from on high he accomplishes," and what comes after; which Hervetus rendered "While I think of the highest." The whole verse in Eusebius: "In the mind; from on high to accomplish all things in order." — "And the heart, [of you] who will rule all things in order from on high." Collectanea. Eusebius punctuates after "In the mind." Sylburg.

(printed under page 92) (44) Δέ τε. Euseb. δέ γε.

Δέ τε: Eusebius has δέ γε.

(printed under page 92) (45) Ἐὰν ἀν. Euseb. ms. et impress. Ὃς ἐὰν ἀνοίξῃ τὸν οὐρανὸν, τρόμος λήψεται, καὶ ἀπὸ σοῦ ὄρη τακ.

Ἐὰν ἀν. ("If you open"): Eusebius, manuscript and printed, has "Who, if he opens heaven, trembling will seize, and from you the mountains will melt."

(printed under page 92) (46) Τρόμος λήψεται ἀπὸ σοῦ ὄρη, καὶ τακήσεται. Sic habentur haec in editione Romana nova (nam aliter legitur in Antuerpiensi) nisi quod τακήσονται impressum est. Latina vulg. c. VI Isaiae v. 1: Utinam disrumperes coelos, et descenderes, a facie tua montes defluerent. Collect.

"Trembling will seize the mountains from you, and they will melt": so these words stand in the new Roman edition (for the Antwerp edition reads otherwise), except that τακήσονται is printed. The Latin Vulgate, Isaiah chapter 6 [as printed], verse 1: "O that you would rend the heavens and come down; the mountains would flow down at your presence." Collectanea.

(printed under page 92) (47) Καὶ διὰ Ἡσ. Euseb. impress. et ms. καὶ τὰ διὰ Ἡσ.

Καὶ διὰ Ἡσ. ("and through Isaiah"): Eusebius, printed and manuscript, has καὶ τὰ διὰ Ἡσ. ("and the words through Isaiah").

(printed under page 92) (48) Τύραννος. Euseb. impress. et ms. τύραννε. Statim pro Βρονταῖς δὲ σείεις Euseb. impress. Ὃς βρονταῖς σείεις. Sed ms. Joan. Ὃς βρονταῖσι σείεις.

Τύραννος ("sovereign"): Eusebius, printed and manuscript, has the vocative τύραννε. Immediately after, for "and you shake with thunders," Eusebius printed has "who shake with thunders"; but the Joannine manuscript has Ὃς βρονταῖσι σείεις.

(printed under page 92) (49) Μητροπάτωρ. Ms. Joan. μητροπάτορος. In vers. seq. τε pro δέ Euseb. impress. Sed in ms. δέ excidit.

Μητροπάτωρ ("Mother-father"): the Joannine manuscript has μητροπάτορος. In the following verse Eusebius printed has τε for δέ; but in the manuscript δέ has dropped out.

(printed under page 92) (50) Τρέχουσα. Ms. Joan. τρεχούσαις. In vers. seq. πυρόεντι habent Clementis editiones primae, sed πυρόεντι exstat in Euseb. impress. et ms. quod usitatius esse recte observavit Sylburgius.

Τρέχουσα ("running"): the Joannine manuscript has τρεχούσαις. In the next verse the first editions of Clement have πυρόεντι, but πυρόεντι stands in Eusebius, printed and manuscript, which Sylburg rightly observed is the more usual form. [The two forms print alike in this scan.]

(printed under page 92) (51) Σός. Joan. σέ.

Σός ("yours"): the Joannine [manuscript] has σέ.

(printed under page 92) (52) Ἅς ποτε. Vigerus ait: « Libentissime subscribo Frontoni nostro, τῷ μακαρίτῃ, qui Σάς ποτε legendum optime conjicit: ut ante habes σὸν ἔαρ, σὸς χειμών. Simul etiam βακχευτής pro βακχευτάς legi possit »

Ἅς ποτε ("which once"): Viger says: "I most gladly subscribe to our Fronton, of blessed memory, who conjectures very well that one should read Σάς ποτε ('yours once'), as earlier you have 'your spring,' 'your winter.' At the same time βακχευτής might also be read for βακχευτάς."

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(53) Βρομίους. Βρομίοις, at Eusebius pag. 402: Ἅς ποτε βακχευτὰς βρόμιος διένειμεν ὀπώρας. / Quas ebrius olim Bacchus distribuit autumni tempore. / Sic interpres Gnomicorum. Jos. Scaliger emendat Βακχευτῆς, item ὀπώραις. Quid si legas, Σάς ποτε et ὀπώρας· dixit enim ante, Σὸν μὲν ἔαρ, Σὸς χειμών. / Quaeque dat autumnus, tua sunt ea munera, Bacche. / Hunc versum illis potes subjicere, hibernum a te quoque tempus. Collect.

Βρομίους: βρομίοις; but Eusebius, p. 402: "which revelling fruits Bromius once distributed." — "Which the drunken Bacchus once distributed in the autumn season." So the translator of the Gnomic poets. Joseph Scaliger emends to βακχευτῆς, and likewise ὀπώραις. What if you read Σάς ποτε and ὀπώρας? For he said earlier "Yours is the spring, yours the winter." — "And what autumn gives, those are your gifts, Bacchus." To these you may add the line "the winter season too is from you." Collectanea.

(printed under page 92) (54) Εἶτα ἐπιφέρει. Ms. Joan. ἐπιφέρει δὲ μετὰ ταῦτα.

Εἶτα ἐπιφέρει ("Then he adds"): the Joannine manuscript has ἐπιφέρει δὲ μετὰ ταῦτα ("and after this he adds").

(printed under page 92) (55) Διὰ μέν. Euseb. διὰ μὲν οὖν, et mox ἐνδέδωκε pro δέδωκε.

Διὰ μέν ("By [the word]"): Eusebius has διὰ μὲν οὖν, and just after ἐνδέδωκε for δέδωκε.

(printed under page 92) (56) Προβολάς. Intelligit emissiones Aeonum a Valentinianis confictas; de quibus conf. principium Strom. III.

Προβολάς ("emanations"): he means the emissions of Aeons invented by the Valentinians; on these compare the beginning of Stromata book 3.

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Footnotes

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ᵃ Isa. LXVI, 1, 2.

Isaiah 66:1–2.

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ᵇ Isa. XL, 12.

Isaiah 40:12.

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Footnotes

[No text of the author is visible in these images; the column assignment (Latin in col 187, the left column on odd pages, as seen on pp. 85, 91, 95, 99, 101) is inferred.] (printed under page 93)

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(printed under page 93) (57) Τήν τε διὰ Ἡσαΐου. Apud Eusebium cap. 7, lib. XIII, non legitur ut hic τήν τε δι' Ἡσαΐου, sed τήν τε διὰ Ὠσηέ, et ita ex Osee citavit hunc locum in Exhortat. ad Gentes pag. 78, l. XXX, qui tamen reperitur Amos IV, 13. Latina vulg.: Quia ecce formans montes, et creans ventum. Archilochi autem sententiam refert aliter Eusebius, σὺ δὲ ἔργα ἐπ' ἀνθρώπους ῥεῖς λεωργά τε καὶ ἀθέμιστα, quae ita vertit H. Stephanus cum fragmentis Lyricor.: Tu autem opera super homines edis vafra et nefanda. Apud Clementem est, σὺ δὲ ἔργα ἐπ' οὐρανοὺς ὁρᾷς λ. κ. ἀθέμιστα. Denique in disticho Orphei quod sequitur rectius habet Justinus, γαίης ἐπὶ ποσσὶ βέβηκεν, quam alibi γαίη δ' ὑπὸ ποσσὶ β. quod interpretantur, terra sub pedibus jacet. Cyrilli interpres illud videtur legisse cum vertatur, super terram pedibus vadit, nisi malis quod hic legitur, γαίη δ' ἐπὶ π. β. Collect. — Illud τήν τε διὰ Ὠσηέ defendit etiam Eusebii ms. Joan. Porro horum verborum pars prior exstat Amos IV, 13: Διότι ἐγὼ στερεῶν βροντήν, καὶ κτίζων πνεῦμα. Reliqua ubi sint, nondum liquet. Similia sunt illa psalm. VIII, 3: Ὅτι ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, οὓς σὺ ἐθεμελίωσας. Atque ea vocari consueverunt ἡ στρατιὰ τοῦ οὐρανοῦ.

"And that through Isaiah": in Eusebius, book 13, chapter 7, one reads not, as here, "and that through Isaiah," but "and that through Hosea"; and so he cited this passage from Hosea in the Exhortation to the Gentiles, p. 78, line 30; yet it is found in Amos 4:13. The Latin Vulgate: "For lo, he that forms the mountains and creates the wind." Eusebius reports the saying of Archilochus differently: "but you send down on men works crafty and lawless," which H. Stephanus rendered thus with the fragments of the Lyric poets: "But you put forth upon men works crafty and wicked." In Clement it is "but you see works over the heavens, crafty and lawless." Lastly, in the couplet of Orpheus that follows, Justin has it more correctly, "he has set his feet upon the earth," than elsewhere "the earth stands under his feet," which they interpret "the earth lies beneath his feet." Cyril's translator seems to have read the former, since it is rendered "he walks upon the earth with his feet," unless you prefer what is read here, γαίη δ' ἐπὶ π. β. Collectanea. — The Joannine manuscript of Eusebius also supports "and that through Hosea." Further, the first part of these words stands in Amos 4:13: "For I am he who makes the thunder firm and creates the wind." Where the rest is, is not yet clear. Similar are those words of Psalm 8:3: "For I shall behold the heavens, the works of your fingers, the moon and the stars, which you have founded." And these are customarily called "the host of heaven."

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(printed under page 93) (58) Ἐγώ. Ms. Joan. ἰδοὺ ἐγώ.

Ἐγώ ("I"): the Joannine manuscript has ἰδοὺ ἐγώ ("behold, I").

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(printed under page 93) (59) Στρατιὰν τοῦ οὐρανοῦ ἐθεμελίωσαν. Ms. Joan. στρατιὰν τῶν ἀγγέλων ἐποίησαν, exercitum angelorum fecerunt.

"They founded the host of heaven": the Joannine manuscript has "they made the host of the angels" — they made the army of angels.

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(printed under page 93) (60) Ἴδετε... ἕτερος. Ms. Joan. Ἴδετε, ἴδετε ὅτι ἐγώ εἰμι Θεός, καὶ οὐκ ἔστιν ἄλλος. Illud ἕτερος in Deuter. XXXII, 39, desideratur, ubi mox ἀποκτείνω pro ἀποκτενῶ.

"See ... another": the Joannine manuscript has "See, see that I am God, and there is no other (ἄλλος)." That ἕτερος is wanting in Deuteronomy 32:39, where just after ἀποκτείνω stands for ἀποκτενῶ.

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(printed under page 93) (61) Αὐτός. Hos Orphei versus recitavit etiam Justinus M., in Cohort. ad Graecos pag. 77, et lib. De monarchia p. 157, edit. Oxon. Item Eusebius ex Aristobulo Peripatetico in Praeparat. evangel. lib. XIII, c. 12. Caeterum οὗτος pro αὐτός utroque loco habet Justin. et mox δίδωσι pro φυτεύει.

Αὐτός ("He himself"): Justin Martyr also quoted these verses of Orpheus, in the Exhortation to the Greeks, p. 77, and in the book On the Monarchy, p. 157, Oxford edition; likewise Eusebius from Aristobulus the Peripatetic in the Preparation for the Gospel, book 13, chapter 12. However, Justin has οὗτος for αὐτός in both places, and just after δίδωσι for φυτεύει.

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(62) Καὶ ἄλγεα δακρυόεντα. Haec perioche propter voces ὁμοιοτελεύτους κρυόεντα et δακρυόεντα ex Eusebio ms. et impress. excidisse videtur. Porro in altero loco Eusebius hos versus hoc modo profert pag. 665: Αὐτὸς δ' ἐξ ἀγαθῶν θνητοῖς κακὸν οὐκ ἐπιτέλλει / Ἀνθρώποις· αὐτῷ δὲ χάρις καὶ μῖσος ὀπηδεῖ, / Καὶ πόλεμος, καὶ λοιμός, ἰδ' ἄλγεα δακρυόεντα. Conf. quae in Justini lib. De monarchia adnotavimus.

"And tearful griefs": this passage seems to have dropped out of Eusebius, manuscript and printed, because of the like-ending words κρυόεντα and δακρυόεντα. Further, in another place, p. 665, Eusebius gives these verses thus: "But he himself does not, out of good things, send evil on mortal men; grace and hatred attend him, and war, and plague, and tearful griefs." Compare our notes on Justin's book On the Monarchy.

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(printed under page 93) (63) Πάρειος. Euseb. Πάριος.

Πάρειος ("Parian"): Eusebius has Πάριος.

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(printed under page 93) (64) Ὦ Ζεῦ. Hos versus hoc modo profert Eusebius: Ὦ Ζεῦ, σὸν μὲν οὐρανοῦ κράτος, σὺ δ' ἔργα / Ἐπ' ἀνθρώπους ῥεῖς, λεωργά τε καὶ ἀθέμιστα. / Coeli quidem imperium tuum est: at vero inde / Acerba in homines, atque infanda mittis.

Ὦ Ζεῦ ("O Zeus"): Eusebius gives these verses thus: "O Zeus, yours is the might of heaven, and you send down on men works crafty and lawless." — "Yours indeed is the rule of heaven; but from there you send bitter and unspeakable things upon men."

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(printed under page 93) (65) Οὐρανούς. Ms. Joan. ἀνθρώπους, cum Euseb. impress. et mox λεωργά τε καὶ ἀθέμιστα.

Οὐρανούς ("the heavens"): the Joannine manuscript has ἀνθρώπους ("men"), with Eusebius printed, and just after λεωργά τε καὶ ἀθέμιστα.

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(printed under page 93) (66) Ὁρᾷς. Forte δρῇς, id est ῥέζεις, λεωργά τε καὶ ἀθέμιστα. Sylburg. — Paulo post Ὀρθάκιος pro ὁ Θράκιος mendose ms. Joan.

Ὁρᾷς ("you see"): perhaps δρῇς, that is, "you do" crafty and lawless things. Sylburg. — A little after, the Joannine manuscript wrongly has Ὀρθάκιος for ὁ Θράκιος ("the Thracian").

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(printed under page 93) (67) Χεῖρα δὲ δεξ. Hi versus paulo superius exstant. Illud autem δέ in cod. Joan. desideratur.

Χεῖρα δὲ δεξ. ("And the right hand"): these verses stand a little above. But that δέ is wanting in the Joannine codex.

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(printed under page 93) (68) Γαίη δ' ὑπὸ ποσσὶ βέβηκεν. Ms. Paris. γαίη δ' ἐπὶ ποσσὶ β. Porro hemistichium hoc ad alium Orphei versum pertinebat: quod ex ejus verbis, quae paulo superius integra recitavit auctor, satis patet.

"And the earth stands under his feet": the Paris manuscript has γαίη δ' ἐπὶ ποσσὶ β. Further, this half-line belonged to another verse of Orpheus, as is clear enough from his words, which the author quoted entire a little above.

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(printed under page 93) (69) Κύριος σώσει πόλεις. In Antuerp. edit. Isa. X, 13: Καὶ πείσω πόλεις κατοικουμένας, καὶ τὴν οἰκουμένην καταλήψομαι τῇ χειρὶ ὡς νοσσιάν. Et persuadebo civitates habitatas, et orbem manu tanquam nidum comprehendam. Latina vulg.: Detraxi quasi potens in sublimi residentes, et invenit quasi nidum manus mea fortitudinem populorum. Corrigendum est in Graecis utrobique ex editione Romana, καὶ σείσω πόλεις κατοικουμένας, itaque legitur apud Procopium a J. Curterio editum, et commovebo civitates habitatas, et in exemplari Graeco Basilii in Isaiam quod sequi debuit ejus interpres; corrigendus est etiam Eusebius lib. XIII, ubi hunc Clementis locum citat, pag. 402. Nam et idem lib. IV Demonstr. evang. c. 9, legit. σείσω. Qui vertunt ex Hebraeo, reddunt haec: Et descendere feci tanquam potens habitantes, hoc est, dejeci, deturbavi. Sed illa verba, ut notat Leo Castrus in Isaiam, S. Basilius Orat. in Julittam Satanae tribuit, Deo vero Clemens cum Tertulliano lib. II, adversus Marcionem, 25: Caeterum qui totum orbem comprehendit manu, velut nidum, cujus coelum thronus, et adversus Praxeam, 16. Quae vero sequuntur ex Jeremia, habes cap. X, v. 12. In Latina vulg.: Qui fecit terram in fortitudine sua, et praeparat orbem in sapientia sua. Collect. — Porro Κύριος absque articulo apud Euseb.

