PG 9 · cols. 207–401

Clemens Alexandrinus, Stromatum liber sextus

Editors' preface

PG 9:207

Editors' notes and page, col. 207

Footnotes

(✠) ‹anchor: Hic autem sextus› · call in col 207 P. 735-736 ED. POTTER, 616-617 ED. PARIS.

Pp. 735–736 of Potter's edition, 616–617 of the Paris edition.

(printed under page 103)

(a) ‹anchor: in aevum permanet› · call in col 207

Joan. VI, 27.

John 6:27.

(printed under page 103)

(b) ‹anchor: vitulus et asinus› · call in col 207

Isa. XXXII, 20.

Isaiah 32:20.

(printed under page 103)

Rom. XIV, 2.

Romans 14:2.

(printed under page 103)

Page

running head: 207 CLEMENTIS ALEXAN
marginal letters: A Hic autem sextus; B gentibus in
old-edition numerals: ✠ before Hic autem sextus (P. 735-736 ED. POTTER, 616-617 ED. PARIS., at the column foot)
other: facing Latin version, not set; full-width Greek and Latin title and Latin chapter heading at top are cut off at the right edge
other: facing Latin version, not set
running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: the full-width Greek title of Book VI and the Latin-only heading CAPUT PRIMUM. / Ordo dicendorum. are set in col 208; the Latin title (CLEMENTIS ALEXANDRINI STROMATUM LIBER SEXTUS) is not set here
other: facing Latin version, not set
running head: 207 CLEMENTIS ALEXANDRINI 208
marginal letters: (none)
old-edition numerals: (none)
other: the Greek title of Book VI and the Latin-only heading CAPUT PRIMUM / Ordo dicendorum, printed across the page, are set in c208_a.md per the driver; the Latin title CLEMENTIS ALEXANDRINI STROMATUM LIBER SEXTUS is for n207. Foot of Latin column carries the edition marker "P. 735-736 ED. POTTER, 616-617 ED. PARIS." (editors' matter, not set).

PG 9:208

ΚΛΗΜΕΝΤΟΣ ΤΟΥ ΑΛΕΞΑΝΔΡΕΩΣ ΣΤΡΩΜΑΤΕΩΝ

OF CLEMENT OF ALEXANDRIA, OF THE STROMATA

ΤΩΝ ΕΙΣ ΟΚΤΩ ΛΟΓΟΣ ΕΚΤΟΣ.

OF THE EIGHT, THE SIXTH BOOK.

CAPUT PRIMUM.

CHAPTER I.

Ordo dicendorum.

The order of what is to be said.

Ὁ δὲ δὴ ἕκτος ὁμοῦ καὶ ὁ ἕβδομος ἡμῖν τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων Στρωματεὺς, διαγράψας, ὡς ἔνι μάλιστα, τὸν ἠθικὸν λόγον εν τούτοις περαιούμενον, καὶ παραστήσας ὅστις ἂν εἴη κατὰ τὸν βίον ὁ γνωστικὸς, πρόεισι δείξων τοῖς φιλοσόφοις οὐδαμῶς ὡς ἄθεον τοῦτον, ὡς ὑπειλήφασι, μόνον δὲ τῷ ὄντι θεοσεβῆ τὸν τρόπον τῆς θρησκείας τοῦ γνωστικοῦ, κεφαλαιωδῶς ἐκτιθέμενος, ὅσα τε εἰς γραφὴν ὑπομνηστικὴν ἀκινδύνως ἐγχαράξαι. «Ἐργάζεσθαι γὰρ τὴν βρῶσιν τὴν εἰς αἰῶνα παραμένουσαν» ὁ Κύριος ἐνετείλατο. Καί που ὁ προφήτης λέγει· «Μακάριος ὁ σπείρων ἐπὶ πᾶν ὕδωρ, οὗ μόσχος καὶ ὄνος πατεῖ·» ὁ ἐκ νόμου καὶ ἐξ ἐθνῶν εἰς τὴν μίαν πίστιν συναγόμενος λαός. «Ὁ δὲ ἀσθενῶν λάχανα ἐσθίει,» κατὰ τὸν γενναῖον Ἀπόστολον. Φθάσας δὲ ὁ Παιδαγωγὸς ἡμῖν ἐν τρισὶ διαιρούμενος βίβλοις, τὴν ἐκ παίδων ἀγωγήν τε καὶ τροφὴν παρέστησεν, τουτέστιν ἐκ κατηχήσεως συναύξουσαν τῇ πίστει πολιτείαν, καὶ προπαρασκευάζουσαν τοῖς εἰς ἄνδρας ἐγγραφομένοις ἐνάρετον τὴν ψυχὴν, εἰς ἐπιστήμης γνωστικῆς παραδοχήν. Ἐναργῶς οὖν τῶν Ἑλλήνων μαθόντων ἐκ τῶν λεχθησομένων διὰ τῶνδε ἡμῖν, ὡς ἀνοσίως τὸν θεοφιλῆ διώκοντες ἀσεβοῦσιν αὐτοὶ,

Now the sixth and, together with it, the seventh of our Stromateus of gnostic commentaries according to the true philosophy, having sketched, as far as possible, the ethical account that is carried through in these, and having set forth what manner of man the gnostic would be in his life, proceeds to show the philosophers that he is in no way godless, as they have supposed, but alone truly god-fearing, setting out summarily the manner of the gnostic's religion, and as much as may be engraved without danger in a writing meant as a reminder. For "to work for the food that endures unto eternity" the Lord commanded. And somewhere the prophet says: "Blessed is he who sows upon every water, where the calf and the ass tread"; [that is,] the people gathered out of the law and out of the nations into the one faith. "But he who is weak eats herbs," according to the noble Apostle. Now our Paedagogus, divided into three books, has already set forth the training and nurture from childhood, that is, the way of life that from catechesis grows together with faith, and that prepares beforehand the soul, endowed with virtue, of those enrolled among men, for the reception of gnostic knowledge. The Greeks, then, learning plainly from what will be said by us in these [books], that it is they themselves who act impiously in unholily persecuting the man dear to God,

Editors' notes and page, col. 208

Footnotes

(64) ‹anchor: title, not visible on this crop› · call in col 208

Κλήμεντος... ἔκτος. Titulus hoc modo se habet in ms. Paris., Στρωματέων ἔκτος.

"Of Clement ... sixth." The title runs thus in the Paris manuscript: "Sixth of the Stromata."

(printed under page 103)

(65) ‹anchor: θεοσεβῆ τὸν τρόπον› · call in col 208

Θεοσεβῆ τὸν τρόπ. Haec sic distinguenda sunt: Θεοσεβῆ· τὸν τρόπ... γνωστικοῦ κεφ.

"God-fearing the manner." These words are to be punctuated thus: "God-fearing; the manner ... of the Gnostic, summarily."

(printed under page 103)

(66) ‹anchor: ὅσα τε εἰς γραφὴν› · call in col 208

Ὅσα τε εἰς γραφήν. « Quatenus memori scripto sine periculo tradere licet. » Vult autem se Gnostici religionem tradere scriptis quousque licet. Sunt enim a vulgo celanda mysteria quaedam, quae λόγῳ πιστεύεται, οὐ γράμματι, ut latius ostendit Strom. I, pag. 323 et seq.

"And as much as into writing." "So far as it is permitted to hand it down without danger in a written record." He means that he will hand down the Gnostic's religion in writing as far as is permitted. For there are certain mysteries to be hidden from the crowd, which are entrusted to the spoken word, not to writing, as he shows more fully in Strom. I, p. 323 and following.

(printed under page 103)

(67) ‹anchor: Μακάριος ὁ σπείρων› · call in col 208

Μακάριος ὁ σπείρων. Isa.: μακάριοι οἱ σπείροντες plur. num. Mox ibidem οὗ βοῦς καὶ ὄνος π.

"Blessed is he who sows." Isaiah has "blessed are they who sow", in the plural. Shortly after, in the same place, "where the ox and the ass tread."

(printed under page 103)

(68) ‹anchor: τροφὴν παρέστησεν› · call in col 208

Παρέστησε. Ms. Paris. παρέστηκεν.

"Presented." The Paris manuscript reads "has presented" (perfect).

(printed under page 103)

Page

running head: ENTIS ALEXANDRINI 208
marginal letters: A Ὁ δὲ δὴ ἕκτος; B κατὰ τὸν γενναῖον
old-edition numerals: (none)
other: full-width Greek title in four lines (visible right half on this crop: …ΜΕΝΤΟΣ / …ΕΞΑΝΔΡΕΩΣ / …ΩΜΑΤΕΩΝ / …ΤΩ ΛΟΓΟΣ ΕΚΤΟΣ (64).), then the Latin title (…S ALEXANDRINI / …ROMATUM / …R SEXTUS.) and Latin chapter heading (…PUT PRIMUM. / …rdo dicendorum.) at top, cut off at the left edge; ends mid-sentence. UNSURE (Q4a): the left half of the Greek title (ΤΟΥ, ΤΩΝ ΕΙΣ ΟΚ-) is not visible on this crop; check it on col 207's crop
running head: CLEMENTIS ALEXANDRINI
marginal letters: A ‹Ὁ δὲ δὴ ἕκτος ὁμοῦ›; B ‹κατὰ τὸν γενναῖον Ἀπόστολον›
old-edition numerals: (none)
other: CAPUT PRIMUM. and Ordo dicendorum. are printed only in Latin (editors' matter), set here per the driver
other: misprint as printed (Q8a): εν (for ἐν), τὸν ἠθικὸν λόγον εν τούτοις; the page prints no breathing or accent here, where the column's other ἐν/ἐκ/ἐξ show theirs; set back as printed; listed for misprints.tsv
other: UNSURE λαός.: the final letters look damaged on the scan (λαό;.)
other: UNSURE (Q4a) ὁ ἕβδομος: a stray bracket-like mark follows ὁ on the page (ὁ] ἕβδομος); taken as a type blemish, not set
other: scripture references printed under the Greek column (Q12a): a Joan. VI, 27. b Isa. XXXII, 20. c Rom. XIV, 2. (John 6:27; Isaiah 32:20; Romans 14:2)
running head: 207 CLEMENTIS ALEXANDRINI 208
marginal letters: A ‹Ὁ δὲ δὴ ἕκτος›; B ‹κατὰ τὸν γενναῖον›
old-edition numerals: (none)

PG 9:209

τότε ἤδη προϊόντων τῶν ὑπομνημάτων κατὰ τὸν τῶν Στρωματέων χαρακτῆρα, ἐπιλυτέον τά τε ὑπὸ Ἑλλήνων τά τε ὑπὸ βαρβάρων προσαπορούμενα ἡμῖν περὶ τῆς τοῦ Κυρίου παρουσίας. Ἐν μὲν οὖν τῷ λειμῶνι τὰ ἄνθη ποικίλως ἀνθοῦντα, κἀν τῷ παραδείσῳ ἡ τῶν ἀκροδρύων φυτεία, οὐ κατὰ εἶδος ἕκαστον κεχώρισται τῶν ἀλλογενῶν· εἰ καὶ λειμῶνάς τινες, καὶ Ἑλικῶνας, καὶ κηρία, καὶ πέπλους, συναγωγὰς φιλομαθεῖς ποικίλως ἐξανθισάμενοι, συνεγράψαντο· τοῖς δ' ὡς ἔτυχεν ἐπὶ μνήμην ἐλθοῦσι, καὶ μήτε τῇ τάξει μήτε τῇ φράσει διακεκαθαρμένοις, διεσπαρμένοις δὲ ἐπίτηδες, ἀναμὶξ ἡ τῶν Στρωματέων ἡμῖν ὑποτύπωσις λειμῶνος δίκην πεποίκιλται. Καὶ δὴ ὧδε ἔχοντες ἐμοί τε ὑπομνήματα εἶεν ἂν ζώπυρα τῷ τε εἰς γνῶσιν ἐπιτηδείῳ, εἴπως περιτύχοι τοῖσδε, πρὸς τὸ συμφέρον καὶ ὠφέλιμον μετὰ ἱδρῶτος ἡ ζήτησις γενήσεται. Οὐ γὰρ μόνον τῶν σιτίων τὸν πόνον, πολὺ δὲ πλέον καὶ τῆς γνώσεως ἡγεῖσθαι δίκαιον, τοῖς διὰ « στενῆς καὶ τεθλιμμένης τῆς Κυριακῆς ὄντως ὁδοῦ » εἰς τὴν ἀΐδιον καὶ μακαρίαν παραπεμπομένοις σωτηρίαν. Ἡ γνῶσις δὲ ἡμῶν καὶ ὁ παράδεισος ὁ πνευματικὸς αὐτὸς ἡμῶν ὁ Σωτὴρ ὑπάρχει, εἰς ὃν καταφυτευόμεθα, μετατεθέντες καὶ μεταμοσχευθέντες εἰς τὴν γῆν ἀγαθὴν ἐκ βίου τοῦ παλαιοῦ. Ἡ μεταβολὴ δὲ τῆς φυτείας εἰς εὐκαρπίαν συμβάλλεται. Φῶς οὖν ὁ Κύριος καὶ γνῶσις ἡ ἀληθὴς, εἰς ὃν μετετέθημεν. Λέγεται δὲ καὶ ἄλλως διττὴ ἡ γνῶσις· ἡ μὲν κοινῶς, ἡ ἐν πᾶσιν ἀνθρώποις ὁμοίως σύνεσίς τε καὶ ἀντίληψις, κατὰ τὸ γνωρίζειν ἕκαστον τῶν ὑποκειμένων, πανδήμως ἐμφαινομένη· ἧς οὐ μόνον αἱ λογικαὶ, ἀλλ' ἴσως καὶ αἱ ἄλογοι μεθέξουσιν· ἣν οὐκ ἄν ποτε ἔγωγε γνῶσίν τε ὀνομάσαιμι, καὶ τὴν δι' αἰσθητηρίων ἀντιλαμβάνεσθαι πεφυκυ⟨ῖ⟩αν· ἡ δὲ, ἐξαιρέτως ὀνομαζομένη γνῶσις ἀπὸ τῆς γνώμης καὶ τοῦ λόγου χαρακτηρίζεται· καθ' ἣν μόναι αἱ λογικαὶ δυνάμεις γνώσεις γενήσονται, αἱ τοῖς νοητοῖς κατὰ ψιλὴν τὴν τῆς ψυχῆς ἐνέργειαν εἰλικρινῶς ἐπιβάλλουσαι. « Χρηστὸς ἀνὴρ, φησὶν ὁ Δαβὶδ, ὁ οἰκτίρμων »

then indeed as the memoirs advance in accordance with the character of the Stromateis, we must solve the difficulties raised against us both by Greeks and by barbarians concerning the advent of the Lord. Now in a meadow the flowers blooming variously, and in an orchard the planting of fruit-trees, are not separated each according to species from those of another kind—even if some, having variously culled learning-loving collections, have composed Meadows, and Helicons, and Honeycombs, and Robes; rather, with the things that happened to come to memory, purged neither in order nor in diction, but purposely scattered about, the sketch of our Stromateis has been variegated indiscriminately like a meadow. And being in this state, they would serve as memoirs for kindling-sparks to me, and for him who is fit for knowledge, if somehow he should light upon these pages, the search attended with sweat will turn out to his advantage and profit. For it is right to esteem toil not only for food, but much more also for knowledge, for those who through "the narrow and straitened way that is truly the Lord's" (Matt. 7:14) are escorted unto eternal and blessed salvation. And our knowledge and our spiritual paradise is our Saviour Himself, into Whom we are planted, having been transferred and transplanted into the good land out of the old life. And the change of planting contributes to fruitfulness. The Lord, therefore, into Whom we have been transferred, is light and true knowledge. And in another sense also knowledge is said to be twofold: the one commonly so called, appearing universally in all men alike as intelligence and apprehension, according to which each recognizes the objects before him, in which not only rational powers, but perhaps irrational ones also will share—which I for my part would never call knowledge, since it is by nature fitted to apprehend through the organs of sense; while the other, which is pre-eminently called knowledge, is characterized by judgement and reason, in accordance with which rational powers alone will become realizations of knowledge, applying themselves purely to intelligible things by the bare operation of the soul. "Good is the man," says David, "who is compassionate"

Editors' notes and page, col. 209

Footnotes

(69) ‹anchor: not visible on this crop› · call in col 209

Λειμῶνάς τινες.... καὶ πέπλους. Hoc est, collectaneorum libros, quibus hujusmodi titulos dabant auctores. Hos autem distinguit a Stromatibus, quod illi quidem in ordinem ac seriem aptam digesti sint, haec vero omni ornatu atque ordine carent.

"Some [called them] Meadows ... and Robes." That is, books of collections, to which authors gave titles of this sort. He distinguishes these from the Stromata in that the former were arranged in a fitting order and sequence, whereas these lack all ornament and order.

(printed under page 104)

(70) ‹anchor: not visible on this crop› · call in col 209

Ἐπὶ μνήμην. H. Ms. ἐπὶ μνήμης, minus usitate: et mox διεσπαρμένοις δὲ καὶ ἐπίτηδες, « etiam data opera. » Sylb. Hanc postremam lectionem tuetur etiam Ms. Ottob.

"For memory." H.'s manuscript has "in memory" (genitive), less usually; and shortly after, "scattered, and that on purpose," "even deliberately." Sylburg. The Ottoboni manuscript also supports this last reading.

(printed under page 104)

(71) ‹anchor: not visible on this crop› · call in col 209

Ἐμοί τε ὑπ. His lucem afferent auctoris verba in Str. I, p. 322, quo loco dicit hoc opus non esse εἰς ἐπίδειξιν τετεχνασμένον, ἀλλά μοι ὑπομνήματα, inquit, θησαυρίζεται εἰς γῆρας, λήθης φάρμακον, etc.

"And for me notes." Light will be shed on these words by the author's words in Strom. I, p. 322, where he says this work is not "contrived for display, but notes," he says, "are stored up for me against old age, a remedy for forgetfulness," etc.

(printed under page 104)

(72) ‹anchor: not visible on this crop› · call in col 209

Στενῆς καὶ τεθλιμμένης. Respicit auctor Matth. VII, 14. Porro τεθλημένης habet ms. Ottob.

"Narrow and straitened." The author has Matthew 7:14 in view. Further, the Ottoboni manuscript has the misspelling τεθλημένης.

(printed under page 104)

(73) ‹anchor: καταφυτευόμεθα› · call in col 209

Καταφυτευόμεθα. His lucem dabunt quae scribit D. Paulus Rom. XI, 17, et seq.

"We are planted." Light will be shed on these words by what Saint Paul writes in Romans 11:17 and following.

(printed under page 104)

(74) ‹anchor: τοῦ παλαιοῦ› · call in col 209

Εἰς τὴν γῆν... παλαιοῦ. Ms. Ottob. εἰς τὴν ἀγαθὴν ἐκ μοῦ τοῦ παλαιοῦ. Ms. Paris., τὴν γῆν τὴν ἀγαθὴν habet. Sylburgius ait in H. ms. exstare γῆν τὴν ἀγαθήν, quod ei rectius videtur.

"Into the land ... old." The Ottoboni manuscript has "into the good, out of my old." The Paris manuscript has "the land, the good one." Sylburg says that H.'s manuscript has "the land the good," which seems more correct to him.

(printed under page 104)

(75) ‹anchor: σύνεσίς τε καὶ ἀντίληψις› · call in col 209

Ὁμοίως σύνεσίς τε καὶ ἀντίληψις. Haec parenthesi includenda sunt. Vult enim auctor, quod sicut γνῶσις, ita σύνεσις et ἀντίληψις duplex sit: una scilicet, quae sensu, altera quae intellectu fiat.

"Likewise understanding and apprehension." These words are to be enclosed in parentheses. For the author means that, like knowledge, so understanding and apprehension are twofold: one, namely, which comes about by sense, the other by intellect.

(printed under page 104)

(76) ‹anchor: αἱ λογικαί› · call in col 209

Λογικαί. Interpres addit δυνάμεις. Sylburg. — Quae vox cum hoc loco excidisset, paulo post in textum irrepsisse videtur.

"Rational." The translator adds "powers." Sylburg. — Since this word had dropped out here, it seems to have crept into the text a little later.

(printed under page 104)

(77) ‹anchor: καὶ τὴν δι'› · call in col 209

Καί. Supervacanea est haec particula.

"And." This particle is superfluous.

(printed under page 104)

(78) ‹anchor: γνώσεις γενήσονται› · call in col 209

Δυνάμεις γνώσεις γενήσονται. Supervacanea videtur vox δυνάμεις. Quomodo autem dici potest, « potentiam fieri cognitionem? » Id absurdum ut vitaret Hervetus, transtulit « participem cognitionis. » Forte cum vox δυνάμεις e sententia praecedente post λογικαί excidisset, ut modo dictum est postea in margine adnotata, post λογικαί repetitum ab imperito scriba in textum recepta est. Proinde horum verborum sensus est: « Hoc modo nulla erit cognitio praeter solam rationalem, quae rebus intelligibilibus per simplicem animae operationem applicatur. »

"Powers will become knowledges." The word "powers" seems superfluous. For how can it be said that "a power becomes knowledge"? To avoid that absurdity Hervet translated "partaking of knowledge." Perhaps, since the word "powers" had dropped out of the preceding sentence after "rational," as was just said, and was afterwards noted in the margin, it was taken into the text by an unskilled scribe, repeated after "rational." Accordingly the sense of these words is: "In this way there will be no knowledge except the rational alone, which is applied to intelligible things by the simple operation of the soul."

(printed under page 104)

(79) ‹anchor: Χρηστὸς› · call in col 209

Χρηστός. Haec sic distingui et explicari poterint: Χρηστὸς ἀνήρ, φησὶν ὁ Δαβίδ, ὁ οἰκτίρμων (τῶν παραπολλυμένων τῇ πλάνῃ) καὶ κιχρῶν (ἐκ μεταδόσεως τοῦ λόγου τῆς ἀληθείας, οὐχ ὡς ἔτυχεν· ἀλλὰ (continues)

"Good." These words could be punctuated and explained thus: "Good is the man, says David, who has compassion (on those perishing in error) and lends (by imparting the word of truth, not at random; but (continues)

(printed under page 104)

(80) ‹anchor: ὁ οἰκτίρμων› · call in col 209

Οἰκτίρμων. Psalm. οἰκτείρων.

"Compassionate." The Psalm has "having compassion."

(printed under page 104)

Footnotes

(✠) ‹anchor: Dicitur autem alioqui› · call in col 210 P. 737 ED. POTTER, 617-618 ED. PARIS.

P. 737 of Potter's edition, 617–618 of the Paris edition.

(printed under page 104)

Footnotes

(✠) ‹anchor: Si enim ne a seipsis› · call in col 211 P. 738 ED. POTTER, 618-619 ED. PARIS.

P. 738 of Potter's edition, 618–619 of the Paris edition.

(printed under page 105)

(a) ‹anchor: not visible on this crop› · call in col 211

Psal. CXI, 5, 9.

Psalm 111(112):5, 9.

(printed under page 105)

Page

running head: 211 CLEMENTIS ALEXAN
marginal letters: A autem excellenter; B positum, proœmii; C seipsos admissi; D poribus abunde
old-edition numerals: 263 after barbaris
other: facing Latin version, not set; full-width Latin lines 6-8 and CAPUT II heading at top are cut off at the right edge
other: facing Latin version, not set
running head: CLEMENTIS ALEXANDRINI
marginal letters: A–D as above
old-edition numerals: 263 after ‹ex aliis barbaris› (in the facing Latin)
other: the full-width band (the last lines of the Latin before CAPUT II.) is facing Latin and not set; the Latin-only heading CAPUT II. and its italic caption are set in col 212
other: facing Latin version, not set
running head: 211 CLEMENTIS ALEXANDRINI 212
marginal letters: (none)
old-edition numerals: 263 after ‹barbaris› (Latin column)
other: the three full-width facing-Latin lines of the band and the Latin heading CAPUT II. with its italic summary belong to the facing version; the heading (printed only in Latin) is set in c212_a.md per the driver. Foot of Latin column carries "P. 738 ED. POTTER, 618-619 ED. PARIS." (editors' matter, not set).

PG 9:212

τῶν παραπολλυμένων τῇ πλάνῃ, «καὶ κιχρῶν» ἐκ μεταδόσεως τοῦ λόγου τῆς ἀληθείας, οὐχ ὡς ἔτυχεν· ἀλλὰ γὰρ «οἰκονομήσει τοὺς λόγους αὐτοῦ ἐν κρίσει,» ἐπιλογισμῷ βαθεῖ· «οὗτος ἐσκόρπισεν, ἔδωκε τοῖς πένησιν.»

those who are perishing in error, "and lends," by imparting the word of truth, not at random; but indeed "he will order his words in judgement," with deep reflection: "he has scattered, he has given to the poor."

CAPUT II.

CHAPTER II.

Ad illud redit quod fine libri quinti probaverat, Graecos scilicet ab Hebraeis pleraque furatos esse; quod ex eo alterius probat quod aliorum dicta a se invicem mutuati sint.

He returns to what he had proved at the end of the fifth book, namely that the Greeks stole most things from the Hebrews; which he proves further from the fact that they borrowed the sayings of others from one another.

Πρὸ δὲ τῆς εἰς προκείμενον ἐγχειρήσεως ἐν προοιμίου εἴδει προσαποδοτέον τῷ πέρατι τοῦ πέμπτου Στρωματέως τὰ ἐνδέοντα. Ἐπεὶ γὰρ παρεστήσαμεν τὸ συμβολικὸν εἶδος ἀρχεῖον εἶναι, κεχρῆσθαι δὲ αὐτῷ οὐ μόνον τοὺς προφήτας τοὺς παρ' ἡμῖν, ἀλλὰ καὶ τῶν Ἑλλήνων τῶν παλαιῶν τοὺς πλείονας, καὶ τῶν ἄλλων τῶν κατὰ τὰ ἔθνη βαρβάρων οὐκ ὀλίγους, ἐχρῆν δὲ καὶ τὰ μυστήρια ἐπελθεῖν τῶν τελουμένων. Ταῦτα μὲν ὑπερτίθεμαι διασαφήσειν, ὁπηνίκα ἂν τὰ περὶ ἀρχῶν τοῖς Ἕλλησιν εἰρημένα ἐπιόντες διελέγχωμεν· τῆσδε γὰρ ἔσεσθαι τῆς θεωρίας ἐπιδείξομεν καὶ τὰ μυστήρια. Παραστήσαντες δὲ τὴν ἔμφασιν τῆς Ἑλληνικῆς διανοίας ἐκ τῆς διὰ τῶν Γραφῶν εἰς ἡμᾶς δεδομένης ἀληθείας περιαυγασθεῖσαν, καθ' ὃ σημαινόμενον διήκειν εἰς αὐτοὺς τὴν κλοπὴν τῆς ἀληθείας ἐκδεχόμενοι, εἰ μὴ ἐπαχθὲς εἰπεῖν, ἀπεδείξαμεν. Φέρε μάρτυρας τῆς κλοπῆς αὐτοὺς καθ' ἑαυτῶν παραστήσωμεν τοὺς Ἕλληνας· οἱ γὰρ τὰ οἰκεῖα οὕτως ἄντικρυς παρ ἀλλήλων ὑφαιρούμενοι βεβαιοῦσι μὲν τὸ κλέπται εἶναι, σφετερίζεσθαι δ' ὅμως καὶ ἄκοντες τὴν παρ' ἡμῶν ἀλήθειαν εἰς τοὺς ὁμοφύλους λάθρα διαδείκνυνται. Ε⟨ἰ⟩ γὰρ μηδὲ ἑαυτῶν, σχολῇ γ' ἂν τῶν ἡμετέρων ἀφέξονται. Καὶ τὰ μὲν κατὰ φιλοσοφίαν σιωπήσομαι δόγματα, αὐτῶν ὁμολογούντων ἐγγράφως τῶν τὰς αἱρέσεις διανεμομένων, ὡς μὴ ἀχάριστοι ἐλεγχθεῖεν, παρὰ Σωκράτους εἰληφέναι καὶ κυριώτατα τῶν δογμάτων· ὀλίγοις δὲ τῶν καθωμιλημένων καὶ παρὰ τοῖς Ἕλλησιν εὐδοκίμων ἀνδρῶν χρησάμενος μαρτυρίοις, τὸ κλεπτικὸν διελέγξας εἶδος αὐτῶν, ἐν διαφόροις τοῖς χρόνοις καταχρώμενος, ἐπὶ τὰ ἑξῆς τρέψομαι. Ὀρφέως τοίνυν ποιήσαντος,

But before taking up the matter in hand, by way of preface what is lacking must be added to the close of the fifth Stromateus. For since we have shown that the symbolic form is ancient, and that it was used not only by the prophets among us but also by most of the ancient Greeks and by not a few of the other barbarians among the nations, it would have been necessary also to go through the mysteries of those who are initiated. These things I put off explaining until we examine and refute what the Greeks have said about first principles; for we shall show that the mysteries too belong to this inquiry. And having shown that the expression of Greek thought was illuminated by the truth given to us through the Scriptures, we have demonstrated, if it is not invidious to say so, in what sense we take it that the theft of the truth reached them. Come, let us set the Greeks themselves forth as witnesses of the theft against themselves; for they who so openly filch their own things from one another confirm that they are thieves, and, even against their will, are shown to be appropriating the truth that came from us and secretly passing it on to those of their own race. For if they do not keep their hands even off one another's, hardly will they keep off ours. And I shall pass over in silence the doctrines of philosophy, since those who are divided into the schools themselves admit in writing, lest they be convicted of ingratitude, that they received even the most important of their doctrines from Socrates; but having made use of the testimonies of a few men who are widely known and of good repute among the Greeks, and having exposed their thievish kind, drawing on them freely from different periods, I shall turn to what follows. When Orpheus, then, had written,

Ὡς οὐ κύντερον ἦν καὶ ῥίγιον ἄλλο γυναικὸς,

"Since there was nothing more shameless and more dreadful than a woman,"

Editors' notes and page, col. 212

Footnotes

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Μεταδόσεως τοῦ λόγου. Phrasis Paulina ex Rom. III, 11; item I Thess. II, 8.

"Imparting of the word." A Pauline phrase, from Romans 3:11 [as printed; Romans 1:11 is meant]; likewise 1 Thessalonians 2:8.

(printed under page 105)

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Εἰς προκ. Ms. Paris. εἰς τὸ προκ.

"Into prok..." The Paris manuscript has "into the prok..."

(printed under page 105)

(83) ‹anchor: Παραστήσαντες› · call in col 212

Παραστήσαντος. Haec traduxit Eusebius in Praepar. Evang. lib. X, cap. 2.

"Having shown." Eusebius took these words over in the Preparation for the Gospel, book 10, chapter 2.

(printed under page 105)

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Διανοίας. Euseb. impress. et ms. ἐπινοίας.

"Thought." Eusebius, printed and manuscript, has "conception."

(printed under page 105)

(85) ‹anchor: καθ' ἑαυτῶν› · call in col 212

Ἑαυτῶν. Euseb. impress. αὐτῶν.

"Themselves." The printed Eusebius has "them."

(printed under page 105)

(86) ‹anchor: Εἰ γὰρ› · call in col 212

Εἰ γάρ. Ms. Joan. οἱ γάρ.

"For if." John's manuscript has "for those who."

(printed under page 105)

(87) ‹anchor: ἀφέξονται› · call in col 212

Ἀφέξονται. Ἀφέξωνται scribendum esse putavit aliquis, qui in ms. Joan. ω superposuit τῷ ο.

"They will abstain." Someone thought ἀφέξωνται (subjunctive) should be written, and wrote ω over the ο in John's manuscript.

(printed under page 105)

(88) ‹anchor: διανεμομένων› · call in col 212

Διανεμομένων. Euseb. impress. διανενεμημένων. Ejusdem cod. ms. Joan. διανεμεμημένων corrupte. Mox in eodem εὑρηθεῖεν pro ἐλεγχθεῖεν.

"Distributed." The printed Eusebius has "having been distributed" (perfect). John's manuscript of the same author has a corrupt form, διανεμεμημένων. Shortly after, the same has "they might be found" for "they might be convicted."

(printed under page 105)

(89) ‹anchor: ἐν διαφόροις› · call in col 212

Ἐν διαφόροις. Euseb. impress. et ms. ἀδια- (continues)

"In different." Eusebius, printed and manuscript, has "indiff- (continues)

(printed under page 105)

Footnotes

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Ὡς. Hanc particulam omittit ms. Paris. Est autem hoc ab Agamemnone dictum Odyss. Λ', v. 420.

"As." The Paris manuscript omits this particle. This is said by Agamemnon, Odyssey 11, line 420.

(printed under page 106)

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Ὅμηρος λέγει. Jos. Scaliger in conject. in Varronem confert cum hoc Homeri versu qui cum altero isto, Μῆτι δ' αὖτε κυβερνήτης ἐνὶ οἴνοπι πόντῳ / Νῆα θοὴν ἰθύνει, reperitur Iliad. Ψ illos Titinii comici, Sapientia gubernator navim torquet non valentia, / Coquus magnum ahenum, quando fervit, paula confutat trua. Collect.

"Homer says." Joseph Scaliger, in his conjectures on Varro, compares with this verse of Homer, which is found in Iliad 23 together with that other one, "By skill again the helmsman on the wine-dark sea / steers the swift ship," those lines of the comic poet Titinius: "By wisdom, not by strength, the helmsman turns the ship; / the cook, when the great kettle boils, checks it with a little ladle." Collector.

(printed under page 106)

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Περιγίνεται. In hac voce tacita significatio est adverbii « magis: » ideo μᾶλλον non expressum est. Sylburg. — Exstat autem hic versus Iliad. Ψ', 315, ubi μέγ' ἀμείνων pro περιγίνεται scriptum est. Quae lectio Clementi restituenda esse videtur, cum in Musaei quoque versu exstet. Unde vero περιγίνεται irrepsit? Scilicet ex alio versu, qui apud Homerum statim sequitur: Μή τι δ' ἡνίοχος περιγίνεται ἡνιόχοιο.

"Prevails." In this word the sense of the adverb "more" is implied; so "more" is not expressed. Sylburg. — This verse is found in Iliad 23, 315, where "far better" is written for "prevails." This reading seems to need restoring to Clement, since it stands in Musaeus's verse too. But whence did "prevails" creep in? Evidently from another verse which immediately follows in Homer: "By skill charioteer prevails over charioteer."

(printed under page 106)

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Ἀνθρώπου γενεὴ καὶ φύλλον ἐλ. Aptius forte ἀνθρώπων γενεὴ καὶ φῦλον ἐλ. Sylburg.

"The generation of man and the leaf ..." Perhaps more fittingly "the generation of men and the race ..." Sylburg.

(printed under page 106)

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Φύλλα. Iliad. Z', v. 147.

"Leaves." Iliad 6, line 147.

(printed under page 106)

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Ἐπιγίνεται. Scribendum potius cum Homero ἐπιγίγνεται.

"Comes on." Rather write ἐπιγίγνεται, with Homer.

(printed under page 106)

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Πάλιν δ'. Stobaeus tit. 124, « In defunctos non esse exercendam contumeliam, » ubi multa in hanc sententiam habes, hunc versum ex Odyss. X excerpsit, legitque φθιμένοισιν ἐπ' ἀνδράσιν, itemque Archilochi quem alii in fragmentis ejus vertunt: « Non enim honestum est mortuos viros conviciis proscindere. » Collect. — Quae sequuntur, profert Ulysses in Odyss. X, v. 412.

"And again." Stobaeus, title 124, "That insult is not to be heaped on the dead," where you have much to this effect, excerpted this verse from Odyssey 10 [as printed] and reads "over men who have perished"; and likewise the line of Archilochus which others translate among his fragments: "For it is not honourable to lash dead men with abuse." Collector. — What follows Ulysses speaks in Odyssey 10 [as printed], line 412.

(printed under page 106)

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Φοβερόν. Hos Cratini versus Grotius in Excerptis p. 491 sic emendavit: Φοβερὸν ἀνθρώποις τόδε, / Καμένοισιν ἐπ' αἰζηοῖσι καυχᾶσθαι μέγα. / Res hominibus horrenda haec quidem, / Se jactitare adversus miseros mortuos.

"Fearful." Grotius, in his Excerpts, p. 491, emended these verses of Cratinus thus: "This is a fearful thing for men, to boast greatly over dead warriors." "A thing dreadful to men, this indeed: to vaunt oneself over the wretched dead."

(printed under page 106)

(98) ‹anchor: Ἀασάμην› · call in col 213

Ἀασάμην. Agamemnonis dictum Iliad. I, v. 116.

"I was blinded." A saying of Agamemnon, Iliad 9, line 116.

(printed under page 106)

(99) ‹anchor: ὧδέ πως γράφει› · call in col 213

Γράφει. Forte verius μεταγράφει. In versu seq. si quis ἤμπλακον malit pro ἤμβλακον, per me licet. Agnoscit tamen Hesychius ἤμβλακε pro ἠγνόησε· « ignorare » autem et « aberrare » sunt affinia. Sylburg.

"Writes." Perhaps more truly "rewrites." In the next verse, if anyone prefers ἤμπλακον to ἤμβλακον ("I erred"), he may, for all I care. Hesychius, however, recognizes ἤμβλακε for "he did not know"; and "not to know" and "to go astray" are akin. Sylburg.

(printed under page 106)

(1) ‹anchor: καί τε› · call in col 213

Καί τε. Hoc legitur etiam in vulg. Homeri edit. Iliad. Σ', alioqui maluerit fortasse aliquis καὶ κε. Sylburg. — Est autem hoc ab Hectore dictum Iliad. Σ', v. 309.

"And also." This is also read in the common edition of Homer, Iliad 18; otherwise someone might perhaps prefer "and would." Sylburg. — This is said by Hector, Iliad 18, line 309.

(printed under page 106)

(2) ‹anchor: ἐξήνεγκεν› · call in col 213

Ὧδέ πως ἐξ. Ms. Paris. ὧδέ πως ἐξήνεγκεν ἔρξω ἐτήτυμον γὰρ ξυνὸς ἀνθρώποισιν.

"Thus somehow he expressed ..." The Paris manuscript has "thus somehow he expressed: I shall do it; for truly common to men ..."

(printed under page 106)

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Νίκης. Huic similis versus occurrit Iliad. H., v. 309. Porro ms. Paris. et Flor. edit. pro θεῶν ἐκ- (continues)

"Of victory." A verse like this occurs in Iliad 7, line 309 [as printed]. Further, the Paris manuscript and the Florence edition, for "of the gods from" (continues)

(printed under page 106)

Footnotes

(✠) ‹anchor: hoc modo scribit› · call in col 214 P. 739 ED. POTTER, 619-620 ED. PARIS.

P. 739 of Potter's edition, 619–620 of the Paris edition.

(printed under page 106)

Footnotes

(✠) ‹anchor: Rursus cum Theognis› · call in col 215 P. 740 ED. POTTER, 620 ED. PARIS.

P. 740 of Potter's edition, 620 of the Paris edition.

(printed under page 107)

Footnotes

(4) ‹anchor: Ἀνιπτόποδες› · call in col 216

Ἀνιπτόποδες. Iliad. Π, v. 235.

"With unwashed feet." Iliad 16, line 235.

(printed under page 107)

(5) ‹anchor: Εὕδουσ'› · call in col 216

Εὗδουσ'. Exstat inter Euripidis fragmenta. Haec autem in ms. Paris. hoc modo exstant: Εὕδουσιν ἐν ἀστρώτῳ πέδῳ πηγαῖς δ' οὐχ.

"They sleep." It stands among the fragments of Euripides. In the Paris manuscript these words stand thus: "They sleep on the unstrewn ground, and with springs not ..."

(printed under page 107)

(6) ‹anchor: Πηγαῖσι› · call in col 216

Πηγαῖσι. Edit. Flor. πηγαῖς, ut fortasse legendum sit, Πηγαῖς δ' ἀλούτους (vel ἀνίπτους) οὐχ ὑγραίνουσιν πόδας. Nisi forte malis, Πηγαῖσι δ' οὐχ ὑγραῖς ἰαίνουσιν πόδας. Sylburg.

"With springs." The Florence edition has the shorter dative form, so that perhaps one should read: "and they do not wet their unbathed (or unwashed) feet in springs." Unless perhaps you prefer: "and they do not bathe their feet in wet springs." Sylburg.

(printed under page 107)

(7) ‹anchor: Ἀρχιλόχου› · call in col 216

Ἀρχιλόχου. Citatur hic Archilochi versus a Sexto philosopho Contra mathemat., ubi quaerit quid sit bonum. Homeri locus est Odyss. Ξ. Vide apud Junium proverbium, « Alia apud alios bona, » et hic lege, Ἄλλος γάρ τ' ἄλλοισιν. Collect.

"Of Archilochus." This verse of Archilochus is cited by Sextus the philosopher, Against the Mathematicians, where he asks what the good is. The passage of Homer is Odyssey 14. See in Junius the proverb "Different goods for different people," and read here, "For one man [delights] in one thing, another in another." Collector.

(printed under page 107)

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Ἄλλος γὰρ ἄλλ. Scribendum ex Homero, Ἄλλος γάρ τ' ἄλλ. Est autem Ulyssis dictum Odyss. Ξ, v. 228.

"For one ... another." Following Homer, write "For one man ... another" with τ'. It is a saying of Ulysses, Odyssey 14, line 228.

(printed under page 107)

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Ἀλλ'. Exstat inter fragmenta Oenei.

"But." It stands among the fragments of the Oeneus.

(printed under page 107)

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Οἴκοι. Priorem versum laudat Stobaeus serm. 39, qui est De patria, ubi δεῖ habet pro χρή. Utramque sic vertit Grotius Florileg. pag. 196: Manere debet, quisquis est felix, domi: / Manere ibidem, quisquis infelix agit.

"At home." Stobaeus quotes the first verse in discourse 39, which is On the Fatherland, where he has "must" for "ought." Grotius translates both thus, Florilegium p. 196: "Whoever is happy ought to stay at home; whoever fares unhappily, to stay there too."

(printed under page 107)

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Τὸν καλῶς πράσσ. Verius τὸν κακῶς πράσσοντα, id est τὸν δυστυχοῦντα. Sylburg.

"Him who fares well." More truly "him who fares badly," that is, the unfortunate. Sylburg.

(printed under page 107)

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Μενάνδρου. Hunc versum ex Euripidis Philoctete affert Stobaeus serm. 39. Eum hoc modo vertit Grotius: Beatus ille, qui domi felix manet.

"Of Menander." Stobaeus, discourse 39, quotes this verse from Euripides's Philoctetes. Grotius translates it thus: "Blessed is he who stays happy at home."

(printed under page 107)

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Μακάριος. Stobaeus tit. 51, De militia, hoc affert, quo videtur significari domi manere oportere, et manere liberum, neque publica munera obeunda, quibus astrictus peregre cogaris proficisci, neque jam tui juris esse. Tale illud Apollodori ibidem: Ταχὺ στρατιώτης γέγονας ἀντ' ἐλευθέρου. / Ex libero ergo factus es miles statim. Collect. Priorem e sequentibus versibus citat Stobaeus serm. 52, utrumque serm. 39, ubi indicat petitos esse ex Menandri Heautontimorumeno. Eos Grotius ita vertit: Vere beatus qui sit, in patria sua / Debet manere, et liber, aut potius mori.

"Blessed." Stobaeus, title 51, On Military Service, quotes this, by which it seems to be meant that one ought to stay at home and stay free, and not take on public offices, bound by which you would be forced to set out abroad and be no longer your own master. Such is that line of Apollodorus in the same place: "Quickly you have become a soldier instead of a free man." "So from a free man you have straightway been made a soldier." Collector. The first of the following verses Stobaeus cites in discourse 52, both in discourse 39, where he indicates that they are taken from Menander's Self-Tormentor. Grotius translates them thus: "Whoever is truly blessed ought to stay in his own country, and free, or rather die."

(printed under page 107)

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Οὐκ ἔστιν φ. Οὐδείς τοι φ. Theognis Gnom. eleg. v. 208.

"There is not ... to one in exile." Theognis has "No one, you know, ... to one in exile." Theognis, Gnomic Elegies, line 208.

(printed under page 107)

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Πένητα. Ex Euripidis Medea, v. 561, ubi ἐκποδὼν conjuncte pro ἐκ ποδῶν.

"The poor man." From Euripides's Medea, line 561, where ἐκποδών is written as one word for ἐκ ποδῶν ("out of the way").

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Ἐπιχάρμου. Corruptus Epicharmi locus ita restitui potest: . . . Ὦ θύγατερ, αἶ αἶ τύχας· / Συνοικιῶ νέῳ σε τὰν παλαιτέραν. Plenius etiam sic: Αἶ αἶ τύχας, ὦ θύγατερ, ὥς σ' ἀπώλεσα / Νέῳ συνοικίσας σε τὰν παλαιτέραν. Sequentia quoque sic interpolari possunt, Ὁ μὲν γὰρ ἄλλην δῆτα λαμβάνει τινὰ / Νεάνιδ', ἄλλη δ' ἄλλον μαστεύει πόσιν. Et rursum Euripidis locus ex Stob. sic: Κακὸν γυναῖκα πρὸς γραῖαν ζεῦξαι νέον. Sylburg. — Stobaeus tit. 69 profert ex Euripide in Aeolo, sed legit, πρὸς νέαν ζεῦξαι νέον, et loco duorum sequentium addit: Μακρὰ γὰρ ἰσχὺς μᾶλλον ἀῤῥένων μένει· / Θήλεια δ' ἥβη θᾶσσον ἐκλείπει δέμας. (continues)

"Of Epicharmus." The corrupt passage of Epicharmus can be restored thus: "... O daughter, alas, alas for fortune! I shall make you, the older, live with a young man." More fully also thus: "Alas, alas for fortune, daughter, how I have ruined you, making you, the older, live with a young man." The following can also be emended thus: "For he takes some other young girl, and she seeks another husband." And again the passage of Euripides from Stobaeus thus: "It is bad to yoke a young man to an old woman." Sylburg. — Stobaeus, title 69, quotes it from Euripides in the Aeolus, but reads "to yoke a young man to a young woman," and in place of the two following lines adds: "For the strength of males lasts longer; a woman's youth leaves her body sooner." (continues)

(printed under page 107)

Page

running head: ENTIS ALEXANDRINI 216
marginal letters: A διὰ τοῦδε τοῦ; B Ἀκήκοα δὲ Αἰσχύλου; C loctete affert Stobæus; D ἐκποδὼν conjuncte
old-edition numerals: (none)
other: begins and ends mid-sentence; turnover brackets [ἔργοις· and [μένειν· set as printed; lemmas of (12) Μενάνδρου and (13) Μακάριος stand crossed against their calls, as printed

PG 9:217

τύχας· συνοικίζων με ὧ σεσσαπολάπερα· » καὶ ἐπάγοντος, « Ὁ μὲν γὰρ ἄλλην δῆτα λαμβάνει νεάνιδα, ἄλλον δ' ἄλλη μαστεύει τινά· » Εὐριπίδης γράφει·

for fortune; giving me in marriage..." and added, "For the one indeed takes some other young girl, and the other woman seeks some other man;" Euripides writes:

Κακὸν γυναῖκα πρὸς νέον ζεῦξαι γραῖαν· Ὁ μὲν γὰρ ἄλλης λέκτρον ἱμείρει λαβεῖν, Ἡ δ', ἐνδεὴς τοῦδ' οὖσα, βουλεύει κακά.

It is an evil thing to yoke an old woman to a young man; for he desires to take the bed of another woman, while she, being bereft of this one, plots evils.

Ἔστι Εὐριπίδου μὲν ἐν τῇ Μηδείᾳ εἰπόντος,

Further, when Euripides in the Medea had said,

Κακοῦ γὰρ ἀνδρὸς δῶρ' ὄνησιν οὐκ ἔχει,

For the gifts of a base man bring no profit,

Σοφοκλῆς ἐν τῷ Αἴαντι τῷ μαστιγοφόρῳ ἐκεῖνό φησι τὸ ἰάμβιον,

Sophocles in the Ajax the Scourge-bearer utters that iambic line,

Ἐχθρῶν δ' ἄδωρα δῶρα, κοὐκ ὀνήσιμα.

And the gifts of enemies are no gifts, and bring no profit.

Σόλωνος δὲ ποιήσαντος,

And when Solon had composed,

Τίκτει γὰρ κόρος ὕβριν, ὅτ' ἂν πολὺς ὄλβος [ἕπηται·

For satiety breeds insolence, whenever great wealth attends,

ἄντικρυς ὁ Θεόγνις γράφει·

Theognis writes outright:

Τίκτει τοι κόρος ὕβριν, ὅτ' ἂν κακῷ ὄλβος [ἕπηται·

Truly satiety breeds insolence, whenever wealth attends a base man;

ὅθεν καὶ ὁ Θουκυδίδης ἐν ταῖς ἱστορίαις· « Εἰώθασιν δὲ οἱ πολλοὶ τῶν ἀνθρώπων, φησὶν, οἷς ἂν μάλιστα καὶ δι' ἐλαχίστου ἀπροσδόκητος εὐπραγία ἔλθῃ, εἰς ὕβριν τρέπεσθαι. » Καὶ Φίλιστος ὁμοίως τὰ αὐτὰ μιμεῖται, ὧδε λέγων· « Τὰ δὲ πολλὰ κατὰ λόγον τοῖς ἀνθρώποις εὐτυχοῦντα, ἀσφαλέστερα παρὰ δόξαν καὶ κακοπραγίαν· εἰώθασι γὰρ μάλιστα οἱ παρὰ δόξαν ἀπροσδοκήτως εὖ πράσσοντες εἰς ὕβριν τρέπεσθαι. » Πάλιν Εὐριπίδου ποιήσαντος,

whence Thucydides also in his Histories says: "And most men, to whom above all and in the shortest time unexpected prosperity comes, are wont to turn to insolence." And Philistus similarly imitates the same words, speaking thus: "Now the things that prosper for the most part according to reason for men are safer than those that happen contrary to expectation and after misfortune; for those who contrary to expectation and unexpectedly fare well are most wont to turn to insolence." Again, when Euripides had composed,

Editors' notes and page, col. 217

Footnotes

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Γραῖαν. Ms. Paris., νέαν. In ms. Ottob. haec sic exstant: πρὸς νέον ζεῦξαι νέαν... δουλεύει κακά.

"Old." The Paris manuscript has "young." In the Ottoboni manuscript these words stand thus: "to yoke a young woman to a young man ... serves evils."

(printed under page 108)

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Εὐριπίδου. Ex Homeri versu isto qui legitur Iliad. Γ: Ἐχθρὰ δέ μοι τοῦ δῶρα, τίω δέ μιν ἐν καρὸς αἴσῃ, materiam dicti hujus accepisse creditur, quod in Ajace exstat pag. 40, et in proverbium abiit: Ἐχθρῶν ἄδωρα δῶρα, licet alioqui Clemens Sophoclem velit versum illum ex isto Euripidis accepisse, qui in ejus Medea legitur, et ab ipsa Medea profertur, recusante Jasonis xenia, sed ego Clementi nequaquam assentior. H. Stephanus lib. De Sophocl. imitat. Collect.

"Of Euripides." He is believed to have taken the matter of this saying, which stands in the Ajax, p. 40, and passed into a proverb, "the gifts of enemies are no gifts," from that verse of Homer which is read in Iliad Γ [as printed]: "Hateful to me are his gifts, and I value him at a splinter's worth"; although Clement would have it that Sophocles took that verse from this one of Euripides, which is read in his Medea and is spoken by Medea herself as she refuses Jason's gifts; but I by no means agree with Clement. Henri Estienne, book On the Imitations of Sophocles. Collector.

(printed under page 108)

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Κακοῦ. Medeae dictum in tragoediae cognominis v. 618.

"Of a bad man." Medea's saying, in the tragedy of that name, line 618.

(printed under page 108)

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Ἰάμβειον. Ms. Ottob. ἰαμβεῖον.

"Iambic verse." The Ottoboni manuscript accents it ἰαμβεῖον.

(printed under page 108)

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Ἐχθρῶν. Dictum Ajacis de gladio quo ab Hectore accepto se interfecit, in Sophoclis Ajace flagellif. v. 676. Illud δ' non agnoscit Sophocles. Deinde καὶ οὐχ pro κοὐχ habet ms. Paris.

"Of enemies." Ajax's saying about the sword, received from Hector, with which he killed himself, in Sophocles's Ajax the Whip-bearer, line 676. Sophocles does not have that δ'. Then the Paris manuscript has καὶ οὐχ for κοὐχ ("and not").

(printed under page 108)

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Σόλωνος. M. Neander in Theognidem scribens, monet Scholiastem Pindari hunc versum Homero tribuere, sed ex altero Solonis factum constare ex hoc loco: interpretatur vero sic: « Parit autem saturitas injustitiam, quando malum hominem felicitas comitatur. » Idem adnotat Gregorium Naz. vocare, κόρον ὕβριος ἀρχήν, vide Proverb. « Satietas ferociam parit, » ubi sic redditur Latine versus Theognidis: Fastum copia gignit, opes ubi pravus adeptus. Collect.

"Of Solon." Michael Neander, writing on Theognis, notes that the scholiast on Pindar attributes this verse to Homer, but that it is clear from this passage that it was made from another verse of Solon's; he interprets it thus: "Surfeit begets injustice, when good fortune attends a bad man." He also notes that Gregory Nazianzen calls "surfeit the beginning of insolence"; see the proverb "Satiety begets arrogance," where the verse of Theognis is rendered in Latin thus: "Plenty begets pride, when a bad man has got wealth." Collector.

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Τίκτει γὰρ κ. H. ms. τίκτει τοι κόρος utrobique. Sylburg. — In primo versu ms. Ottob. τίκτει τοι κόρος, sed in secundo τίκτει κόρος habet, omissa particula. Solonis porro versus inter ejus fragmenta reperitur: Theognidis autem versus in ejus Gnom., eleg. v, 153.

"For surfeit begets." H.'s manuscript has "surfeit, you know, begets" in both places. Sylburg. — In the first verse the Ottoboni manuscript has "surfeit, you know, begets," but in the second "surfeit begets," the particle omitted. Further, Solon's verse is found among his fragments, and Theognis's verse in his Gnomic Elegies, line 153.

(printed under page 108)

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Οἱ πολλοὶ τῶν ἀνθρ. Forte οἱ πονηροὶ τῶν ἀνθρώπων. Sylburg. — Sed recepta lectio facile tolerari potest. Nam vitium de quo agit auctor, « plerisque hominum » adeo familiare est, ut apud Thucydidem lib. II, cap. 84, Archidamus, Lacedaemoniorum rex, merito dicat: Μόνοι γὰρ εὐπραγίαις οὐκ ἐξυβρίζομεν, καὶ ξυμφοραῖς ἧττον ἑτέρων εἴκομεν· « Soli et secundis non sumus insolentes, et adversis minus quam alii cedimus. »

"The many among men." Perhaps "the wicked among men." Sylburg. — But the received reading can easily be tolerated. For the fault the author treats is so familiar to "most men" that in Thucydides, book 2, chapter 84, Archidamus, king of the Lacedaemonians, rightly says: "For we alone are not made insolent by success, and yield less than others to misfortune"; "We alone are not insolent in prosperity, and give way less than others in adversity."

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Φίλιστος. Recte hunc subjungit Thucydidi; erat enim « Philistus imitator Thucydidis, et ut multo infirmior ita aliquatenus lucidior, » ut ait Quintilianus lib. X, cap. 1. A Cicerone dicitur « pene pusillus Thucydides » ad Q. fratrem lib. II, epist. 12. Idem in Bruto, ubi M. Catoni censori deesse amatores conqueritur: « Sicut, inquit, multis jam saeculis, et Philisto Syracusio, et ipsi Thucydidi. » Idem lib. II De oratore tradit « Philistum Thucydidem esse maxime imitatum. » Plura in hanc rem habes in Τέχνῃ Dionysii Halicarnassensis.

"Philistus." He rightly places him after Thucydides; for "Philistus was an imitator of Thucydides, and, though much weaker, somewhat clearer," as Quintilian says, book 10, chapter 1. Cicero calls him "almost a little Thucydides," To his brother Quintus, book 2, letter 12. The same, in the Brutus, where he complains that M. Cato the Censor lacks admirers: "As," he says, "for many ages now, both Philistus of Syracuse and Thucydides himself." The same relates in book 2 of On the Orator that "Philistus imitated Thucydides most of all." You have more on this in the Art of Dionysius of Halicarnassus.

(printed under page 108)

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Ἀσφαλέστερα παρὰ δόξαν καὶ κακοπρ. Lege ἐπισφαλέστερα πρὸς κακοπρ. Lowth.

"Safer beyond expectation and against misfortune." Read "more precarious with respect to misfortune." Lowth.

(printed under page 108)

Footnotes

(✠) ‹anchor: cautionem tutiora› · call in col 218 P. 741 ED. POTTER, 621 ED. PARIS.

P. 741 of Potter's edition, 621 of the Paris edition.

(printed under page 108)

Footnotes

(✠) ‹anchor: Qui nil agunt› · call in col 219 P. 742 ED. POTTER, 621-622 ED. PARIS.