"The Lord will shake cities": in the Antwerp edition, Isaiah 10:13: "And I will persuade inhabited cities, and I will seize the inhabited world in my hand like a nest" — "And I will persuade the inhabited cities, and grasp the world in my hand like a nest." The Latin Vulgate: "I have pulled down as a mighty one them that sat on high, and my hand has found the strength of the peoples as a nest." In the Greek it must be corrected in both places from the Roman edition, "and I will shake inhabited cities"; and so it is read in Procopius as edited by J. Curterius, "and I will shake the inhabited cities," and in the Greek copy of Basil on Isaiah, which his translator ought to have followed. Eusebius too must be corrected in book 13, where he cites this passage of Clement, p. 402; for the same writer, in Demonstration of the Gospel book 4, chapter 9, reads σείσω. Those who translate from the Hebrew render: "And I have brought down as a mighty one those who dwell," that is, I have cast down, overthrown. But those words, as Leo Castrus notes on Isaiah, St Basil in his Oration on Julitta attributes to Satan, whereas Clement, with Tertullian, attributes them to God: Against Marcion book 2, 25, "But he who grasped the whole world in his hand like a nest, whose throne is heaven," and Against Praxeas 16. What follows from Jeremiah you have at chapter 10, verse 12; in the Latin Vulgate: "He that made the earth by his power, and prepares the world by his wisdom." Collectanea. — Further, in Eusebius Κύριος is without the article.

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Page

running head: 187 CLEMENTIS ALEXAN
marginal letters: A prophetarum voces illustrat,; B At rursus Thracium; C Tu autem opera; D (60) Ἴδετε... ἕτερος.
old-edition numerals: P. 725 ED. POTTER, 609 ED. PARIS. after Dominus
other: facing Latin version, not set

PG 9:188

γραφὰς, τήν τε διὰ Ἡσαΐου, Ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα· οὗ αἱ χεῖρες τὴν στρατιὰν τοῦ οὐρανοῦ ἐθεμελίωσαν· καὶ τὴν διὰ Μωϋσέως, Ἴδετε, ἴδετε ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι Θεὸς ἕτερος πλὴν ἐμοῦ. Ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι· καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου.

scriptures, both that through Isaiah, I am He that establishes thunder and creates wind, whose hands founded the host of heaven; and that through Moses, See, see that I am He, and there is no other God beside Me: I will kill, and I will make alive; I will smite, and I will heal; and there is none who shall deliver out of My hands.

Αὐτὸς δ' ἐξ ἀγαθοῖο κακὸν θνητοῖσι φυ[τεύει, Καὶ πόλεμον κρυόεντα, καὶ ἄλγεα δακρυόεν[τα,

And He Himself out of good plants evil for mortals, and chilling war, and tearful woes,

κατὰ τὸν Ὀρφέα. Τοιαῦτα καὶ ὁ Πάρειος Ἀρχίλοχος λέγει·

according to Orpheus. Such things also says Archilochus of Paros:

Ὦ Ζεῦ, σὸν μὲν οὐρανοῦ κράτος· Σὺ δ' ἔργα ἐπ' οὐρανοὺς ὁρᾷς Λεωργὰ καὶ ἃ θέμις.

O Zeus, yours is the power of heaven, and you look upon deeds towards the heavens, both wicked and lawful.

Πάλιν ἡμῖν ᾀσάτω ὁ Θρᾴκιος Ὀρφεύς·

Again let Thracian Orpheus sing to us:

Χεῖρα δὲ δεξιτερὴν ἐπὶ τέρματος Ὠκεανοῖο Πάντοθεν ἐκτέτακεν, γαίη δ' ὑπὸ ποσσὶ βέβη[κεν.

And His right hand He has stretched out on all sides to the bound of Ocean, and earth is trodden beneath His feet.

Ταῦτα ἐμφανῶς ἐκεῖθεν εἴληπται· Ὁ Κύριος σώσει πόλεις κατοικουμένας· καὶ τὴν οἰκουμένην ὅλην καταλήψεται τῇ χειρὶ ὡς νεοττιάν. Ὁ Κύριος

These lines are manifestly taken from that passage: The Lord shall save inhabited cities, and shall take hold of the whole inhabited earth with His hand like a nest. The Lord

Editors' notes and page, col. 188

Page

running head: CLEMENTIS ALEXANDRINI 188
marginal letters: A γραφὰς, τήν τε; B Πάλιν ἡμῖν ᾀσάτω; C seb. impress.; D mana, καὶ σείσω
old-edition numerals: (none)
other: Πάρειος set as printed (note 63 discusses Πάριος); turnover brackets [τεύει,, [τα,, [κεν. set as printed; notes (57)–(69), called in this column, are set in n187

PG 9:189

ὁ ποιήσας τὴν γῆν ἐν ἰσχύϊ τῇ αὐτοῦ, ὥς φησιν Ἱερεμίας, καὶ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ· ἔτι πρὸς τοῖσδε Φωκυλίδης, τοὺς ἀγγέλους δαίμονας καλῶν, τοὺς μὲν εἶναι ἀγαθοὺς αὐτῶν, τοὺς δὲ φαύλους, διὰ τούτων παρίστησιν· ἐπεὶ καὶ ἡμεῖς ἀποστάτας τινὰς παρειλήφαμεν.

who made the earth by His power, as Jeremiah says, and established the world by His wisdom. Moreover besides these Phocylides, calling the angels daemons, presents some of them as good and others as base through these lines, since we also have received that some are apostates:

Ἀλλ' ἄρα δαίμονές εἰσιν ἐπ' ἀνδράσιν ἄλ[λοτε ἄλλοι· Οἱ μὲν, ἐπερχομένου κακὸν ἀνέρος ἐκλύσα[σθαι.

But indeed there are daemons over men, different at different times, some to deliver a man from oncoming evil.

Καλῶς οὖν καὶ Φιλήμων ὁ κωμικὸς τὴν εἰδωλολατρίαν ἐκκόπτει διὰ τούτων·

Well then does Philemon the comic poet also cut away idolatry through these lines:

Οὐκ ἔστιν ἡμῖν οὐδεμία τύχη θεός· Οὐκ ἔστιν· ἀλλὰ ταὐτόματον, ὃ γίνεται Ὡς ἔτυχ' ἑκάστῳ, προσαγορεύεται τύχη.

There is no Fortune that is a goddess for us; there is none; but that which happens of itself as it befalls each man is called fortune.

Σοφοκλῆς δὲ ὁ τραγῳδοποιός·

And Sophocles the tragic poet:

Οὐδὲ θεοῖσι, λέγει, αὐθαίρετα πάντα πέλονται Νόσφι Διός· κεῖνος γὰρ ἔχει τέλος ἠδὲ καὶ [ἀρχήν.

Not even for the gods, says he, do all things come to pass of their own choice apart from Zeus; for He holds the end and also the beginning.

Ὅ τε Ὀρφεύς·

And Orpheus:

Ἓν κράτος, εἷς δαίμων γένετο μέγας οὐρα[νὸν αἴθων· Ἓν δὲ τὰ πάντα τέτυκται· ἐν ᾧ τάδε πάντα [κυκλεῖται, Πῦρ καὶ ὕδωρ καὶ γαῖα·

One power, one great daemon came into being, kindling heaven; and all things are made one, in whom all these things revolve—fire and water and earth;

καὶ τὰ ἐπὶ τούτοις. Πίνδαρός τε ὁ μελοποιὸς οἷον ἐκβακχεύεται, ἄντικρυς εἰπών·

and what follows upon these words. And Pindar the lyric poet is as it were transported with Bacchic frenzy, saying expressly:

Τί Θεός; Ὅ τι τὸ πᾶν·

What is God? He who is the whole.

Editors' notes and page, col. 189

Footnotes

(70) Νεοττιάν. Ὁ Κύριος ὁ ποιήσας. Νεοττιὰν ὁ Κύριος ποιήσας ms. Paris., νεοττιὰν Κύριος ὁ π. Isa. X, νοσσιὰν Κύριος ὁ π. Euseb. ms. et impress.

"Nest. The Lord who made": the Paris manuscript has Νεοττιὰν ὁ Κύριος ποιήσας; Isaiah 10 νεοττιὰν Κύριος ὁ π.; Eusebius, manuscript and printed, νοσσιὰν Κύριος ὁ π.

(printed under page 94) (71) Ἐν ἰσχύϊ τῇ αὐτοῦ. Jerem. X; Euseb. impress. et ms. ἐν τῇ ἰσχύϊ αὐτοῦ. Mox ὁ ἀν. pro καὶ ἀν. Jerem.

"In his strength": Jeremiah 10 and Eusebius, printed and manuscript, have ἐν τῇ ἰσχύϊ αὐτοῦ. Just after, Jeremiah has ὁ ἀν. for καὶ ἀν.

(printed under page 94) (72) Φωκυλίδης, τούς. Eus. ms. et impress. Φωκυλίδης μὲν τούς.

"Phocylides, the": Eusebius, manuscript and printed, has Φωκυλίδης μὲν τούς.

(printed under page 94) (73) Ἀλλ' ἄρα δ. Hos versus, qui in illud Phocylidis poema νουθετικόν, non fuerunt relati, sic interpretatur ad verbum M. Neander: / Verum daemones hominibus alias alii sunt: / Alii quidem, ut malum ab homine ingrediente (hanc vitam) abigant. / Putat etiam Clemens respicere eo versus istos, quod ethnici etiam unicuique nascenti binos tribuerunt genios, quorum alter perniciem nobis moliatur, alter juvare studeat. Cujus sententiae Empedoclem poetam fuisse ex Plutarcho constat in libello De animi tranquillitate: Οὐ γὰρ (ὡς Μένανδρός φησιν) / Ἅπαντι δαίμων ἀνδρὶ συμπαραστατεῖ / Εὐθὺς γενομένῳ μυσταγωγὸς τοῦ βίου / Ἀγαθός, / ἀλλὰ μᾶλλον (ὡς Ἐμπεδοκλῆς) διτταί τινες ἕκαστον ἡμῶν γενόμενον παραλαμβάνουσι καὶ κατάρχονται μοῖραι καὶ δαίμονες. Duos Menandri versus quos citat habes in extrema pagina ista, vide Christianorum hac de re sententiam sub finem lib. VI, Strom. Collect.

Ἀλλ' ἄρα δ. ("But then [daemons]"): these verses, which were not included in that admonitory poem of Phocylides, M. Neander translates word for word thus: "But daemons are to men, some one way, some another: some indeed, to drive evil away from a man entering (this life)." Clement also thinks these verses refer to the fact that the heathen too assigned two genii to each one at birth, one of whom plots our ruin and the other strives to help. That the poet Empedocles was of this opinion is clear from Plutarch in the little book On Tranquillity of Mind: "For not (as Menander says) does a daemon stand by every man as soon as he is born, a good guide into the mysteries of life; but rather (as Empedocles says) twofold fates and daemons receive each of us at birth and take charge of us." The two verses of Menander he cites you have at the very end of this page; see the opinion of the Christians on this matter near the end of Stromata book 6. Collectanea.

(printed under page 94) (74) Οὐκ ἔστιν. Theodoretus lib. VI, De curat. aegrit. Graec. Philemon vero comicus, tametsi homo ad exciendum risum maxime factus, apertissime illos accusat, qui fortunam deam esse dixerunt, sic enim vocalissime exclamat: / Non est deus fortuna, non, inquam, deus: / Sed casus ille, quo fit omne, ut contigit / Cuicunque, Fortunae vocatur nomine. / Tale est illud Juvenalis sat. X: / Nullum numen abest si sit prudentia, sed te / Nos facimus, Fortuna, deam, coeloque locamus. Collect.

Οὐκ ἔστιν ("It is not"): Theodoret, On the Cure of Greek Maladies book 6: "Philemon the comic poet, though a man made above all for stirring laughter, most openly accuses those who said Fortune was a goddess; for he cries out most loudly thus: 'Fortune is not a god, not, I say, a god; but that chance by which everything happens as it befalls each man is called by the name of Fortune.'" Such is that line of Juvenal, Satire 10: "No divinity is absent if there is prudence; it is we, Fortune, who make you a goddess and set you in heaven." Collectanea.

(printed under page 94) (75) Θεός. Desideratur haec vox in ms. Joan.

Θεός ("God"): this word is wanting in the Joannine manuscript.

(printed under page 94)

(76) Ἔτυχ'. Euseb. ἔτυχεν. Ubi mox θεοῖς pro θεοῖσι. Id eodem vers. τέλονται pro πέλονται ms. Joan. Caeterum haec Grotius in anapaestos hoc modo digessit, Excerpt. p. 147: / . . . Οὐδὲ θεοῖς / Αὐθαίρετα πάντα πέλονται / Νόσφι Διός· κεῖνος γὰρ ἔχει / Πάντων τέλος ἠδὲ καὶ ἀρχήν. / Nam nec superis cuncta ex animi / Mente eveniunt, nisi quae magno / Placuere Jovi; nam principium / Simul est; et finis ab illo.

Ἔτυχ': Eusebius has ἔτυχεν, where just after θεοῖς for θεοῖσι. In the same verse the Joannine manuscript has τέλονται for πέλονται. Grotius arranged these words into anapaests thus, Excerpta p. 147: "... Nor for the gods do all things happen of their own choosing, apart from Zeus; for he holds the end and the beginning of all." — "For not even for the gods above does everything turn out after their own mind, save what has pleased great Jove; for from him is the beginning, and the end as well."

(printed under page 94) (77) Γένετο μέγας οὐρανόν. Euseb. γέγονεν μέγας οὐρανός.

Γένετο μέγας οὐρανόν: Eusebius has γέγονεν μέγας οὐρανός ("great heaven came to be").

(printed under page 94) (78) Πίνδαρος. Hoc quoque inter Pindari fragmenta collectum est: Τί Θεός; Ὅ τι τὸ πᾶν. Sequebatur in Graeco Clementis, καὶ πάλιν Θεὸς ὁ πάντα τεύχων βροτούς. H. Stephanus corrigit astipulante Euseb. p. 403, βροτοῖς. Deus qui omnia efficit mortalibus. Hoc ab Herveto, nescio quo casu, in utraque editione praetermissum est. Deinde citatur ex eodem Pindaro: Τί ἔλπεαι σοφίας ὀλίγον τι ἀνὴρ ὑπὲρ ἄνδρας ἔχειν; Τὰ θεῶν βουλεύματα ἐρευνᾶσαι, etc. Quid speras sapientiae aliquantum te hominem habiturum ultra alium hominem? Deorum decreta investigare menti mortali difficile; nam mortali prodiit ex matre. Locus prophetae qui subjicitur est Isa. XL, 13. in Latina vulg.: Quis audivit Spiritum Domini, aut quis consiliarius ejus fuit, et ostendit illi? Citatur a D. Paulo ad verbum ex LXX, Rom. XI, 34 et I Cor. V, 16: Quis enim cognovit sensum Domini, et quis consiliarius ejus fuit? Collect.

Πίνδαρος ("Pindar"): this too is collected among the fragments of Pindar: "What is God? Whatever is the All." In Clement's Greek there followed "and again, God who makes all things, mortals [acc.]"; H. Stephanus corrects to βροτοῖς ("for mortals"), with Eusebius p. 403 agreeing — "God who brings about all things for mortals." By what chance I know not, Hervetus left this out in both editions. Then from the same Pindar is cited: "Why do you hope, a man, to have a little more wisdom than other men? To search out the counsels of the gods," etc. — "Why do you hope, a man, to have some measure of wisdom beyond another man? It is hard for a mortal mind to search out the decrees of the gods, for it came forth from a mortal mother." The passage of the prophet that is added is Isaiah 40:13; in the Latin Vulgate: "Who has heard the Spirit of the Lord, or who has been his counsellor and shown him?" St Paul quotes it word for word from the Septuagint, Romans 11:34 and 1 Corinthians 5 [as printed], 16: "For who has known the mind of the Lord, and who has been his counsellor?" Collectanea.

(printed under page 94)

(79) Εἰπών· Τί Θ. Ms. Paris. εἶπέν τι Θ. corrupte.

"Saying: What is G[od]": the Paris manuscript corruptly has εἶπέν τι Θ.

(printed under page 94)

Footnotes

(a) · call in col 190

ᵃ Jer. X, 12.

Jeremiah 10:12.

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(70) · call in col 190

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(71) · call in col 190

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(72) · call in col 190

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(73) · call in col 190

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(74) · call in col 190

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(75) · call in col 190

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(76) · call in col 190

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(77) · call in col 190

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(78) ‹anchor: Πίνδαρός / Pindarus› · call in col 190

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(79) ‹anchor: Τί Θεός› · call in col 190

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Footnotes

[On this page the Latin is the left column (191) and the Greek the right (192).] (printed under page 95)

(a) · call in col 191

ᵃ Isa. XL, 13.

Isaiah 40:13.

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(80) · call in col 191

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(80) Πάντας τεύχων βροτούς. Euseb. πάντα τεύχων βροτοῖς. Quin etiam βροτοῖς habet ms. Joan. ubi statim ἐπειδὰν δὲ εἴπῃ, Τί ἔλπεαι pro ἐπὰν δὲ εἶπεν ὅ τι ἔλπεται. Quae sequuntur sic profert Eusebius impress.: / Τί ἔλπεαι σοφίαν ὀλίγον τι ἀνὴρ ὑπὲρ ἀνδρὸς ἔχειν; / Τὰ θεῶν βουλεύματα ἐρευνᾶσαι βροτέᾳ φύσει δύσκολον· / Θνατᾶς δ' ἀπὸ ματρὸς ἔφυ..... / Quae superius in Latino textu exhibentur; quod auctoris sententiam clarius exprimere videantur, quam quae apud Clementem nostrum jam leguntur. Quin etiam τὰ θεῶν pro ζαθέων habet ms. Joan.

"Making all, mortals [acc.]": Eusebius has "making all things for mortals." The Joannine manuscript also has βροτοῖς, where immediately after it has "and when he says, Why do you hope" for "and when he said, whatever he hopes." What follows Eusebius printed gives thus: "Why do you hope, a man, to have some little wisdom beyond a man? To search out the counsels of the gods is hard for mortal nature; and he was born of a mortal mother....." These are shown above in the Latin text, because they seem to express the author's meaning more clearly than what is now read in our Clement. The Joannine manuscript also has τὰ θεῶν ("of the gods") for ζαθέων ("most holy").

(printed under page 95)

(81) · call in col 191

(printed under page 95) (81) Ἐκεῖθεν ἔσπακε τὴν διάνοιαν. His verbis significat Clemens Pindari sententiam tractam esse ex sequenti Isaiae prophetae loco. Eodem loquendi genere infra utitur, pag. 267. Sylburg.

"From there he drew the thought": by these words Clement indicates that Pindar's saying was drawn from the following passage of the prophet Isaiah. He uses the same manner of speaking below, p. 267. Sylburg.

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(82) · call in col 191

(printed under page 95) (82) Ἢ τίς σύμβουλος αὐτοῦ ἐγένετο. Euseb. καὶ τίς αὐτοῦ σύμβουλος absque verbo ἐγένετο, quod omittit etiam ms. Joan.

"Or who became his counsellor": Eusebius has "and who his counsellor," without the verb ἐγένετο, which the Joannine manuscript also omits.

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(83) · call in col 191

(printed under page 95) (83) Πάντη. Euseb. ms. et impress. πάμπαν.

Πάντη ("everywhere"): Eusebius, manuscript and printed, has πάμπαν ("altogether").

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(84) · call in col 191

(printed under page 95) (84) Εἰς μόχθους καὶ πόνους διὰ τὴν π. Euseb. εἰς μόχθους καὶ μόχθους διὰ π. Hebraismo evidentiori. Sylburg.

"Into toils and labours through the p[...]": Eusebius has "into toils and toils through p[...]," a plainer Hebraism. Sylburg.

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(85) · call in col 191

(printed under page 95) (85) Γινόμενοι. Euseb. rectius στεινόμενοι. Id.

Γινόμενοι ("becoming"): Eusebius more correctly has στεινόμενοι ("hard pressed"). The same [Sylburg].

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(86) ‹anchor: Αὐτὸς δὲ / Auratasque Patris› · call in col 191

(printed under page 95) (86) Αὐτὸς δέ. Καὶ τότε δή. Homer. Il. Θ, v. 69.

Αὐτὸς δέ ("But he himself"): "And then indeed," Homer, Iliad 8 (Θ), line 69.

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(87) ‹anchor: Ἅπαντι / Ut quisque primum› · call in col 191

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(87) Ἅπαντι. Hos Menandri versus adducit Plutarchus in lib. De animi tranquillitate, ubi pro συμπαρίσταται habet συμπαραστατεῖ. Porro eos hoc modo scribit Grotius in Excerpt., p. 753: / Ἅπαντι δαίμων ἀνδρὶ συμπαρίσταται / Εὐθὺς γενομένῳ, μυσταγωγὸς τοῦ βίου / Ἀγαθός· κακὸν γὰρ δαίμον' οὐ νομιστέον / Εἶναι, βίον βλάπτοντα χρηστόν· πάντα γὰρ / Δεῖ ἀγαθὸν εἶναι τὸν Θεόν. / Hominem unumquemque, simul in lucem est editus, / Sectatur genius vitae qui auspicium facit, / Bonus nimirum: credi enim malum nefas, / Bonae insessorem vitae. Nam qui sit Deus, / Bonus idem sit necesse est.

Ἅπαντι ("To every"): Plutarch brings forward these verses of Menander in the book On Tranquillity of Mind, where for συμπαρίσταται he has συμπαραστατεῖ. Further, Grotius writes them thus in the Excerpta, p. 753: "By every man a daemon stands as soon as he is born, a good guide into the mysteries of life; for one must not think a daemon evil, harming a good life; for God must be wholly good." — "Each man, as soon as he is brought into the light, is attended by a genius who sets the auspice of his life — a good one, surely; for it is wrong to believe in an evil one, besetting a good life. For whoever is God must likewise be good."

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(88) ‹anchor: δαίμον'› · call in col 191

(printed under page 95) (88) Δαίμον'. Ms. Joan. δαίμονα ultra metrum.

Δαίμον' ("daemon"): the Joannine manuscript has δαίμονα, beyond the metre.

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(89) ‹anchor: Ἅπαντα / omnem bonum esse Deum› · call in col 191

(printed under page 95) (89) Ἅπαντα. Graeca Menandri verba sunt, Ἅπαντα δ' ἀγαθὸν εἶναι τὸν Θεόν. Quod duobus modis intelligi potest, uno, Deum omnem bonum esse; altero, esse bonum καθ' ἅπαντα in omnibus; in Latino id non apparet. Collect.

Ἅπαντα ("wholly"): Menander's Greek words are "and that God is wholly good." This can be understood in two ways: one, that God is all good; the other, that he is good in all respects, "in all things"; in the Latin this does not appear. Collectanea.

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(90) ‹anchor: καὶ μᾶλλον› · call in col 191

(printed under page 95) (90) Καί. Omittit hanc particulam Euseb.

Καί: Eusebius omits this particle.

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(91) ‹anchor: τὸν Θεὸν ἀγαθόν› · call in col 191

(printed under page 95) (91) Ἀγαθόν. Euseb. ms. et impres. ἀγαθὸν εἶναι. Statim πάλιν Αἰσχ. absque αὖ, ms. Joan. Deinde τραγῳδός pro τραγῳδοποιός Euseb.

Ἀγαθόν ("good"): Eusebius, manuscript and printed, has ἀγαθὸν εἶναι ("to be good"). Immediately after, the Joannine manuscript has πάλιν Αἰσχ. without αὖ. Then Eusebius has τραγῳδός for τραγῳδοποιός.

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(92) ‹anchor: προσαγορεύειν / appellare› · call in col 191

(printed under page 95) (92) Προσαγορεύειν. Ms. Joan. γράφειν.

Προσαγορεύειν ("to address"): the Joannine manuscript has γράφειν ("to write").

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Page

running head: 191 CLEMENTIS ALEXAND
marginal letters: A Et rursus :; B Omni homini prorsus; C Bonæque vitæ noxium.; D Τὰ θεῶν βουλεύματα
old-edition numerals: 260 before Haud ullus vivit; P. 727 ED. POTTER. after versibus :
other: facing Latin version, not set

PG 9:192

Καὶ πάλιν·

And again:

Θεὸς ὁ πάντας τεύχων βροτούς.

God who fashions all mortals.

Ἐπὰν δὲ εἴπῃ·

And when he says:

Ὅ τι ἔλπεται σοφίαν ὀλίγαν τοι ἀνὴρ ὑπερ [ἀνδρὸς ἔχειν; Ζαθέων βουλεύματα ἐρευνᾶσαι βροτέᾳ φρενὶ [δύσκολον· Θνατᾶς δ' ἀπὸ ματρὸς ἔφυ·

Why does a man hope to have some little wisdom above another man? To search out the counsels of the divine ones with a mortal mind is hard; and he was born from a mortal mother;

ἐκεῖθεν ἔσπακε τὴν διάνοιαν· Τίς ἔγνω νοῦν Κυρίου, ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; Ἀλλὰ καὶ Ἡσίοδος δι' ὧν γράφει, συνᾴδει τοῖς προειρημένοις·

he has drawn the thought from that passage: Who has known the mind of the Lord, or who has been His counsellor? Moreover Hesiod also through what he writes accords with the things aforesaid:

Μάντις δ' οὐδείς ἐστιν ἐπιχθονίων ἀνθρώπων, Ὅστις ἂν εἰδείη Ζηνὸς νόον αἰγιόχοιο.

And there is no prophet among men upon earth who could know the mind of aegis-bearing Zeus.

Εἰκότως ἄρα Σόλων ὁ Ἀθηναῖος ἐν ταῖς Ἐλεγείαις, καὶ αὐτὸς κατακολουθήσας Ἡσιόδῳ·

Reasonably then does Solon the Athenian in his Elegies, himself also following Hesiod, write:

Πάντη δ' ἀθανάτων ἀφανὴς νόος ἀνθρώ[ποισι,

Altogether unseen to men is the mind of the immortals.

γράφει. Πάλιν τε τοῦ Μωϋσέως, εἰς μόχθους καὶ πόνους διὰ τὴν παράβασιν τέξεσθαι τὴν γυναῖκα, προφητεύσαντος, ποιητής τις οὐκ ἄσημος γράφει·

And again, when Moses had prophesied that because of the transgression the woman should bring forth unto toils and pains, a certain poet not unknown to fame writes:

.... οὐδέ ποτ' ἦμαρ Παύσονται καμάτου καὶ ὀϊζύος, οὐδέ τι νύκτωρ Γινόμενοι· χαλεπὰς δὲ θεοὶ δώσουσι με[ρίμνας.

.... nor ever by day shall they cease from weariness and woe, nor at all by night, as they come into being; and the gods shall give them grievous cares.

Ἔτι Ὅμηρος μὲν εἰπὼν,

Furthermore Homer, in saying,

Αὐτὸς δὲ χρύσεια Πατὴρ ἐτίταινε τάλαντα,

And the Father Himself stretched out His golden scales,

δίκαιον τὸν Θεὸν μηνύει· Μένανδρος δὲ ὁ κωμικὸς, ἀγαθὸν ἑρμηνεύων τὸν Θεὸν, φησίν·

indicates that God is just; and Menander the comic poet, interpreting God as good, says:

Ἅπαντι δαίμων ἀνδρὶ συμπαρίσταται Εὐθὺς γενομένῳ, μυσταγωγὸς τοῦ βίου Ἀγαθός· κακὸν γὰρ δαίμον' οὐ νομιστέον Εἶναι, βίον βλάπτοντα χρηστόν.

By every man there stands a daemon as soon as he is born, a good guide of life's mysteries; for one must not think that there is an evil daemon harming a good life.

Εἶτα ἐπιφέρει, Ἅπαντα δ' ἀγαθὸν εἶναι τὸν Θεόν· ἤτοι πάντα Θεὸν ἀγαθὸν λέγων, ἢ ὅπερ καὶ μᾶλλον, ἐν πᾶσι τὸν Θεὸν ἀγαθόν. Πάλιν αὖ Αἰσχύλος μὲν ὁ τραγῳδοποιὸς, τὴν δύναμιν τοῦ Θεοῦ παρατιθέμενος, οὐκ ὀκνεῖ καὶ Ὕψιστον αὐτὸν προσαγορεύειν διὰ τούτων·

Then he adds, that God is altogether good—either meaning that God is wholly good, or, what is preferable, that in all things God is good. Again Aeschylus the tragic poet, setting forth the power of God, does not hesitate to address Him even as Most High through these lines:

Editors' notes and page, col. 192

Page

running head: ENTIS ALEXANDRINI 192
marginal letters: A Καὶ πάλιν·; B Πάντη δ' ἀθανάτων; C Εἶναι, βίον βλάπτοντα; D Εὐθὺς γενομένῳ
old-edition numerals: (none)
other: turnover brackets [ἀνδρὸς ἔχειν;, [δύσκολον·, [ποισι,, [ρίμνας. set as printed

PG 9:193

Χώριζε θνητῶν τὸν Θεὸν, καὶ μὴ δόκει / Ὅμοιον αὐτῷ σάρκινον καθεστάναι. / Οὐκ οἶσθα δ' αὐτόν· ποτὲ μὲν ὡς πῦρ φαίνεται, / Ἄπλατος ὁρμὴ, ποτὲ δ' ὕδωρ, ποτὲ δὲ γνόφος· / Καὶ θηρσὶν αὐτὸς γίνεται παρεμφερὴς, / Ἀνέμῳ, νεφέλῃ τε, κἀστραπῇ, βροντῇ, βροχῇ. / Ὑπηρετεῖ δ' αὐτῷ θάλασσα καὶ πέτραι, / Καὶ πᾶσα πηγὴ, χ' ὕδατος συστήματα. / Τρέμει δ' ὄρη καὶ γαῖα καὶ πελώριος / Βυθὸς θαλάσσης, καὶ ὀρέων ὕψος μέγα, / Ἐπὰν ἐπιβλέψῃ γοργὸν ὄμμα Δεσπότου / Πάντα· δυνατὴ γὰρ δόξα ὑψίστου Θεοῦ.

Set God apart from mortals, and do not think / that He is constituted fleshly like Himself; / you do not know Him: at times He appears as fire, / an unapproachable onrush, at times as water, at times as darkness; / and He Himself becomes like to wild beasts, / to wind, and cloud, and lightning, thunder, rain. / The sea serves Him, and the rocks, / and every spring, and the gatherings of water. / The mountains tremble, and the earth, and the monstrous / deep of the sea, and the great height of the mountains, / when the fierce eye of the Master looks upon / all things; for mighty is the glory of the most high God.

Ἆρ' οὐ δοκεῖ σοι ἐκεῖνο παραφράζειν τὸ, Ἀπὸ προσώπου Κυρίου τρέμει ἡ γῆ; Ἐπὶ τούτοις ὁ μαντικώτατος Ἀπόλλων, μαρτυρῶν τῇ δόξῃ τοῦ Θεοῦ, λέγειν ἀναγκάζεται περὶ τῆς Ἀθηνᾶς, ἡνίκα ἐπὶ τὴν Ἑλλάδα ἐστράτευον Μῆδοι, ὡς ἐδεῖτό τε καὶ ἱκέτευε τὸν Δία περὶ τῆς Ἀττικῆς. Ἔχει δὲ ὧδε ὁ χρησμός·

Does it not seem to you to paraphrase that saying, From the face of the Lord the earth trembles? After these, the most oracular Apollo, bearing witness to the glory of God, is compelled to say concerning Athena, when the Medes were marching against Greece, how she begged and besought Zeus concerning Attica. The oracle runs thus:

Οὐ δύναται Παλλὰς Δί' Ὀλύμπιον ἐξιλάσασθαι, / Λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ· / Πολλοὺς δ' ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, / Οἵ που νῦν ἱδρῶτι ῥεεύμενοι ἑστήκασιν, / Δείματι παλλόμενοι....

Pallas cannot appease Olympian Zeus, / though she entreat him with many words and close-knit counsel; / and he will give many temples of the immortals to devouring fire, / which now, it may be, stand streaming with sweat, / quaking with fear....

καὶ τὰ ἐπὶ τούτοις. Θεαρίδας δὲ ἐν τῷ Περὶ φύσεως γράφει· Μία δ' ἄρα τῶν ὄντων ἀρχὰ μὲν ὄντως ἀληθινὰ, μία· κείνη γὰρ ἐν ἀρχᾷ τέ ἐστιν ἓν καὶ μόνον·

and what follows these. And Thearidas writes in his On Nature: One, then, is the principle of the things that are, a principle truly true, one; for that one is in the beginning both one and alone.