P. 742 of Potter's edition, 621–622 of the Paris edition.

(printed under page 109)

Page

running head: 219 CLEMENTIS ALEXAND
marginal letters: A Ex patre nati; B Qui pudor ipse; C Rursus Euripides; D (none)
old-edition numerals: 264 before hominis,; P. 742 ED. POTTER, 621-622 ED. PARIS. after Alexandro :
other: facing Latin version, not set

PG 9:220

Ἐκ γὰρ πατρὸς καὶ μητρὸς ἐκπονουμένων Σκληρὰς διαίτας οἱ γόνοι βελτίονες·

For from a father and mother who labour through hard ways of life the offspring are better;

Κριτίας γράφει· « Ἄρχομαι δέ τοι ἀπὸ γενετῆς ἀνθρώπου, πῶς ἂν βέλτιστος τὸ σῶμα γένοιτο καὶ ἰσχυρότατος· εἰ ὁ φυτεύων γυμνάζοιτο καὶ ἐσθίοι ἐῤῥωμένως, καὶ ταλαιπωροίη τὸ σῶμα· καὶ ἡ μήτηρ τοῦ παιδίου τοῦ μέλλοντος ἔσεσθαι ἰσχύοι τὸ σῶμα καὶ γυμνάζοιτο. » Αὖθίς τε Ὁμήρου ἐπὶ τῆς Ἡφαιστοτεύκτου ἀσπίδος εἰπόντος·

Critias writes: "Now I begin from the birth of man, how he might become best in body and strongest: if he who begets him should exercise himself and eat heartily, and subject his body to toil; and the mother of the child that is to be should be strong in body and exercise herself." And again, when Homer had said concerning the shield wrought by Hephaestus:

Ἐν μὲν γαῖαν ἔτευξ', ἐν δ' οὐρανὸν, ἐν δὲ [θάλασσαν· Ἐν δ' ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο·

Therein he wrought earth, and therein heaven, and therein sea, and therein he set the great might of the river Oceanus;

Φερεκύδης ὁ Σύριος λέγει· « Ζὰς ποιεῖ φάρος μέγα τε καὶ καλόν· καὶ ἐν αὐτῷ ποικίλλει γῆν καὶ Ὠγῆνον, καὶ τὰ Ὠγήνου δώματα. » Ὁμήρου τε εἰπόντος·

Pherecydes of Syros says: "Zas makes a robe great and fair, and on it embroiders earth and Ogenos, and the mansions of Ogenos." And when Homer had said:

Αἰδὼς, ἥ τ' ἄνδρα μέγα σίνεται ἠδ' ὀνίνησιν

Shame, which greatly harms a man, and also profits him;

Εὐριπίδης ἐν Ἐρεχθεῖ γράφει·

Euripides writes in the Erechtheus:

Αἰδοῦς δὲ αὐτὸς δυσκρίτως ἔχω πέρι· Καὶ δεῖ γὰρ αὐτῆς, κἄστιν οὗ κακὸν μέγα.

And concerning shame I myself am hard put to judge; for there is need of it, and there is where it is a great evil.

Λάβοις δ' ἂν ἐκ παραλλήλου τῆς κλοπῆς τὰ χωρία κἀκ τῶν συνακμασάντων καὶ ἀνταγωνισαμένων σφίσι ⟨τ⟩ὰ τοιαῦτα. Εὐριπίδου μὲν ἐκ τοῦ Ὀρέστου·

And you might take side by side the passages of theft also from those who flourished at the same time and competed against one another, such as the following. From the Orestes of Euripides:

Ὦ φίλον ὕπνου θέλγητρον, ἐπίκουρον νόσου·

O dear charm of sleep, helper in sickness;

Σοφοκλέους ἐκ τῆς Ἐριφύλης·

and of Sophocles from the Eriphyle:

Ἄπελθ' ἐκείνης ὕπνον ἰητρὸν νόσου·

Depart to that sleep, the healer of sickness;

καὶ Εὐριπίδου μὲν ἐξ Ἀντιγόνης·

and of Euripides from the Antigone:

Ὀνόματι μεμπτὸν τὸ νόθον ἡ φύσις δοίη·

Nature may give the bastard what is blameworthy only in name;

Σοφοκλέους δὲ ἐξ Ἀλευάδων·

and of Sophocles from the Aleuadae:

Ἅπαν τὸ χρηστὸν τὴν ἴσην ἔχει φύσιν

All that is good has an equal nature.

Πάλιν Εὐριπίδου μὲν ἐν Κτιμένῳ·

Again, of Euripides in the Ctimenus:

Τῷ γὰρ πονοῦντι καὶ Θεὸς συλλαμβάνει·

For him who toils God also helps;

Σοφοκλέους δὲ ἐν Μίνῳ·

and of Sophocles in the Minos:

Οὐκ ἔστι τοῖς μὴ δρῶσι σύμμαχος τύχη·

Fortune is not an ally to those who do not act.

Ναὶ μὴν Εὐριπίδου μὲν ἐξ Ἀλεξάνδρου·

Yea, and of Euripides from the Alexander:

Editors' notes and page, col. 220

Footnotes

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Οἱ γόνοι. Flor. οἱ πόνοι nihil ad rem. Sylb. — Nihilominus eamdem lectionem habet ms. Paris.

"The offspring." The Florence edition has "the labours," which is beside the point. Sylburg. — Nevertheless the Paris manuscript has the same reading.

(printed under page 109)

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Ἐν μέν. Ex Iliad. Σ', v. 483.

"On it ..." From Iliad 18, line 483.

(printed under page 109)

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Ἐν δ'. Ex Iliad. Σ', v. 606.

"And on it ..." From Iliad 18, line 606.

(printed under page 109)

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Αἰδώς. Iliad. Ω', v. 44. . . . Οὐδέ οἱ αἰδὼς / Γίνεται, ἥ τ' ἄνδρας μέγα σίνεται, ἠδ' ὀνίνησι. E quo forte versu restituendum Clementi ἄνδρας.

"Shame." Iliad 24, line 44: "... nor has he shame, which greatly harms men and profits them." From this verse perhaps "men" should be restored in Clement.

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Αἰδοῦς δέ. In Erechthei fragmentis αἰδοῦς γάρ exstat. Hos autem versus Grotius in Excerpt. p. 386 sic vertit: Difficile de pudore judicium mihi est: / Saepe ejus opus est: est ubi magnum est malum. Ad posteriorem autem versum adnotat Sylburgius, in edit. Flor. perperam scribi οὐ κακόν, « non malum. » Nihilominus idem in ms. Paris. reperitur.

"And of shame." Among the fragments of the Erechtheus it stands as "for of shame." Grotius, in the Excerpts, p. 386, translates these verses thus: "Hard for me is judgement about shame: often there is need of it; there are times when it is a great evil." On the second verse Sylburg notes that the Florence edition wrongly writes "not bad." Nevertheless the same is found in the Paris manuscript.

(printed under page 109)

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Ὦ φίλον. Orestis dictum in cognominis tragoediae v. 211.

"O dear ..." A saying of Orestes, in the tragedy of that name, line 211.

(printed under page 109)

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Ἄπελθ' ἐκείνης. Haud scio an legendum ἄπεργ' ἐκείνης, « arce, » seu « arcebat. » Sylburg.

"Go away from her." Perhaps one should read "keep [it] from her," "ward off," or "he warded off." Sylburg.

(printed under page 109)

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Ὀνόματι. Hic Euripidis versus Sophocleo par erit si ex Stobaei serm. 75 sic scriptus fuerit: Ὀνόματι μεμπτὸν τὸ νόθον, ἡ φύσις δ' ἴση. / Natura par est, nomen invisum notho. Caeterum vocum δ' ἴση in δοίη perquam facilis est mutatio. Porro τὸν νόθον pro τὸ νόθον perperam habet ms. Ottob.

"In name." This verse of Euripides will match the Sophoclean one if it is written thus, from Stobaeus, discourse 75: "The bastard is blameworthy in name, but his nature is equal." "His nature is equal; the name is hateful to the bastard." Besides, the change of the words δ' ἴση into δοίη is very easy. Further, the Ottoboni manuscript wrongly has the masculine article for the neuter before "bastard."

(printed under page 109)

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Ἀλευάδων. Aleuadae nobiles Thessali erant de quibus apud veteres passim mentio fit. Proinde verisimile esset, eorum nomine inscriptam fuisse Sophoclis tragoediam, nisi plerique auctores Ἀλεάδας eam vocassent: quod fit a Stobaeo ipsum hunc versum citante serm. 75, et alibi. Conf. Aelianus De animal. lib. VII, c. 39; Hesychius v. ἐφυμνεῖς.

"From the Aleuadae." The Aleuadae were Thessalian nobles who are mentioned here and there in the ancients. It would therefore be likely that Sophocles's tragedy was titled with their name, had not most authors called it the Aleadae; this is done by Stobaeus, citing this very verse in discourse 75, and elsewhere. Compare Aelian, On Animals, book 7, chapter 39; Hesychius, under ἐφυμνεῖς.

(printed under page 109)

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Ἅπαν. Verius hunc versum in sermone jam dicto profert Stobaeus: Ὁ δὴ νόθος τοῖς γνησίοις ἴσον σθένει. / Ἅπαν τὸ χρηστὸν γνησίαν ἔχει φύσιν. / Nothus tantumdem valet, quantum legitimus. / Omne quod bonum est, legitimam habet naturam.

"All." Stobaeus gives this verse more truly in the discourse already named: "The bastard indeed has equal strength with the legitimate; all that is good has a legitimate nature." "The bastard is worth as much as the legitimate son. Everything that is good has a legitimate nature."

(printed under page 109)

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Κτιμένῳ. Haud scio an quisquam alius Ctimenum Euripidis citaverit. Κλυμένῃ in Κτιμένῳ facile mutari potuit. Ac proinde Grotius in Excerpt. p. 411 hunc versum retulit in Gnomas tragoediae cui titulus Φαέθων ἢ Κλυμένη. Verumtamen idem in Florilegio hunc versum citat ex Euripidis Hippolyto Stobaeum scilicet secutus in serm. 29, unde in operibus Euripidis exstat in fragmentis Ἱππολύτου καλυπτομένου. Cl. Gatakerus in Advers. c. 10 observavit, hanc tragoediam dici etiam potuisse Τήμενον, vel Τημενίδαν, quarum utraque saepius occurrit, vel Τημενίδας etiam, sub quo titulo Grotius nonnulla ex ms. edidit apud Stobaeum tit. 4 et 13.

"In the Ctimenus." I doubt whether anyone else has cited a Ctimenus of Euripides. "In the Clymene" could easily have been changed into "in the Ctimenus." And so Grotius, in the Excerpts, p. 411, placed this verse among the maxims of the tragedy entitled Phaethon or Clymene. Yet the same, in the Florilegium, cites this verse from Euripides's Hippolytus, following Stobaeus, discourse 29; whence in the works of Euripides it stands among the fragments of the Veiled Hippolytus. The distinguished Gataker, in the Adversaria, chapter 10, observed that this tragedy could also have been called Temenus or Temenidas, both of which occur quite often, or even Temenidae, under which title Grotius published some things from manuscript in Stobaeus, titles 4 and 13.

(printed under page 109)

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Σοφοκλέους δὲ ἐν Μ. Ms. Ottob. Σοφοκλῆς ἐν Μ. ac deinde Εὐριπίδου ἐξ Ἀλεξ.

"And of Sophocles in the M..." The Ottoboni manuscript has "Sophocles in the M...," and then "of Euripides from the Alex..."

(printed under page 109)

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Ἀλεξάνδρου. Ἀλέξανδρος, vel Ἀλεξάνδρα, dicta est quaedam Euripidis tragoedia, inter cujus fragmenta exstant seqq. versus, quos Grotius sic Latine expressit: (continues)

"From the Alexander." A certain tragedy of Euripides was called Alexander, or Alexandra; among its fragments stand the following verses, which Grotius rendered into Latin thus: (continues)

(printed under page 109)

Page

running head: NTIS ALEXANDRINI 220
marginal letters: A Ἐκ γὰρ πατρὸς; B τος·; C Πάλιν Εὐριπίδου; D (37) Κτιμένῳ.
old-edition numerals: (none)
other: begins and ends mid-sentence; turnover bracket [θάλασσαν· set as printed; ⟨τ⟩ὰ τοιαῦτα and right-edge letters of μέγα, χωρία, σφίσι are slightly clipped at the margin

PG 9:221

Χρόνος δὲ δείξει, ᾧ τεκμηρίῳ μαθὼν, Ἢ χρηστὸν ὄντα γνώσομαί σε ἢ κακόν·

And time will show, learning by which token I shall know whether you are good or bad;

Σοφοκλέους δὲ ἐξ Ἱππόνου·

and of Sophocles from the Hipponous:

Πρὸς ταῦτα κρύπτε μηδέν· ὡς ὁ πάνθ' ὁρῶν Καὶ πάντ' ἀκούων πάντ' ἀναπτύσσει χρόνος.

Therefore hide nothing; since time, that sees all things and hears all things, unfolds all things.

Ἀλλὰ κἀκεῖνα ὁμοίως ἐπιδράμωμεν. Εὐμήλου γὰρ ποιήσαντος·

But let us run over those instances also in like manner. For when Eumelus had composed:

Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἐννέα κοῦραι,

Nine daughters of Mnemosyne and Olympian Zeus,

Σόλων τῆς ἐλεγείας ὧδε ἄρχεται·

Solon begins his elegy thus:

Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἀγλαὰ τέκνα.

Glorious children of Mnemosyne and Olympian Zeus.

Πάλιν αὖ τὸ Ὁμηρικὸν παραφράζων Εὐριπίδης·

Again, Euripides, paraphrasing the Homeric line:

Τίς πόθεν εἷς ἀνδρῶν; πόθι τοι πτόλις ἠδὲ [τοκῆες;

Who and whence are you among men? Where are your city and your parents?

τοῖσδε χρῆται τοῖς Ἰαμβίοις ἐν τῷ Αἰγεῖ·

uses these iambics in the Aegeus:

Ποίαν σε φῶμεν γαῖαν ἐκλελοιπότα Πολυξενοῦσθαι; γῆ δὲ τίς, πάτρας θ' ὅρος; Τίς ἐσθ' ὁ φύσας; τοῦ κεκήρυξαι πατρός;

Leaving what land behind shall we say that you roam as a stranger among many? And what is your land, and the boundary of your fatherland? Who is he that begot you? Of what father are you proclaimed the son?

Τί δ'; Οὐ Θεόγνιδος εἰπόντος·

And what? When Theognis had said:

Οἶνος πινόμενος πουλὺς, κακὸς ἢν δέ τις αὐτῷ Χρῆται ἐπισταμένως, οὐ κακὸν, ἀλλ' ἀγαθόν,

Wine drunk in great quantity is bad; but if one uses it skilfully, it is not a bad thing, but a good,

Πανύασις γράφει·

does not Panyasis write:

Ὡς οἶνος θνητοῖσι θεῶν πάρα δῶρον ἄριστον, Πινόμενος κατὰ μέτρον· ὑπέρμετρος δὲ, χε[ρείων;

How wine is for mortals the best gift from the gods, when drunk in measure; but beyond measure, worse?

Ἀλλὰ καὶ Ἡσιόδου λέγοντος·

Moreover, when Hesiod says:

Σοὶ δ' ἐγὼ ἀντὶ πυρὸς δώσω κακὸν, ᾧ κεν [ἅπαντες Τέρπωνται·

And to you in place of fire I will give an evil, wherewith all may delight themselves;

Εὐριπίδης ποιεῖ· « Ἀντὶ πυρὸς δὲ γὰρ ἄλλο πῦρ μεῖζον καὶ δυσμαχώτερον βλάστον γυναῖκες. » Πρὸς τούτοις, Ὑμήρου λέγοντος·

Euripides composes: "For in place of fire women sprang forth as another fire, greater and harder to fight against." Besides these, when Homer says:

Editors' notes and page, col. 221

Footnotes

(39, continued) ‹continued from the foot of the previous page› · call in col 219 Dies docebit: ille te ostendit mihi / Veriloquus index, sisne bonus an sis malus. Porro in versu poster. σ' ἢ κακόν, habet ms. Paris.

"Time will teach: that truth-telling witness shows you to me, whether you are good or whether you are bad." Further, in the latter verse the Paris manuscript has σ' ἢ κακόν.

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Ἱππόνου. Ms. Ottob., Ὑπονόου. Quinetiam adnotat Cl. Casaubonus in Athenaei lib. VII, c. 4, legi in quibusdam mss. Ὑπόνου, ut huic tragoediae nomen fuerit Suspicaci, non Hipponoo. Sed neque tragoediae is titulus satis convenit, neque favent testimonia veterum. Hesychius: Ἀπαλέξασθαι, ἀπαλύξασθαι. Σοφοκλῆς Ἱππόνου. Mox: Ἀπαρθένευτος, ἀκέραιος, καθαρά. Σοφοκλῆς Ἱππόνῳ.

"Of the Hipponous." The Ottoboni manuscript has "of the Suspicious." Moreover the distinguished Casaubon notes, on Athenaeus book 7, chapter 4, that some manuscripts read Hyponous, so that the tragedy's name would have been "The Suspicious Man," not Hipponous. But that title does not fit a tragedy well, nor do the testimonies of the ancients favour it. Hesychius: "To ward off: to escape. Sophocles, Hipponous." Shortly after: "Unmaidenly: pure, undefiled. Sophocles, in the Hipponous."

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Τίς πόθεν εἷς ἀνδρ. Ex Odyss. Ξ, v. 187. Sic scribendum: Τίς; Πόθεν εἷς ἀνδρῶν; « Quis? Undenam es virorum? » In ms. Ottob. hujusce versus principium sic se habet: Τίς πόθεν εἶ ἀνδρῶν, πόθι τοι πόλις; Mox ἢ δὲ τοκ. Ms. Paris.

"Who, whence, one of men ..." From Odyssey 14, line 187. Write thus: "Who? From where among men?" "Who? From where among men are you?" In the Ottoboni manuscript the beginning of this verse runs thus: "Who and whence among men are you, where is your city?" Shortly after, the Paris manuscript has "or parents ..."

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Ἰαμβίοις. Ms. Ottob., Ἰαμβείοις.

"In iambics." The Ottoboni manuscript spells it Ἰαμβείοις.

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Πολυξενοῦσθαι. Malit fortasse aliquis ποτιξενοῦσθαι, « advenire hospitem. » Sylb.

"To be hospitable to many." Someone might perhaps prefer ποτιξενοῦσθαι, "to arrive as a guest." Sylburg.

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Κακός. Forte κακόν, « malum, » id est res mala: ut in seq. versu. Id.

"Bad" (masculine). Perhaps "a bad thing," that is, an evil thing, as in the following verse. The same.

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Οἶνος π. Apud Theognidem Gnom. Eleg. v. 211 hi versus sic se habent: Οἶνόν τοι πίνειν πουλὺν κακόν· ἢν δέ τις αὐτὸν / Πίνῃ ἐπισταμένως, οὐ κακός, ἀλλ' ἀγαθός. In ms. Paris. πολύς pro πουλύς exstat: et in seq. vers. ἐπιστημόνως pro ἐπισταμένως ms. Paris. et Ottob. mendose.

"Wine much ..." In Theognis, Gnomic Elegies, line 211, these verses run thus: "To drink much wine is bad; but if one drinks it with understanding, it is not bad, but good." In the Paris manuscript πολύς stands for πουλύς; and in the next verse the Paris and Ottoboni manuscripts wrongly have ἐπιστημόνως for ἐπισταμένως.

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Ὡς οἶνος. Hi duo versus paulo aliter exstabant apud Panyasin. Cujus integrum locum profert Athenaeus lib. II, c. 2: Οἶνος δὲ θνητοῖσι θεῶν πάρα δῶρον ἄριστον / Ἀγλαός· ᾧ πᾶσαι μὲν ἐφαρμόζουσιν ἀοιδαί, / Πάντες δ' ὀρχησμοί, πᾶσαι δ' ἐραταὶ φιλότητες. / Πάσας δ' ἐκ κραδίας ἀνίας ἀνδρῶν ἀλαπάζει / Πινόμενος κατὰ μέτρον, ὑπὲρ μέτρον δὲ χερείων. / Vinum optimum est munus deorum mortalibus, / Ac luculentum: vino congruit quaevis cantio: / Saltatio quaevis: amabilis omnis benevolentia, / Omnes ex hominis corde molestias vinum obliterat, / Si modice bibitur; supra modum potum noxium est.

"As wine." These two verses stood a little differently in Panyasis. Athenaeus, book 2, chapter 2, gives his whole passage: "Wine is the best gift of the gods to mortals, bright wine: with it all songs accord, all dances, all lovely affections. It drives all griefs out of men's hearts when drunk in measure, but beyond measure it is worse." "Wine is the best gift of the gods to mortals, and a splendid one: every song suits wine, every dance; all goodwill is lovely; wine blots out all troubles from a man's heart, if drunk in moderation; drunk beyond measure it is harmful."

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Σοί. Irrepsisse videtur haec vox ex versu qui apud Hesiodum praecedit e quo scribendum τοῖς. Sunt autem haec Jovis de Pandora ad Prometheum verba, cum ignem coelitus surripuisset. Integer locus sic se habet Ἔργ. α', v. 57: Χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας; / Σοί τ' αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισι· / Τοῖς δ' ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες / Τέρπωνται κατὰ θυμόν, ἑὸν κακὸν ἀμφαγαπῶντες· / Gaudes ignem furatus, quodque animum meum deceperis? / Id tibique ipsi magnum erit malum et posteris. / Ipsis namque pro igni dabo malum, quo omnes / Se oblectent animo, suum malum amplectentes.

"To you." This word seems to have crept in from the verse that precedes in Hesiod, from which one should write "to them." These are the words of Jupiter to Prometheus about Pandora, when he had stolen fire from heaven. The whole passage runs thus, Works [and Days] 1, line 57: "You rejoice at having stolen fire and outwitted my mind? A great bane to yourself and to men who are to come; to them in place of fire I shall give an evil in which all may delight in heart, embracing their own evil." "You rejoice to have stolen fire and deceived my mind? That will be a great evil for you yourself and for those after. For to them in place of fire I will give an evil in which all may delight in spirit, embracing their own evil."

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Ἀντὶ πυρὸς δὲ γάρ. Rectius ἀντὶ πυρὸς μὲν γάρ, inquit Sylburg. Pertinebant autem hi versus ad Ἱππόλυτον καλυπτόμενον. Hoc modo eos scribit Stobaeus serm. 71: Ἀντὶ πυρὸς γὰρ ἄλλο πῦρ μεῖζον ἐκβλαστοῦμεν / Γυναῖκες, πολὺ δυσμαχώτερον. Caeterum ex Clemente et Stobaeo inter se collatis, hos versus hoc modo concinnavit Grotius Florileg. p. 309: Ἀντὶ γὰρ πυρὸς / Πῦρ ἄλλο μεῖζον ἠδὲ δυσμαχώτερον / Ἔβλαστον αἱ γυναῖκες. / Proque igni / Novus successit ignis, atque inexpugnabile / Malum, mulieres. Similem locum ex incerta Menandri fabula exhibet Grotius in Excerpt. p. 749: (continues)

"For in place of fire" (with δέ). More correctly "for in place of fire" (with μέν), says Sylburg. These verses belonged to the Veiled Hippolytus. Stobaeus writes them thus, discourse 71: "For in place of fire we women sprout another, greater fire, far harder to fight." Moreover, comparing Clement and Stobaeus together, Grotius arranged these verses thus, Florilegium p. 309: "For in place of fire women sprang up as another fire, greater and harder to fight." "And in place of fire a new fire followed, and an unconquerable evil, women." Grotius gives a similar passage from an unidentified play of Menander in the Excerpts, p. 749: (continues)

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Footnotes

(✠) ‹anchor: pervicacius malum› · call in col 222 P. 743 ED. POTTER.

P. 743 of Potter's edition.

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Footnotes

[The page-foot images begin inside the notes: the opening lines of the continuation of (48) and of note (51) lie above the crop and are not set here. No author's text or call is visible on these crops.] (printed under page 111)

Footnotes

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Γαστέρα. Odyss. Ρ', 286, ubi ἀποκρύψαι pro ἀποπλῆσαι exstat. Celari at diri nequeunt jejunia ventris, / Multorum humano generi qui causa malorum. Athenaeus hos Diphili versus profert, qui illorum Euripidis meminerunt: Εὖ γ' ὁ κατάχρυσος εἶπε πόλλ' Εὐριπίδης, / Νικᾷ δὲ χρεία μ', ἡ ταλαίπωρός τέ μου / Γαστήρ. Ταλαιπωρότερον οὐδέν ἐστι γάρ. Hoc dixit inter multa pulchre Euripides, / Meus iste venter miser et inopia me domat. / Quid esse namque ventre miserius queat? Cum versus Euripidis primus mendosus sit, eique mensura refragetur, videtur legendus ut apud Diphilum: licet nomen οὐλομένη sit in loco Homeri citato et alibi γαστὴρ οὐλομένη, λυγρή, et στυγερή dicatur. H. Stephanus in libello Comicar. sentent. Collect.

"Belly." Odyssey 17, 286, where "to hide" stands for "to fill." "But the dire fastings of the belly cannot be hidden, which are the cause of many evils to the human race." Athenaeus gives these verses of Diphilus, which recall those of Euripides: "Well said the all-golden Euripides, among many things: 'Need overcomes me, and my wretched belly.' For there is nothing more wretched." "Among many things Euripides said this finely: this wretched belly of mine and want subdue me. For what could be more wretched than the belly?" Since the first verse of Euripides is faulty and the metre resists it, it seems it should be read as in Diphilus; although the word "accursed" stands in the passage of Homer cited, and elsewhere the belly is called accursed, baneful and hateful. Henri Estienne, in his little book of Sayings of the Comic Poets. Collector.

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Νικᾷ. Grotius hos versus sic exhibet Excerpt. p. 425: Νικᾷ με χρεία καὶ κακῶς ὀλουμένη / Γαστὴρ, ἀφ' ἧς δὲ πάντα γίνεται κακά. / Me dira egestas subigit, et miserabilis / Venter, malorum causa quae ferme omnium. Eodem modo exstant inter fragmenta incertae tragoediae in operibus Euripidis vers. 327. Paulo elegantius et propius ad Clementis lectionem restituit Casaubonus Adnotat. in Athenaei lib. X, cap. 5: Νικᾷ δὲ χρεία μ', ἡ κακῶς τ' ὀλουμένη / Γαστὴρ, ἀφ' ἧς δὲ πάντα γίνεται κακά. Quo Athenaei loco Diphilus in Parasito ad hos versus alludens sistitur: Εὖ γ' ὁ κατάχρυσος εἶπε πόλλ' Εὐριπίδης, / Νικᾷ δὲ χρεία μ', ἡ ταλαίπωρός τέ μου / Γαστήρ. Ταλαιπωρότερον οὐδέν ἐστιν γὰρ / Γαστρός. / Aureus recte multa sane dixit Euripides, / Egestas me vincit, tum aerumnosus / Venter meus: nil enim ventre est miserius. Quod vero Stephanus in Collectaneis citatus, praeferat Diphili lectionem Clementinae, id nequaquam probo, cum οὐλομένη sit in versu Homerico, et γαστήρ alibi οὐλομένη, ut ipse observavit, λυγρή et στυγερή dicatur. Quin etiam verisimilius est Diphilum, ut poetam, Euripidis verba mutasse quam Clementem.

"Overcomes." Grotius gives these verses thus, Excerpts p. 425: "Need overcomes me, and the belly, cursed to perish, from which all evils come." "Dire want subdues me, and the wretched belly, the cause of almost all evils." They stand in the same form among the fragments of an unidentified tragedy in the works of Euripides, line 327. Casaubon restored them a little more elegantly and nearer to Clement's reading, Notes on Athenaeus book 10, chapter 5: "Need overcomes me, and the belly, cursed to perish, from which all evils come." In that passage of Athenaeus, Diphilus in the Parasite is presented alluding to these verses: "Well said the all-golden Euripides, among many things: 'Need overcomes me, and my wretched belly.' For there is nothing more wretched than the belly." "Golden Euripides truly said many things rightly: want conquers me, and my wretched belly; for nothing is more wretched than the belly." But that Stephanus, as cited in the Collectanea, prefers Diphilus's reading to Clement's, I by no means approve, since "accursed" stands in the Homeric verse, and elsewhere, as he himself observed, the belly is called accursed, baneful and hateful. Indeed it is more likely that Diphilus, as a poet, changed Euripides' words than that Clement did.

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Μετὰ μαιν. Haec Calliae verba Grotius in anapaestos digessit Excerpt. pag. 865: Φασὶ μετὰ μαινομένων / Χρῆναι μαίνεσθαι ἅπαντας. / Apud insanos omnibus aiunt / Esse insanire decorum.

"With madmen." These words of Callias Grotius arranged as anapaests, Excerpts p. 865: "They say that among madmen all must go mad." "They say it is fitting for all to be mad among the mad."

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Καὶ συμβῆναι δ' ἔνια δεῖ. Soluta sententiae clausula, hoc metro efferri posset: Κὰκ συμβεβηκότος δ' ἔνια κύρσαι δέον. Sylburg. — Athenaeus lib. VI Menandrum citat in comoedia cui titulus Πωλούμενοι, Venales. In secundo versu et prosodiae et sententiae ratio postulat: Καὶ συμμανῆναι δ' ἔνια δεῖ. « Desipere cum aliis in quibusdam oportet. » In manuscriptis exemplaribus μ et β ita pinguntur, ut similia sint: Ita locutus est Galenus lib. Περὶ φυσικῶν δυνάμεων: Οὐχ ἑκόντες, ἀλλ' ὡς ἡ παροιμία φησὶ, μαινομένοις ἀναγκασθέντες συμμανῆναι. « Haud sponte, sed juxta proverbium coacti cum insanientibus insanire. » Vide Proverbium, Insanire cum insanientibus. Sic Horatius ode 14 lib. IV Carm.: Misce stultitiam consiliis brevem: / Dulce est desipere in loco. Plautus in Bacchidib.: Nullus frugi esse potest homo, nisi qui bene et male facere tenet. / Improbus cum improbis sit, harpaget, furibus furetur quod queat. Collect. Simile est Anacreonticum illud: Θέλω, θέλω μανῆναι. / Volo, volo insanire. Od. 13, v. ult.