Οὐδέ τις ἔσθ' ἕτερος χωρὶς μεγάλου βασιλῆος,

Nor is there any other apart from the great king,

Editors' notes and page, col. 193

Footnotes

(93) Χώριζε. Aeschyli versus hi leguntur et in libello De monarch. apud Justinum 165. In secundo omisit interpres σάρκινον. / Nec tibi parem esse existimato carneum. / In quarto legitur Graece, Ἄπλατος ὁρμή. J. Langus corrigit, ἄπλαστος, forte ἄπληστος. / Vis increata, nunc tenebrae, nunc aqua. / Undecimum ita legendum est apud Clementem et Eusebium, ut habet Justinus: / Ὅταν ἐπιβλέψῃ γοργὸν ὄμμα Δεσπότου. / Langus, / Domini intuentur cum severa lumina. / Perionius, / Quando Domini torve ipsa vultus aspicit. / Postremum ita Eusebius, / Πάντα, δυνατὴ γὰρ δόξα ὑψίστου Θεοῦ. / Justinus, / Πάντα δύναται γὰρ, δόξα δ' ὑψίστου Θεοῦ. / Namque omnia potest, gloria at summi Dei. / Vel sublata interpunctione et conjunctione, / Namque omnia potest gloria excelsi Dei. / Collect. — Conf. quae a nobis in Justinum adnotata sunt, pag. 152, edit. Oxon.

Χώριζε ("Distinguish"): these verses of Aeschylus are read also in the little book On the Monarchy in Justin, 165. In the second the translator left out σάρκινον ("of flesh"): "And do not think him of flesh, like yourself." In the fourth one reads in the Greek Ἄπλατος ὁρμή ("unapproachable force"); J. Lang corrects to ἄπλαστος ("unformed"), perhaps ἄπληστος ("insatiable"): "An uncreated force, now darkness, now water." The eleventh should be read thus in Clement and Eusebius, as Justin has it: "When the stern eye of the Master looks upon them." Lang: "When the stern eyes of the Lord behold." Périon: "When the very face of the Lord looks grimly on." The last, Eusebius thus: "All things; for mighty is the glory of the most high God." Justin: "For he can do all things; and the glory is of the most high God" — "For he can do all things, but the glory is the supreme God's." Or, with the punctuation and conjunction removed: "For the glory of the most high God can do all things." Collectanea. — Compare our notes on Justin, p. 152, Oxford edition.

(printed under page 96) (94) Δόκει. Ms. Joan. δόκεισαν. Ibidem. in vers. seq. τὸ ὅμοιον σάρκινον καθεστ.

Δόκει ("Think"): the Joannine manuscript has δόκεισαν. In the same, in the following verse, τὸ ὅμοιον σάρκινον καθεστ.

(printed under page 96) (95) Δ'. Euseb. γ', et mox ἄπλατος ὁρμῇ, et rursum ποτὲ γνόφος, absque conjunctione. Sylb.

Δ': Eusebius has γ', and just after ἄπλατος ὁρμῇ, and again ποτὲ γνόφος, without the conjunction. Sylburg.

(printed under page 96) (96) Πῦρ. Ms. Joan. πατήρ. Mox Vigerus ad ἄπλατος haec dicit: « Quid si ἄπληστος? Quid si ἀπέλαστος? quasi ἀπρόσιτος. »

Πῦρ ("fire"): the Joannine manuscript has πατήρ ("father"). Just after, Viger says on ἄπλατος: "What if ἄπληστος? What if ἀπέλαστος, as if 'unapproachable'?"

(printed under page 96) (97) Πηγὴ, χ' ὕδατος. Ms. Joan. πηγὴ καὶ ὕδατος. Ms. Ottob. πηγαὶ καὶ ὕδατος.

"Spring, and of water": the Joannine manuscript has πηγὴ καὶ ὕδατος; the Ottobonian manuscript πηγαὶ καὶ ὕδατος.

(printed under page 96) (98) Καὶ ὀρέων. Justin. concinnius per crasin κὠρέων. Sylb. — Statim ὕψος ἐπὶ μέγα ms. Joan. Vigerus ad vers. seq. haec adnotat: « Tum sequens ex Justino in libello De monarch. hoc modo restituendus, / « Ὅταν ἐπιβλέψῃ γοργὸν ὄμμα Δεσπότου. / « et seq. vers. ex eod. Justino sic corrige, / « Πάντα δύναται γὰρ, δόξα δ' ὑψίστου Θεοῦ. / « Mallem tamen, / « Πάντα δύναται γὰρ δόξα ὑψίστου Θεοῦ. »

Καὶ ὀρέων ("and of mountains"): Justin, more neatly, has by crasis κὠρέων. Sylburg. — Immediately after, the Joannine manuscript has ὕψος ἐπὶ μέγα. Viger notes on the following verse: "Then the next is to be restored thus from Justin, in the little book On the Monarchy: 'When the stern eye of the Master looks upon them'; and correct the next verse thus from the same Justin: 'For he can do all things; and the glory is of the most high God.' I would rather, however: 'For the glory of the most high God can do all things.'"

(printed under page 96) (99) Ἀπὸ προσώπου. Respicere videtur psalm. LXVIII, 8: Γῆ ἐσείσθη, καὶ γὰρ οἱ οὐρανοὶ ἔστασαν ἀπὸ προσώπου τοῦ Θεοῦ, vel aliquem locum consimilem.

Ἀπὸ προσώπου ("from the face"): he seems to have in view Psalm 68:8, "The earth was shaken, and the heavens dropped, at the presence of God," or some similar passage.

(printed under page 96) (1) Μῆδοι. Euseb. ms. et impress. οἱ Μῆδοι cum articulo.

Μῆδοι ("Medes"): Eusebius, manuscript and printed, has οἱ Μῆδοι, with the article.

(printed under page 96) (2) Χρησμός. Responsum hoc edidit Aristonice Pythia, quo tempore Xerxes Graeciam invasit. Id integrum recitat Herodotus lib. VII, c. 140, 141, et Eusebius, Praepar. evang. lib. V, cap. 24. Ejusdem partem adducit etiam Theodoretus Θεραπ. Κ', pag. 629.

Χρησμός ("oracle"): this response was given by the Pythia Aristonice at the time when Xerxes invaded Greece. Herodotus quotes it entire, book 7, chapters 140–141, and Eusebius, Preparation for the Gospel book 5, chapter 24. Theodoret too brings forward part of it, Therapeutics book Κ' [as printed], p. 629.

(printed under page 96) (3) Οὐ δύναται. Duo priores versus secundo responso editi sunt, posteriores tres primo; nam diversis eos temporibus protulisse Apollinem, ex auctoribus jam memoratis liquet.

Οὐ δύναται ("cannot"): the first two verses were given in the second response, the last three in the first; for it is clear from the authors already named that Apollo uttered them at different times.

(printed under page 96) (4) Μαλερῷ πυρί. Ms. Joan. πυρὶ μαλερῷ inverso ordine. Deinde που pro ποι Euseb. ms. et impress.

Μαλερῷ πυρί ("with ravening fire"): the Joannine manuscript has πυρὶ μαλερῷ, in reversed order. Then Eusebius, manuscript and printed, has που for ποι.

(printed under page 96) (5) Ῥεεύμενοι. Euseb. ms. et impress. ῥεύμενοι. Idem vero lib. V ῥεούμενοι habet; quam lectionem tuetur Herodotus.

Ῥεεύμενοι ("streaming"): Eusebius, manuscript and printed, has ῥεύμενοι; but the same writer in book 5 has ῥεούμενοι, a reading Herodotus supports.

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(6) Θεαρίδας. Seu potius Θεωρίδας. Nam Theoridas dictus est ille vir. Fuit autem Metapontinus, et Pythagoram audivit. Jamblichus, sub finem Vitae Pythagorae, istius philosophi discipulos enumerans, ait: Μεταποντίῳ δὲ Θεωρίδην καὶ Εὔρυτον· Apud Metapontum, Theoridem et Eurytum.

Θεαρίδας ("Thearidas"): or rather Θεωρίδας, for that man was called Theoridas. He was of Metapontum, and heard Pythagoras. Iamblichus, near the end of the Life of Pythagoras, listing that philosopher's disciples, says: "At Metapontum, Theorides and Eurytus."

(printed under page 96) (7) Μία δ' ἄρα... μὲν ὄντι. Scribendum ex Eusebio: Ἁ ἀρχὰ τῶν ὄντων, ἀρχὰ μὲν ὄντως ἀληθινὰ, μία. Universitatis hujus principium, principium verum atque unum est. Quam lectionem exhibet etiam ms. Joan.

"One then ... being": one should write from Eusebius: "The principle of the things that are, a principle truly true, is one" — the principle of this universe is a true and single principle. The Joannine manuscript also shows this reading.

(printed under page 96) (8) Κείνη. Euseb. Dorice κείνα, quod melius.

Κείνη ("that"): Eusebius has the Doric κείνα, which is better.

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Footnotes

(a) · call in col 194

ᵃ Psal. LXVIII, 8.

Psalm 67:9 (Vulgate numbering; printed LXVIII, 8, the Hebrew psalm number).

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(1) · call in col 194

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(2) · call in col 194

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(6) ‹anchor: Θεαρίδας / Thearidas› · call in col 194

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(7) ‹anchor: Μία δ' ἄρα / Universitatis hujus› · call in col 194

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(8) ‹anchor: κείνη / Illud enim› · call in col 194

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Footnotes

(9) ‹anchor: Ὀρφεύς› · call in col 195

Ὀρφεύς. Ms. Joan. Ὀρφεὺς δέ.

Ὀρφεύς ("Orpheus"): the Joannine manuscript has Ὀρφεὺς δέ.

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(10) ‹anchor: Δίφιλος› · call in col 195

Δίφιλος. In libro Sentent. comicarum quas J. Hertelius collegit, sic leguntur haec Diphili ex Eusebio, / .... Πάντων πατέρα γενικώτατον / Τὸν ὄντα, τοῦτον διὰ τέλους τίμα μόνον. / Non ut apud Clementem γνωμικώτατα, quod Herveto est sententiosissime. Scribe ergo, Diphilus dicit, / Omnium pater ex aequo / Qui est, eum tu perpetuo solum honora. / Collect. — Justinus M., in lib. De monarchia p. 172, haec tribuit Μενάνδρῳ ἐν Διφίλῳ, Menandro in Diphilo.

Δίφιλος ("Diphilus"): in the book of Comic Sentences collected by J. Hertel these lines of Diphilus are read thus, from Eusebius: ".... Him who is the father of all, most generative, him alone honour continually" — not, as in Clement, γνωμικώτατα, which for Hervetus is "most sententiously." So write: Diphilus says, "Him who is the father of all alike, him alone do you honour continually." Collector. — Justin Martyr, in the book On the Monarchy, p. 172, attributes these lines "to Menander in the Diphilus."

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(11) ‹anchor: γνωμικώτατα τὸν ὄντ'› · call in col 195

Γνωμικώτατα τὸν ὄντ'. Malim cum Euseb. γενικώτατον ὄντ. Quod Grotio etiam placuit, qui hos versus sic restituit in Excerptis, p. 717: / Τὸν ὄντα πάντων κύριον γενικώτατον / Καὶ πατέρα, τοῦτον διατελεῖ τιμᾶν μόνον. / Ἀγαθῶν τοιούτων εὑρετὴν καὶ κτίστορα. / Rerum universarum imperatorem et patrem / Solum perpetuo colere suppliciter decet, / Artificem tantae et largitorem copiae. / Conf. quae ad Justinum adnotata sunt.

"Most sententiously, him who is": I would rather read with Eusebius γενικώτατον ὄντ. ("most generative, being"). Grotius too approved this, who restored these verses thus in the Excerpta, p. 717: "Him who is lord of all, most generative, and father, him continue to honour alone, the finder and founder of such good things." — "The ruler and father of all things alone it is fitting to worship humbly for ever, the maker and giver of so great abundance." Compare the notes on Justin.

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(12) ‹anchor: καὶ Πλάτων› · call in col 195

Καὶ Πλάτων. Ms. Joan. ὁ Πλάτων. Platonis autem verba haud procul occurrunt a principio lib. VII De repub., pag. 695: Ἡμέτερον δὴ ἔργον (ἦν δ' ἐγὼ) τῶν οἰκιστῶν τάς τε βελτίστας φύσεις ἀναγκάσαι ἀφικέσθαι πρὸς τὸ μάθημα, ὃ ἐν τῷ ἔμπροσθεν ἔφαμεν εἶναι μέγιστον, ἰδεῖν τε τὸ ἀγαθὸν, καὶ ἀναβῆναι ἐκείνην τὴν ἀνάβασιν· καὶ ἐπειδὰν ἀναβάντες ἱκανῶς ἴδωσι, μὴ ἐπιτρέπειν αὐτοῖς ὃ νῦν ἐπιτρέπεται, etc. Nostrum igitur, qui condidimus civitatem, erit officium, optimas hominum naturas impellere ad eam quam supra diximus maximam disciplinam, bonumque cognoscendum, adeo ut et sursum ascendant, et postquam ascenderint et satis inspexerint, ne ipsis, quod nunc conceditur, permittamus, etc.

Καὶ Πλάτων ("And Plato"): the Joannine manuscript has ὁ Πλάτων. Plato's words occur not far from the beginning of the Republic book VII, p. 695: "It is our task, then (I said), as founders, to compel the best natures to come to the study which we said before was the greatest, to see the good and to make that ascent; and when they have ascended and seen sufficiently, not to permit them what is now permitted," etc. — "It will be our duty, then, who have founded the city, to drive the best natures of men to that greatest discipline we spoke of above, and to the knowing of the good, so that they may both ascend on high and, after they have ascended and looked enough, we do not allow them what is now granted," etc.

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(13) ‹anchor: τε› · call in col 195

Τε. Abest ab Eusebio.

Τε: missing from Eusebius.

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(14) ‹anchor: τοῦτο δέ› · call in col 195

Τοῦτο δέ. Haec Plato una circiter pagina post verba jam superius allata scribit: Τίνας οὖν [ἄλλους ἀναγκάσεις ἰέναι ἐπὶ φυλακὴν τῆς πόλεως ἢ — line partly cut at the top of the image] οἵπερ τούτων τε φρονιμώτατοι, δι' ὧν ἄριστα πόλις οἰκεῖται, ἔχουσί τε τιμὰς ἄλλας καὶ βίον ἀμείνω τοῦ πολιτικοῦ; Οὐδένας ἄλλους, ἔφη. Βούλει οὖν τοῦτ' ἤδη σκοπῶμεν, τίνα τρόπον οἱ τοιοῦτοι ἐγγενήσονται, καὶ πῶς τις ἀνάξει αὐτοὺς εἰς φῶς, ὥσπερ, ἐξ ᾅδου λέγονται δή τινες εἰς θεοὺς ἀνελθεῖν; Πῶς γὰρ οὐ βούλομαι; ἔφη. Τοῦτο δή, ὡς ἔοικεν, οὐκ ὀστράκου ἂν εἴη περιστροφή, ἀλλὰ ψυχῆς περιαγωγή, ἐκ νυκτερινῆς τινος ἡμέρας εἰς ἀληθινὴν τοῦ ὄντος ἰούσης ἐπάνοδον, ἣν δὴ φιλοσοφίαν ἀληθῆ φήσομεν εἶναι. Quosnam igitur alios ad custodiam civitatis induces, praeter eos, qui optime haec intelligunt, per quae rite civitas colitur, habentque et honores alios et vitam civili praestantiorem? Nullos equidem alios. Vis ergo nunc inquiramus, quo pacto tales in civitate viri evadant? et qua ratione eos aliquis in lumen educat? quemadmodum ab inferis ad deos ascendisse aliqui memorantur. Quidni velim? Haec ut videtur non erit testae revolutio, sed animae circumductio a nocturno quodam die ad ejus, quod vere est contemplationem. Quem quidem ascensum veram philosophiam esse dicemus.

Τοῦτο δέ ("And this"): Plato writes this about one page after the words already quoted above: "Whom else then [will you compel to go to the guardianship of the city than] those who are wisest in these things, through which a city is best governed, and who have other honours and a life better than the political? — No others, he said. — Do you wish, then, that we now consider how such men will come to be, and how one will lead them up into the light, as some are said to have gone up from Hades to the gods? — How should I not wish it? he said. — This, it seems, would not be the turning of a potsherd, but the turning about of a soul from a kind of nocturnal day to the true ascent into what is, which we shall say is true philosophy." — "Whom else, then, will you bring to the guardianship of the city, besides those who best understand the things by which a city is rightly governed, and have both other honours and a life better than the civil one? None other indeed. Do you wish then that we now inquire how such men may arise in the city, and by what means one may lead them out into the light, as some are related to have ascended from the underworld to the gods? Why should I not wish it? This, it seems, will not be the turning of a shell, but the leading round of the soul from a kind of night-time day to the contemplation of that which truly is. Which ascent we shall indeed call true philosophy."

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(15) ‹anchor: ὄντως› · call in col 195

Ὄντως. In Flor. duplicis scripturae vestigia sunt, ὄντως, ὄντος, quod alibi passim obvium est, etiam apud Platonem. Sylburg. — Vera lectio videtur esse ὄντος, quam exhibent Plato, Euseb. et Clementis ms. Ottob.