"And in some things one must happen along." The closing phrase of the sentence, now in prose, could be put into this metre: "and in some things one must hit on what chance brings." Sylburg. — Athenaeus, book 6, cites Menander in the comedy entitled The Men for Sale. In the second verse both the prosody and the sense require: "And in some things one must go mad along with others." "In certain things one must play the fool with others." In manuscript copies μ and β are drawn so as to look alike. So Galen spoke in his book On the Natural Faculties: "Not willingly, but, as the proverb says, compelled to go mad with madmen." "Not of their own will, but, as the proverb has it, forced to be mad with the mad." See the proverb "To be mad with the mad." So Horace, ode 14 [as printed] of book 4 of the Odes: "Mix a little folly with your counsels: it is sweet to play the fool in season." Plautus in the Bacchides: "No man can be worth anything unless he knows how to do both good and ill; let him be a rogue with rogues, plunder, steal what he can from thieves." Collector. Like it is that Anacreontic line: "I will, I will go mad." "I will, I will be mad." Ode 13, last line.

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Τηΐου. Teium vocat Antimachum, ut eum ab aliis ejusdem nominis distinguat. Suidas enim quinque Antimachos enumerat. Verum an quisquam alius praeter Clementem Teii Antimachi meminerit, haud scio.

"Of Teos." He calls Antimachus "of Teos" to distinguish him from others of the same name; for Suidas lists five men named Antimachus. But whether anyone besides Clement mentions Antimachus of Teos, I do not know.

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Αὐγίας. Hujus poetae an praeter Clementem quisquam alius meminerit, dicere haud ausim. A Stephano Byzantino in v. Τέγεα, Auge, femina μελοποιός memoratur, ubi pro Αὐγῇ viri docti Αὐγῆς, viri scilicet nomen, reponunt. Verum id sine auctoritate. Suidas, Αὐγίου, Ἀθηναίου κωμικοῦ, meminit; et Pollux Ἁγίου κωμικοῦ lib. III, cap. 3: ex utroque forte corrupto concinnandus fuerit Αὐγίας Clementis.

"Augias." Whether anyone besides Clement mentions this poet I would not dare to say. Stephanus of Byzantium, under Tegea, mentions Auge, a woman lyric poet, where learned men restore "Auges," that is, a man's name, for "Auge." But that is without authority. Suidas mentions "Augias, an Athenian comic poet"; and Pollux, book 3, chapter 3, "Hagias, a comic poet": from both, perhaps corrupt, Clement's Augias may have to be pieced together.

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Page

running head: ENTIS ALEXANDRINI 224
marginal letters: A Γαστέρα δ' οὔπως; B Venter meus :; C μενοι, Venales.; D Collect. Simile est
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 9:225

Δῶρα γὰρ ἀνθρώπων νόον ἤπαφεν, ἠδὲ [καὶ ἔργα.

For gifts beguile the mind of men, and their deeds as well.

Ἡσιόδου δὲ εἰποντος,

And when Hesiod had said,

Οὐ μὲν γάρ τι γυναικὸς ἀνὴρ ληΐζετ' ἄμεινον Τῆς ἀγαθῆς· τῆς δ' αὖτε κακῆς οὐ ῥίγιον [ἄλλο·

For a man wins no better prize than a good wife, and than a bad one, again, nothing else is more baneful;

Σιμωνίδης εἶπεν·

Simonides said:

Γυναικὸς οὐδὲν χρῆμ' ἀνὴρ ληΐζεται Ἐσθλῆς ἄμεινον, οὐδὲ ῥίγιον κακῆς.

No possession does a man win better than a noble wife, nor more baneful than a bad one.

Πάλιν Ἐπιχάρμου εἰπόντος, « Ὡς πολὺν ζήσων χρόνον, χὡς ὀλίγον, οὕτως διανοοῦ, » Εὐριπίδης γράφει,

Again, when Epicharmus had said, "As though about to live a long time, and as though a little, so be minded," Euripides writes:

Τί δήποτ' ὄλβῳ μὴ σαφεῖ βεβηκότες, Οὐ ζῶμεν ὡς ἥδιστα, μὴ λυπούμενοι;

Why ever, standing upon uncertain prosperity, do we not live as pleasantly as possible, free from grief?

Ὁμοίως τοῦ κωμικοῦ Διφίλου εἰπόντος, « Εὐμετάβολός ἐστιν ἀνθρώπων βίος· » Ποσίδιππος·

Similarly, when the comic poet Diphilus had said, "Easily changeable is the life of men," Posidippus says:

Οὐδεὶς ἀλύπως τὸν βίον διήγαγεν, Ἄνθρωπος ὤν· οὐδ' ἄχρι τοῦ τέλους πάλιν Ἔμεινεν εὐτυχῶν·

No one has passed through life without grief, being a man; nor again has he remained prosperous even to the end;

καὶ κατ' ἄλλα σοί φησιν ὁ Πλάτων γράφων περὶ ἀνθρώπου εὐμεταβόλου ζώου. Αὖθις Εὐριπίδου εἰπόντος,

and in other places Plato says the like to you, writing of man as a changeable creature. Again, when Euripides had said,

Ὦ πολύμοχθος βιοτὰ θνητοῖς, Ὡς ἐπὶ παντὶ σφαλερὰ κεῖσαι· Καὶ τὰ μὲν αὔξεις, τὰ δὲ ἀποφθινύθεις· Καὶ οὐκ ἔστιν ὅρος κείμενος, οὐδὲ Εἴς, ὅντινα χρὴ τελέσαι θνητοῖς, Πλὴν ὅταν ἔλθῃ κρυερὰ Διόθεν Θανάτου πεμφθεῖσα τελευτή·

O much-toiling life of mortals, how unstably are you set in everything! And some things you increase, and others you cause to waste away; and there is no limit appointed, not even one, which mortals must accomplish, save when the chill end of death comes, sent from Zeus;

Δίφιλος γράφει·

Diphilus writes:

Οὐκ ἔστι βίοτος, ὃς οὐ κέκτηται κακὰ,

There is no life that does not possess evils—

Editors' notes and page, col. 225

Footnotes

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Δῶρα. Plato lib. III De republica: Δῶρα θεοὺς πείθει καὶ αἰδοίους βασιλῆας. / Munera, crede, deos flectunt regesque verendos. Ovidius 3 τῆς Ματαιοτεχνίας: Munera, crede mihi, placant nominesque deosque. Collect.

"Gifts." Plato, Republic book 3: "Gifts persuade the gods and reverend kings." "Gifts, believe me, bend the gods and kings to be revered." Ovid, book 3 of the Art of Love [here called "the Vain Art"]: "Gifts, believe me, appease both men and gods." Collector.

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Νόον. Ms. Paris. νοῦν.

"Mind." The Paris manuscript has the contracted form νοῦν.

(printed under page 112) (56*) ‹anchor: not visible on this crop› · call in col 225 Ἡσιόδου. Stobaeus tit. 67 ex ejus operibus hoc distichum collegit. Euseb. lib. X, cap. 2, De praep., proferens ex Porphyrio et aliis furta veterum, monet Simonidem ἐν τῷ ἑνδεκάτῳ, hanc ex eo sumpsisse sententiam, additque Euripidis locum similem ex Menalippe, quem apud Stobaeum reperies loco citato, cum alio Sophoclis in Phaedra ejusdem sententiae. Sed quid in re clara tot opus est testibus? Collect.

"Of Hesiod." Stobaeus, title 67, gathered this couplet from his works. Eusebius, Preparation [for the Gospel] book 10, chapter 2, setting out from Porphyry and others the thefts of the ancients, notes that Simonides, "in the eleventh [book]," took this saying from him, and adds a similar passage of Euripides from the Melanippe, which you will find in Stobaeus at the place cited, with another of Sophocles in the Phaedra to the same effect. But in a plain matter, what need is there of so many witnesses? Collector.

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Οὐ μέν. Ex Hesiodo Ἔργ. β', v. 320.

"Not indeed." From Hesiod, Works [and Days] 2, line 320.

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Γυναικὸς οὐδέν. Ms. Paris., γυναικὸς δ' οὐδ'.

"Nothing ... than a woman." The Paris manuscript has "and not ... than a woman."

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Ὡς πολ. Haec uno tetrametro inclusit Grotius Excerpt. pag. 477: Ὡς πολὺν ζήσων χρόνον, χ' ὡς ὀλίγον, οὕτω διανόει. / Tanquam sis diu victurus, tanquam non, ita cogita.

"As much ..." Grotius enclosed these words in a single tetrameter, Excerpts p. 477: "As one who will live a long time, and as one who will live a short time, so think." "Think as though you will live long, and as though you will not."

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Τί δήποτ' ὄλβῳ μὴ σαφ. Mss. Ottob.: Τί δήκοτε ὄλβῳ μὲν μὴ σ. Est autem hoc ex incerta aliqua tragoedia sumptum. Sic vertit Grotius in Excerpt. p. 435: Considerantes fluxa quam res sint opes, / Quin agimus aevum dulce sine moeroribus?

"Why ever, with wealth not secure ..." The Ottoboni manuscripts: "Why ever, with wealth not s..." This is taken from some unidentified tragedy. Grotius translates it thus, Excerpts p. 435: "Considering what fleeting things riches are, why do we not spend a sweet life free of sorrows?"

(printed under page 112)

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Εὐμετάβολος. Hanc sententiam, addita voce μάλ', in iambum concinnavit Grotius Excerpt. p. 797: Εὐμετάβολος μάλ' ἐστὶν ἀνθρώπων βίος. / Vita hominum res est admodum mutabilis.

"Changeable." Grotius fitted this saying into an iambic line, adding the word "very," Excerpts p. 797: "The life of men is very changeable." "The life of men is a thing exceedingly mutable."

(printed under page 112)

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Εὐτυχῶν. Sententiarum ἀντίθεσις exigere videtur ἀτυχῶν. Proinde Grotius in Excerpt. p. 819, haec sic vertit: Nemo transegit aevum sine doloribus. / Mortalis genitus. Contra nemo etiam fuit / Perpetuo infortunatus.

"Fortunate." The antithesis of the sentences seems to require "unfortunate." Accordingly Grotius, Excerpts p. 819, translates these words thus: "No one born mortal has passed his life without pains. On the other hand, no one has been unfortunate for ever."

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Καὶ κατ' ἄλλα σ. Ita interpolandus videtur locus: Καὶ κατάλληλά σοι φησὶν ὁ Πλάτων· « et congrua hisce dicit tibi Plato. » Sed incertae fallacesque sunt hae conjecturae. Sylburg.

"And in other respects ..." The passage seems to need emending thus: "And Plato says things corresponding to you": "and Plato tells you things agreeing with these." But these conjectures are uncertain and deceptive. Sylburg.

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Εἴς, ὅντινα. Ms. Ottob. εἰς ὄντινα. Ms. Paris. εἰς, εἰς ὅντινα.

"To which." The Ottoboni manuscript has εἰς ὄντινα. The Paris manuscript has "to, to which."

(printed under page 112)

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Ὦ πολύμοχθος. Haec sic emendavit et digessit Grotius pag. 425: Ὦ πολύμοχθος βιοτὰ θνατοῖς, / Ὡς ἐπὶ παντὶ σφαλερὰ κεῖσαι / Καὶ τὰ μὲν αὔξεις, τὰ δ' ἀποφθινύθεις· / Κοὐκ ἔστιν ὅρος κείμενος οὐδεὶς / Εἰς ὅντινα χρὴ τελέσαι θνητούς, / Πλὴν ὅταν ἔλθῃ κρυερὰ Διόθεν / Θανάτου πεμφθεῖσα τελευτά. / O vita hominum plena laboris / Quam stas dubio male fulta gradu: / Et modo crescis, modo decrescis: / Nullamque datur cernere metam, / In qua cursum requiescat homo, / Nisi cum leti frigida venit / Superis mittentibus hora.

"O toilsome." Grotius emended and arranged these lines thus, p. 425: "O life of mortals, full of toil, how unsteadily you stand in everything; some things you increase, others you waste away; and there is no fixed limit to which mortals must come, except when the chill end of death comes, sent from Zeus." "O life of men, full of labour, how you stand, ill-propped, with doubtful step: now you grow, now you dwindle; and no goal is given to be seen where man may rest his course, save when the cold hour of death comes, the gods above sending it."

(printed under page 112)

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Οὐκ ἔστι βίοτος. Scribendum ex mss. Paris. et Ottob. οὐκ ἔστι βίος. Sylburgius integrum versum sic scribit: Οὐκ ἔστι βίος, ὃς οὐχὶ κέκτηται κακά. Totam vero sententiam Grotius hoc modo restituit Excerpt. p. 797: Οὐκ ἔστι βίος, ὃς οὐχὶ κέκτηται κακά, / Λύπας, μερίμνας, ἁρπαγάς, στρέβλας, νόσους. / Τούτων ὁ θάνατος, καθάπερ ἰατρὸς, φανεὶς / Ἀνέπαυσε τοὺς ἔχοντας ἀναπαύλῃς ὕπνῳ. / Nulla usquam vita est, plena quae non sit malis, / Furtis, dolore, morbis, tormentis, metu. / Tantis malis, ut medicus, mors intervenit, / Requiemque fert hominibus in somnum datis.

"There is no livelihood." Following the Paris and Ottoboni manuscripts write "there is no life." Sylburg writes the whole verse thus: "There is no life that does not possess evils." Grotius restored the whole saying thus, Excerpts p. 797: "There is no life that does not possess evils: griefs, cares, robberies, tortures, diseases. From these death, appearing like a physician, gives rest to those who have them, in the sleep of repose." "Nowhere is there a life that is not full of evils: thefts, pain, diseases, torments, fear. Death steps in to such evils like a physician, and brings rest to men given over to sleep."

(printed under page 112)

Footnotes

(✠) ‹anchor: Cum autem dixisset Hesiodus› · call in col 226 P. 744 ED. POTTER, 623 ED. PARIS.

P. 744 of Potter's edition, 623 of the Paris edition.

(printed under page 112)

Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 227 P. 745 ED. POTTER, 623-624 ED. PARIS.

P. 745 of Potter's edition, 623–624 of the Paris edition.

(printed under page 113)

Page

running head: 227 CLEMENTIS ALEXANDRINI
marginal letters: A Curis, molestiis,; B Non juvenis vetulo; C ad furtum,; D versus reperitur etiam
old-edition numerals: 265 before Vittis cano; P. 745 ED. POTTER, 623-624 ED. PARIS. after alia vero a
other: facing Latin version, not set

PG 9:228

Λύπας, μερίμνας, ἁρπαγὰς, στρέβλας, νόσους· Τούτων ὁ θάνατος καθάπερ ἰατρὸς φανεὶς, Ἀνέπαυσε τοὺς ἔχοντας, ἀναπαύσας ὕπνῳ.

griefs, cares, robberies, racks, diseases; from these death, appearing like a physician, gives rest to those who have them, putting them to rest in sleep.

Ἔτι τοῦ Εὐριπίδου εἰπόντος,

Further, when Euripides had said,

Πολλαὶ μορφαὶ τῶν δαιμονίων, Πολλὰ δ' ἀέλπτως κραίνουσι θεοί·

Many are the forms of heavenly things, and many things the gods bring to pass unexpectedly;

ὁ τραγικὸς ὁμοίως Θεοδέκτης γράφει·

the tragic poet Theodectes similarly writes:

Τὸ μὴ βεβαίους τὰς βροτῶν εἶναι τύχας.

That the fortunes of mortals are not sure.

Βακχυλίδου τε εἰρηκότος· « Παρ' οἷσι δὲ θνητῶν τὸν ἅπαντα χρόνον τῷ δαίμονι δῶκε, πράσσοντα ἐν καιρῷ πολιοκρόταφον γῆρας ἱκνεῖσθαι, πρὶν ἐγκύρσαι δύᾳ; » Μοσχίων ὁ κωμικὸς γράφει·

And when Bacchylides had said: "And among whom of mortals has it been granted by the deity for all time, faring seasonably, to reach grey-templed old age before encountering calamity?" Moschion the comic poet writes:

Κεῖνος δ' ἁπάντων ἐστὶ μακαριώτατος, Ὃς διὰ τέλους ζῶν ὁμαλὸν ἤσκησεν βίον.

But that man is most blessed of all, who living continuously to the end has practised an even life.

Εὕροις δ' ἂν καὶ Θεόγνιδος εἰπόντος,

And you would also find, when Theognis had said,

Οὔ τοι χρήσιμόν ἐστι νέα γυνὴ ἀνδρὶ γέ[ροντι· Οὐ γὰρ πηδαλίῳ πείθεται ὡς ἄκατος·

Truly a young wife is not profitable for an old man; for she does not obey the rudder like a boat;

Ἀριστοφάνη τὸν κωμικὸν γράφοντα·

Aristophanes the comic poet writing:

Αἰσχρὸν νέᾳ γυναικὶ πρεσβύτης ἀνήρ.

A shameful thing for a young woman is an old husband.

Ἀνακρέοντος γὰρ ποιήσαντος,

For when Anacreon had composed,

Ἔρωτα γὰρ τὸν ἁβρὸν Μέλπομαι, βρύοντα μίτραις Πολυανθέμοις ἀείδων· Ὁ δὲ καὶ θεῶν δυνάστης· Ὁ δὲ καὶ βροτοὺς δαμάζει·

For tender Love I celebrate, singing of him teeming with many-flowered headbands; and he is lord even of the gods, and he subdues mortals also;

Εὐριπίδης γράφει·

Euripides writes:

Ἔρως γὰρ ἄνδρας οὐ μόνους ἐπέρχεται, Οὐδ' αὖ γυναῖκας, ἀλλὰ καὶ θεῶν ἄνω Ψυχὰς ταράσσει, κἀπὶ πόντον ἔρχεται.

For Love comes not upon men alone, nor yet upon women, but even on high troubles the souls of gods, and goes upon the sea.

Ἀλλ' ἵνα μὴ ἐπιπλέον προΐῃ ὁ λόγος, φιλοτιμουμένων ἡμῶν τὸ εὐεπίφορον εἰς κλοπὴν τῶν Ἑλλήνων κατὰ τοὺς λόγους τε καὶ τὰ δόγματα ἐπιδεικνύναι, φέρε ἄντικρυς μαρτυροῦντα ἡμῖν Ἱππίαν τὸν σοφιστὴν τὸν Ἠλεῖον, ὃς τὸν αὐτὸν περὶ τοῦ προκειμένου μοι σκέμματος ἥκειν λόγον, παραστησώμεθα ὧδέ πως λέγοντα· « Τούτων ἴσως εἴρηται τὰ μὲν Ὀρφεῖ, τὰ δὲ Μουσαίῳ καταβραχὺ, ἄλλα ἀλλαχοῦ, τὰ δὲ Ἡσιόδῳ, τὰ δὲ Ὁμήρῳ, τὰ δὲ τοῖς ἄλλοις τῶν ποιητῶν, τὰ δὲ ἐν συγγραφαῖς, τὰ μὲν Ἕλλησι, τὰ δὲ βαρβάροις. Ἐγὼ δὲ, ἐκ πάντων τούτων τὰ μέ-

But lest our discourse advance too far while we strive to demonstrate the proneness of the Greeks to theft in both words and doctrines, come, let us produce Hippias the sophist of Elis, who bears witness outright for us and comes to the same argument concerning the subject of inquiry set before me, speaking somewhat thus: "Of these things some perhaps have been said by Orpheus, and some by Musaeus briefly, one thing here and another there, and some by Hesiod, and some by Homer, and some by the rest of the poets, and some in prose treatises, partly by Greeks and partly by barbarians; but I, putting together out of all these the

Editors' notes and page, col. 228

Footnotes

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Ἀναπαύσας ὕπνῳ. Ms. Ottob. ἀναπαύσεως ὕπνῳ.

"Having given rest by sleep." The Ottoboni manuscript has "by the sleep of rest."

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Πολλαί. Has Euripidis sententias in duos anapaestos digessimus, qui occurrunt in fine Alcestidis, Andromaches, Baccharum, et Helenae. Posterior versus reperitur etiam in peroratione Medeae.

"Many." We have arranged these sayings of Euripides into two anapaestic lines, which occur at the end of the Alcestis, the Andromache, the Bacchae and the Helen. The second line is also found in the close of the Medea.

(printed under page 113)

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Τὸ μή. Hunc versum Theodectae tribuit etiam Stobaeus serm. 103.

"Not to ..." Stobaeus too, discourse 103, attributes this verse to Theodectes.

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Παρ' οἷσι δὲ θν. Inter fragmenta lyricorum haec ita leguntur correcta: Παύροισι δὲ θνητῶν, et πράσσοντας ἐν καιρῷ, et ἐγκύρσαι δύαις. « Paucis autem mortalium concessum est a numine, ut bene rem gerentes mature ad cana tempora inducentem senectutem perveniant, priusquam incidant in calamitates. » Collect.

"And with whom of mortals ..." Among the fragments of the lyric poets these words are read corrected thus: "to few of mortals," and "faring well in due season," and "to meet with woes." "To few mortals is it granted by heaven that, prospering, they reach in due time old age that brings on grey hairs before they fall into calamities." Collector.

(printed under page 113)

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Κεῖνος. Haec sic vertit Grotius in Excerpt. p. 921: Ille omnium hominum vere est felicissimus, / Cui vita fluxit aequabiliter perpetim.

"That man." Grotius translates these words thus, Excerpts p. 921: "That man is truly the happiest of all men whose life has flowed evenly throughout."

(printed under page 113)

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Νέα γ. A. mavult νέῃ γυνή. Sylburg.

"Young w..." A. prefers "a woman ... to a young (man)" [νέῃ γυνή]. Sylburg.

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Οὔ τοι. E Theognidis Gnom., Eleg. v. 475, ubi prior versus sic se habet: Οὔ τοι σύμφορόν ἐστι γυνὴ νέα ἀνδρὶ γέροντι. Eodem modo exstat apud Stobaeum serm. 69.

"Not, you know ..." From Theognis, Gnomic Elegies, line 475, where the first verse runs thus: "A young wife is not, you know, suited to an old husband." It stands in the same form in Stobaeus, discourse 69.

(printed under page 113)

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Ἀριστοφάνη. Stobaeus, tit. 69, citat ex Euripide in Phoenice hunc similem: Πικρὸν νέᾳ γυναικὶ πρεσβύτης ἀνήρ. / Juveni maritus conjugi gravis est senex. Anacreontis carmina reperies cum caeteris ejus operibus p. 211, edit. 2, H. Steph., ubi legitur: Βρύοντα μίτραις πολυανθέμοις ἀείδων· « Abundantem redimiculis varios habentibus flores decantans. » Vide num magis placeat μέλλω cum ἀείδειν. Euripidis autem γνώμη ex Phaedra ejus a Stobaeo exscribitur lib. LXI De Venere, legiturque οὐ μόνος ἐπέρχεται et ψυχὰς χαράττει, « animos vulnerat. » His similia multa eadem Phaedra apud Senecam act. I. Hippolyti. Collect.

"Aristophanes." Stobaeus, title 69, cites from Euripides in the Phoenix this similar line: "An old husband is bitter to a young wife." "An old husband is a burden to a young wife." You will find the poems of Anacreon with his other works at p. 211 of Henri Estienne's second edition, where one reads: "Singing of [Love] teeming with many-flowered garlands"; "singing of one rich in headbands bearing many flowers." See whether "I am about to" with "to sing" pleases better. The maxim of Euripides is copied out by Stobaeus from his Phaedra, book 61, On Love, and is read "comes upon not alone" and "wounds souls," "wounds minds." The same Phaedra says many things like these in Seneca, Hippolytus act 1. Collector.

(printed under page 113)

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Μέλπομαι. Μέλπω, si malis, non refragor. Sylburg. — Mox μήτραις pro μίτραις mendose ms. Paris. In versu seq. ἀείδειν pro ἀείδων. Ibid.

"I sing" (middle). If you prefer the active form, I do not object. Sylburg. — Shortly after, the Paris manuscript wrongly has "wombs" for "headbands." In the next verse, "to sing" for "singing." The same.

(printed under page 113)

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Ὁ δέ. Conjuncte quoque scribi potest ὅδε, id est, οὗτος. Sylburg.

"And he." It can also be written as one word, "this one," that is, "he." Sylburg.

(printed under page 113)

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Μόνους. Sic Strobaeus quidem, et posteriores Clementis editiones, metro id exigente: verum edit. Flor. et ms. Paris., μόνον habent.

"Alone" (plural). So indeed Stobaeus [printed "Strobaeus"] and the later editions of Clement, as the metre requires; but the Florence edition and the Paris manuscript have "only."

(printed under page 113)

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Ἥκειν. Sententia et structura postulant ἔχει, vel ἠχεῖ, vel aliud hujusmodi. Sylburg.

"To have come." The sense and construction require "holds," or "sounds," or something of the kind. Sylburg.

(printed under page 113)

Page

running head: MENTIS ALEXANDRINI 228
marginal letters: A Λύπας, μερίμνας,; B Οὔ τοι χρήσιμόν; C μουμένων ἡμῶν; D operibus p. 211,
old-edition numerals: (none)
other: begins mid-sentence, ends mid-word (μέ-γιστα); turnover bracket [ροντι· set as printed

PG 9:229

γιστα καὶ ὁμόφυλα συνθεὶς, τοῦτον καινὸν καὶ πολυειδῆ τὸν λόγον ποιήσομαι. » Ὡς δὲ μὴ ἄμοιρον τήν τε φιλοσοφίαν τήν τε ἱστορίαν, ἀλλὰ μηδὲ τὴν ῥητορικὴν, τοῦ ὁμοίου ἐλέγχου περιίδωμεν, καὶ τούτων ὀλίγα παραθέσθαι εὔλογον. Ἀλκμαίωνος γὰρ τοῦ Κροτωνιάτου λέγοντος, « Ἐχθρὸν ἄνδρα ῥᾷον φυλάξασθαι ἢ φίλον· » ὁ μὲν Σοφοκλῆς ἐποίησεν ἐν τῇ Ἀντιγόνῃ·

greatest and kindred things, will make this discourse new and manifold." And that we may not overlook either philosophy or history, nor yet rhetoric either, as exempt from the like refutation, it is reasonable to adduce a few instances from these also. For when Alcmaeon of Croton says, "It is easier to guard against an enemy than a friend," Sophocles composed in the Antigone:

.... Τί γὰρ Γένοιτ' ἂν ἕλκος μεῖζον ἢ φίλος κακός;

.... For what greater wound could there be than a base friend?

Ξενοφῶν δὲ εἴρηκεν· « Οὐκ ἂν ἐχθροὺς ἄλλως πως βλάψειεν ἄν τις, ἢ φίλος δοκῶν εἶναι. » Καὶ μὲν ἐν Τηλέφῳ εἰπόντος Εὐριπίδου,

And Xenophon has said: "Not otherwise could anyone harm enemies than by seeming to be a friend." Moreover, when Euripides had said in the Telephus,

Ἕλληνες ὄντες βαρβάροις δουλεύσομεν;

Being Greeks, shall we be slaves to barbarians?

Θρασύμαχος ἐν τῷ ὑπὲρ Λαρισσαίων λέγει· « Ἀρχελάῳ δουλεύσομεν, Ἕλληνες ὄντες, βαρβάρῳ; » Ὀρφέως δὲ ποιήσαντος,

Thrasymachus in the speech On Behalf of the Larissaeans says: "Shall we be slaves to Archelaus, being Greeks, to a barbarian?" And when Orpheus had composed,

Ἔστιν ὕδωρ ψυχῆ, θάνατος δ' ὑδάτεσσιν ἀμοιβή. Ἐκ δ' ὕδατος γαίη, τὸ δὲ ἐκ γαίης πάλιν ὕδωρ. Ἐκ τοῦ δὲ ψυχὴ, ὅλον αἰθέρα ἀλλάσσουσα·

Water is for soul, and death is a recompense for waters; and from water comes earth, and from earth again water; and from this comes soul, exchanging the whole aether;

Ἡράκλειτος ἐκ τούτων συνιστάμενος τοὺς λόγους, ὧδέ πως γράφει, « Ψυχῇσι θάνατος, ὕδωρ γενέσθαι· ὕδατι δὲ θάνατος, γῆν γενέσθαι· ἐκ γῆς δὲ ὕδωρ γίνεται· ἐξ ὕδατος δὲ ψυχή· » καὶ μὴν Ἀθάμαντος τοῦ Πυθαγορείου εἰπόντος, « Ὧδε γεννᾶτο παντὸς ἀρχά· καὶ ῥιζώματα τέτταρα τυγχάνοντι, πῦρ, ὕδωρ, ἀὴρ, γῆ· ἐκ τούτων γὰρ αἱ γενέσεις τῶν γινομένων· » ὁ Ἀκραγαντῖνος ἐποίησεν Ἐμπεδοκλῆς·

Heraclitus, putting together his sayings out of these, writes somewhat thus: "For souls it is death to become water, and for water it is death to become earth; and from earth water comes into being, and from water soul." Yea, and when Athamas the Pythagorean had said, "Thus was generated the principle of the universe: and there are four roots, fire, water, air, earth; for out of these are the generations of the things that come into being," Empedocles of Acragas composed:

Τέσσαρα τῶν πάντων ῥιζώματα, πρῶτον ἄκουε·

Hear first the four roots of all things:

Editors' notes and page, col. 229

Footnotes

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Ὡς δὲ μή. Ὡς μηδέ Eusebius hanc sententiam recitans in Praeparat. Evangel. lib. X, cap. 2.

"And so as not." Eusebius has "so as not even," quoting this saying in the Preparation for the Gospel, book 10, chapter 2.

(printed under page 114)

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Τί γὰρ γένοιτ' ἂν ἕλκος. Post τί γάρ non abs re interrogationis notam posueris. Statim ἕλκος pro vulg. ἕρκος repositum ex Sophocle. Sylburg. — Τί γὰρ γένοιθ' ἕρκος ms. Paris. Apud Sophoclem γίνοιτ' pro γένοιτ' exstat Antigones versu 667.

"For what greater wound could there be." After "for what" you would not do amiss to put a question mark. Just after, "wound" has been restored from Sophocles for the common reading "fence." Sylburg. — The Paris manuscript has "for what fence could there be." In Sophocles γίνοιτ' stands for γένοιτ', Antigone line 667.

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Ξενοφῶν. In lib. V De institutione Cyri, pag. 127, Xenophontis sententia sic se habet: Οὔτε γὰρ ἂν φίλους τις ποιήσειεν ἄλλως πως πλεῖστα ἀγαθὰ ἐν πολέμῳ, ἢ πολέμιος δοκῶν εἶναι· οὔτ' ἂν ἐχθροὺς πλείω τις βλάψειεν ἄλλως πως, ἢ φίλος δοκῶν εἶναι· « Nec enim aliquis in bello amicos ulla ratione alia pluribus beneficiis affecerit, quam si hostis esse putetur: nec inimicos ulla ratione quis affecerit detrimentis pluribus, quam si amicus esse videatur. »

"Xenophon." In book 5 of the Education of Cyrus, p. 127, Xenophon's saying runs thus: "For in war one could do one's friends the most good in no other way than by seeming to be an enemy; nor could one harm enemies more in any other way than by seeming to be a friend." "For no one in war could confer more benefits on his friends by any other means than by being thought an enemy; nor could anyone inflict more damage on his enemies by any means than by seeming to be a friend."

(printed under page 114)

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Ἐκ δ' ὕδατος. Jos. Scaliger in Notis suis legit ex ipso Clemente: Ἐκ βέδυος δέ τε γαῖα· P. 575, dixit Clemens Orpheum vocasse aquam beay Phrygum idiomate. Apud Plutarchum ex sententia Heracliti legimus: Πυρὸς θάνατος ἀέρι γένεσις, καὶ ἀέρος θάνατος ὕδατι γένεσις. Collect. — Sententiae hujusce pars prior in ms. Paris. sic se habet: Ἐκ δὲ ὕδατος γαῖα, τὸ δὲ ἐκ γαίας. Ἐκ τοῦ δὲ ψυχή.

"And from water." Joseph Scaliger in his Notes reads, from Clement himself, "And from bedy [water] earth." At p. 575 Clement said that Orpheus called water "beay" [as printed; bedy] in the Phrygian idiom. In Plutarch we read, from a saying of Heraclitus: "The death of fire is birth for air, and the death of air is birth for water." Collector. — The first part of this saying runs thus in the Paris manuscript: "And from water earth, and that from earth. And from this soul."

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Ἡράκλειτος. Henr. Stephan. in Poesi philosophica. Proclus in Timaeum mentionem ejusdem loci facit, meminit et Philo. Caeterum Heraclitum maximam scriptorum suorum partem ex Orpheo mutuatum esse idem Clemens scribit tertia ab eo loco pagina: Σιωπῶ δὲ Ἡράκλειτον τὸν Ἐφέσιον, ὃς παρὰ Ὀρφέως τὰ πλεῖστα εἴληφεν. Et Plato in Cratylo allatis duobus Orphei versibus subjungit: Ταῦτ' οὖν σκόπει, ὅτι ἀλλήλοις συμφωνεῖ, καὶ πρὸς τὰ τοῦ Ἡρακλείτου πάντα τείνει. « Animadverte igitur quam belle haec consentiant, et ad Heraclitea illa praeclare referantur omnia. » Vide p. 628. Collect. Philo Judaeus lib., Quod mundus sit incorruptibilis, pag. 958: Εὖ καὶ Ἡράκλειτος ἐν οἷς φησι, ψυχῇσι θάνατος ὕδωρ γενέσθαι· ὕδατι θάνατος γῆν γενέσθαι. Ψυχὴν γὰρ οἰόμενος εἶναι τὸ πνεῦμα, τὴν μὲν ἀέρος τελευτὴν γένεσιν ὕδατος, τὴν δ' ὕδατος γῆς πάλιν γένεσιν αἰνίττεται, θάνατον οὐ τὴν εἰς ἅπασαν ἀναίρεσιν ὀνομάζων, ἀλλὰ τὴν εἰς ἕτερον στοιχεῖον μεταβολήν· « Unde laudatur Heraclitus, dum ait: Animarum mors aquam fieri: aquae mors terram fieri. Cum enim animam opinaretur esse spiritum, aeris exitium generationem aquae; et ex aqua pereunte gigni terram subindicat, non prorsus interire dicens elementa, sed mutari ex aliis in alia. »

"Heraclitus." Henri Estienne, in his Philosophical Poetry. Proclus, on the Timaeus, mentions the same passage, and Philo also recalls it. Moreover, the same Clement writes, on the third page from this place, that Heraclitus borrowed most of his writings from Orpheus: "I pass over Heraclitus of Ephesus, who took most things from Orpheus." And Plato in the Cratylus, after citing two verses of Orpheus, adds: "Consider, then, how these agree with each other, and all tend towards the doctrines of Heraclitus." "Note, then, how finely these agree, and all are splendidly referred to those Heraclitean sayings." See p. 628. Collector. Philo the Jew, book That the World Is Indestructible, p. 958: "Heraclitus too speaks well where he says: for souls it is death to become water; for water it is death to become earth. For thinking that the soul is breath, he hints that the end of air is the birth of water, and that of water in turn the birth of earth, calling death not utter destruction but change into another element." "Whence Heraclitus is praised when he says: the death of souls is to become water; the death of water is to become earth. For since he thought the soul was spirit, he hints that the perishing of air is the generation of water, and that from perishing water earth is born, saying not that the elements perish altogether but that they change from some into others."

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Ὧδε γεννᾶτο. Rectius vel ὧδ' ἐγεννᾶτο, vel ὧδε γεννᾶται. Τυγχάνοντι vero quod sequitur, Dorice positum pro τυγχάνουσι. Empedoclis secundus versus mox ex Plutarcho sic citatur a nonnullis: Πῦρ καὶ ὕδωρ, καὶ γαῖα, καὶ ἠέρος ἤπιον ὕψος. Sylburg.

"Thus was begotten." More correctly either "thus was begotten" with the augment, or "thus is begotten." The τυγχάνοντι that follows is Doric for τυγχάνουσι ("they are"). Empedocles's second verse is cited a little later by some from Plutarch thus: "Fire and water and earth and the gentle height of air." Sylburg.

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Ἐμπεδοκλῆς. Plutarchus lib. I De placitis phil. primum horum versuum profert, sed alios duos subjungit, in quibus nomine Jovis intelligitur ignis, Junonis aer, Plutonis terra, Nestis vero quaedam aquam indicat: et alibi apud eumdem legitur in secundo ἤπιον ὕψος, sed aliis versibus subjunctis. Tertius, denique, apud Aristotelem ab aliis separatus reperitur. Collect.

"Empedocles." Plutarch, book 1 of the Opinions of the Philosophers, gives the first of these verses but adds two others, in which by the name of Jupiter fire is meant, by Juno air, by Pluto earth, while a certain Nestis signifies water; and elsewhere in the same author "gentle height" is read in the second, but with other verses added. The third, finally, is found in Aristotle separated from the others. Collector.

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Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 230 P. 746 ED. POTTER.

P. 746 of Potter's edition.

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Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 231 P. 747 ED. POTTER, 625 ED. PARIS.

P. 747 of Potter's edition, 625 of the Paris edition.

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Page

running head: 231 CLEMENTIS ALEXANDRINI
marginal letters: A Ignem primum; B quæ prius facta; C Voluisti aperta signa,; D Νέος δ' ἀπόλλυθ'
old-edition numerals: P. 747 ED. POTTER, 625 ED. PARIS. after Stasinus :
other: facing Latin version, not set

PG 9:232

Πῦρ, καὶ ὕδωρ, καὶ γέαν, ἠδ' αἰθέρος ἄπλε[τον ὕψος· Ἐκ γὰρ τῶν, ὅσα τ' ἦν, ὅσα τ' ἔσσεται, ὅσσα [τ' ἔασσιν.

Fire, and water, and earth, and the boundless height of aether; for out of these are all things that were, and that shall be, and that are.

Καὶ Πλάτωνος μὲν λέγοντος, « Διὰ τοῦτο καὶ θεοὶ, τῶν ἀνθρώπων ἐπιστήμονες, οὓς ἂν διὰ πλείστου ποιῶνται, θᾶττον ἀπαλλάττουσι τοῦ ζῆν· » Μένανδρος πεποίηκεν,

And when Plato says, "Wherefore the gods also, who have knowledge of men, release sooner from life those whom they value most highly," Menander has composed:

Ὃν οἱ θεοὶ φιλοῦσιν, ἀποθνήσκει νέος.

Whom the gods love dies young.

Εὐριπίδου δὲ ἐν μὲν τῷ Οἰνομάῳ γράφοντος,

And when Euripides in the Oenomaus writes,

Τεκμαιρόμεσθα τοῖς παροῦσι τἀφανῆ·

We conjecture the things unseen from the things present;

ἐν δὲ τῷ Φοίνικι,

and in the Phoenix,

.... Τἀφανη τεκμηρίοισιν εἰκότως ἁλίσκεται·

.... Things unseen are reasonably grasped by tokens;

Ὑπερίδης λέγει, « Ἃ δ' ἐστὶν ἀφανῆ, ἀνάγκη διδάσκοντας τεκμηρίοις καὶ τοῖς εἰκόσι ζητεῖν. » Ἰσοκράτους τε αὖ εἰπόντος, « Δεῖ δὲ τὰ μέλλοντα τοῖς προγεγενημένοις τεκμαίρεσθαι· » Ἀνδοκίδης οὐκ ὀκνεῖ λέγειν· « Χρὴ γὰρ τεκμηρίοις χρῆσθαι τοῖς πρότερον γενομένοις περὶ τῶν μελλόντον ἔσεσθαι. » Ἔτι Θεόγνιδος ποιήσαντος,

Hyperides says: "And what is unseen, those who teach must of necessity investigate by tokens and probabilities." And again, when Isocrates had said, "And one must conjecture the future from the things that have happened before," Andocides does not hesitate to say: "For one must use the things that have happened before as tokens concerning the things about to be." Further, when Theognis had composed,

Χρυσοῦ κιβδήλοιο καὶ ἀργύρου ἄσχετος ἄτη, Κύρνε, καὶ ἐξευρεῖν ῥᾴδιον ἀνδρὶ [σοφῷ. Εἰ δὲ φίλου νόος ἀνδρὸς ἐνὶ στήθεσσι λέληθε, Ψεδνὸς ἐὼν, δόλιον δ' ἐν φρεσὶν ἦτορ [ἔχει, Τοῦτο Θεὸς κιβδηλότατον ποίησε βροτοῖσιν, Καὶ γνῶναι πάντων τοῦτ' ἀνιηρότερον·

Of counterfeit gold and silver the bane is endurable, Cyrnus, and it is easy for a wise man to find out; but if the mind of a friend lies hidden within his breast, being false, and he has a deceitful heart in his thoughts, this God made most counterfeit for mortals, and to recognize this is more grievous than all things;

Εὐριπίδης μὲν γράφει·

Euripides writes:

Ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν, ὃς κίβδη[λος ἦν, Τεκμήρι' ἀνθρώποισιν ὤπασας σαφῆ· Ἀνδρῶν δ' ὅτῳ χρὴ τὸν κακὸν διειδέναι Οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι;

O Zeus, why indeed of gold that is counterfeit have you granted clear tokens to men, while among men no stamp is implanted on the body whereby one may distinguish the bad man?

Ὑπερίδης δὲ καὶ αὐτὸς λέγει· « Χαρακτὴρ οὐδεὶς ἔπεστιν ἐπὶ τοῦ προσώπου τῆς διανοίας τοῖς ἀνθρώποις. » Πάλιν Στασίνου ποιήσαντος,

And Hyperides himself also says: "No stamp of the mind is set upon the countenance for men." Again, when Stasinus had composed,

Editors' notes and page, col. 232

Footnotes

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Γέαν. Ms. Paris. γαῖαν. In versu seq. ὅσα γ' ἦν. Sylburg.

"Earth." The Paris manuscript has γαῖαν. In the next verse, "as many as there were." Sylburg.

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Διὰ πλείστου π. H. περὶ πλείστου π. Id.

"Through most ..." H. has "of most [account] ..." The same.

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Ὃν οἱ θεοί. Stobaeus lib. CXIX De laude mortis hoc carmen citat, et in manuscripto Reginae matris additur nomen comoediae: Δὶς ἐξαπατῶντος, Bis fallentis, et post sententiam Aeschyli ὦ θάνατε, subjungitur haec, quae ab impresso abest, Ὑψαίου· Νέος δ' ἀπόλλυθ' ὅντινα φιλεῖ θεός, vel φιλέει. Plutarchus ad Apollonium et auctor Axiochi apud Platonem pag. 368 laudant illud ejusdem argumenti: Τὸν πέρι κῆρι φιλεῖ Ζεύς τ' αἰγίοχος καὶ Ἀπόλλων, / Παντοίῃ φιλότητ' οὐδ' ἵκετο γήραος οὐδόν. / Jupiter hunc totis animis, hunc Phoebus amabat, / Ille tamen justi metas non attigit aevi. Simile denique illud Sapient. IV, 11: « Consummatus in brevi explevit tempora multa. Placita enim erat Deo anima illius. » Collect.

"Whom the gods." Stobaeus, book 119, In Praise of Death, cites this poem, and in the Queen Mother's manuscript the name of the comedy is added, The Double Deceiver, "Of the man who deceives twice"; and after Aeschylus's saying "O death" this line is added, which is missing from the printed text, "of Hypsaeus": "He dies young whom god loves," or φιλέει. Plutarch, To Apollonius, and the author of the Axiochus among Plato's works, p. 368, praise that verse on the same theme: "He whom aegis-bearing Zeus and Apollo loved at heart with every kind of love, and he did not reach the threshold of old age." "Jupiter loved him with all his heart, and Phoebus loved him; yet he did not reach the bounds of a full span of life." Like it, finally, is that of Wisdom 4:11 [as printed; 4:13–14]: "Being made perfect in a short space, he fulfilled a long time; for his soul pleased God." Collector.

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Εὐριπίδου. Ms. Paris., Εὐριπίδους, et statim τεκμαιρόμεθα.

"Of Euripides." The Paris manuscript has Εὐριπίδους, and just after, τεκμαιρόμεθα ("we infer," shorter form).

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Τεκμαιρόμεσθα. Theodoretus De curat. Graec. lib. 6. Persuaderique vobis sinite ab Euripide tragoediarum scriptore, qui sic in Oenomao suo canit: Τεκμαιρόμεσθα τοῖς παροῦσι τἀφανές· / Praesentibus rebus ea, quae nos latent conjicimus. Rursus idem in Phoenissis: Ἀφανὲς τεκμηρίοισιν εἰκόσιν ἁλίσκεται. / Quod latet, conjecturis congruentibus deprehenditur. Collect.

"We infer." Theodoret, On the Cure of the Greek Maladies, book 6: "Let yourselves be persuaded by Euripides the tragedian, who sings thus in his Oenomaus: 'From what is present we infer what is unseen.' 'From things present we conjecture what is hidden from us.' Again the same in the Phoenician Women: 'The unseen is caught by likely signs.' 'What is hidden is detected by fitting conjectures.'" Collector.

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Τἀφανῆ. Hanc sententiam in versus hoc modo digessit Grotius Excerpt. p. 415: .... Τἀφανῆ / Τεκμηρίοισιν εἰκότως ἁλίσκεται. / .... Inaspicuum quod est / Per signa credibilia venari decet.

"The unseen." Grotius arranged this saying into verses thus, Excerpts p. 415: "... the unseen is fittingly caught by signs." "... what is unseen should be hunted down through credible signs."

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Κύρσε. Ms. Paris. κύρσαι, sed ad marg. Κύρσε.

"Met." The Paris manuscript has the infinitive κύρσαι, but in the margin κύρσε.

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Χρυσοῦ. Exstant hi versus inter Theognidis Gnom. Eleg. v. 119, ubi αὔσχετος pro ἄσχετος.

"Of gold." These verses stand among Theognis's Gnomic Elegies, line 119, where αὔσχετος stands for ἄσχετος ("unbearable").

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Ψεδρός. Q. c. ψυχρός. Sylburg; Ms Paris. ψυχρός, sed aliquis in marg. ψεδνὸς scripsit.

Ψεδρός. Perhaps "cold" [ψυχρός]. Sylburg. The Paris manuscript has "cold," but someone wrote ψεδνός ("scanty") in the margin.

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Ἀνιηρότερον. Ms. Paris. ἀνιαρότατον. Theologis ἀνιηρότατον. Mox ms. Paris. Εὐριπίδης μὲν γὰρ γράφει. Respicit vero auctor Euripidis Medeam v. 516.

"More grievous." The Paris manuscript has "most grievous." "Theologis" [as printed; Theognis] has "most grievous." Shortly after, the Paris manuscript has "For Euripides writes." The author has in view Euripides's Medea, line 516.

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Ὦ Ζεῦ. Locus indicatur a Stobaeo, lib. II De malitia, ex Euripidis Medea, legiturque: Ὦ Ζεῦ, τί δὴ χρυσοῦ. De versu Stasini vide Suidam in voce Νήπιος. Sophoclis locus apud ipsum habet καὶ πατρὸς κεκευθότων. Collect.

"O Zeus." The passage is pointed out by Stobaeus, book 2, On Wickedness, from Euripides's Medea, and is read: "O Zeus, why then of gold ..." On the verse of Stasinus see Suidas under the word "Foolish." The passage of Sophocles in him has "and of the father, of those lying hidden." Collector.

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Δή. Edit. Flor. et ms. Paris. δῆτα. Statim ἢ pro ἦν Euripides habet: sed Stobaeus ἦν retinet, hunc versum citans in serm. 2.

"Then." The Florence edition and the Paris manuscript have the longer δῆτα. Just after, Euripides has ἢ for ἦν; but Stobaeus keeps ἦν, citing this verse in discourse 2.

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Page

running head: ENTIS ALEXANDRINI 232
marginal letters: A Πῦρ, καὶ ὕδωρ,; B τους τε αὖ εἰπόντος,; C Τεκμήρι' ἀνθρώποισιν; D Per signa credibilia
old-edition numerals: (none)
other: begins and ends mid-sentence; turnover brackets [τον ὕψος·, [τ' ἔασσιν., [σοφῷ., [ἔχει,, [λος ἦν, set as printed

PG 9:233

Νήπιος, ὃς πατέρα κτείνων, παῖδας καταλείπει,

Foolish is he who, slaying the father, leaves the children behind,

Ξενοφῶν λέγει· « Ὁμοίως γάρ μοι νῦν φαίνομαι πεποιηκέναι, ὡς, εἴ τις πατέρα ἀποκτείνας, τῶν παίδων αὐτοῦ φείσαιτο. » Σοφοκλέους τε ἐν Ἀντιγόνῃ ποιήσαντος,

Xenophon says: "For I now seem to myself to have acted in the same way as if one, having slain a father, should spare his children." And when Sophocles in the Antigone had composed,

Μητρὸς τ' ἐν ᾅδου καὶ πατρὸς τετευχότων, Οὐκ ἔστ' ἀδελφὸς ὅστις ἀναβλάστοι ποτέ·

When both mother and father are in Hades, there is no brother who could ever spring forth again;

Ἡρόδοτος λέγει· « Μητρὸς καὶ πατρὸς οὐκ ἔτ' ὄντων, ἀδελφὸν ἄλλον οὐχ ἕξω. » Πρὸς τούτοις Θεοπόμπου ποιήσαντος·

Herodotus says: "Since mother and father are no more, another brother I shall not have." Besides these, when Theopompus had composed:

Δὶς παῖδες οἱ γέροντες ὀρθῷ τῷ λόγῳ·

Old men are twice children, by a true reckoning;

καὶ πρό γε τούτου, Σοφοκλέους ἐν τῷ Πηλεῖ·

and before him, Sophocles in the Peleus:

Πηλέα τὸν Αἰάκειον οἰκουρὸς μόνη Γερονταγωγῶ κἀναπαιδεύω πάλιν· Πάλιν γὰρ αὖθις παῖς ὁ γηράσκων ἀνήρ·

Peleus the son of Aeacus I alone, keeping the house, tend in his old age and educate anew; for a man growing old becomes once more a child;

Ἀντιφῶν ὁ ῥήτωρ λέγει· « Γηροτροφία γὰρ προσέοικε παιδοτροφίᾳ. » Ἀλλὰ καὶ ὁ φιλόσοφος Πλάτων, « Ἆρ', ὡς ἔοικεν, ὁ γέρων δὶς παῖς γένοιτ' ἄν. » Ναὶ μὴν Θουκυδίδου λέγοντος, « Μαραθωνῖται μόνοι προκινδυνεῦσαι· » Δημοσθένης εἶπεν· « Μὰ τοὺς ἐν Μαραθῶνι προκινδυνεύσαντας. » Οὐδὲ ἐκεῖνα παραπέμψομαι· Κρατίνου ἐν Ποιτίνῃ εἰπόντος·

Antiphon the orator says: "For the tending of old age resembles the rearing of children." Moreover, the philosopher Plato also says: "Then, as it seems, an old man will become twice a child." Yea, and when Thucydides says, "The men of Marathon alone faced the danger in the van," Demosthenes said: "By those who at Marathon faced the danger in the van." Nor will I pass over those instances either: when Cratinus in the Pytine had said:

Τὴν μὲν παρασκευὴν ἴσως γινώσκετε·

The preparation perhaps you know;

Ἀνδοκίδης ὁ ῥήτωρ λέγει· « Τὴν μὲν παρασκευὴν, ὦ ἄνδρες δικασταὶ, καὶ τὴν προθυμίαν τῶν ἐχθρῶν τῶν ἐμῶν σχεδόν τι πάντες εἴσεσθε. » Ὁμοίως καὶ Νικίας ἐν τῷ πρὸς Λυσίαν ὑπὲρ καταθήκης, « Τὴν μὲν παρασκευὴν καὶ τὴν προθυμίαν τῶν ἀντιδίκων ὁρᾶτε, ὦ ἄνδρες δικασταὶ, » φησίν. Καὶ

Andocides the orator says: "The preparation, O men of the jury, and the eagerness of my enemies almost all of you know." Similarly Nicias also in the speech Against Lysias on a Deposit says: "The preparation and the eagerness of our adversaries you see, O men of the jury." And

Editors' notes and page, col. 233

Footnotes

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Κτείνων... καταλείπει. Al. κτείνας... καταλείποι, non male. Non absimile est illud Homeri de Oreste, Odyss. Γ: Ὡς ἀγαθὸν καὶ παῖδα καταφθιμένοιο λιπέσθαι / Ἀνδρός. / Sic juvat occiso natum genitore relinqui.

"Killing ... leaves." Others have "having killed ... might leave," not badly. Not unlike is Homer's line about Orestes, Odyssey 3: "So good a thing it is for a son to be left behind by a man who has perished." "So it profits that a son be left when the father is slain."

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Ξενοφῶν. Memoriae lapsu Xenophonti tribuit, quae sunt Herodoti lib. I.

"Xenophon." By a slip of memory he attributes to Xenophon what belongs to Herodotus, book 1.

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Μητρός τ'. Antigones Sophocleae dictum in cognomine tragoedia v. 1028, ubi Μητρὸς δ' exstat, et mox κεκευθότων pro τετευχότων.

"And of a mother." A saying of Sophocles's Antigone in the tragedy of that name, line 1028, where "and of a mother" stands with δ', and shortly after "lying hidden" for "having obtained."

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Ὅστις ἀναβλάστοι. Forte ὅστις ἂν βλάστῃ. Sylburg. Scribendum potius ὅστις ἂν βλάστοι, quod habet Sophocles.

"Who might spring up again." Perhaps "who might spring up" (subjunctive). Sylburg. Rather write "who might spring up" (optative), which Sophocles has.

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Μητρός. Haec dicit uxor Intaphernis, quae maluit fratrem, quam maritum et liberos, a morte servare. Herodot. lib. III, cap. 119: Ἀνὴρ μέν μοι ἂν ἄλλος γένοιτο, εἰ δαίμων ἐθέλοι, καὶ τέκνα ἄλλα, εἰ ταῦτα ἀποβάλοιμι· πατρὸς δὲ καὶ μητρὸς οὐκ ἔτι μευ ζωόντων, ἀδελφεὸς ἂν ἄλλος οὐδενὶ τρόπῳ γένοιτο. « Maritus mihi alius, si daemon voluerit, atque alii liberi, si hos amisero, esse possunt: alius frater, patre et matre jam vita defunctis, nulla ratione potest esse. »

"Of a mother." The wife of Intaphernes says this, who chose to save her brother from death rather than her husband and children. Herodotus, book 3, chapter 119: "I might have another husband, if heaven willed, and other children, if I lost these; but since my father and mother are no longer living, another brother I could in no way have." "Another husband, if heaven wills, and other children, if I lose these, I can have; another brother, my father and mother being now dead, I can by no means have."

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Θεοπόμπου. Senarius est Theopompi forte comici, « Pueros senes bis esse recte dicitur. » Plato lib. I, De republ.: Οὐ μόνον ἄρ', ὡς ἔοικεν, ὁ γέρων δὶς παῖς γένοιτ' ἄν, ἀλλὰ καὶ ὁ μεθυσθείς. « Non solum igitur senex, ut videtur, bis erit puer, sed ipse etiam temulentus. » Quem locum hic indicari forte affirmare possis. Erasmus in proverbio, « Bis pueri senes, » multa similia ex aliis auctoribus cum istis numerat, itaque reddit iambicis haec Sophoclea: Ego Peleum Aeaco satum pueri invicem / Senem puella moderor, atque tempero. / Nam iterum puer, quisquis senescit, redditur. Collect.

"Of Theopompus." It is a senarius, perhaps of Theopompus the comic poet: "It is rightly said that old men are twice children." Plato, Republic book 1 [as printed]: "Not only, it seems, would the old man become a child twice, but also the drunken man." "Not only, then, as it seems, will the old man be a child twice, but the drunkard too." You might perhaps affirm that this passage is meant here. Erasmus, in the proverb "Old men are twice boys," lists many similar sayings from other authors along with these, and so renders these lines of Sophocles in iambics: "I, a girl, in place of a boy, guide and govern old Peleus, son of Aeacus; for whoever grows old is made a boy again." Collector.

(printed under page 116)

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Αἰάκειον. Ms. Paris. Αἰάκιον, et in vers. seq. καὶ ἀναπαιδεύω solute.

"Son of Aeacus." The Paris manuscript has Αἰάκιον, and in the next verse "and I re-educate" as separate words.

(printed under page 116)

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Πλάτων. Plato sub finem lib. I. De legibus, p. 782: Οὐ μόνον ἄρ', ὡς ἔοικεν, ὁ γέρων δὶς παῖς γένοιτ' ἄν, ἀλλὰ καὶ ὁ μεθυσθείς. « Non solum igitur senex, ut videtur, bis erit puer, sed ipse etiam temulentus. »

"Plato." Plato, near the end of Laws book 1, p. 782: "Not only, it seems, would the old man become a child twice, but also the drunken man." "Not only, then, as it seems, will the old man be a child twice, but the drunkard too."

(printed under page 116)

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Μαραθωνῖται μόνοι προκινδυνεῦσαι. Leg. Μαραθωνῖται μόνοι προὐκινδύνευσαν, aut imperfecta est constructio. Sylburg. Scribendum potius Μαραθῶνί τε μόνοι προκινδυνεῦσαι. Sunt enim haec ipsa Thucydidis verba lib. I, cap. 73, ubi Athenienses sic de se gloriantur: Φαμὲν γὰρ Μαραθῶνί τε μόνοι προκινδυνεῦσαι τῷ βαρβάρῳ. « Praedicamus enim nos solos olim in campis Marathonis magno cum periculo adversus barbarum pugnasse. » Hinc Demosthenes in oratione quadam ad pop. Athen. juravit μὰ τοὺς ἐν Μαραθῶνι π.