Ὄντως ("truly"): in the Florentine [edition] there are traces of a double reading, ὄντως and ὄντος, as is met with often elsewhere, even in Plato. Sylburg. — The true reading seems to be ὄντος ("of what is"), which Plato, Eusebius and the Ottobonian manuscript of Clement show.

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Φήσομαι. Scribendum φήσομεν, plur. num. quod exhibent Plato, Euseb. et Clementis mss. codd. Paris. et Ottob.

Φήσομαι ("I shall say"): one should write φήσομεν ("we shall say"), plural, which Plato, Eusebius and the Paris and Ottobonian manuscripts of Clement show.

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(17) ‹anchor: τοῦ χρυσοῦ› · call in col 195

Τοῦ χρυσοῦ. Haec exstant sub finem lib. III De repub., pag. 628, et superius in hoc Strom. allata sunt p. 595, 596, ed. Paris.

Τοῦ χρυσοῦ ("of gold"): these words stand near the end of the Republic book III, p. 628, and were quoted above in this Stromata, pp. 595–596, Paris edition.

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(18) ‹anchor: κρίνειν› · call in col 195

Κρίνειν. Malim cum Eusebio κρίνει, judicat. Nam refertur ad Platonem.

Κρίνειν ("to judge"): I would rather read with Eusebius κρίνει, "he judges," for it refers to Plato.

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(19) ‹anchor: κρίνειν› · call in col 195

Κρίνειν. Omittit hanc vocem Euseb. impress. et ms. Vult vero auctor, eos qui sunt aurei generis εἰς τὸ κρίνειν, ad judicandum, esse aptissimos; unde Plato loco jam dicto magistratus ex iis eligi praecipit.

Κρίνειν ("to judge"): Eusebius, printed and manuscript, omits this word. The author means that those of the golden race are most fit "for judging"; hence Plato, in the passage already named, prescribes that magistrates be chosen from them.

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(20) ‹anchor: πάντῃ› · call in col 195

Πάντῃ. Post hanc vocem sequitur apud Euseb. εἰς, cum asterisco: unde conjecerit aliquis supplendum, εἰσὶν ἱκανοί, vel simile quid. Sylb. — Illud εἰς adjicit etiam ms. Joan. Mox, ξυμπάντων pro συμπάντων Euseb.

Πάντῃ ("in every way"): after this word εἰς follows in Eusebius, with an asterisk; from which one might conjecture that "they are capable," or something similar, should be supplied. Sylburg. — The Joannine manuscript also adds that εἰς. Just after, Eusebius has ξυμπάντων for συμπάντων.

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(21) ‹anchor: τὰ μὲν ἄψ... λογισμῷ› · call in col 195 · (continues)

Τὰ μὲν ἄψ... λογισμῷ. Haec sic profert Eusebius: Τὰ μὲν ἄψυχα συμπαθοῦντα, τῶν δὲ ζώων τῶν (continues)

"The soulless things ... by reasoning": Eusebius gives this thus: "The soulless things being in sympathy, and of the living things the (continues)

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Page

running head: 195 CLEMENTIS ALEXAN[DRINI]
marginal letters: A inquit Orpheus. Quem; B ait : Fratres quidem; C dicit, (in notes); D quod exhibent Plato, (in notes)
old-edition numerals: P. 729 ED. POTTER, 612 ED. PARIS. after ullius di-
other: facing Latin version, not set

PG 9:196

Ὀρφεὺς λέγει. Ὧι πειθόμενος ὁ κωμικὸς Δίφιλος, γνωμικώτατα, Τὸν ὄντα πάντων, φησὶ

says Orpheus. Obeying whom, the comic poet Diphilus says most sententiously: Him who is of all things

Πατέρα· τοῦτον διὰ τέλους τίμα μόνον, Ἀγαθῶν τοσούτων εὑρετὴν καὶ κτίστορα.

Father—Him alone honour continually, the inventor and founder of so great blessings.

Εἰκότως τοίνυν καὶ Πλάτων ἐθίζει τὰς βελτίστας φύσεις ἀφικνεῖσθαι πρὸς τὸ μάθημα, ὃ ἐν τῷ πρόσθεν ἔφαμεν εἶναι μέγιστον, ἰδεῖν τε τἀγαθὸν, καὶ ἀναβῆναι ἐκείνην τὴν ἀνάβασιν. Τοῦτο δὲ, ὡς ἔοικεν, οὐκ ὀστράκου ἂν εἴη περιστροφὴ, ἀλλὰ ψυχῆς περιαγωγὴ, ἐκ νυκτερινῆς τινος ἡμέρας εἰς ἀληθινὴν τοῦ ὄντως οὖσαν ἐπάνοδον, ἣν δὴ φιλοσοφίαν ἀληθῆ φήσομαι εἶναι. Καὶ τοὺς ταύτης μετασχόντας, τοῦ χρυσοῦ γένους κρίνειν· Ἐστὲ μὲν δὴ πάντες ἀδελφοὶ, λέγων· οἱ δὲ τοῦ χρυσοῦ γένους κρίνειν ἀκριβέστατα καὶ πάντη. Τοῦ Πατρὸς ἄρα καὶ Ποιητοῦ τῶν συμπάντων ἐμφύτως καὶ ἀδιδάκτως ἀντιλαμβάνεται πάντα πρὸς πάντων, τὰ μὲν ἄψυχα συμπαθοῦντα τῷ ζώῳ, τῶν δὲ

Reasonably therefore does Plato also accustom the best natures to arrive at that instruction which we previously said was the greatest, both to behold the Good and to ascend that ascent. And this, as it seems, would not be the turning of a potsherd, but the conversion of a soul from a sort of night-like day unto the true ascent of that which truly is, which indeed I shall affirm to be true philosophy. And those who have partaken of this he judges to be of the golden race, saying, You are indeed all brothers, and that those of the golden race judge most accurately and in every way. The Father and Maker of all things, therefore, all things apprehend by all means innately and without being taught, things inanimate sympathizing with the living creature, and of

Editors' notes and page, col. 196

Page

running head: MENTIS ALEXANDRINI 196
marginal letters: A Ὀρφεὺς λέγει.; B πάντες ἀδελφοὶ, λέγων·; C σης ἐπάνοδον,; D quod exhibent Plato,
old-edition numerals: (none)
other: (none)

PG 9:197

ἐμψύχων τὰ μὲν ἤδη ἀθάνατα καθ' ἡμέραν ἐργαζόμενα, τῶν δὲ ἔτι θνητῶν τὰ μὲν, ἐν φόβῳ καὶ διὰ τῆς μητρὸς αὐτῶν ἔτι κατὰ γαστρὸς ὀχούμενα, τὰ δὲ, αὐτεξουσίῳ λογισμῷ. Καὶ τῶν ἀνθρώπων πάντες Ἕλληνές τε καὶ βάρβαροι, γένος δ' οὐδὲν οὐδαμοῦ τῶν γεωργούντων, οὔτε νομάδων, ἀλλ' οὔτε τῶν πολιτικῶν δύναται ζῆν, μὴ προκατειλημμένον τῇ τοῦ κρείττονος πίστει· διὸ πᾶν μὲν ἔθνος ἑῴων, πᾶν δὲ ἑσπερίων ἀντόμενον, ἢ βόρειόν τε καὶ τὰ πρὸς τῷ νότῳ πάντα, μίαν ἔχει καὶ τὴν αὐτὴν πρόληψιν περὶ τοῦ καταστησαμένου τὴν ἡγεμονίαν· εἴ γε καὶ τὰ καθολικώτατα τῶν ἐνεργημάτων αὐτοῦ διαπεφοίτηκεν ἐπ' ἴσης πάντα. Πολὺ δὲ πλέον οἱ παρ' Ἕλλησι πολυπράγμονες οἱ φιλόσοφοι, ἐκ τῆς βαρβάρου ὁρμώμενοι φιλοσοφίας, ἀοράτῳ καὶ μόνῳ, καὶ δυνατωτάτῳ καὶ τεχνικωτάτῳ, καὶ τῶν καλλίστων αἰτιωτάτῳ τὴν πρόνοιαν ἔδοσαν· τὰ ἀκόλουθα τούτοις, εἰ μὴ κατηχηθεῖεν πρὸς ἡμῶν, οὐκ ἐπιστάμενοι, ἀλλ' οὐδ' αὐτὸν ὅπως νοεῖσθαι πέφυκε τὸν Θεὸν, μόνον δ', ὡς ἤδη πολλάκις εἰρήκαμεν, κατὰ περίφασιν ἀληθῆ. Εἰκότως οὖν ὁ Ἀπόστολος, Ἢ Ἰουδαίων μόνων, φησὶν, ὁ Θεός; οὐχὶ καὶ Ἑλλήνων; οὐ μόνον προφητικῶς λέγων καὶ τοὺς ἐξ Ἑλλήνων πιστεύοντας Ἕλληνας εἴσεσθαι τὸν Θεὸν, ἀλλὰ κἀκεῖνο μηνύων, ὡς δυνάμει μὲν ὁ Κύριος καὶ Θεὸς πάντων ἂν εἴη καὶ τῷ ὄντι παντοκράτωρ· κατὰ δὲ τὴν γνῶσιν οὐ πάντων Θεός· οὔτε γὰρ ὅ ἐστιν, οὔθ' ὅπως Κύριος καὶ πατὴρ καὶ ποιητὴς, οὐδὲ τὴν ἄλλην ἴσασιν οἰκονομίαν τῆς ἀληθείας, μὴ οὐ πρὸς αὐτῆς διδαχθέντες. Ωσαύτως καὶ τὰ προφητικὰ τὴν αὐτὴν ἔχει τῷ ἀποστολικῷ λόγῳ δύναμιν. Ἡσαΐας μὲν γάρ φησιν· Εἰ δὲ

animate beings some that are already immortal working day by day, while of those that are still mortal some are borne in fear and still in the womb through their mother, and others by self-determining reason. And of men all, both Greeks and barbarians—and no race anywhere of husbandmen, nor of nomads, nor yet of dwellers in cities can live without being imbued beforehand with belief in the Superior Being; wherefore every nation of the East, and every nation touching the western shores, or the north, and all those towards the south, have one and the same preconception concerning Him who established sovereignty, since indeed the most universal of His operations have pervaded all things equally. Much more then did the inquisitive philosophers among the Greeks, starting from the barbarian philosophy, attribute providence to the invisible and sole and most powerful and most skilful One and supreme cause of the fairest things—not knowing the consequences of these truths unless instructed by us, nor even how God Himself is by nature to be conceived, save only, as we have already often said, by a true circumlocution. Reasonably therefore the Apostle says, Is He the God of Jews only? is He not also of Gentiles? not only saying prophetically that from among the Greeks also the Greeks who believe shall know God, but also indicating this, that in power the Lord is also God of all and in truth Almighty, yet in knowledge He is not God of all; for neither what He is, nor how He is Lord and Father and Maker, nor the rest of the dispensation of the truth do they know, without having been taught by it. In like manner the prophetic scriptures also have the same force as the apostolic word. For Isaiah says: But if

Editors' notes and page, col. 197

Footnotes

(22) Τῶν δὲ ἔτι. Ms. Joan. τῶν δέ τι.

Τῶν δὲ ἔτι ("and of those still"): the Joannine manuscript has τῶν δέ τι.

(printed under page 98) (23) Ὀχούμενα. Ms. Paris. οἰχούμενα.

Ὀχούμενα ("carried"): the Paris manuscript has οἰχούμενα.

(printed under page 98) (24) Νομάδων. Vigerus ait: « Pascuales homines, aut etiam Nomadas intelligere potes. Elige. »

Νομάδων ("of the nomads"): Viger says: "You may understand pastoral men, or else Nomads. Choose."

(printed under page 98) (25) Οὔτε. Euseb. οὐδέ.

Οὔτε ("neither"): Eusebius has οὐδέ.

(printed under page 98) (26) Πᾶν... βόρειόν τε καὶ τά. Euseb., πᾶν ἔθνος ἑῷον, πᾶν δὲ ἑσπερίων ἁπτόμενον ἠόνων, βόρειόν τε καὶ τό.

"Every ... both northern and the": Eusebius has "every eastern nation, and every one touching the western shores, both northern and the."

(printed under page 98) (27) Ἐνεργημάτων. Euseb., ἐνεργητημάτων. Vigerus utramque lectionem rectam pronuntiat. Sed Clementis lectionem se secutum esse et magis probare affirmat. Ibidem mox ἐπίσης conjunct. pro ἐπ' ἴσης, sed ἴσης absque praepos. habet ms. Joan.

Ἐνεργημάτων ("of workings"): Eusebius has ἐνεργητημάτων. Viger pronounces both readings correct, but says he has followed Clement's reading and prefers it. In the same place, just after, ἐπίσης written together for ἐπ' ἴσης; but the Joannine manuscript has ἴσης without the preposition.

(printed under page 98) (28) Οἱ. Hunc articulum omittit Euseb. impress. et ms. Mox βαρβάρων pro βαρβάρου Euseb. impress. Ibidem mox τῷ ἀοράτῳ cum articulo, quem habet etiam ms. Joan. Deinde δυνατῷ pro δυνατωτάτῳ ms. Joan.

Οἱ ("the"): Eusebius, printed and manuscript, omits this article. Just after, Eusebius printed has βαρβάρων for βαρβάρου. In the same place, just after, τῷ ἀοράτῳ with the article, which the Joannine manuscript also has. Then the Joannine manuscript has δυνατῷ for δυνατωτάτῳ.

(printed under page 98) (29) Τῶν καλλίστων. Euseb. impress. et ms., τῶν ἄλλων καλλίστων.

Τῶν καλλίστων ("of the most beautiful"): Eusebius, printed and manuscript, has τῶν ἄλλων καλλίστων ("of the other most beautiful things").

(printed under page 98) (30) Πρόνοιαν ἔδοσαν. Euseb. ms. et impress. προνομίαν ἔδωκαν, privilegium dederunt, ut exp. Sylburg.

Πρόνοιαν ἔδοσαν ("they ascribed providence"): Eusebius, manuscript and printed, has προνομίαν ἔδωκαν, "they granted a privilege," as Sylburg explains.

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(31) Κατὰ περίφασιν ἀληθῆ. Lege κατὰ περίφρασιν ἀληθῆ. Vide pag. 315, 635, edit. Paris. Id est juxta istam descriptionem Numinis quae apud philosophos et poetas occurrit, multum ex vero trahentem, licet minus accurate Dei attributa delineantem. Lowth. — Κατὰ περίφασιν ἀληθῆ habet etiam Eusebius, ad quem haec adnotat Vigerus: « Clemens κατὰ περίφασιν quasi Deus ipsos mediocri quadam illustratione circumfundat. Malo tamen περίφρασιν. Ita enim Strom. I, p. 231, ubi apostolicum illud Actor. XVII: Quem ergo ignorantes colitis, etc., ex professo tractans, Ἐξ ὧν, inquit, δῆλον, ὅτι, καὶ ποιητικοῖς χρώμενος παραδείγμασιν ἐκ τῶν Ἀράτου Φαινομένων, δοκιμάζει τὰ παρ' Ἕλλησι καλῶς εἰρημένα, καὶ διὰ τοῦ ἀγνώστου Θεοῦ τιμᾶσθαι κατὰ περίφρασιν πρὸς τῶν Ἑλλήνων τὸν δημιουργὸν Θεὸν ᾐνίξατο· κατ' ἐπίγνωσιν δὲ δεῖν δι' Υἱοῦ παραλαβεῖν τε καὶ μαθεῖν. Ubi περίφρασιν τοῦ δημιουργοῦ Θεοῦ, ait esse τὸν ἄγνωστον Θεόν. Et huic περιφράσει opponit ἐπίγνωσιν, hoc est veram ac propriam cognitionem. Et paulo post adhuc illustrius, οὗτοι οὖν οἱ ἀνοιγόμενοι τυφλῶν ὀφθαλμοί, (ab apostolis videlicet) ἡ δι' Υἱοῦ ἐπίγνωσίς ἐστι τοῦ Πατρός, ἡ τῆς περιφράσεως τῆς Ἑλληνικῆς κατάληψις. Illae enim Graecorum etiam poetarum et philosophorum circumlocutiones, ante Christi adventum, plane comprehendi non poterant. » Conf. Strom. I, p. 372, n. 5. Atque hactenus Eusebius.

Κατὰ περίφασιν ἀληθῆ ("by a true appearance-round"): read κατὰ περίφρασιν ἀληθῆ, "by a true periphrasis." See pp. 315, 635, Paris edition. That is, according to that description of the Deity found among philosophers and poets, which draws much from the truth, though it sketches God's attributes less accurately. Lowth. — Eusebius too has κατὰ περίφασιν ἀληθῆ, on which Viger notes: "Clement says κατὰ περίφασιν, as if God surrounded them with a certain moderate illumination. I prefer, however, περίφρασιν. For so in Stromata 1, p. 231, where, treating expressly that apostolic saying of Acts 17, 'What therefore you worship in ignorance,' etc., he says: 'From which it is clear that, using poetic examples too from the Phaenomena of Aratus, he approves what was well said among the Greeks, and hinted that by the unknown God the Creator God was honoured by the Greeks by way of periphrasis, but that he must be received and learned by full knowledge through the Son.' There he says that the unknown God is a periphrasis for the Creator God; and to this periphrasis he opposes ἐπίγνωσις, that is, true and proper knowledge. And a little after, more clearly still: 'These, then, are the eyes of the blind that are opened' (by the apostles, namely): 'the knowledge of the Father through the Son, the grasping of the Greek periphrasis.' For those circumlocutions even of the Greek poets and philosophers could not be fully grasped before the coming of Christ." Compare Stromata 1, p. 372, note 5. And thus far on Eusebius.

(printed under page 98) (32) Ἀπόστολος. Sequens Apostoli locus in vulg. Bibl. Rom. III paulo aliter legitur: Clemens eum suo proposito videtur accommodasse. Sed et Isaiae locus qui paulo infra occurrit, variat aliquantum in vulg. Bibl. cap. XXXVI. A. Sylburg.

Ἀπόστολος ("the Apostle"): the following passage of the Apostle is read a little differently in the common Bibles, Romans 3; Clement seems to have fitted it to his purpose. The passage of Isaiah that occurs a little below also differs somewhat in the common Bibles, chapter 36. A. Sylburg.

(printed under page 98) (33) Ἢ Ἰουδαίων μόνων... ὁ Θεός. Rom. III, Ἢ Ἰουδαίων ὁ Θεὸς μόνον; οὐχὶ δὲ καὶ ἐθνῶν;

"Or of the Jews only ... God": Romans 3: "Or is God the God of the Jews only? Is he not of the Gentiles also?"

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Footnotes

(a) ‹anchor: non etiam Graecorum› · call in col 198

ᵃ Rom. III, 29.

Romans 3:29.

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(33) ‹anchor: ὁ Θεός / An Judaeorum› · call in col 198

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Footnotes

[On this page the Latin is the left column (199) and the Greek the right (200).] (printed under page 99)

(a) · call in col 199

ᵃ Isa. XXXVI, 7, 8, 10.

Isaiah 36:7, 8, 10.

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ᵇ Jon. I, 6, 9, 14.

Jonah 1:6, 9, 14.

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(printed under page 99) (34) Κύριον. Isa. XXXVI, 7: Quod si responderis mihi, In Domino Deo nostro confidimus, et vers. 8, Et nunc trade te domino meo regi Assyriorum. LXX, Καὶ νῦν μίχθητε δὴ τῷ κυρίῳ μου βασιλεῖ τῶν Ἀσσυρίων. Quod in Antverpiensi vertendum fuit, ut habet etiam Chaldaicae paraphrasis interpretatio. Et nunc commisceamini domino meo regi Assyriorum. Quidam: At nunc adjungite vos domino meo regi Assyriorum. Procopius exponit, μίχθητε, τοῦτ' ἔστι στῆτε πρὸς μάχην, pugnam inire non dubitetis. Nimirum ex Cyrillo ut multa alia, apud quem est, Capessite arma, et state in procinctu; sic poeta: ... haeret pede pes, mixtusque viro vir, Quidam vero ex Hebraeo: Nunc fide-jube, da obsides, vadem promitte regi Assyriorum. Collect. — Sunt autem apud Isaiam haec Rabsacae verba, Assyrii regis ad Judaeos legati.

Κύριον ("the Lord"): Isaiah 36:7: "But if you answer me, We trust in the Lord our God"; and verse 8: "And now give yourself up to my lord the king of the Assyrians." The Septuagint: "And now mingle with my lord the king of the Assyrians." Which in the Antwerp edition should have been so translated, as the rendering of the Chaldee paraphrase also has it: "And now be mingled with my lord the king of the Assyrians." Someone: "But now join yourselves to my lord the king of the Assyrians." Procopius explains μίχθητε as "that is, stand to battle" — do not hesitate to join battle; doubtless from Cyril, like much else, in whom it is "Take up arms and stand ready for battle"; so the poet: "... foot presses on foot, and man is locked with man." But someone, from the Hebrew: "Now give surety, give hostages, pledge bail to the king of the Assyrians." Collectanea. — These are, in Isaiah, the words of Rabshakeh, the Assyrian king's envoy to the Jews.

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(printed under page 99) (35) Τῶν. Non agnoscunt hunc articulum vulg. Bibl.

Τῶν ("the"): the common Bibles do not recognize this article.

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(printed under page 99) (36) Τοῦ. Abest etiam hic articulus a vulg. Bibl.

Τοῦ ("the"): this article too is missing from the common Bibles.

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(37) · call in col 199

(printed under page 99) (37) Εἰσῆλθε. Ion. προσῆλθε, ubi mox ἀνάστα καὶ ἐπικαλοῦ pro ἀνάστηθι, ἐπικαλοῦ.

Εἰσῆλθε ("came in"): Jonah has προσῆλθε ("came to"), where just after ἀνάστα καὶ ἐπικαλοῦ for ἀνάστηθι, ἐπικαλοῦ ("arise, call upon").

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(printed under page 99) (38) Διασώσῃ. Ion. διασώσῃ ὁ Θεός, quod additamentum Clemens etiam paulo post agnoscit. Ibidem statim οὐ μὴ ἀπ. cum duplici negatione.

Διασώσῃ ("may save"): Jonah has διασώσῃ ὁ Θεός ("God may save"), an addition Clement too recognizes a little after. In the same place, immediately after, οὐ μὴ ἀπ. with a double negative.

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(printed under page 99) (39) Ἐγώ εἰμι. Joan. εἰμὶ ἐγώ, καὶ τὸν Κύριον Θεὸν τοῦ οὐρανοῦ ἐγὼ σέβομαι. Statim εἶπον pro εἶπαν ibid.

Ἐγώ εἰμι ("I am"): Jonah [printed "Joan."] has εἰμὶ ἐγώ, "and I worship the Lord God of heaven." Immediately after, the same has εἶπον for εἶπαν.

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(printed under page 99) (40) Ἀπ' ἀνατ. Malach. ἀπὸ ἀνατολῶν ἡλίου καὶ ἕως δ. Mox ibid. ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μου, καὶ θυσία καθαρά.

Ἀπ' ἀνατ. ("from the rising"): Malachi has "from the risings of the sun even to the [setting]." Just after, the same: "in every place incense is offered to my name, and a pure sacrifice."

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(41) ‹anchor: ὁ Υἱὸς› · call in col 199

(printed under page 99) (41) Υἱός. Vult auctor, Dei quidem Patris nomen fidelibus per Filium, Dei vero creatoris nomen infidelibus per opera creationis innotescere.

Υἱός ("the Son"): the author means that the name of God the Father becomes known to believers through the Son, but the name of God the Creator to unbelievers through the works of creation.

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(printed under page 99) (42) Ἕκαστος αὐτῆς μεθέξει. Αὐτῆς ἕκαστος ἕξει Plato lib. X De repub., p. 763.

"Each will share in her": Plato, Republic book 10, p. 763, has αὐτῆς ἕκαστος ἕξει ("each will have of her").

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(43) ‹anchor: Αἰτία ἑλομένου› · call in col 199

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(43) Αἰτία ἑλ. Justinus Apologia II, pro Christianis, pag. 151: Εἰ μὴ προαιρέσει ἐλευθέρᾳ πρὸς τὸ φεύγειν τὰ αἰσχρὰ καὶ αἱρεῖσθαι τὰ καλὰ δύναμιν ἔσχε τὸ ἀνθρώπειον γένος, ἀναίτιόν ἐστι τῶν ὅπως δήποτε πραττομένων. Et paulo post, Ὥστε καὶ Πλάτων εἰπών· Αἰτία ἑλομένου, Θεὸς δ' ἀναίτιος, παρὰ Μωϋσέως τοῦ προφήτου εἶπε· Quamobrem quod ait Plato, Culpa est ejus qui elegit, Deus autem culpa vacat, id a Moyse mutuatus dixit. Locus est lib. X, De repub., pag. 617, ed. H. Steph., ubi legimus et illa, Ἣν τιμῶν καὶ ἀτιμάζων πλέον καὶ ἔλαττον αὐτῆς ἕξει, quae ita verte Clementi, quam prout quisque vel honorabit, vel despiciet, ita plus vel minus ex ea possidebit. Illa autem verba, Deus enim nunquam est causa malorum, Clementis sunt, non Platonis: ut videtur censuisse Theodoretus lib. VI, hunc locum citans, nisi forte ex alio quopiam Platonis loco haec sumantur qualis ille est II De republ., Μὴ πάντων αἴτιον τὸν Θεόν, ἀλλὰ τῶν ἀγαθῶν, non quarumvis rerum auctorem esse Deum, sed bonarum, et pag. 379, Τῶν μὲν ἀγαθῶν οὐδένα ἄλλον αἰτιατέον, τῶν δὲ κακῶν ἄλλ' ἄττα δεῖ ζητεῖν τὰ αἴτια, ἀλλ' οὐ τὸν Θεόν· Bonarum quidem rerum nulla alia causa statuenda est praeter Deum: malarum aliae quaepiam investigandae sunt, sed nullo modo Deus auctor mali existimandus est. Joach. Perionius in illum Justini locum scribens dum citat alium ex Timaeo, et τὸ ἑλόμενον, legi vult, non videtur in hunc lib. X De repub. incidisse. Collect. — Conf. superius Paedag. lib. I, p. 139, n. 4.

Αἰτία ἑλ. ("The blame is the chooser's"): Justin, Second Apology for the Christians, p. 151: "If the human race had not the power, by free choice, to flee what is shameful and choose what is good, it would be blameless for whatever is done in any way." And a little after: "So that Plato too, saying 'The blame is the chooser's; God is blameless,' said it from Moses the prophet" — wherefore what Plato says, "The fault is his who chose; God is free of fault," he said borrowing from Moses. The passage is Republic book 10, p. 617, H. Stephanus's edition, where we also read: "which, as each honours or dishonours her, he will have more or less of her" — which you should translate thus for Clement: "which, as each will either honour or despise her, so will he possess more or less of her." But the words "For God is never the cause of evils" are Clement's, not Plato's, as Theodoret seems to have judged, citing this passage in book 6; unless perhaps they are taken from some other passage of Plato, such as that in Republic 2, "that God is not the cause of all things, but of the good" — that God is the author not of any things whatever, but of good ones; and p. 379: "Of good things we must name no other cause; but of evil things we must seek some other causes, and not God" — of good things no other cause is to be set down but God; of evil ones some other causes are to be sought, but God is by no means to be thought the author of evil. Joachim Périon, writing on that passage of Justin, while he cites another from the Timaeus and wants τὸ ἑλόμενον to be read, seems not to have come upon this passage of Republic book 10. Collectanea. — Compare above, Paedagogus book 1, p. 139, note 4.

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Page

running head: 199 CLEMENTIS ALEXAN
marginal letters: A ex Græcis credunt; B dixit ei : Cur tu; C Et rursus : Quoniam; D vadem promitte
old-edition numerals: 261 before quidem dicit :; P. 731 ED. POTTER, 613 ED. PARIS. after ait Do-
other: facing Latin version, not set

PG 9:200

λέγετε, Ἐπὶ Κύριον τὸν Θεὸν ἡμῶν πεποίθαμεν, νῦν μίχθητε τῷ Κυρίῳ μου βασιλεῖ τῶν Ἀσσυρίων. Καὶ ἐπιφέρει· Καὶ νῦν μὴ ἄνευ Κυρίου ἀνέβημεν ἐπὶ τὴν χώραν ταύτην τοῦ πολεμῆσαι αὐτήν; Ἰωνᾶς δὲ, ὁ καὶ αὐτὸς προφήτης, τὸ αὐτὸ αἰνίσσεται, δι' ὧν φησι· Καὶ εἰσῆλθε πρὸς αὐτὸν ὁ πρωρεὺς, καὶ εἶπεν αὐτῷ· Τί σὺ ῥέγχεις; Ἀνάστηθι, ἐπικαλοῦ τὸν Θεόν σου, ὅπως διασώσῃ ἡμᾶς, καὶ μὴ ἀπολώμεθα. Τὸ μὲν γὰρ, Ὁ Θεός σου, τῷ κατ' ἐπίγνωσιν εἰδότι εἰπών· τὸ δὲ, ὅπως διασώσῃ ἡμᾶς ὁ Θεὸς, τὴν συναίσθησιν τῶν εἰς τὸν Παντοκράτορα ἐπιβαλόντων τὸν νοῦν ἐθνῶν ἐδήλωσεν, τῶν μηδέπω πεπιστευκότων. Καὶ πάλιν ὁ αὐτός· Καὶ εἶπεν πρὸς αὐτούς· Δοῦλος Κυρίου ἐγώ εἰμι, καὶ Κύριον τὸν Θεὸν τοῦ οὐρανοῦ ἐγὼ φοβοῦμαι. Αὖθίς τε ὁ αὐτός· Καὶ εἶπεν· Μηδαμῶς, Κύριε, μὴ ἀπολώμεθα ἕνεκεν τῆς ψυχῆς τοῦ ἀνθρώπου τούτου. Μαλαχίας δὲ ὁ προφήτης ἄντικρυς ἐμφαίνει τὸν Θεὸν λέγοντα· Θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν· διότι ἀπ' ἀνατολῆς ἡλίου ἕως δυσμῶν, τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυσία μοι προσφέρεται. Καὶ πάλιν· Διότι βασιλεὺς μέγας ἐγώ εἰμι, λέγει Κύριος παντοκράτωρ, καὶ τὸ ὄνομά μου ἐπιφανὲς ἐν τοῖς ἔθνεσιν. Ποῖον ὄνομα; ἐν μὲν τοῖς πεπιστευκόσιν ὁ Υἱὸς Πατέρα μηνύων, ἐν δὲ τοῖς Ἕλλησι τὸ Θεὸς ποιητής. Το τε αὐτεξούσιον ὁ Πλάτων ἐνδείκνυται διὰ τῶνδε· Ἀρετὴ δὲ ἀδέσποτον· ἣν τιμῶν καὶ ἀτιμάζων πλέον καὶ ἔλαττον ἕκαστος αὐτῆς μεθέξει. Αἰτία ἑλομένου·

you say, We have trusted in the Lord our God, now mingle with my lord the king of the Assyrians. And he adds: And now is it without the Lord that we have come up against this land to war against it? And Jonah, who is himself also a prophet, hints at the same thing through what he says: And the look-out man came in to him, and said to him, Why do you snore? Arise, call upon your God, that He may save us, and we perish not. For by saying Your God, he spoke to him who knew Him by way of full knowledge; while by saying that God may save us, he showed the consciousness of the nations who had directed their mind towards the Almighty, though they had not yet believed. And again the same prophet: And he said unto them, I am a servant of the Lord, and I fear the Lord the God of heaven. And again the same: And he said, By no means, O Lord, let us not perish for the sake of this man's life. And Malachi the prophet openly shows God saying: I will not accept a sacrifice at your hands; because from the rising of the sun even unto the going down thereof My name has been glorified among the nations, and in every place a sacrifice is offered unto Me. And again: Because I am a great King, says the Lord Almighty, and My name is manifest among the nations. What name? Among those who have believed, the Son declaring the Father; and among the Greeks, God the Maker. And free will Plato indicates through these words: Virtue has no master; as each honours or dishonours her, he shall have more or less of her. The blame is his who chooses;

Editors' notes and page, col. 200

Page

running head: CLEMENTIS ALEXANDRINI 200
marginal letters: A λέγετε, Ἐπὶ Κύριον; B ἐγὼ φοβοῦμαι.; C στος αὐτῆς μεθέξει; D τῆς ἕξει, quæ ita
old-edition numerals: (none)
other: misprint kept as printed: Το (no accent, for Τό) before τε αὐτεξούσιον
other: the page's footnotes (34)–(43) and the scripture notes a, b are set once in n199

PG 9:201

Θεὸς ἀναίτιος· κακῶν γὰρ ὁ Θεὸς οὔ ποτε αἴτιος.

God is blameless; for God is never the cause of evils.