"The men of Marathon alone to have faced danger in front." Read "the men of Marathon alone faced danger in front," or else the construction is incomplete. Sylburg. Rather write "and at Marathon alone to have faced danger in front." For these are Thucydides's very words, book 1, chapter 73, where the Athenians boast of themselves thus: "For we say that at Marathon we alone faced danger in front against the barbarian." "For we declare that we alone once fought against the barbarian at great risk on the plains of Marathon." Hence Demosthenes, in a speech to the people of Athens, swore "by those who at Marathon [faced danger] in front."

(printed under page 116)

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Ἐν Ποιτίνῃ. Rectius ἐν Πυτίνῃ, ut ter apud Athenaeum citatur. Est autem πυτίνη, lagena viminea, seu vimine circumsepta, ut Hesychius et Suidas testantur. Alii pineum doliolum esse putant. Sylburg. — Scribendum Πυτίνῃ, Pytine, seu vase vinario. Citatur ab Athenaeo lib. III et X. Cratinus ἐν Πυτίνῃ, quod nomen est ejus comoediae cujusdam, ut vulgata etiam docent lexica ex Aristophane, sed quod vir doctus addit, vinarium dolium esse picatum, videtur istud confundere cum altero vocabulo πιτυίνη, quod piceam significat. Hesychius: Πυτίνη πλεκτὴ λάγυνος, ἢ ἀμίς, ἢ κνῆχος ὁ τὸν τυρὸν πηγνύων. Inde Glossarium πιτύα, « coagulum. » Suid.: Πυτίνη, πλέγμα ἀπὸ θαλλῶν, ὅπερ Διοτρέφης ὁ νεόπλουτος ἔπλεκε, ὅπερ παρ' ἡμῖν λέγεται φλασκίον. Vas ergo est vinarium plexis viminibus obductum, forte vitreum, qualia Diotrephes ille solebat contexere, unde ad tantas opes emersit, ut etiam φύλαρχος fieret. Collect.

"In the Poitine." More correctly "in the Pytine," as it is cited three times in Athenaeus. A pytine is a wicker flask, or one wrapped in wicker, as Hesychius and Suidas attest. Others think it a small pine cask. Sylburg. — Write "Pytine," that is, "in the wine-flask." It is cited by Athenaeus, books 3 and 10: "Cratinus in the Pytine," which is the name of one of his comedies, as the common lexicons also teach from Aristophanes; but what the learned man adds, that it is a pitched wine-cask, seems to confuse it with another word, πιτυίνη, which means "of pine." Hesychius: "Pytine: a plaited flagon, or chamber-pot, or the [rennet] that curdles cheese." Hence the Glossary has πιτύα, "rennet." Suidas: "Pytine: a plaiting of shoots, which Diotrephes the newly rich used to weave, which among us is called a flask." It is therefore a wine vessel covered with plaited withies, perhaps of glass, such as that Diotrephes used to weave, whence he rose to such wealth that he even became a phylarch. Collector.

(printed under page 116)

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Ὑπ. καταθ. Forte ὑπὲρ παρακαταθήκης. Sylb.

"On the deposit." Perhaps "on the entrusted deposit" [παρακαταθήκης]. Sylburg.

(printed under page 116)

Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 234 P. 748 ED. POTTER, 625-626 ED. PARIS.

P. 748 of Potter's edition, 625–626 of the Paris edition.

(printed under page 116)

Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 235 P. 749 ED. POTTER, 626-627 ED. PARIS.

P. 749 of Potter's edition, 626–627 of the Paris edition.

(printed under page 117)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:236

μετὰ τοῦτον Αἰσχίνης λέγει· « Τὴν μὲν παρασκευὴν ὁρᾶτε, ὦ ἄνδρες Ἀθηναῖοι, καὶ τὴν παράταξιν. » Πάλιν, Δημοσθένους εἰπόντος, « Ὅση μὲν, ὦ ἄνδρες Ἀθηναῖοι, σπουδὴ περὶ τουτονὶ τὸν ἀγῶνα καὶ παραγγελία γέγονε, σχεδὸν οἶμαι πάντας ὑμᾶς ᾐσθῆσθαι· » Φιλῖνός τε ὁμοίως, « Ὕση μὲν, ὦ ἄνδρες δικασταὶ, σπουδὴ καὶ παράταξις γεγένηται περὶ τὸν ἀγῶνα τουτονὶ, οὐθ' ἕνα ὑμῶν ἀγνοεῖν ἡγοῦμαι. » Ἰσοκράτους πάλιν εἰρηκότος, « Ὥσπερ τῶν χρημάτων, ἀλλ' οὐκ ἐκείνου συγγενὴς οὖσα· » Λυσίας ἐν τοῖς Ὀρφικοῖς λέγει· « Καὶ φανερὸς γέγονεν οὐ τῶν σωμάτων συγγενὴς ὢν, ἀλλὰ τῶν χρημάτων. » Ἐπεὶ καὶ Ὁμήρου ποιήσαντος·

after him Aeschines says: "The preparation you see, O men of Athens, and the array." Again, when Demosthenes had said, "How great, O men of Athens, the zeal concerning this present contest and the canvassing have been, I think almost all of you have perceived;" Philinus likewise says, "How great, O men of the jury, the zeal and array have been concerning this present contest, I suppose not a single one of you is ignorant." Again, when Isocrates had said, "As if being kindred of his wealth, but not of him;" Lysias in the Orphics says: "And he has clearly shown himself to be kindred not of their persons, but of their wealth." And since Homer too composed:

Ὦ πέπον, εἰ μὲν γὰρ, πόλεμον περὶ τόνδε φυγόντε, Αἰεὶ δὴ μέλλοιμεν ἀγήρω τ' ἀθανάτω τε Ἔσσεσθ', οὔτε κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην, Οὔτε κέ σε στέλλοιμι μάχην ἐς κυδιάνειραν· Νῦν δ' ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο Μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδ' ὑπαλύξαι· Ἴωμεν εἴ κέ τῳ εὖχος ὀρέξομεν, ἠέ τις ἡμῖν·

"O friend, if indeed, escaping this war, we were destined to be forever ageless and immortal, neither would I myself fight among the foremost, nor would I send you into battle that brings men glory; but now, since ten thousand fates of death stand over us, which no mortal may escape or shun, let us go, whether we shall give glory to someone, or someone to us;"

Θεόπομπος γράφει· « Εἰ μὲν γὰρ ἦν, τὸν κίνδυνον τὸν παρόντα διαφυγόντας, ἀδεῶς διάγειν τὸν ἐπίλοιπον χρόνον, οὐκ ἂν ἦν θαυμαστὸν φιλοψυχεῖν· νῦν δὲ τοσαῦται κῆρες τῷ βίῳ παραπεφύκασιν, ὥστε τὸν ἐν ταῖς μάχαις θάνατον αἱρετώτερον εἶναι δοκεῖν. » Τί δέ; οὐχὶ καὶ Χίλωνος τοῦ σοφιστοῦ ἀποφθεγξαμένου, « Ἐγγύα, πάρα δ' ἄτα· » Ἐπίχαρμος τὴν αὐτὴν γνώμην ἑτέρῳ ὀνόματι προηνέγκατο, εἰπών· « Ἐγγύα ἄτας θυγάτηρ, ἐγγύα δὲ ζαμίας; » Ἀλλὰ καὶ τοῦ ἰατροῦ Ἱπποκράτους, « Ἐπιβλέπειν οὖν δεῖ καὶ ὥρην καὶ χώρην, καὶ ἡλικίην, καὶ νούσους, » γράφοντος· Εὐριπίδης ἐν ἑξαμέτρῳ τηρήσει φησίν·

Theopompus writes: "For if it were possible, upon escaping the present danger, to pass the remaining time fearlessly, it would not be wonderful to cling to life; but now so many fates cleave to life that death in battle seems more desirable." And what? When Chilon the sophist had uttered the maxim, "Give surety, and ruin is at hand," did not Epicharmus express the same sentiment in other terms, saying: "Suretyship is the daughter of ruin, and suretyship is the daughter of loss"? Moreover, when the physician Hippocrates writes, "One must therefore look to both season and region, and age, and diseases," Euripides says in a six-measure observation:

Ὅσοι δ' ἰατρεύειν καλῶς, Πρὸς τὰς διαίτας τῶν ἐνοικούντων πόλιν, Τὴν γῆν ἰδόντας, τὰς νόσους σκοπεῖν χρεών.

"All who [wish] to practise medicine well must consider the diseases with regard to the habits of life of those who inhabit a city, after inspecting the land."

Editors' notes and page, col. 236

Footnotes

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Τὴν μὲν παρασκ. E principio orationis κατὰ Κτησιφῶντος, ubi vox ἄνδρες omittitur.

"The preparation ..." From the beginning of the speech Against Ctesiphon, where the word "men" is omitted.

(printed under page 117)

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Φιλῖνος. Ms. Paris. Φίλινος.

"Philinus." The Paris manuscript accents it Φίλινος.

(printed under page 117)

(12) ‹anchor: Ὦ πέπον› · call in col 236

Ὦ πέπον. Verba Sarpedonis ad Glaucum Iliad. M', v. 322.

"O friend." Sarpedon's words to Glaucus, Iliad 12, line 322.

(printed under page 117)

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Στέλλοιμι μάχην ἐς κ. Ms. Paris. στελοίμην μάχην ἐς κ.

"I would send into battle ..." The Paris manuscript has the middle form στελοίμην.

(printed under page 117)

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Ἴωμεν· εἴ κέ τῳ εὖχος. Scribendum potius ex Homero, Ἴομεν, ἠὲ τῷ κῦδος. Sylburgius ait: Vulgata lectio Iliad. M', ἠέ τῳ, « i. e. ἤ τινι, « vel alicui. » Locum vero hunc cum aliis quibusdam inde mutuatis confert Petrus Victorius Var. lect. lib. XV, c. 41. »

"Let us go; if perhaps to someone a boast." Rather write, following Homer, "Let us go, whether to someone [we give] glory." Sylburg says: "The common reading in Iliad 12 is ἠέ τῳ, that is, ἤ τινι, 'or to someone.' Pietro Vettori compares this passage with some others borrowed from it, Variae lectiones book 15, chapter 41."

(printed under page 117)

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Τί δέ; οὐχί. Ms. Paris. τί δ' οὐχί. De Chilonis apophthegmate conf. superius Strom. I, pag. 351.

"What then? Did not ..." The Paris manuscript has "why not." On Chilon's apophthegm compare above, Strom. I, p. 351.

(printed under page 117)

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Ἐγγύα. Metrum postulare videtur: Ἐγγύα / Ἄτας μὲν θυγάτηρ, ἐγγύα δὲ ζαμίας. Sylburg. — Sed melius hunc versum correxit Grotius Excerpt. p. 481. Ἐγγύα θυγάτηρ μὲν ἄτας, ἐγγύας δὲ ζαμία. / Sponsio furiae, jactura sponsionis filia est.

"Surety." The metre seems to require: "Surety is the daughter of ruin, and surety the daughter of loss." Sylburg. — But Grotius corrected this verse better, Excerpts p. 481: "Surety is the daughter of ruin, and loss the daughter of surety." "Surety is the child of frenzy, loss the child of surety."

(printed under page 117)

(17) ‹anchor: τηρήσει φησίν› · call in col 236

Ἐν ἑξαμέτρῳ τηρήσει φησίν. Corrupte. Th. Gatakerus scribi voluit, ἐν Βελλεροφόντῃ ῥητῶς φησιν, « in Bellerophonte clare dicit. » Verum Jo. Meursius in Euripide, dicit commemorari apud Stobaeum serm. 13 ejus poetae Τηρέα, ac putat corruptum hoc nomen esse apud Clementem. « Nam quid, quaeso, inquit, est ἐν ἑξαμέτρῳ τηρήσει, « in hexametro servabit? » Rescripserim equidem ἐν ἑξαμέτρῳ Τηρεῖ, « in hexametro Tereo. » Sed quid illud ἐν ἑξαμέτρῳ, « in hexametro? » Plane non capio, ampliusque quaerendum censeo. » Haec ille. Forte scribendum: Εὐριπίδης ἐν ἑξαμέτρῳ, Τηροῦσι (vel Θέλουσι), φησίν, « Euripides in hexametro: Qui volunt, inquit: » ut illud τηροῦσι sit ipsius Euripidis vox, et ad sequens ἰατρεύειν referatur. Sed quid erit illud ἐν ἑξαμέτρῳ, « in hexametro? » Scilicet « in » versu iambico « senario, » qui ἓξ μέτροις, « sex pedibus, » constat. Equidem τηροῦσιν illud, vel θέλουσι, quod in his versibus desiderari vidit, Sylburgius hoc modo supplevit: Ὅσοι δ' ἰατρεύειν θελήσουσιν καλῶς. Nec multo aliter Grotius in Excerpt. p. 425: Ὅσοι θέλουσ' ἰατρεύειν καλῶς, / Πρὸς τὰς διαίτας τῶν ἐνοικούντων πόλιν, / Καὶ γῆν ἰδόντας, τὰς νόσους σκοπεῖν χρεών. / Quotquot rite medicari volunt, / Spectare debent ipsa terrarum sola, / Populique victum: ferre sic morbis opem. Verum hujusmodi conjecturae, mss. codicibus opem non ferentibus, admodum incertae fallacesque sunt.

"In a hexameter he will observe, he says." Corrupt. Thomas Gataker wished it written "in the Bellerophon he says expressly," "he says clearly in the Bellerophon." But Johannes Meursius, on Euripides, says that a Tereus of this poet is mentioned in Stobaeus, discourse 13, and thinks this name is corrupted in Clement. "For what, I ask," he says, "is 'in a hexameter he will observe'? I would indeed rewrite 'in a hexameter, in the Tereus.' But what is that 'in a hexameter'? I plainly do not understand it, and I think it needs further inquiry." So he. Perhaps one should write: "Euripides in a hexameter: 'Those who observe' (or 'those who wish'), he says," "Euripides in a hexameter: 'Those who wish,' he says," so that "who observe" is Euripides's own word and is referred to the following "to heal." But what will that "in a hexameter" be? Evidently "in" an iambic "senarius," which consists "of six measures," six feet. That "who observe," or "who wish," which he saw was missing in these verses, Sylburg supplied thus: "And those who will wish to heal well." And Grotius not much otherwise, Excerpts p. 425: "Those who wish to heal well must look to the ways of life of those who dwell in the city, and, having seen the land, examine the diseases." "All who wish to practise medicine rightly ought to observe the very soil of the land and the people's way of living: so bring help to diseases." But conjectures of this kind, where the manuscript codices give no help, are very uncertain and deceptive.

(printed under page 117)

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running head: ENTIS ALEXANDRINI 236 (the column numeral 236 is printed on this page)
marginal letters: A μετὰ τοῦτον; B Ὦ πέπον; C πών· « Ἐγγύα; D (in footnote)
old-edition numerals: (none)
misprints (set as printed): Ὕση for Ὅση, after Φιλῖνός τε ὁμοίως
other: line-end turnovers [φυγόντε, and [λύξαι· joined to their verses

PG 9:237

Ὁμήρου πάλιν ποιήσαντος·

Again, when Homer had composed:

Μοῖραν δ' οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν·

"And fate I say no man among men has escaped;"

ὅ τε Ἀρχῖνος λέγει· « Πᾶσι μὲν ἀνθρώποις ὀφείλεται ἀποθανεῖν, ἢ πρότερον ἢ εἰς ὕστερον· » ὅ τε Δημοσθένης· « Πᾶσι μὲν γὰρ ἀνθρώποις τέλος τοῦ βίου θάνατος, κἂν ἐν οἰκίσκῳ τις αὑτὸν καθείρξας τηρῇ. » Ἡροδότου τε αὖ ἐν τῷ περὶ Γλαύκου τοῦ Σπαρτιάτου λόγῳ φήσαντος τὴν Πυθίαν εἰπεῖν, « Τό τε ῥησθῆναι τοῦ Θεοῦ καὶ τὸ ποιῆσαι ἴσον γενέσθαι· » Ἀριστοφάνης ἔφη·

Archinus says: "To all men it is appointed to die, either sooner or later;" and Demosthenes: "For to all men the end of life is death, even if one keeps oneself shut up in a small chamber." And again, when Herodotus in his account concerning Glaucus the Spartan had said that the Pythian priestess declared, "To have spoken of God and to have done the deed are equal," Aristophanes said:

Δύναται γὰρ ἴσον τῷ δρᾶν τὸ νοεῖν·

"For to intend has equal force with doing;"

καὶ πρὸ τούτου ὁ Ἐλεάτης Παρμενίδης· « Τὸ γὰρ αὐτὸ νοεῖν ἐστί τε καὶ εἶναι. » Ἢ οὐχὶ καὶ Πλάτωνος εἰπόντος· « Ἡμεῖς δὲ τοῦτο δείξομεν ἂν ἴσως οὐκ ἀτόπως, ὅτι ἀρχὴ μὲν ἔρωτος ὅρασις· μειοῖ δὲ τὸ πάθος ἐλπὶς, τρέφει δὲ μνήμη, τηρεῖ δὲ συνήθεια· » Φιλήμων ὁ κωμικὸς γράφει·

and before him Parmenides of Elea: "For to think and to be are the same." Or again, when Plato had said: "And we should show this perhaps not absurdly, that sight is the beginning of love; hope diminishes the passion, memory nourishes it, and habit preserves it;" does not Philemon the comic poet write:

Ὁρῶσι πάντες πρῶτον· εἶτ' ἐθαύμασαν, Εἶτ' ἐπεθεώρησαν, εἶτ' ἐς ἐλπίδ' ἐνέπεσαν· Οὕτω γίνεται ἐκ τούτων ἔρως;

"All see first; then they wondered, then they gazed further, then they fell into hope; thus from these things love arises"?

Ἀλλὰ καὶ Δημοσθένους εἰπόντος· « Πᾶσι γὰρ ἡμῖν ὁ θάνατος ὀφείλεται, » καὶ τὰ ἑξῆς· ὁ Φανοκλῆς ἐν Ἔρωσιν ἢ Καλοῖς γράφει·

Moreover, when Demosthenes had said: "For to us all death is owed," and so forth, Phanocles in Loves or Fair Boys writes:

Ἀλλά τοι Μοιράων νῆμ' ἄλυτον, οὐδέπη ἔστιν Ἐκφυγέειν, ὁπόσοι γῆν ἐπιφερβόμεθα.

"Yet truly the thread of the Fates is unbreakable, nor in any way is it possible to escape it, for all of us who feed upon the earth."

Εὕροις δ' ἂν καὶ Πλάτωνος εἰπόντος· « Παντὸς γὰρ φυτοῦ ἡ πρώτη βλάστη, καλῶς ὁρμηθεῖσα, πρὸς ἀρετὴν τῆς ἑαυτοῦ φύσεως, κυριωτάτη τέλος ἐπιθεῖναι τὸ πρόσφορον· » τὸν ἱστορικὸν γράφοντα· « Ἀλλὰ καὶ τῶν ἀγρίων φυτῶν οὐθ' ἓν ἡμεροῦσθαι πέφυκεν,

And you would also find, when Plato had said: "For of every plant the first growth, when well started towards the excellence of its own nature, is most potent to bring about the fitting end," the historian writing: "Moreover, of wild plants not a single one is by nature apt to be tamed,

Editors' notes and page, col. 237

Footnotes

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Πᾶσι ... θάνατος. Q. Πέρας μὲν πᾶσιν ἀνθρώποις τοῦ βίου πέφυκε θάνατος. Sylburg.

"To all ... death." Query: "For all men the end of life is by nature death." Sylburg.

(printed under page 118)

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Τό τε ῥησθῆναι τοῦ Θεοῦ. Forte ῥηθῆναι, « dictum esse, » vel active εἰρηκέναι, « dixisse: » ut allusio sit ad illud S. Scripturae: Εἶπε, καὶ ἐγένετο. Cui respondet Latinum proverbium: « Dictum factum. » Aut νοηθῆναι, vel active νοῆσαι, seu ἐννοῆσαι. Sylburg. — Verum hic fallitur Sylburgius: nam τὸ ῥησθῆναι τοῦ Θεοῦ corruptum est ex τὸ πειρηθῆναι τοῦ Θεοῦ, « tentasse Deum. » Nam Herodotus lib. VI, c. 86, quem locum hic respicit Clemens, refert, Glauco interroganti: An sibi depositum non reddere liceret? Apollinem Delphicum certis versibus respondisse, quibus praedixit fore, ut Glaucus propter impietatem suam cum tota familia misere perderetur. Ταῦτα ἀκούσας ὁ Γλαῦκος συγγνώμην τὸν Θεὸν παραιτέετο αὐτῷ ἴσχειν τῶν ῥηθέντων. Ἡ δὲ Πυθίη ἔφη, τὸ πειρηθῆναι τοῦ Θεοῦ, καὶ τὸ ποιῆσαι, ἴσον δύνασθαι. « His auditis, » inquit, « Glaucus veniam sibi eorum quae dixisset, ut daret, Deum obsecrabat. Cui Pythia, inquit, idem pollere, tentare Deum, et facere. »

"And to have been spoken of God." Perhaps "to have been said," or actively "to have said," so that it is an allusion to the saying of Holy Scripture, "He spoke, and it came to be," to which the Latin proverb answers, "No sooner said than done." Or "to have been thought," or actively "to think" or "to conceive." Sylburg. — But here Sylburg is mistaken: for "to have been spoken of God" is corrupted from "to have tested God." For Herodotus, book 6, chapter 86, the passage Clement has in view here, relates that when Glaucus asked whether he might keep a deposit and not return it, the Delphic Apollo answered in set verses, foretelling that Glaucus, for his impiety, would perish miserably with his whole family. "Hearing this, Glaucus begged the god to pardon him for what he had said. But the Pythia said that to tempt the god and to do the deed had equal force." "On hearing this," he says, "Glaucus besought the god to pardon him for what he had said. To whom the Pythia said that to tempt God and to do the deed are of equal weight."

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Τῷ δρ. Ms. Paris. mendose τὸ δρ. Porro hanc sententiam Grotius in Excerpt. ex incertis fabulis p. 550 sic vertit: Nam par facere et voluisse valet.

"To doing ..." The Paris manuscript wrongly has the nominative article. Further, Grotius, in the Excerpts from unidentified plays, p. 550, translates this saying thus: "For to do and to have willed are of equal force."

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Μειοῖ. In H. ms. ad μειοῖ superne scriptum αὔξει· non absurde: ut confirmat illud Virgilii: Mopso Nisa datur: quid non speremus amantes? Sylburg. — Αὔξει pro μειοῖ exhibet ms. Ottob.

"Diminishes." In H.'s manuscript "increases" is written above "diminishes," not absurdly, as that line of Virgil confirms: "Nisa is given to Mopsus: what may we lovers not hope for?" Sylburg. — The Ottoboni manuscript has "increases" for "diminishes."

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Ἐνέπεσαν. Forte ἐνέπεσον aor. 2, quod usitatius est. Quin et caetera sic videntur interpolanda: Εἶτ' ἐπεθεώρησάν τε· κᾆτ' ἐς ἐλπίδα / Ἐνέπεσον· οὕτω γίγνετ' ἐκ τούτων ἔρως. Sylburg. — Hos versus Grotius in Excerpt. p. 777 sic emendavit: Ὁρῶσι πάντες πρῶτον· εἶτ' ἐθαύμασαν, / Ἔπειτα δ' ἐθεώρησαν· εἶτ' εἰς ἐλπίδα / Ἐνέπεσαν· οὕτω γίνετ' ἐκ τούτων ἔρως. / Omnes aspiciunt primum: mirari subit, / Tum contemplari: spes succedit postea: / Ex horum coetu postea amor enascitur.

"They fell into." Perhaps ἐνέπεσον, second aorist, which is more usual. Indeed the rest also seems to need emending thus: "Then they gazed on her, and then fell into hope: so from these things love is born." Sylburg. — Grotius emended these verses thus, Excerpts p. 777: "All first look; then they wondered, and then gazed; then they fell into hope: so from these things love is born." "All look first; wonder comes over them, then contemplation; hope follows after; from the meeting of these, love is then born."

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Ὁ Φανοκλῆς. P. Leopardus lib. IV, cap. 4, Emendat. monet Eusebium Phanoclis meminisse in Chronicis, ejusque longum carmen de Orphei morte exstare apud Stobaeum de vituperio Veneris. Ita demum corrigit haec duo: Ἀλλὰ τὸ μοιράων νῆμ' ἄλυτον, οὐδέ ποτ' ἔστιν / Ἐκφυγέειν, etc. Id est: Non vitare licet, neque solvere fila sororum, / Quotquot terrae alimus corpora muneribus. Caeterum sententiae Demosthenis similem ex Euripide prodidit Stobaeus tit. 117, Βροτοῖς ἅπασι κατθανεῖν ὀφείλεται. Collect. — Conf. superius Protrept. p. 32, n. 5.

"Phanocles." Paulus Leopardus, Emendations book 4, chapter 4, notes that Eusebius mentions Phanocles in the Chronicle, and that a long poem of his on the death of Orpheus survives in Stobaeus, in the section on the censure of Venus. He finally corrects these two lines thus: "But the thread of the Fates cannot be undone, nor is it ever possible to escape," etc. That is: "One may not escape, nor undo the threads of the Sisters, all of us who nourish our bodies with the gifts of the earth." Moreover, Stobaeus, title 117, gives from Euripides a saying like that of Demosthenes: "To all mortals death is owed." Collector. — Compare above, Protrepticus, p. 32, note 5.

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Ἀλλά τοι μ. Rectius: Ἀλλὰ τὸ Μοιράων νῆμ' ἄλυτον, οὐδέ τιν' ἔστιν (seu οὐδέ ποτ' ἔστιν, ut legit P. Leopardus Emendat. lib. IV, c. 4.) Ἐκφυγέειν. Sylburg. — Mox οὐδέ πως ἔστιν ἐκφύγειν pro οὐδέπη ἔστιν ἐκφυγέειν, Ms. Paris.

"But you know, the ..." More correctly: "But the thread of the Fates cannot be undone, nor can anyone (or 'nor is it ever possible,' as Paulus Leopardus reads, Emendations book 4, chapter 4) escape it." Sylburg. — Shortly after, the Paris manuscript has "nor is it in any way possible to escape" for "nor is there any way to escape."

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Εὕροις. Locus exstat apud Platonem, De (continues)

"You would find." The passage is found in Plato, On (continues)

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Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 238 P. 750 ED. POTTER.

P. 750 of Potter's edition.

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Footnotes

(✠) ‹anchor: not visible on this crop› · call in col 239 P. 751 ED. POTTER.

P. 751 of Potter's edition.

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Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:240

ὅτ' ἂν παραλλάξωσιν τὴν νεωτέραν ἡλικίαν. » Κἀκεινο τὸ Ἐμπεδοκλέους,

once they have passed beyond the younger age." And that saying of Empedocles,

Ἤδη γάρ ποτ' ἐγὼ γενόμην κοῦρός τε κόρη τε, Θάμνος τ' οἰωνός τε, καὶ εἰν ἀλὶ ἔλλοπος ἰχθύς·

"For already once I became both a boy and a girl, and a bush and a bird, and a mute fish in the sea,"

Εὐριπίδης ἐν Χρυσίππῳ μεταγράφει·

Euripides transcribes in Chrysippus:

Θνήσκει δ' οὐδὲν Τῶν γινομένων· διακρινόμενον δ' Ἄλλο πρὸς ἄλλο, Μορφὴν ἑτέραν ἐπέδειξεν.

"Nothing dies of the things that come into being; but being separated, one part to another, it displays a different form."

Πλάτωνός τε ἐν Πολιτείᾳ εἰπόντος, κοινὰς εἶναι τὰς γυναῖκας, Εὐριπίδης ἐν Πρωτεσιλάῳ γράφει·

And when Plato in the Republic had said that wives are common, Euripides writes in Protesilaus:

Κοινὸν γὰρ εἶν' ἄρα καὶ γυναικεῖον λέχος.

"For a woman's bed, it seems, is also common."

Ἀλλ' Εὐριπίδου γράφοντος,

And when Euripides writes,

Ἐπεὶ τά γ' ἀρκοῦντα ἱκανὰ τοῖς γε σώφροσιν·

"Since what suffices is enough for the temperate,"

Ἐπίκουρος ἄντικρύς φησι· Πλουσιώτατον αὐτάρκεια πάντων. Αὖθίς τε Ἀριστοφάνους γράφοντος,

Epicurus says outright: "Self-sufficiency is the richest of all things." And again, when Aristophanes writes,

Βέβαιον ἕξεις τὸν βίον δίκαιος ὢν, Χωρίς τε θορύβου καὶ φόβου ζήσεις καλῶς·

"You will have a secure life if you are just, and without tumult and fear you will live well,"

ὁ Ἐπίκουρος λέγει· Δικαιοσύνης καρπὸς μέγιστος ἀταραξία. Αἱ μὲν οὖν ἰδέαι τῆς κατὰ διάνοιαν Ἑλληνικῆς κλοπῆς, εἰς ὑπόδειγμα ἐναργὲς τῷ διορᾷν δυναμένῳ, τοιαίδε οὖσαι, ἅλις ἔστωσαν. Ἤδη δὲ οὐ τὰς διανοίας μόνον καὶ λέξεις ὑφελόμενοι καὶ

Epicurus says: "The greatest fruit of justice is imperturbability." Let the forms of Greek theft in respect of thought, being such as to serve as a clear example for one able to see through them, suffice at this point. Now not only having filched the thoughts and expressions and

Editors' notes and page, col. 240

Footnotes

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Ἐμπεδοκλέους. Exstant apud Diogenem Laertium in ejus vita, et apud Athenaeum in extremo lib. VIII, sed legitur utrobique καὶ ἐξ ἁλὸς ἔμπυρος ἰχθύς. Interpres Laertii: Plantaque et ignitus piscis, pernixque volucris. Dalechampius: « Et e mari coctus piscis. » Henr. Stephano Clementis lectio aptior videtur. Tertullianus lepide hoc irridet lib. De anima, cap. 33: « Sed enim Empedocles, quia se Deum delirarat, idcirco, opinor, dedignatus est aliquem se heroum recordari: Thamnus et piscis fui, inquit. Cur non magis et pepo tam insulsus, et chamaeleon tam inflatus? Plane ut piscis, ne aliqua sepulturae conditio reputesceret, assum se maluit in Aetnam praecipitando. Atque exinde in illo finita sit metensomatosis, ut aestiva coena post assum. » Collect.

"Of Empedocles." The verses are found in Diogenes Laertius, in his life, and in Athenaeus at the end of book 8, but in both places one reads "and from the sea a fiery fish." Laertius's translator: "and a plant, and a fiery fish, and a swift bird." Dalechamp: "and a fish cooked from the sea." To Henri Estienne, Clement's reading seems more fitting. Tertullian wittily mocks this, On the Soul, chapter 33: "But Empedocles, because he had madly fancied himself a god, disdained, I suppose, to remember that he had been one of the heroes: 'I was a bush and a fish,' he says. Why not rather a melon, so insipid, and a chameleon, so puffed up? Plainly, as a fish, so that no kind of burial should make him go putrid, he preferred to be roasted, by throwing himself into Etna. And so his metensomatosis ended there, like a summer supper after the roast." Collector.

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Ἤδη. His versibus Empedocles sententiam suam explicat: τὴν ψυχὴν παντοῖα εἴδη ζώων καὶ φυτῶν ἐνδύεσθαι· « quod anima, omnigenum animalium atque arborum species induat. » Exstant autem apud Cyrillum contra Julianum, Athenaeum extremo libro octavo, et Laertium extremo Empedocle, Antholog. lib. I, tit. Εἰς φιλοσόφους, Philostratum De vita Apollonii lib. I, c. 2. In primo autem versu apud nonnullos scriptum est, κούρη τε κόρος τε. In secundo versu ἐξ ἁλὸς ἔμπνοος ἰχθὺς habet Athenaeus: ubi Casaubonus adnotat, quosdam pro ἔμπνοος, ἔμπυρος, alios ἔλλοβος legisse. « Imo, inquit, multa saecula sunt, ex quo diverse legi coepit ille versus: scribentibus aliis, καὶ ἐξ ἁλὸς ἔμπυρος ἰχθύς, aliis ἔμπνοος, aliis εἰν ἁλὶ νήχυτος ἰχθύς. Inveni et ἄμφορος ἰχθύς, sed, ut existimo, mendose pro ἔμπυρος. » Laertius ἐξ ἁλὸς ἔμπυρος ἰχθὺς habet. Cyrillus φαίδιμος ἰχθύς. Et ita apud H. Stephanum in Collect. philosophicae poeseos. Sed ἔμπυρος ἰχθύς, genuinam lectionem esse, ostendit Petrus Petitus in Miscellaneis observationibus, et post eum Menagius in locum Laertii jam dictum, ubi alia collegit quae ad hos versus spectant. Conf. etiam Rittershusius ad Malch. p. 46.

"Already." In these verses Empedocles explains his view that "the soul puts on all kinds of forms of animals and plants," "that the soul puts on the forms of animals and trees of every kind." They are found in Cyril Against Julian, in Athenaeus at the end of the eighth book, in Laertius at the end of the Empedocles, in the Anthology book 1, under the title "On Philosophers," and in Philostratus, Life of Apollonius book 1, chapter 2. In the first verse some write "both girl and boy." In the second verse Athenaeus has "from the sea a breathing fish," where Casaubon notes that some read "fiery" for "breathing," others "lobed." "Indeed," he says, "it is many centuries since that verse began to be read in different ways: some writing 'and from the sea a fiery fish,' others 'breathing,' others 'a fish swimming in the sea.' I have also found 'a fish with a jar,' but, I think, wrongly for 'fiery'." Laertius has "from the sea a fiery fish." Cyril has "a gleaming fish." And so in Henri Estienne's Collection of Philosophical Poetry. But Pierre Petit, in his Miscellaneous Observations, showed that "fiery fish" is the genuine reading, and after him Ménage, on the passage of Laertius already named, where he collected other things bearing on these verses. Compare also Rittershausen on Malchus, p. 46.

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Θνήσκει. Exstant hi versus apud Philonem Judaeum lib. Quod mundus sit incorruptibilis, p. 948, ubi μορφὴν ἰδίαν ἀπέδειξε pro μορφὴν ἑτέραν ἐπ. exstat: quam lectionem sequitur Grotius in Excerpt. p. 417, ubi hos versus una cum aliis eodem spectantibus exhibet: Θνήσκει δ' οὐδὲν / Τῶν γιγνομένων· διακρινόμενον / Δ' ἄλλο πρὸς ἄλλο, / Μορφὴν ἰδίαν ἀπέδειξε. / Quae sunt, horum / Nihil emoritur: sed secretum / Illud ab isto, / Propria sub imagine paret.

"Dies." These verses are found in Philo the Jew, That the World Is Indestructible, p. 948, where "showed its own form" stands for "[showed] another form"; Grotius follows that reading, Excerpts p. 417, where he gives these verses together with others to the same effect: "Nothing of what comes to be dies; but, separated one from another, it shows its own form." "Of the things that are, none dies; but that, separated from this, appears under its own likeness."

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Πολιτείᾳ. Nempe lib. V De repub. p. 655: Τὰς γυναῖκας ταύτας τῶν ἀνδρῶν τούτων πάντων πάσας εἶναι κοινάς, ἰδίᾳ δὲ μηδενὶ μηδεμίαν συνοικεῖν. « Mulieres has horum virorum omnes omnium esse communes, nullamque privatim habitare cum aliquo. »

"In the Republic." Namely Republic book 5, p. 655: "That these women should all be common to all these men, and that none should live privately with any." "That all these women be common to all these men, and that none live privately with anyone."

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Κοινόν. Legendum vel, Κοινὸν γὰρ εἶναι καὶ γυναικεῖον λέχος, vel, Κοινόν γ' ἄρ' εἶναι καὶ γυν. λ. Sylburg. — In ms. Paris. εἶναι pro εἶν' scriptum est.

"Common." Read either "For the women's bed too is to be common," or "So the women's bed too is to be common." Sylburg. — In the Paris manuscript εἶναι is written in full for εἶν'.

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Τά γ' ἀρκοῦντα ἱκ. Concinnius leg. τά γ' ἀρκοῦνθ' ἱκανά, facta crasi. Sylburg.

"What suffices, enough ..." More neatly read τά γ' ἀρκοῦνθ' ἱκανά, with elision. Sylburg.

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Βέβαιον. Ex incerta comoedia. Grotius in Exc. p. 551, sic vertit: Stabile aevum deges sectans justitiae viam, / Et facile vives sine metu ac tumultibus. Porro in secundo versu, καὶ φόβου omittit ms. Ottob.

"Secure." From an unidentified comedy. Grotius, Excerpts p. 551, translates it thus: "You will spend a settled life following the path of justice, and live easily without fear or turmoil." Further, in the second verse the Ottoboni manuscript omits "and fear."

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Ἐπίκουρος. Conf. superius Strom. II, pag. 495.

"Epicurus." Compare above, Strom. II, p. 495.

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Αἱ μέν. Haec recitat Eusebius Praepar. Evang. lib. X, cap. 2.

"The ..." Eusebius quotes these words, Preparation for the Gospel book 10, chapter 2.

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Λέξεις. Euseb. ms. et impress. τὰς λέξεις cum articulo.

"Expressions." Eusebius, manuscript and printed, has "the expressions," with the article.

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running head: CLEMENTIS ALEXANDRINI
marginal letters: A ὅτ' ἂν παραλλάξωσιν; B κεια πάντων.; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 9:241

παραφράσαντες ἐφωράθησαν, ὡς δειχθήσεται· ἀλλὰ γὰρ καὶ τὰ φώρια ἄντικρυς ὁλόκληρα ἔχοντες διελεγχθήσονται. Αὐτοτελῶς γὰρ τὰ ἑτέρων ὑφελόμενοι, ὡς ἴδια ἐξήνεγκαν, καθάπερ Εὐγάμων ὁ Κυρηναῖος ἐκ Μουσαίου τὸ περὶ Θεσπρωτῶν βιβλίον ὁλόκληρον, καὶ Πίσανδρος Καμιρεὺς Πισίνου τοῦ Λινδίου τὴν Ἡράκλειαν· Πανύασίς τε ὁ Ἁλικαρνασσεὺς παρὰ Κλεοφίλου τοῦ Σαμίου τὴν Οἰχαλίας ἅλωσιν. Εὕροις δ' ἂν καὶ Ὅμηρον, τὸν μέγαν ποιητὴν, ἐκεῖνα τὰ ἔπη,

paraphrased them have they been caught in the act, as will be shown; why, they will even be convicted of having the stolen goods outright in their entirety. For having filched the works of others wholesale, they published them as their own, just as Eugamon of Cyrene took from Musaeus the entire book concerning the Thesprotians, and Pisander of Camirus took the Heraclea of Pisinus of Lindus; and Panyasis of Halicarnassus took from Cleophilus of Samos the Capture of Oechalia. And you would also find Homer, the great poet, having transferred word for word those verses,

Οἷον δὲ τρέφει ἔρνος ἀνὴρ ἐριθηλὲς ἐλαίης,

"And such a flourishing shoot of olive as a man rears,"

καὶ τὰ ἑξῆς, κατὰ λέξιν μετενηνοχότα παρ' Ὀρφέως ἐκ τοῦ Διονύσου ἀφανισμοῦ. Ἔν τε τῇ Θεογονίᾳ ἐπὶ τοῦ Κρόνου Ὀρφεῖ πεποίηται·

and what follows, from Orpheus out of the Disappearance of Dionysus. And in the Theogony it is composed by Orpheus with reference to Cronus:

Κεῖτ' ἀποδοχμώσας παχὺν αὐχένα, καδδέ μιν ὕπνος Ἤρει πανδαμάτωρ...

"He lay bending aside his thick neck, and sleep the all-subduer seized him..."

ταῦτα δὲ Ὅμηρος ἐπὶ τοῦ Κύκλωπος μετέθηκεν. Ἡσίοδός τε ἐπὶ τοῦ Μελάμποδος ποιεῖ·

and Homer transferred these words to the Cyclops. And Hesiod composes with reference to Melampus:

Ἡδὺ δὲ καὶ τὸ πυθέσθαι ὅσα θνητοῖσιν ἔδειμαν Ἀθάνατοι· δειλῶν τε καὶ ἐσθλῶν τέκμαρ ἐναργές,

"And sweet it is also to learn all that the immortals have built for mortals, a clear token of things evil and good,"

καὶ τὰ ἑξῆς, παρὰ Μουσαίου λαβὼν τοῦ ποιητοῦ κατὰ λέξιν. Ἀριστοφάνης δὲ ὁ κωμικὸς ἐν ταῖς πρώταις Θεσμοφοριαζούσαις τὰ ἐκ τῶν Κρατίνου Ἐμπιπραμένων μετενήνεγκεν ἔπη. Πλάτων δὲ ὁ κωμικὸς καὶ Ἀριστοφάνης ἐν τῷ Δαιδάλῳ, τὰ ἀλλήλων ὑφαιροῦνται· τὸν μέν τοι Κώκαλον, τὸν ποιηθέντα ἀραρότως τῷ Ἀριστοφάνει, ποιεῖ Φιλήμων ὁ κωμικὸς ὑπαλλάξας ἐν Ὑποβολιμαίῳ ἐκωμῴδησε. Τὰ Ἡσιόδου μετήλλαξαν εἰς πεζὸν λόγον καὶ ὡς ἴδια ἐξήνεγκαν Εὔμηλός τε καὶ Ἀκουσίλαος οἱ ἱστοριογράφοι. Μελησαγόρου γὰρ ἔκλεψεν Γοργίας ὁ Λεοντῖνος καὶ Εὔδημος ὁ Νάξιος οἱ ἱστορικοί· καὶ ἐπὶ τούτοις ὁ Προκοννήσιος Βίων, ὃς καὶ τὰ Κάδμου

and what follows, taking it word for word from Musaeus the poet. And Aristophanes the comic poet in the first Thesmophoriazusae transferred the lines from the Empipramenoe of Cratinus. And Plato the comic poet and Aristophanes in the Daedalus filch one another's verses; moreover, the Cocalus, composed fittingly by Aristophanes, Philemon the comic poet altered and produced in comedy in the Hypobolimaeus. The works of Hesiod both Eumelus and Acusilaus the historiographers turned into prose and published as their own. For Gorgias of Leontini and Eudemus of Naxos the historians stole from Melesagoras; and besides these Bion of Proconnesus, who also abridged the writings of Cadmus

Editors' notes and page, col. 241

Footnotes

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Δειχθήσεται. Euseb. imp. et ms. δειχθήσονται, αὐτοτελῶς, omissa scilicet perscriptoris negligentia intermedia sententia, propter ὁμοιοτέλευτον verbum διελεγχθήσονται.

"Will be shown." Eusebius, printed and manuscript, has "they will be shown," as a complete sentence, the intervening clause having evidently been left out by the copyist's carelessness because of the like-ending verb "they will be refuted."

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Τὰ φώρια. Ms. Paris. mendose τὰ φωρίεια.

"The stolen goods." The Paris manuscript wrongly has τὰ φωρίεια.

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Γάρ. Euseb. ms. Joan. δέ.

"For." John's manuscript of Eusebius has "and."

(printed under page 120)

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Εὐγάμων ὁ Κυρην. Euseb. lib. X Praeparat. Evang., cap. 1, multa ex hoc libro Clementis citans legit: Εὐγράμμων ὁ Κυρηναῖος ἐκ Μουσαίου τὸ περὶ Θεσπρωτῶν βιβλίον. « Ediderunt tanquam propria, ut Eugrammon Cyrenaeus ex Musaeo librum integrum de Thesprotis. » Ibidem ex Porphyrio et aliis multa in hanc sententiam profert Eusebius, et quae de Platonis, Demosthenis, Isocratis aliorumque furtis scripserint, narrat. Collect. — Caeterum Εὐγράμμων ὁ Κυρην. habet Euseb. impress. Εὐγράμων ὁ Μυρηναῖος ms. Joan. Idem vero auctor Εὐγάμωνα vocat in Chronico ad Olymp. 53: Εὐγάμων Κυρηναῖος ὁ τὴν Τηλεγονίαν ποιήσας ἐγνωρίζετο. « Eugamon Cyrenaeus, qui Telegoniam scripsit, agnoscitur. »

"Eugamon of Cyrene." Eusebius, Preparation for the Gospel book 10, chapter 1, citing much from this book of Clement, reads: "Eugrammon of Cyrene [took] from Musaeus the book on the Thesprotians." "They published as their own, as Eugrammon of Cyrene [did] a whole book on the Thesprotians from Musaeus." In the same place Eusebius brings forward much to this effect from Porphyry and others, and relates what they wrote of the thefts of Plato, Demosthenes, Isocrates and others. Collector. — Further, the printed Eusebius has "Eugrammon of Cyrene"; John's manuscript has "Eugramon of Myrene." The same author calls him Eugamon in the Chronicle, at Olympiad 53: "Eugamon of Cyrene, who composed the Telegony, was known." "Eugamon of Cyrene, who wrote the Telegony, is recognized."

(printed under page 120)

(40) ‹anchor: not visible on this crop› · call in col 241

Ὁλόκληρον. Hactenus Eusebius Clementis verba citavit.

"Entire." Up to here Eusebius has cited Clement's words.

(printed under page 120)

(41) ‹anchor: not visible on this crop› · call in col 241

Οἷον. Iliad. Γ' vers. 53.

"Such as." Iliad 3, line 53.

(printed under page 120)

(42) ‹anchor: not visible on this crop› · call in col 241

Ἧρει. Ms. Paris., ἥρει, ms. Ottob. ἥξει, utrumque mendose.

"Took." The Paris manuscript has ἥρει, the Ottoboni manuscript "will come," both wrongly.

(printed under page 120)

(43) ‹anchor: not visible on this crop› · call in col 241

Κύκλωπος. Nempe Polyphemi, Odyss. IX, v. 372.

"Of the Cyclops." That is, of Polyphemus, Odyssey 9, line 372.

(printed under page 120)

(44) ‹anchor: not visible on this crop› · call in col 241

Πυθέσθαι. Ms. Paris. mendose πειθέσθαι.

"To learn." The Paris manuscript wrongly has "to obey."

(printed under page 120)

(45) ‹anchor: Θεσμοφοριαζούσαις› · call in col 241

Θεσμοφοριαζούσαις. Ms. Paris. Θεσμοφοριζούσαις.

"Women at the Thesmophoria." The Paris manuscript has the misspelling Θεσμοφοριζούσαις.

(printed under page 120)

(46) ‹anchor: ἀραρότως τῷ Ἀριστοφάνει› · call in col 241

Τὸν μέν τοι Κώκαλον τὸν ποιηθέντα ἀραρότως τῷ Ἀριστοφάνει, π. Cl. Casaubonus ad Athenaei lib. III, c. 9, haec adnotavit: « Araros, poeta comicus ab Athenaeo citatus, filius fuit Aristophanis. Nomen illius saepe corruptum ab imperitis hominibus: ut apud Pollucem lib. VI, c. 8: Εἴρηκε τὸ χορτάζειν Ἀριστοφάνης, καὶ τὸ χορτάζεσθαι ἀραρῶς. Scribendum Ἀραρώς. Item inepta et absurda Clementis lectio sic corrigenda: Τὸν μέν τοι Κώκαλον τὸν ποιηθέντα Ἀραρότι τοῦ Ἀριστοφάνους υἱεῖ Φιλήμων ὁ κωμικὸς ἐν Ὑποβ. Clarissima sententia etsi de auctore ejus fabulae aliter sentiunt alii. Non enim filio Araroti, sed patri Aristophani Cocalum ascribunt. In vita Aristophanis: Πρῶτος δὲ καὶ τῆς νέας κωμῳδίας τὸν τόπον ἐπέδειξεν ἐν τῷ Κωκάλῳ, ἐξ οὗ τὴν ἀρχὴν λαβόμενοι Μένανδρός τε καὶ Φιλήμων ἐδραματούργησαν. Quibus verbis confirmari vides, quae dixerat Clemens de Philemonis furto. »

"The Cocalus, made fittingly by Aristophanes ..." The distinguished Casaubon, on Athenaeus book 3, chapter 9, noted this: "Araros, a comic poet cited by Athenaeus, was the son of Aristophanes. His name is often corrupted by unskilled men, as in Pollux book 6, chapter 8: 'Aristophanes used "to feed," and "to be fed" [used] ἀραρῶς.' Write 'Araros.' Likewise Clement's inept and absurd reading should be corrected thus: 'The Cocalus, made by Araros the son of Aristophanes, Philemon the comic poet [reworked] in the Changeling.' A very clear sense, although others think differently about the author of that play; for they ascribe the Cocalus not to the son Araros but to the father Aristophanes. In the Life of Aristophanes: 'He was also the first to show the manner of New Comedy, in the Cocalus, from which Menander and Philemon took their start and composed their plays.' By these words you see confirmed what Clement had said of Philemon's theft."

(printed under page 120)

(47) ‹anchor: ὁ κωμικὸς› · call in col 241

Ὁ κωμικός. Nisi post has voces subaudiatur copulativa conjunctio, ποιεῖ, quod praecedit, superfluum est. Sylburg.

"The comic poet." Unless a copulative conjunction is understood after these words, the "makes" that precedes is superfluous. Sylburg.

(printed under page 120)

(48) ‹anchor: τὰ Κάδμου› · call in col 241

Κάδμου. Sex Cadmos enumerat Annii Viterbiensis Pseudo-Xenophon in libello De aequivocis: quorum primus Phoenicius, cui Graecarum literarum inventionem plerique tribuunt; postremus, Cadmus Milesius, qui prosam orationem condere primus instituit, teste Plinio lib. V, c. 29, et Solino cap. 40. Idem vero Plinius lib. VII, c. 56: « Prosam, » inquit, « orationem condere Pherecydes Syrius instituit, Cyri regis aetate; historiam Cadmus Milesius. » Strabo lib. I, p. 18, ait primos omnium poetas scri- (continues)

"Of Cadmus." The Pseudo-Xenophon of Annius of Viterbo, in his little book On Equivocal Names, lists six men named Cadmus: the first of them the Phoenician, to whom most attribute the invention of Greek letters; the last Cadmus of Miletus, who first began to compose prose, on the testimony of Pliny, book 5, chapter 29, and Solinus, chapter 40. But the same Pliny, book 7, chapter 56, says: "Pherecydes of Syros began the composition of prose in the time of King Cyrus; Cadmus of Miletus, history." Strabo, book 1, p. 18, says that the poets were the first of all to wri- (continues)

(printed under page 120)

Footnotes

(✠) ‹anchor: versus transtulit› · call in col 242 P. 752 ED. POTTER, 629 ED. PARIS.

P. 752 of Potter's edition, 629 of the Paris edition.

(printed under page 120)

Footnotes

(✠) ‹anchor: damnabunt stultitiae› · call in col 243 P. 753 ED. POTTER, 630 ED. PARIS.

P. 753 of Potter's edition, 630 of the Paris edition.

(printed under page 121)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set
other: facing Latin version, not set
running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: the Latin-only heading CAPUT III. and its italic caption (full-width band) are set in col 244
other: facing Latin version, not set
running head: 243 CLEMENTIS ALEXANDRINI 244
marginal letters: (none)
old-edition numerals: (none)
other: the Latin heading CAPUT III. with its italic summary, printed across the page, is printed only in Latin; set in c244_a.md per the driver. Foot of Latin column carries "P. 753 ED. POTTER, 630 ED. PARIS." (editors' matter, not set).

PG 9:244

τοῦ παλαιοῦ μετέγραψε κεφαλαιούμενος· Ἀμφίλοχός τε καὶ Ἀριστοκλῆς, καὶ Λέανδρος, καὶ Ἀναξιμένης, καὶ Ἑλλάνικος, καὶ Ἑκαταῖος, καὶ Ἀνδροτίων, καὶ Φιλόχορος· Διευχίδας τε ὁ Μεγαρικὸς, τὴν ἀρχὴν τοῦ λόγου ἐκ τῆς Ἑλλανίκου Δευκαλιωνίας μετέβαλε· σιωπῶ δὲ Ἡράκλειτον τὸν Ἐφέσιον, ὃς παρ' Ὀρφέως τὰ πλεῖστα εἴληφε. Παρὰ Πυθαγόρου δὲ καὶ τὴν ψυχὴν ἀθάνατον εἶναι Πλάτων ἔσπακεν· οἱ δὲ, παρ' Αἰγυπτίων. Πολλοί τε τῶν ἀπὸ Πλάτωνος συγγραφὰς πεποίηνται, καθ' ἃς ἀποδεικνύουσι, τούς τε Στωϊκοὺς, ὡς ἐν ἀρχῇ εἰρήκαμεν, τόν τε Ἀριστοτέλη τὰ πλεῖστα καὶ κυριώτατα τῶν δογμάτων παρὰ Πλάτωνος εἰληφέναι. Ἀλλὰ καὶ Ἐπίκουρος παρὰ Δημοκρίτου τὰ προηγούμενα ἐσκευώρηται δόγματα. Ταυτὶ μὲν οὖν ταύτῃ· ἐπιλείψει γάρ με ὁ βίος, εἰ καθ' ἕκαστον ἐπεξιέναι αἱροίμην τὴν Ἑλληνικὴν διελέγχων φίλαυτον κλοπὴν, καὶ ὡς σφετερίζονται τὴν εὕρεσιν τῶν παρ' αὐτοῖς καλλίστων δογμάτων, ἣν παρ' ἡμῶν εἰλήφασιν.

of the ancient [Cadmus] transcribed in summary; and Amphilochus and Aristocles, and Leandrus, and Anaximenes, and Hellanicus, and Hecataeus, and Androtion, and Philochorus; and Dieuchidas the Megarian changed over the beginning of his account from the Deucalionia of Hellanicus. I pass over Heraclitus of Ephesus, who took most things from Orpheus. And from Pythagoras Plato drew also the doctrine that the soul is immortal; and they, from the Egyptians. And many of Plato's followers have composed writings in which they demonstrate that both the Stoics, as we said at the beginning, and Aristotle took most and the chief of their doctrines from Plato. Indeed Epicurus too has filched his leading doctrines from Democritus. So much, then, for this; for life would fail me if I chose to go through each in turn, exposing the self-loving theft of the Greeks, and how they claim as their own the discovery of the finest doctrines they hold, which they received from us.

CAPUT III.

CHAPTER III.

Quod Graeci multa ab Hebraeis sint furati ex eo probat quod miracula in sacris litteris tradita in suas historias et fabulas mythologicas transtulerint.

That the Greeks stole much from the Hebrews he proves from the fact that they transferred the miracles handed down in the sacred writings into their own histories and mythological fables.

Ἤδη δὲ οὐ μόνον ὑφαιρούμενοι τὰ δόγματα παρὰ τῶν βαρβάρων διελέγχονται, ἀλλὰ καὶ προσέτι ἀπομιμούμενοι τὰ παρ' ἡμῖν, ἄνωθεν ἐκ τῆς θείας δυνάμεως διὰ τῶν ἁγίως βεβιωκότων εἰς τὴν ἡμετέραν ἐπιστροφὴν παραδόξως ἐνεργούμενα, Ἑλληνικὴν μυθολογίαν τερατευόμενοι. Καὶ δὴ πευσόμεθα παρ' αὐτῶν, ἤτοι ἀληθῆ ταῦτα εἶναι ἃ ἱστοροῦσιν, ἢ ψευδῆ. Ἀλλὰ ψευδῆ μὲν οὐκ ἂν φήσαιεν· οὐ γὰρ ἂν καταψηφίσαιντο ἑαυτῶν, οὔκουν ἑκόντες τὴν μεγίστην εὐήθειαν τὸ ψευδῆ συγγράφειν· ἀληθῆ δ' εἶναι ἐξ ἀνάγκης ὁμολογήσαιεν. Καὶ πῶς ἔτι ἄπιστα αὐτοῖς καταφαίνεται τὰ διὰ Μωϋσέως καὶ τῶν ἄλλων προφητῶν τεραστίως ἐπιδεδειγμένα; πάντων γὰρ ἀνθρώπων ὁ παντοκράτωρ κηδόμενος Θεὸς, τοὺς μὲν ἐντολαῖς, τοὺς δὲ ἀπειλαῖς, ἔστιν δ' οὓς σημείοις τεραστίοις, ἐνίους δὲ ἠπίοις ἐπαγγελίαις ἐπιστρέφει πρὸς σωτηρίαν. Πλὴν ἀλλ' οἱ Ἕλληνες, αὐχμοῦ ποτε τὴν Ἑλλάδα πολυχρονίως φθείροντος, καὶ ἐπεχούσης ἀγονίας καρπῶν, οἱ καταλειφθέντες, φασὶ, διὰ λιμὸν ἱκέται παραγενόμενοι εἰς Δελφοὺς, ἤροντο τὴν Πυθίαν, πῶς ἂν ἀπαλλαγεῖεν τοῦ δεινοῦ. Μίαν δ' αὐτοῖς ἔχρησεν ἀρωγὴν τῆς συμφορᾶς, εἰ χρήσαιντο

And now they are shown not only filching their doctrines from the barbarians, but also, besides, imitating the things among us that were wrought marvellously from above by the divine power, through those who lived holy lives, for our conversion, and dressing them up as Greek mythology. And indeed we shall ask them whether the things they relate are true or false. False they would not say; for they would not condemn themselves of the utmost folly of willingly writing falsehoods; they would of necessity admit them to be true. How then do the things wondrously displayed through Moses and the other prophets still appear incredible to them? For God Almighty, caring for all men, turns some to salvation by commandments, others by threats, some by prodigious signs, and some by gentle promises. Yet the Greeks: when once a drought had long been ruining Greece and barrenness of crops prevailed, those who were left, they say, coming because of the famine as suppliants to Delphi, asked the Pythia how they might be freed from the calamity. And she gave them in oracle one help for their misfortune: if they employed

Editors' notes and page, col. 244

Footnotes

(49) ‹anchor: οἱ δὲ, παρ' Αἰγυπτίων› · call in col 244

Οἱ δέ. Referendum ad Pythagoram et Platonem: aut singulariter legendum ὁ δέ, nempe Pythagoras. Sylburg. — Conf. paulo infra p. 633 edit. Paris., et quae ibi adnotanda sunt.