Ὦ Τρῶες ἀρηΐφιλοι,

O Trojans, lovers of Ares,

ὁ λυρικὸς φησι·

says the lyric poet:

Ζεὺς ὑψιμέδων, ὃς ἅπαντα δέρκεται, Οὐκ αἴτιος θνατοῖς μεγάλων ἀχέων· ἀλλ' ἐν μέσῳ [κεῖται κιχεῖν Πᾶσιν ἀνθρώποισι δίκαν ὁσίαν, ἁγνὰν, Εὐνομίας ἀκόλουθον Καὶ πινυτᾶς Θέμιδος. Ὀλβίων παῖδες ὥ νιν εὑρόντες σύνοικον.

Zeus who rules on high, who beholds all things, is not the cause to mortals of great woes; but it lies open in the midst for all men to find holy, pure Justice, attendant of Good Order and prudent Themis; blessed are the sons of men who find her to dwell with them.

Πίνδαρος δὲ ἄντικρυς καὶ Σωτῆρα Δία συνοικοῦντα Θέμιδι εἰσάγει, βασιλέα, σωτῆρα, δίκαιον, ἑρμηνεύων ὧδέ πως·

And Pindar outright introduces Zeus the Saviour also as dwelling with Themis, interpreting him as king, saviour, just, somewhat thus:

Πρῶτα μὲν εὔβουλον Θέμιν οὐρανίαν Χρυσέαισιν ἵπποισιν Ὠκεανοῦ παρὰ πάγον Μοῖραι ποτὶ κλίμακα σεμνὰν Ἄγον Ὀλύμπου λιπαρὰν κάθοδον, Σωτῆρος ἀρχαίαν ἄλοχον Διὸς ἔμμεναι. Ἁ δὲ τὰς χρυσάμπυκας ἀγλαοκάρπους τίκτεν [ἀγαθὰ σωτῆρας.

First the Fates on golden mares from beside the cliff of Ocean led heavenly Themis of good counsel to the august stair along the gleaming way of Olympus, to be the ancient consort of Saviour Zeus; and she bore the golden-filleted, glorious-fruited kindly saviours.

Ὁ τοίνυν μὴ πειθόμενος τῇ ἀληθείᾳ, διδασκαλίᾳ δὲ ἀνθρωπίνῃ τετυφωμένος, δυσδαίμων ἄθλιός τε, καὶ κατὰ τὸν Εὐριπίδην·

He therefore who does not obey the truth, but is puffed up with human teaching, is ill-starred and wretched, and according to Euripides:

Ὃς τάδε λεύσσων, Θεὸν οὐχὶ νοέει, Μετεωρολόγων δ' ἑκὰς ἔῤῥιψεν Σκολιὰς ἀπάτας, ὧν ἀτειρὰ Γλῶσσα ἑκηβολεῖ περὶ τῶν ἀφανῶν, Οὐδὲν γνώμης μετέχουσα.

Who seeing these things, does not perceive God, and has not cast far away the crooked deceits of talkers on celestial things, whose audacious tongue shoots at random concerning things unseen, having no share of judgement.

Ἀφικόμενος οὖν ἐπὶ τὴν ἀληθῆ μάθησιν ὁ βουλόμενος, ἀκουέτω μὲν Παρμενίδου τοῦ Ἐλεάτου ὑπισχνουμένου·

Let him who wishes, therefore, having come to the true learning, hear Parmenides of Elea promising:

Editors' notes and page, col. 201

Footnotes

(44) Λυρικός. Non videtur esse Pindarus, cujus mox mentio fit. Sed fortasse Bacchylides intelligendus, ut supra p. 256. Sylb.

Λυρικός ("the Lyric poet"): he does not seem to be Pindar, who is mentioned shortly after; perhaps Bacchylides is meant, as above, p. 256. Sylburg.

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(45) Πίνδαρος. Refertur hoc et inter Pindari fragmenta collecta ab Henr. Stephano, cujus interpretatio ab Hervetiana differt in his, Δία συνοικοῦντα Θέμιδι, Jovem Servatorem maritum Themidis. Εὔβουλον Θέμιν οὐρανίαν χρυσέαισιν ἵπποισιν ἄγον ποτὶ λιπαρὰν κάθοδον, consilio valentem Themin coelestem aureis equis duxerunt, etc., ad splendidum aditum. Ἡ δὲ τὰς χρυσάμπυκας ἀγλαοκάρπους τίκτεν ἀγαθὰ σωτῆρας· Illa autem aurea redimicula gestantes, et praeclarum fructuum ferentes peperit bonas Horas. In qua interpretatione pro ἀγαθὰ σωτῆρας, legit ἀγαθὰς Ὥρας; sed et alia quaedam hic esse depravata, inquit. Emendationem ejus confirmat Hesiodus in Theogonia, ubi haec de Jove: Δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας. Postea duxit splendidam Themin quae peperit Horas. Collect. — In his Pindari verbis articulus τάς et adjuncta epitheta videntur postulare femin. σωτείρας, servatrices, sed convenientior Henr. Stephani lectio, ἀγαθὰς Ὥρας, bonas Horas: quatuor sc. anni tempora. Sylb. — Bernard. Martin. Var. lect. lib. I, c. 19, p. 18, haec scribit: « Pindarus Charitas Jove et Themide genitas vult apud Clem. Strom. ε'. Πρῶτα μὲν εὔβουλον Θέμιν οὐρανίαν — ἀγαθὰ σωτῆρας. Locum, quia depravatior erat, integrum protuli, ut quid mihi de eo videatur, paucis subjiciam. Primum ergo ἀντὶ τοῦ ὠκεανοῦ, putarim duas voces in unam coaluisse, et legendum ὠκέας ἄνω. Tum κλινίδα pro κλίμακα omnino reponendum. Hesychius Κλινίς, ἡ ἐπὶ τῆς ἁμάξης καθέδραν νυμφικήν. Quod ut intelligas, sciendum est, Graecos de more solitos, novam nuptam noctu e patris domo in viri domicilium, velut in veram et propriam connubii sedem, curru traducere, in quo mediam illam sedentem circumstabant sponsus et parochus, seu paranymphus, unus quidem a sinistra, alter a dextra, ut innuit Suidas, Aristophanis interpres, et alii. Caetera quae sequuntur apud Pindarum, omnino male, ni fallor, habent: praeter illud ἀγαθά, in quo ultima littera deest, quae in sequenti vocabulo σωτῆρας primas tenet, et propterea librario, ut saepe alias usu venit, excidit, neque probatur θεοείκελος Ἥρως Henricus Stephanus, qui pro σωτῆρας legendum censet ὥρας. Addendum enim erat ὥρας, quod ab exscriptore omissum fuit, potius quam τὸ σωτῆρας rejiciendum: siquidem Horae, sive Charites periclitantibus auxiliari eosque servare antiquitus credebantur, ideoque ἀγαθαὶ σωτῆρες dictae. Leucippus, Παιανισμός, καὶ πολλή τις εὐχὴ θεὰς σωτῆρας καλοῦντες, εὐφημοῦντές τ' αἴτιον γενέσθαι τὸν πλοῦν. Neque est quod quispiam novum aut irregulare illud loquendi genus existimet, cum et Graecis et Latinis satis familiare sit. Aeschylus: Τύχη δὲ σωτὴρ ναυστολοῦσ' ἐφέζετο. Titinnius, Sapientia gubernator navem torquet, haud valentia. Licet forte quispiam primum illud, et ultimum vocabulum, in auferendi casu potius accipi debere crediderit: in libris juris dicitur lex homicidas ferro ultore prosequi. »

Πίνδαρος ("Pindar"): this is also included among the fragments of Pindar collected by Henri Estienne, whose translation differs from Hervetus's in these points: "Zeus who dwells with Themis" — Jove the Saviour, husband of Themis. "Themis of good counsel, the heavenly, with golden horses leading to the bright descent" — they led Themis, strong in counsel, heavenly, with golden horses, etc., to the splendid entrance. "And she bore the golden-filleted, glorious-fruited, good saviours" — "and she bore the good Hours, wearing golden headbands and bearing splendid fruit." In this rendering, for ἀγαθὰ σωτῆρας he reads ἀγαθὰς Ὥρας ("good Hours"); but he says some other things here are corrupt too. Hesiod confirms his emendation in the Theogony, where he says of Jove: "Second, he took bright Themis, who bore the Hours" — afterwards he married splendid Themis, who bore the Hours. Collectanea. — In these words of Pindar the article τάς and the adjoining epithets seem to require the feminine σωτείρας, "saviouresses"; but Henri Estienne's reading, "good Hours," is more fitting: that is, the four seasons of the year. Sylburg. — Bernard Martin, Variae lectiones book 1, chapter 19, p. 18, writes this: "Pindar, in Clement, Stromata 5, has the Graces born of Jove and Themis: 'First Themis of good counsel, the heavenly — good saviours.' Because the passage was badly corrupt I have set it out whole, so as to add in a few words what I think of it. First, then, in place of ὠκεανοῦ I would suppose two words have run together into one, and one should read ὠκέας ἄνω ('swift ones, upward'). Then κλινίδα should certainly be restored for κλίμακα. Hesychius: 'Κλινίς: the bridal seat on the wagon.' To understand this, you must know that the Greeks customarily brought a new bride by night from her father's house to her husband's home, as to the true and proper seat of wedlock, in a carriage, in which, as she sat in the middle, the bridegroom and the groomsman, or paranymph, stood about her, one on the left, the other on the right, as Suidas, the interpreter of Aristophanes, and others indicate. The rest that follows in Pindar is, unless I am mistaken, wholly corrupt: except that ἀγαθά, in which the last letter is lacking, which stands first in the next word σωτῆρας, and so dropped out by the copyist, as often happens elsewhere; nor is θεοείκελος Ἥρως approved [as printed] — Henri Estienne, who thinks ὥρας should be read for σωτῆρας. For ὥρας, which was left out by the copyist, should have been added, rather than σωτῆρας rejected: since the Hours, or Graces, were believed in antiquity to help those in danger and keep them safe, and so were called 'good saviours.' Leucippus: 'A paean, and much prayer, calling on the saviour goddesses, and blessing them as the cause of the voyage.' Nor should anyone think that manner of speaking new or irregular, since it is quite familiar to both Greeks and Latins. Aeschylus: 'And saviour Fortune sat at the helm.' Titinius: 'Wisdom as helmsman steers the ship, not strength.' Though perhaps someone might believe that the first and last words should rather be taken in the ablative: in the law books it is said that the law pursues murderers with the avenging sword."

(printed under page 100) (46) Τετυφωμένος. Respicit I Tim. VI, 3, 4.

Τετυφωμένος ("puffed up"): he has in view 1 Timothy 6:3–4.

(printed under page 100) (47) Ἀτειρά. Non dicitur, sed ἀτειρής. Ms. Ottob. ἀντειρά scribit. Malim ἀτηρά.

Ἀτειρά: this form is not used, but ἀτειρής. The Ottobonian manuscript writes ἀντειρά. I would prefer ἀτηρά ("baneful").

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Footnotes

(a) · call in col 202

ᵃ Malach. I, 10, 11, 14.

Malachi 1:10, 11, 14.

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(44) · call in col 202

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(45) · call in col 202

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(46) ‹anchor: τετυφωμένος / inflatus› · call in col 202

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(47) ‹anchor: ἀτειρά› · call in col 202

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Footnotes

[On this page the Latin is the left column (203) and the Greek the right (204).] (printed under page 101)

(a) ‹anchor: Dei omnipotentis› · call in col 203

ᵃ Jer. III, 19.

Jeremiah 3:19.

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(48) · call in col 203

(printed under page 101) (48) Ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης. Hervetus scripserat ad oram libri sui φυτά, et ad eam emendationem suam interpretationem accommodavit. Jos. Scaliger rectius corrigit περίφοιτα, circumvaga. Sic Ovidius de sole: Aethereae moles circumvaga flammae. Verte ergo: Et disces lunae circumvaga gesta rotundae. Jam vero postremorum versuum duorum Graeca sic habent apud Clementem: Ἔνθεν μὲν γὰρ ἔφυγε, καὶ ὥς μιν ἄγουσ' ἐπέδησεν ἀνάγκη, Πείρατ' ἔχειν ἄστρων. Quae ita legit Scaliger: Ἔνθεν ἔφυγε, καὶ ὥς μ. ἄ. ἐ. ἀνάγκη Πείρατ' ἔχειν ἄστρων. Unde prodiit, et quae illam necessitas coegit fines astrorum tenere. Collect.

"And you will learn the wandering works of the round-eyed moon": Hervetus had written φυτά in the margin of his copy, and fitted his translation to that emendation. Joseph Scaliger more rightly corrects to περίφοιτα, "wandering round." So Ovid of the sun: "the mass of ethereal flame wandering round." Translate therefore: "And you will learn the wandering deeds of the round moon." Further, the Greek of the last two verses runs thus in Clement: "For thence it sprang, and how Necessity, leading, bound it to hold the bounds of the stars." Scaliger reads them thus: "Thence it sprang, and how N[ecessity], l[eading], b[ound] it to hold the bounds of the stars" — whence it came forth, and what necessity forced it to keep the bounds of the stars. Collectanea.

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(printed under page 101) (49) Ἔνθεν ἔφυ τε καὶ ὥς μιν. Ms. Paris., ἔνθεν μὲν γὰρ ἔφυγε καὶ ὥς μιν. Quod habet edit. Florent.

"Thence it sprang and how it": the Paris manuscript has ἔνθεν μὲν γὰρ ἔφυγε καὶ ὥς μιν, which the Florentine edition has.

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(50) · call in col 203

(printed under page 101) (50) Ταῦτά γε εἰρ. Ms. Paris. ταῦτα εἰρ., absque particula γε.

Ταῦτά γε εἰρ. ("these things at least said"): the Paris manuscript has ταῦτα εἰρ., without the particle γε.

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(printed under page 101) (51) Τὰ ἐσσόμενα. Melius constabit hemistichium, si legamus τά τ' ἐσσόμενα, ut infra p. 274, ex Hom. Iliad. Α. Sylb.

Τὰ ἐσσόμενα ("the things to be"): the half-line will stand better if we read τά τ' ἐσσόμενα, as below, p. 274, from Homer, Iliad 1 (Α). Sylburg.

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(printed under page 101) (52) Ἄλλων θ. Ms. Paris., ἄλλων Θεοῦ τε λέγων ἢ θέμις. Paulo post ἠνοργιάζομεν pro ἦν ὀργιάσομεν. Id.

Ἄλλων θ. ("of other gods"): the Paris manuscript has ἄλλων Θεοῦ τε λέγων ἢ θέμις. A little after, ἠνοργιάζομεν for ἦν ὀργιάσομεν. The same [Sylburg].

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(printed under page 101) (53) Ἀτρεμῆ. Aptius forte ἀτρεκῆ, vera. Id.

Ἀτρεμῆ ("unmoved"): perhaps ἀτρεκῆ, "true," is more fitting. The same.

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(printed under page 101) (54) Ἀσήμαντοι. Haec vox, si vitio caret, significabit notae expertes: quam sc. sua labe corpus imprimit. Alioqui legi possit etiam ἀπήμαντοι, innocui, illaesi. Id.

Ἀσήμαντοι ("unmarked"): this word, if sound, will mean "free of the mark," namely that which the body imprints with its stain. Otherwise ἀπήμαντοι, "harmless, unhurt," might also be read. The same.

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(55) · call in col 203

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(55) Δι' Ἱερεμίου. Cum his vocibus subaudiendum φησί, aut simile quid. — Sylb. Haec iisdem verbis exprimuntur apud LXX, Jer. III, 19, usque ad illa Clementis, κληρονομίαν Θεοῦ παντοκράτορος, ἣν οἱ κληρονομήσαντες βασιλεύουσι γῆς· nam ibi tantum est, κληρονομίαν Θεοῦ παντοκράτορος ἐθνῶν· Haereditatem Dei omnipotentis gentium. Vulgatae verba sunt: Quomodo ponam te in filios, et tribuam tibi terram desiderabilem haereditatem praeclaram exercituum gentium? Theodoretus auctiorem habet hunc versum: Terram, inquit, electam, haereditatem percelebrem Dei, Dei inquam omnipotentis gentium. D. Hieronymus ait LXX transtulisse pro, haereditatem praeclaram exercituum gentium, haereditatem nominatam Dei omnipotentis gentium: Theodotionem vero, haereditatem inclytam fortitudinis robustissimi gentium. Hinc ergo liquet in editionibus LXX desiderari epithetum haereditatis, quod interpres Theodoreti percelebrem, D. Hieronymus nominatam vertit. Vulgata omnium maxime ad Hebraeum accedit. Collect.

Δι' Ἱερεμίου ("through Jeremiah"): with these words "he says," or something like it, must be understood. Sylburg. — This is expressed in the same words in the Septuagint, Jeremiah 3:19, as far as Clement's words "the inheritance of God almighty, which those who inherit reign over the earth"; for there it is only "the inheritance of God almighty of the nations" — the inheritance of the almighty God of the nations. The words of the Vulgate are: "How shall I put you among the children, and give you a desirable land, the goodly heritage of the hosts of the nations?" Theodoret has this verse in a fuller form: "A chosen land," he says, "a most renowned inheritance of God, of God, I say, the almighty of the nations." St Jerome says that the Septuagint translated, for "the goodly heritage of the hosts of the nations," "the named inheritance of the almighty God of the nations," but Theodotion "the glorious inheritance of the strength of the mightiest of the nations." From this it is clear that in the editions of the Septuagint the epithet of "inheritance" is lacking, which Theodoret's translator rendered "most renowned" and St Jerome "named." The Vulgate comes closest of all to the Hebrew. Collectanea.

(printed under page 101)

(56) ‹anchor: ἐπιῤῥεῖ› · call in col 203

(printed under page 101) (56) Ἐπιῤῥεῖ. Ms. Ottob., ἐπιμυῤῥεῖ.

Ἐπιῤῥεῖ ("flow in"): the Ottobonian manuscript has ἐπιμυῤῥεῖ.

(printed under page 101)

(57) ‹anchor: Συμμετρίας δ' οὖν ἕνεκα / ut sit dicendi modus› · call in col 203

(printed under page 101) (57) Συμμετρίας ἕνεκα. Συμμετρία est partium ad partes, et earumdem ad totum debita proportio. Proinde vult auctor finem se huic libro imponere, ne reliquorum Στρωματέων mensuram excedat, et abnormis fiat.

Συμμετρίας ἕνεκα ("for the sake of symmetry"): symmetry is the due proportion of parts to parts, and of the same to the whole. So the author means that he is putting an end to this book so that it may not exceed the measure of the other Stromata and become out of shape.

(printed under page 101)

(58) ‹anchor: Ἀγάθωνος / Agatho Tragicus› · call in col 203

(printed under page 101)

(58) Ἀγάθωνος. Athenaeus haec ipsa citat Agathonis, initio libri V Dipnos.: Τὸ μὲν πάρεργον ἔργον ὡς ποιούμεθα, / Τὸ δ' ἔργον ὡς πάρεργον ἐκπονούμεθα. / Operis loco ducimus accessorium, Et in opere satagimus ut accessorio. H. Junius in Proverb., Accessorium operis loco, addit inter similia auctorum loca hunc Nazianzeni Gregorii in Basilium de Saule agentis: Βασιλείαν εὕρατο μεῖζον τοῦ ἔργου τὸ πάρεργον ἐμπορευσάμενος· Saul paternos asinos investigans regno potitur, accessorium ipso instituto negotio majus nactus. In libro Clementis erat ἔργον ὡς ἡγούμενοι, et ἐκποιούμενοι. Collect.

Ἀγάθωνος ("of Agathon"): Athenaeus quotes these very lines of Agathon at the beginning of book 5 of the Deipnosophists: "The by-work we make as our work, and the work we toil at as a by-work." — "We take the accessory for the work, and busy ourselves at the work as at an accessory." H. Junius, in the Proverbs, under "The accessory in place of the work," adds among similar passages of authors this one of Gregory Nazianzen on Basil, speaking of Saul: "He found a kingdom, trading in a by-work greater than the work" — Saul, seeking his father's asses, gains a kingdom, obtaining an accessory greater than the business he had set out on. In the book of Clement it read ἔργον ὡς ἡγούμενοι, and ἐκποιούμενοι. Collectanea.

(printed under page 101)

Page

running head: 203 CLEMENTIS ALEXAN
marginal letters: A cta; B ulli ma-; C RIS.; D it fines
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:204

Εἴσῃ δ' αἰθερίαν τε φύσιν, τά τ' ἐν αἰθέρι πάντα / Σήματα, καὶ καθαρᾶς εὐαγέος ἠελίοιο / Λαμπάδος ἔργ' ἀΐδηλα, καὶ ὁππόθεν ἐξεγένοντο / Ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης, / Καὶ φύσιν· εἰδήσεις δὲ καὶ οὐρανὸν ἀμφὶς ἔχοντα· / Ἔνθεν ἔφυ τε, καὶ ὥς μιν ἄγουσ' ἐπέδησεν ἀνάγκη / Πείρατ' ἔχειν ἄστρων...

And you will know the nature of the ether, and all the signs in the ether, and the consuming works of the pure torch of the holy sun, and whence they came into being; and you will learn the wandering works of the round-eyed moon, and its nature; and you will know also the heaven that holds all around, whence it sprang, and how Necessity, leading it, bound it to hold the limits of the stars...

Μητροδώρου τε, καίτοι Ἐπικουρείου γενομένου, ἐνθέως ταῦτά γε εἰρηκότος· Μέμνησο, Μενέστρατε, διότι θνητὸς φὺς, καὶ λαβὼν βίον ὡρισμένον, ἀναβὰς τῇ ψυχῇ, ἕως ἐπὶ τὸν αἰῶνα καὶ τὴν ἀπειρίαν τῶν πραγμάτων, κατεῖδες καὶ τὰ ἐσσόμενα πρό τ' ἐόντα· ὅτε σὺν εὐδαίμονι χορῷ, κατὰ τὸν Πλάτωνα, μακαρίαν ὄψιν τε καὶ θέαν ἐποπτεύσομεν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετ' ἄλλων θεῶν, τελετὴν, ἣ θέμις λέγειν, μακαριωτάτην τελούμενοι· ἣν ὀργιάσομεν, ὁλόκληροι μὲν αὐτοὶ καὶ ἀπαθεῖς κακῶν, ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμεινεν· ὁλόκληρα δὲ καὶ ἀτρεμῆ φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ καὶ ἀσήμαντοι τούτου, ὃ νῦν σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. Οἱ δὲ Πυθαγόρειοι τὸν οὐρανὸν τὸν ἀντίχθονα καλοῦσιν· ἐφ' ἧς γῆς δι' Ἱερεμίου· Τάξω σε εἰς τέκνα, καὶ δώσω σοι γῆν ἐκλεκτὴν κληρονομίαν Θεοῦ παντοκράτορος, ἣν οἱ κληρονομήσαντες βασιλεύουσι γῆς. Καὶ μυρία ἐπὶ μυρίοις ἐπιῤῥεῖ μοι παρατίθεσθαι. Συμμετρίας δ' οὖν ἕνεκα καταπαυστέον ἤδη τὸν λόγον, ὅπως μὴ τὸ τοῦ τραγῳδοποιοῦ Ἀγάθωνος πάθωμεν καὶ αὐτοί·

And Metrodorus too, although he had become an Epicurean, spoke these words as one inspired: "Remember, Menestratus, that, though born mortal and having received a limited life, you ascended in soul as far as eternity and the infinity of things, and beheld both the things that shall be and the things that were before." When, with a blessed chorus, according to Plato, we shall behold a blessed sight and spectacle, we following with Zeus, and others with other gods, being initiated into the rite which it is right to call most blessed; which we shall celebrate, being ourselves whole and untouched by the evils that awaited us in later time; and being initiated into and beholding whole and unwavering apparitions in pure radiance, being pure and unmarked by this which we now carry about and call the body, bound to it after the manner of an oyster. And the Pythagoreans call the heaven the Counter-earth. Of this land [it is said] through Jeremiah: "I will set you among children, and I will give you a chosen land, the inheritance of God Almighty," whose inheritors reign over the earth. And thousands upon thousands [of passages] flow in upon me to set beside these. For the sake of due proportion, then, the discourse must now be brought to a close, so that we too may not suffer the [fate] of the tragic poet Agathon:

Editors' notes and page, col. 204

Page

running head: MENTIS ALEXANDRINI 204
marginal letters: A Εἴσῃ δ' αἰθερίαν; B θεῶν (52), τελετὴν,; C RIS. a Jer. III, 19.; D (56) Ἐπιῤῥεῖ.
old-edition numerals: (none)
other: begins and ends mid-sentence; turnover bracket [ἀνάγκη set as printed
running head: CLEMENTIS ALEXANDRINI 204
marginal letters: A ‹Εἴσῃ δ' αἰθερίαν τε φύσιν›; B ‹θεῶν (52), τελετὴν, ἣ θέμις›; C (none visible); D ‹(56) Ἐπιῤῥεῖ. Ms. Ottob.› (in the foot notes)
old-edition numerals: (none)
other: verse lines joined with " / " in one paragraph; the last verse line's run-over word ἀνάγκη is printed on its own line opening with "[" and is set in place without the bracket. The ellipsis after ἄστρων is printed. Note calls (48)–(58) dropped. The foot scripture reference "a Jer. III, 19." (call not visible in the text) and the Variorum notae (end of 55, 56–58) at the page foot are not set. "σε εἰς" is printed tightly spaced (σε εἰς / σεεὶς); set as two words. Column ends mid-sentence before Agathon's quotation, which continues in col. 205.

PG 9:205

Τὸ μὲν πάρεργον ἔργον ὣς ἡγούμενοι, Τὸ δ' ἔργον ὡς πάρεργον ἐκπονούμενοι.

Accounting the by-work as the main work, and labouring at the main work as a by-work.

Δεδειγμένου τοίνυν σαφῶς, ὡς οἶμαι, ὅπως κλέπτας εἰρῆσθαι πρὸς τοῦ Κυρίου τοὺς Ἕλληνας ἐξακουστέον, ἑκὼν παραλείπω τὰ τῶν φιλοσόφων δόγματα. Εἰ γὰρ καὶ τὰς λέξεις ἐπίοιμεν αὐτῶν, οὐκ ἂν φθάνοιμεν πλῆθος ὅσον ὑπομνημάτων συνερανίζοντες, ἐκ τῆς βαρβάρου φιλοσοφίας πᾶσαν φερομένην τὴν παρ' Ἕλλησιν ἐνδεικνύμενοι σοφίαν. Ἦς θεωρίας οὐδὲν ἧττον αὖθις ἐφαψόμεθα κατὰ τὸ ἀναγκαῖον, ὁπηνίκα ἂν τὰς περὶ ἀρχῶν δόξας τὰς παρ' Ἕλλησι φερομένας ἀναλεγώμεθα. Πλὴν καὶ τοῦτο ἡμῖν ἐκ τῶν εἰρημένων ἡμῖν ἡσυχῆ περίσταται σκοπεῖν, ὃν τρόπον ταῖς Ἑλληνικαῖς τῷ οἵῳ τε ὄντι διανήχεσθαι τὰ ἐν αὐτοῖς κύματα ἐντευκτέον βίβλοις.

Since therefore it has been clearly shown, as I think, in what sense we are to understand that the Greeks were called thieves by the Lord, I willingly pass over the doctrines of the philosophers. For if we should go over their expressions as well, we should never have done collecting a vast multitude of memoirs, demonstrating that all the wisdom current among the Greeks is derived from the barbarian philosophy. Upon which contemplation we shall none the less touch again as necessity requires, whenever we gather together the opinions concerning first principles that are current among the Greeks. Yet from what we have said this also quietly comes round for us to consider, in what manner Greek books are to be read by one who is able to swim through the waves therein.

Ὄλβιος, ὡς ἔοικεν, ἄρα ἐστὶν κατὰ τὸν Ἐμπεδοκλέα, ὃς θείων πραπίδων ἐκτήσατο πλοῦτον. Δειλὸς δ', ᾧ σκοτόεσσα θεῶν πέρι δόξα μέμηλεν. Γνῶσιν καὶ ἀγνωσίαν ὅρους εὐδαιμονίας κακοδαιμονίας τε θείως ἐδήλωσεν. Χρὴ γὰρ εὖ μάλα πολλῶν ἵστορας φιλοσόφους ἄνδρας εἶναι, καθ' Ἡράκλειτον, καὶ τῷ ὄντι ἀνάγκη,

Blessed, as it seems, is he then according to Empedocles, who has acquired a wealth of divine thoughts, and wretched is he whose care is a dark opinion concerning the gods. Knowledge and ignorance he divinely declared to be the boundaries of happiness and misery. For men who are lovers of wisdom must indeed be inquirers into very many things, according to Heraclitus; and in truth it is necessary

Πολλὰ πλανηθῆναι διζήμενον ἔμμεναι ἐσθλόν.

to wander much when seeking to be good.

Ἤδη μὲν οὖν δῆλον ἡμῖν ἐκ τῶν προειρημένων ὡς ἀΐδιος ἡ τοῦ Θεοῦ εὐποιία τυγχάνει, καὶ εἰς πάντας ἐξ ἀρχῆς ἀνάρχου ἴση ἀτεχνῶς ἡ φυσικὴ δικαιοσύνη, κατ' ἀξίαν ἑκάστου γένους γενομένη, οὐκ ἀρξαμένη ποτέ· οὐ γὰρ ἀρχὴν τοῦ Κύριος καὶ ἀγαθὸς εἶναι εἴληφεν ὁ Θεὸς, ὢν ἀεὶ ὅ ἐστιν· οὐδὲ μὴν παύσεταί ποτε ἀγαθοποιῶν, κἂν εἰς τέλος ἀγάγῃ ἕκαστα. Μεταλαμβάνει δὲ τῆς εὐποιίας ἕκαστος ἡμῶν πρὸς ὃ βούλεται· ἐπεὶ τὴν διαφορὰν τῆς ἐκλογῆς, ἀξία γενομένη ψυχῆς αἵρεσίς τε καὶ συνάσκησις, πεποίηκεν. Ὧδε μὲν οὖν καὶ ὁ πέμπτος ἡμῖν τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων Στρωματεὺς περαιούσθω.

Now from what has been said before it is already clear to us that the beneficence of God is eternal, and that from a beginning without beginning natural justice is truly equal towards all, coming to be according to the worth of each race, never having begun; for God did not receive a beginning of His being Lord and good, being ever what He is; nor yet will He ever cease doing good, even though He bring each thing to an end. And each of us partakes of His beneficence according to what he wills, since the soul's choice and practice, having become worthy, has made the difference of election. Here, then, let the fifth Stromateus of our Gnostic memoirs according to the true philosophy also be brought to a close.

Editors' notes and page, col. 205

Footnotes

(59) Ἔργον ὡς ἡγ. Ms. Ottob., ὡς ἔργον ἡγ.

Ἔργον ὡς ἡγ. ("regarding as work"): the Ottobonian manuscript has ὡς ἔργον ἡγ.

(printed under page 102) (60) Κλέπτας. Ubi hoc dixit Christus? Conf. principium Strom. II, p. 428, n. 3.

Κλέπτας ("thieves"): where did Christ say this? Compare the beginning of Stromata book 2, p. 428, note 3.

(printed under page 102) (61) Ἕλλησι. Scripta Graecorum quomodo cum fructu legi possint, docuit etiam Basilius. Sylb.

Ἕλλησι ("to the Greeks"): how the writings of the Greeks may be read with profit, Basil too taught. Sylburg.

(printed under page 102)

(62) Πολλά... ἐσθλόν. Plutarchus in libello De ratione auditus citat Phocylidis versum, Πόλλ' ἀπατηθῆναι διζήμενον ἔμμεναι ἐσθλόν· qui significat eum, qui cupit in bonorum virorum haberi numero, saepe decipi, et multorum dolis expositum esse. Non reperitur inter reliqua Phocylidis carmina cum Gnomicis edita, ut monet M. Neander, qui ejus fragmenta collegit, et commentario explanavit. Collect. — Ms. Ottob., πλανθῆναι pro πλανηθῆναι habet.

"Much ... good": Plutarch, in the little book On Listening, quotes a verse of Phocylides, "He who seeks to be good must often be deceived," which means that one who wishes to be counted among good men is often deceived and exposed to the tricks of many. It is not found among the other poems of Phocylides published with the Gnomic poets, as M. Neander notes, who collected his fragments and explained them with a commentary. Collectanea. — The Ottobonian manuscript has πλανθῆναι for πλανηθῆναι.

(printed under page 102) (63) Ἀξία. H. Ms. ἀξίως. Sylb. — Ἀξίως habet etiam ms. Ottob.

Ἀξία ("worthy"): H[ervetus's] manuscript has ἀξίως ("worthily"). Sylburg. — The Ottobonian manuscript also has ἀξίως.

(printed under page 102)

Footnotes

(59) · called in col 205 only (no call in the Latin); set under col 205

(printed under page 102)

(60) · called in col 205 only (no call in the Latin); set under col 205

(printed under page 102)

(61) · called in col 205 only (no call in the Latin); set under col 205

(printed under page 102)

(62) ‹anchor: ἐσθλόν› · called in col 205 only (no call in the Latin); set under col 205

(printed under page 102)

(63) ‹anchor: ἀξία› · called in col 205 only (no call in the Latin); set under col 205

(printed under page 102)