"And they." To be referred to Pythagoras and Plato; or read in the singular "and he," namely Pythagoras. Sylburg. — Compare a little below, p. 633 of the Paris edition, and the notes to be made there.

(printed under page 121)

(50) ‹anchor: ἐπιλείψει γάρ με› · call in col 244

Ἐπιλείψει. Haec transtulit Eusebius in Praeparat. Evangel. lib. X, c. 11. Ubi statim πειρώμην pro αἱροίμην cod. impress. et ms.

"Will fail." Eusebius took these words over in the Preparation for the Gospel, book 10, chapter 11, where just after, the printed and manuscript copies have "I should try" for "I should choose."

(printed under page 121)

(51) ‹anchor: Ἑλληνικὴν μυθολογίαν› · call in col 244

Ἑλληνικὴν μυθολογίαν. Euseb. ms. et impress. Ἑλληνικῇ μυθολογίᾳ.

"Greek mythology" (accusative). Eusebius, manuscript and printed, has the dative, "by Greek mythology."

(printed under page 121)

(52) ‹anchor: Καὶ δὴ› · call in col 244

Καὶ δή. Hanc sententiam sic profert Eusebius: Καὶ δή, πευσόμεθα γὰρ αὐτῶν, ἤτοι ἀληθῆ ταῦτά ἐστιν, ἃ ἱστ. Quin etiam πευσόμεθα γὰρ αὐτ. habet ms. Joan.

"And indeed." Eusebius gives this sentence thus: "And indeed — for we shall ask them — whether these things they relate are true." John's manuscript too has "for we shall ask them."

(printed under page 121)

(53) ‹anchor: Ἀλλὰ ψευδῆ› · call in col 244

Ἀλλά. Hanc particulam omittit Euseb. impress. et ms.

"But." Eusebius, printed and manuscript, omits this particle.

(printed under page 121)

(54) ‹anchor: οὔκουν ἑκόντες› · call in col 244

Οὔκουν. Hoc etiam omittit Euseb. impress. et ms.

"Not then." Eusebius, printed and manuscript, omits this too.

(printed under page 121)

(55) ‹anchor: οἱ Ἕλληνες› · call in col 244

Οἱ Ἕλληνες. Historiam hanc de fame Aeac. precibus depulsa referunt Apollodorus Biblioth. lib. III, cap. 11; Pausanias extremis Atticis, et paulo latius in Corinthiacis pag. 139, edit. Hanov.

"The Greeks." This story of the famine averted by the prayers of Aeacus is related by Apollodorus, Library book 3, chapter 11, and by Pausanias at the end of the Attica, and a little more fully in the Corinthiaca, p. 139 of the Hanau edition.

(printed under page 121)

(56) ‹anchor: πολυχρονίως› · call in col 244

Πολυχρονίως. H. mavult πολυχρονίου. Sylburg. — Ms. Ottob. πολυσχρονίου habet.

"Long-lastingly." H. prefers "long-lasting" (genitive, with "drought"). Sylburg. — The Ottoboni manuscript has πολυσχρονίου [as printed; i.e. "long-lasting"].

(printed under page 121)

(57) ‹anchor: ἀρωγὴν› · call in col 244

Ἀρωγήν. Euseb. ms. et impress. ἀπαλλαγήν.

"Help." Eusebius, manuscript and printed, has "deliverance."

(printed under page 121)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A τοῦ παλαιοῦ; B ἕκαστον ἐπεξιέναι; C Ἀλλὰ ψευδῆ; D (at foot of text)
old-edition numerals: (none)
other: begins and ends mid-sentence; Latin heading for Caput III spans cols 243-244
running head: CLEMENTIS ALEXANDRINI
marginal letters: A ‹τοῦ παλαιοῦ μετέγραψε›; B ‹ἕκαστον ἐπεξιέναι αἱροίμην›; C ‹Ἀλλὰ ψευδῆ μὲν οὐκ›; D ‹(below the last line, εἰ χρήσαιντο)›
old-edition numerals: (none)
other: CAPUT III. and its italic caption are printed only in Latin (editors' matter), set here per the driver
other: UNSURE κηδόμενος: κ and χ are hard to tell apart at this resolution; set κηδόμενος
other: pointer (Q8a): the foot of page 121 opens, under the Latin column, with the run-over of a note continued from page 120 (… bendo laudem meruisse, deinde Cadmum, Pherecydem, Hecataeum … « Persarum contra Graecos expeditionem. »); it belongs with that note's own file, not set here
other: as printed (Q12a): note (56) prints πολυσχρονίου for the Ottoboni reading (the file had silently set πολυχρονίου); set back as printed
running head: [S. CLEM]ENTIS ALEXANDRINI 244
marginal letters: A ‹τοῦ παλαιοῦ μετέγραψε›; B ‹ἕκαστον ἐπεξιέναι αἱροίμην›; C ‹Ἀλλὰ ψευδῆ μὲν›; D ‹(below the last text line, no line beside it)›
old-edition numerals: (none)
other (Q1a): anchors of (49) and (50) supplied from the column (οἱ δὲ, παρ' Αἰγυπτίων; ἐπιλείψει γάρ με); the Caput III Latin caption (… ex eo probat quod miracula in sacris litteris tradita in suas fabulas mythologicas transtulerint.) is not set in this column; check col 243 for it
running head: 243 CLEMENTIS ALEXANDRINI 244
marginal letters: A ‹τοῦ παλαιοῦ μετέγραψε›; B ‹ἕκαστον ἐπεξιέναι›; C ‹Ἀλλὰ ψευδῆ μὲν›; D ‹printed below the last line, beside the column foot›
old-edition numerals: (none)

PG 9:245

τῇ Αἰακοῦ εὐχῇ. Πεισθεὶς οὖν ἑαυτοῖς Αἰακὸς, ἀνελθὼν ἐπὶ τὸ Ἑλληνικὸν ὄρος, τὰς καθαρὰς χεῖρας ἐκτείνας εἰς οὐρανὸν, κοινὸν ἀποκαλέσας τὸν Θεὸν, ηὔξατο οἰκτεῖραι αὐτὸν τετρυμένην τὴν Ἑλλάδα. Ἅμα δὲ εὐχομένου, βροντὴ ἐξαίσιος ἐκτύπει, καὶ πᾶς ὁ πέριξ ἀὴρ ἐνεφοῦτο. Λάβροι δὲ καὶ συνεχεῖς ὄμβροι καταῤῥαγέντες, ὅλην ἐπλήρωσαν τὴν χώραν. Ἐντεῦθεν ἄφθονος καὶ πλουσία τελεσφορεῖται εὐκαρπία ταῖς Αἰακοῦ γεωργηθεῖσα εὐχαῖς. « Καὶ ἐπεκαλέσατο, φησὶ, Σαμουὴλ τὸν Κύριον· καὶ ἔδωκεν Κύριος φωνὰς καὶ ὑετὸν ἐν ἡμέρᾳ θερισμοῦ. » Ὁρᾷς ὅτι « ὁ βρέχων ἐπὶ δικαίους καὶ ἀδίκους » διὰ τῶν ὑποτεταμένων δυνάμεων, εἷς ἐστι Θεός; Πλήρης δὲ ἡ Γραφὴ πᾶσα ἡ καθ' ἡμᾶς κατὰ τὰς τῶν δικαίων εὐχὰς, ἐπακούοντός τε καὶ ἐπιτελοῦντος τοῦ Θεοῦ ἕκαστον τῶν αἰτημάτων. Πάλιν ἱστοροῦσιν Ἕλληνες, ἐκλειπόντων ποτὲ τῶν Ἐτησίων ἀνέμων, Ἀρισταῖον ἐν Κέῳ θῦσαι Ἰσθμίῳ Διί· πολλὴ γὰρ ἦν φθορὰ, φλογμῷ διαπιμπραμένων, καὶ δὴ καὶ τῶν ἀναψύχειν τοὺς καρποὺς εἰωθότων ἀνέμων μὴ πνεόντων, ῥᾳδίως αὐτοὺς ἀνεκαλέσατο. Δελφοὶ δὲ, Ξέρξου ἐπὶ τὴν Ἑλλάδα στρατεύσαντος, ἀνειπούσης τῆς Πυθίας·

the prayer of Aeacus. Persuaded therefore by them, Aeacus ascended the Hellenic mountain, and stretching out his pure hands to heaven, calling upon the common God, prayed that He would take pity on exhausted Greece. And even as he prayed, a portentous thunderclap resounded, and all the surrounding air was covered with clouds. And furious and continuous rains bursting forth filled the whole land. Thence an abundant and rich fruitfulness was brought to perfection, cultivated by the prayers of Aeacus. "And Samuel called upon the Lord," it says, "and the Lord gave voices and rain in the day of harvest." Do you see that "He who sends rain upon the just and the unjust" through the subordinate powers is one God? And all our Scripture is full of instances, according to the prayers of the righteous, of God hearkening and fulfilling each of their petitions. Again, the Greeks relate that once, when the Etesian winds failed, Aristaeus in Ceos sacrificed to Isthmian Zeus; for there was great destruction, everything being scorched with heat, and when the winds that were wont to cool the crops did not blow, he easily recalled them. And the Delphians, when Xerxes marched against Greece and the Pythian priestess proclaimed:

Ὦ Δελφοὶ, λίσσεσθ' ἀνέμους, καὶ λώϊον ἔσται·

"O Delphians, pray to the winds, and it shall be better for you;"

βωμὸν καὶ θυσίαν ποιήσαντες τοῖς ἀνέμοις, ἀρωγοὺς αὐτοὺς ἔσχον. Πνεύσαντες γὰρ ἐῤῥωμένως περὶ τὴν Σηπιάδα ἄκραν, συνέτριψαν πᾶσαν τὴν παρασκευὴν τοῦ Περσικοῦ στόλου. Ἐμπεδοκλῆς τε ὁ Ἀκραγαντῖνος « κωλυσανέμας » ἐπεκλήθη. Λέγεται οὖν, ἀπὸ τοῦ Ἀκράγαντος ὄρους πνέοντός ποτε ἀνέμου βαρὺ καὶ νοσῶδες τοῖς ἐγχωρίοις, ἀλλὰ καὶ ταῖς γυναιξὶν αὐτῶν ἀγονίας αἰτίου γινομένου, παῦσαι τὸν ἄνεμον· διὸ καὶ αὐτὸς ἐν τοῖς ἔπεσι γράφει·

having made an altar and offered sacrifice to the winds, had them as helpers. For blowing mightily around the promontory of Sepias, they shattered the whole armament of the Persian fleet. And Empedocles of Acragas was surnamed "Wind-stayer." Accordingly it is said that once, when a wind was blowing from the mountain of Acragas heavy and pestilential to the inhabitants, and becoming a cause of barrenness to their wives as well, he made the wind cease; wherefore he himself also writes in his verses:

Editors' notes and page, col. 245

Footnotes

(58) ‹anchor: not visible on this crop› · call in col 245

Ἑαυτοῖς. Scribendum potius αὐτοῖς, cum Euseb. ms. et impress. Alioqui, inquit Sylburg., ἑαυτοῖς more insolito accipiendum foret pro « sibi » et « illis. »

"To themselves." Rather write "to them," with Eusebius, manuscript and printed. Otherwise, says Sylburg, "to themselves" would have to be taken, in an unusual way, as "to themselves" and "to them."

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Τὸ Ἑλληνικὸν ὄρος. Euseb. τὸ ὄρος τὸ Ἑλληνικόν. In Aegina Aeacum vota fecisse refert Pausanias.

"The Hellenic mountain." Eusebius has "the mountain, the Hellenic one." Pausanias relates that Aeacus made his prayers on Aegina.

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Κοινὸν ἀποκαλέσας τὸν Θεόν. Melius est Eusebianum illud, κοινὸν ἐπικαλέσας πατέρα τὸν Θεόν· « Communem invocans patrem Deum. » Porro « communem Deum, » aut « patrem, » vocat Jovem Πανελλήνιον, seu « Graecorum omnium praesidem: » quem ab Aeaco invocatum fuisse, refert Pausanias in locis jam dictis. Paulo post αὐτῶν pro αὐτόν ms. Joan.

"Calling on God as common." Eusebius's version is better: "calling on God as common father," "invoking God, the common father." Further, by "the common god," or "father," he means Zeus Panhellenios, that is, "the guardian of all the Greeks," whom Pausanias, in the places already named, relates was invoked by Aeacus. A little later John's manuscript has "of them" for "him."

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Τετρυμένην. Euseb. ms. et impress. τετρυχωμένην, non male.

"Worn out." Eusebius, manuscript and printed, has "exhausted," not badly.

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Ἐκτύπει. Euseb. ὑπεκτύπει. Rectius forte ἐπεκτύπει, aut ὑπεκτύπει accipiendum pro « leniter intonuit. » Sylburg. — Ἐπεκτύπει habet ms. Joan.

"Thundered." Eusebius has "thundered beneath." Perhaps more correctly "thundered in answer," or "thundered beneath" should be taken as "thundered softly." Sylburg. — John's manuscript has "thundered in answer."

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Θερισμοῦ. Vulg. Bib. ἐκείνῃ. Vox θερισμοῦ e praeced. commate huc translata est.

"Of harvest." The common Bible has "on that [day]." The word "of harvest" has been carried here from the preceding clause.

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Ὑποτεταμένων. Rectius Euseb. ms. et impress. ὑποτεταγμένων, « subjectarum: » quod Sylburgio etiam placuit. Atque hactenus Euseb.

"Stretched beneath." Eusebius, manuscript and printed, more correctly has "subject," "of those subject," which also pleased Sylburg. And so far Eusebius.

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Πάλιν ἱστοροῦσιν. Historiam de Aristaeo, qui « ab Jove impetravit, ut Etesiae flarent, » paucis mutatis, refert Hyginus. Poet. astron. lib. II, c. 4.

"Again they relate." Hyginus, Poetic Astronomy book 2, chapter 4, relates with a few changes the story of Aristaeus, who "obtained from Jupiter that the Etesian winds should blow."

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(66) ‹anchor: Ὦ Δελφοί› · call in col 245

Δελφοί. Hanc historiam enarrat Herodotus lib. VII, cap. 178. Porro λῷον pro λώϊον habet ms. Paris.

"Delphians." Herodotus tells this story, book 7, chapter 178. Further, the Paris manuscript has the contracted λῷον for λώϊον ("better").

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(67) ‹anchor: Πνεύσαντες› · call in col 245

Πνεύσαντες. Hoc etiam memoriae tradit Herodotus libri jam citati cap. 188.

"Having blown." Herodotus also records this, chapter 188 of the book already cited.

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(68) ‹anchor: Ἐμπεδοκλῆς› · call in col 245

Ἐμπεδοκλῆς. Laertius in Empedocle lib. VIII, seg. 60: Ἐτησίων ποτὲ σφοδρῶν πνευσάντων, ὥστε τοὺς καρποὺς λυμῆναι, κελεύσας ὄνους ἐκδαρῆναι, καὶ ἀσκοὺς ποιῆσαι, πρὸς τοὺς λόφους, καὶ τὰς ἀκρωρείας διέτεινε, πρὸς τὸ συλλαβεῖν τὸ πνεῦμα· λήξαντος δέ, Κωλυσανέμαν κληθῆναι. « Etesiis aliquando vehementer flantibus, adeo ut fruges corrumperent, excoriari asinos jussit, factisque utribus, eis collibus et montium verticibus admoveri ad comprehendendos flatus: cessantibusque ventis, ab eventu rei Κωλυσανέμαν vocatum esse. » Paria tradit Suidas. Conf. Hesychius v. Κωλυσανέμας, Philostratus lib. VIII, De vita Apollonii, cap. 3. His adde Porphyrium et Jamblichum in Vita Pythagorae, qui pro Κωλυσανέμῳ, dictum eum Ἀλεξανέμαν commemorant. Plutarchus Empedoclem naturali quodam artificio ventos avertisse tradit lib. De curiositate, et lib. Contra Colotem.

"Empedocles." Laertius, in the Empedocles, book 8, section 60: "When the Etesian winds once blew so violently as to damage the crops, he ordered asses to be flayed and wineskins made, and stretched them towards the hills and ridges to catch the wind; and when it ceased he was called the Wind-Stayer." "When the Etesian winds were once blowing so violently that they spoiled the crops, he ordered asses to be skinned, and, skins being made, had them set on the hills and mountain-tops to catch the blasts; and when the winds ceased, from the outcome he was called Wind-Stayer." Suidas relates the same. Compare Hesychius under "Wind-Stayer," Philostratus, Life of Apollonius book 8, chapter 3. Add to these Porphyry and Iamblichus in the Life of Pythagoras, who record that instead of Wind-Stayer he was called Wind-Averter. Plutarch relates that Empedocles turned the winds aside by a kind of natural art, in the book On Curiosity and in the book Against Colotes.

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Footnotes

(✠) ‹anchor: Agrigentinus κωλυσανέμας› · call in col 246 P. 754 ED. POTTER, 630-631 ED. PARIS.

P. 754 of Potter's edition, 630–631 of the Paris edition.

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(a) ‹anchor: pluviam in die messis› · call in col 246

I Reg. XII, 18.

1 Samuel 12:18.

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(b) ‹anchor: super justos et injustos› · call in col 246

Matth. V, 45.

Matthew 5:45.

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Footnotes

(✠) ‹anchor: Diotima, ✠ Atheniensibus› · call in col 247 ✠ P. 755 ED. POTTER.

✠ Page 755 of Potter's edition.

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(a) · call in col 247

Psal. LXXXIII, 1.

Psalm 83 (84):1.

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(b) · call in col 247

Deut. X, 16, 17.

Deuteronomy 10:16–17.

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Isa. XL, 26.

Isaiah 40:26.

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(69) ‹anchor: Παύσεις› · call in col 247

Παύσεις. Hos versus, cum aliis eodem spectantibus, attulit Laertius lib. VIII, segm. 59. Ubi πνοιαῖσι καταφθινύθουσιν ἄρουραν pro θνητοῖσι κατ. ἀρούρας exstat.

Παύσεις ("you will stop"). Laertius quotes these verses, with others to the same effect, in book VIII, section 59, where πνοιαῖσι καταφθινύθουσιν ἄρουραν ("[winds that] with their blasts waste the field") stands in place of θνητοῖσι κατ. ἀρούρας ("[waste] the fields for mortals").

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(70) ‹anchor: Καὶ πάλιν› · call in col 247

Καὶ πάλιν. Hunc versum sic scribit Laertius: Καὶ πάλιν, ἢν οὐκ ἐθέλῃσθα, παλίντιτα πνεύματ' ἐπάξεις.

Καὶ πάλιν ("and again"). Laertius writes this verse thus: "And again, if you do not wish, you will bring the winds back in requital."

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(71) ‹anchor: Αὐτῷ ἔλεγον› · call in col 247

Αὐτῷ ἔλεγον. Malim αὐτῷ ἔλεγεν· quod Herveto etiam placuisse videtur haec Latine vertenti: « dicebat aliquo se sequi, » etc. Sunt enim ea, quae sequuntur, ipsius Empedoclis, de se inaniter gloriantis verba, quod vel e poetica phrasi satis apparet. Porro pro τοὺς δ' ἐπὶ νοῦσον σιδηρὸν δὴ χαλεπαῖσι π. scribendum potius τοὺς δ' ἔτι νούσοισι δηρὸν δὴ χαλεπαῖσι πεπαρμ. Carminum, ex quibus hae sententiae sumptae sunt, partem conservavit Laertius lib. VIII, segm. 62: Ἀνδράσιν ἠδὲ γυναιξὶ σεβίζομαι· οἱ δ' ἅμ' ἕπονται / Μυρίοι, ἐξερέοντες ὅπη πρὸς κέρδος ἀταρπός. / Οἱ μὲν μαντοσυνέων κεχρημένοι, οἱ δέ τι νούσων / Παντοίων ἐπύθοντο κλύειν εὐηκέα βάξιν. / Mulieribus maribusque color, comitesque sequuntur / Innumeri, ad lucrum quos ardens semita ducit, / Quique prophetiam exercent, qui discere morbi / Omnigeni curam cupiunt, artesque salubres.

Αὐτῷ ἔλεγον ("they said to him"). I would prefer αὐτῷ ἔλεγεν ("he said to him"), which Hervet too seems to have favoured, translating it into Latin as "he said that [people] followed him somewhere," etc. For what follows are the words of Empedocles himself, boasting emptily of himself, as is plain enough even from the poetic phrasing. Further, for τοὺς δ' ἐπὶ νοῦσον σιδηρὸν δὴ χαλεπαῖσι π. we should rather write τοὺς δ' ἔτι νούσοισι δηρὸν δὴ χαλεπαῖσι πεπαρμ. ("and those long pierced by grievous diseases"). Laertius, book VIII, section 62, has preserved part of the poem from which these sayings are taken: "By men and women I am revered; and they follow me / in their thousands, asking where the path to gain lies; / some in want of oracles, others asking to hear / the healing word for diseases of every kind." [Latin version:] "By women and men I am worshipped, and companions follow / in countless numbers, whom the burning path leads to gain, / and those who practise prophecy, those who long to learn / the cure of every kind of disease, and the healing arts."

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(72) ‹anchor: Ἐπὶ ν.› · call in col 247

Ἐπὶ ν. Talis quaepiam requiritur lectio, ἐπὶ νούσοισι δηρὸν καὶ χαλεπαῖσι πεπαρμένους· vel, ἐπὶ νούσοισι δηρὸν καὶ χαλεπῶς πεπαρμ. Sylburg.

Ἐπὶ ν. Some such reading is required as ἐπὶ νούσοισι δηρὸν καὶ χαλεπαῖσι πεπαρμένους ("long pierced by grievous diseases"), or ἐπὶ νούσοισι δηρὸν καὶ χαλεπῶς πεπαρμ. ("long and grievously pierced by diseases"). Sylburg.

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(73) ‹anchor: Ἵνα αὐτῷ συνῶμεν› · call in col 247

Ἵνα αὐτῷ συνῶμεν. « Ut ipsum nobis praesentem habeamus. » Sunt enim haec Clementis verba, non Moysis, ut putabantur.

Ἵνα αὐτῷ συνῶμεν ("that we may be with him"): "that we may have him present with us." For these are the words of Clement, not of Moses, as they were thought to be.

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(74) ‹anchor: Ἔτι› · call in col 247

Ἔτι. Abest a Deuteron. Quae sequuntur, ibidem sic se habent: Ὁ γὰρ Κύριος ὁ Θεὸς ὑμῶν, οὗτος Θεὸς τῶν θεῶν, καὶ Κύριος τῶν κυρίων, ὁ Θεὸς ὁ μέγας καὶ ἰσχυρός.

Ἔτι ("yet"). It is absent from Deuteronomy. What follows reads there as: "For the Lord your God, he is God of gods and Lord of lords, the great and mighty God."

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(75) ‹anchor: Ἄρατε εἰς ὕψος› · call in col 247

Ἄρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε. LXX: Ἀναβλέψατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε. Latina vulg. c. XL, v. 26 Isaiae: « Levate in excelsum oculos vestros, et videte, quis creavit haec. » Div. Hieronymus hic: « Si non creditis meis verbis, saltem oculis vestris credite, et ex coelorum elementorumque omnium servitute potestatem Domini cogitate. » Tale illud Ciceronis, De aruspicum responsis: « Etenim quis est tam vecors, qui aut cum suspexerit in coelum, deos esse non sentiat, et ea quae tanta mente fiunt, ut vix quisquam arte ulla ordinem rerum, ac vicissitudinem persequi possit, casu fieri putet? » » Collect.

"Lift up your eyes on high, and see." The Septuagint: "Look up on high with your eyes, and see." The Latin Vulgate, Isaiah 40:26: "Lift up your eyes on high, and see who has created these things." St Jerome on this place: "If you do not believe my words, at least believe your eyes, and from the service rendered by the heavens and all the elements consider the power of the Lord." Such is that saying of Cicero in On the Responses of the Haruspices: "For who is so senseless that, when he has looked up to heaven, he does not perceive that there are gods, and thinks that those things which are done with such great intelligence—so that scarcely anyone by any art can follow the order and alternation of things—happen by chance?" Collectanea.

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(76) ‹anchor: φασὶ› · call in col 247

Φασί. Flor. φησί, sing. numero. Nostrum φησί consonat cum synonymo. Sylburg.

Φασί ("they say"). The Florentine [manuscript] has φησί, in the singular number. Our φησί agrees with the synonymous [expression]. Sylburg.

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(77) ‹anchor: μετέωρα› · call in col 247

Μετέωρα χ. Ms. Paris. μετέωρα τῶν χ.

Μετέωρα χ. The Paris manuscript has μετέωρα τῶν χ. ("the [signs] in the sky of the hail").

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(78) ‹anchor: Μαντινικὴ Διοτίμα› · call in col 247

Μαντινικὴ Διοτ. Mendosum est hoc. Nam si voluisset auctor « Diotimam e Mantinea » oriundam esse, non dixisset Μαντινική, sed Μαντινίς· hoc enim femineum est gentile a Μαντίνεια. Stephanus v. Μαντίνεια, Τὸ ἐθνικὸν, Μαντινεὺς, καὶ Μαντινίς. Τὸ κτητικὸν, Μαντινικός. Scribendum igitur levi mutatione facta, Μαντικὴ Διοτίμα, « fatidica Diotima. » Quam emendationem firmat etiam Plato, cujus verba Clemens hic, celato auctoris nomine, recitat. Porro Platonis locus exstat Convivii pag. 1193: Τὸν δὲ λόγον περὶ τοῦ Ἔρωτος, ὅν ποτε ἤκουσα γυναικὸς μαντικῆς Διοτίμας, ἣ ταῦτά τε σοφὴ ἦν καὶ ἄλλα πολλά· καὶ Ἀθηναίοις ποτὲ θυσαμένοις πρὸ τοῦ λοιμοῦ, δέκα ἔτη ἀναβολὴν ἐποίησε τῆς νόσου. « Referam sermonem de Amore, quem olim accepi a fatidica muliere Diotima, quae et harum rerum perita erat, et alia multa sapienter intelligebat; et Atheniensibus olim sacris ante pestem peractis morbi dilationem dedit per decennium. »

Μαντινικὴ Διοτ. ("Diotima of Mantinea"). This is faulty. For if the author had meant Diotima to be "from Mantinea" by origin, he would not have said Μαντινική but Μαντινίς, for that is the feminine gentile name from Μαντίνεια. Stephanus, under Μαντίνεια: "The ethnic is Μαντινεύς and Μαντινίς; the possessive, Μαντινικός." We must therefore write, with a slight change, Μαντικὴ Διοτίμα, "Diotima the prophetess." This emendation is confirmed also by Plato, whose words Clement recites here, concealing the author's name. Plato's passage stands in the Symposium, p. 1193: "The discourse about Love which I once heard from a prophetic woman, Diotima, who was wise in these things and in much else; and who once, when the Athenians had sacrificed before the plague, brought about a ten years' postponement of the disease." "I will relate the discourse on Love which I once received from the prophetic woman Diotima, who was both skilled in these matters and understood many other things wisely; and who once, when the Athenians had performed sacrifices before the plague, gave a postponement of the disease for ten years."

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Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: 268
other: facing Latin version, not set

PG 9:248

Παύσεις δ' ἀκαμάτων ἀνέμων μένος, οἵτ' ἐπὶ γαῖαν Ὀρνύμενοι, θνητοῖσι καταφθινύθουσιν ἀρούρας· Καὶ πάλιν εὖτ' ἐθέλῃσθα, παλίντιτα πνεύματα θήσεις.

"And you shall stay the might of untiring winds, which rushing upon the earth waste the fields for mortals; and again, whenever you wish, you shall bring back requiting breezes."

Παρακολουθεῖν τε αὐτῷ ἔλεγον « τοὺς μὲν, μαντοσυνῶν κεχρημένους, τοὺς δ', ἐπὶ νοῦσον σιδηρὸν δὴ χαλεπαῖσι πεπαρμένους. » Ἀντικρύς γ' οὖν ἰάσεις τε καὶ σημεῖα καὶ τέρατα ἐπιτελεῖν τοὺς δικαίους ἐκ τῶν ἡμετέρων πεπιστεύκασι Γραφῶν· εἰ γὰρ καὶ δυνάμεις τινὲς τούς τε ἀνέμους κινοῦσι, καὶ τοὺς ὄμβρους διανέμουσιν· ἀλλ' ἀκουσάτωσαν τοῦ ψαλμῳδοῦ· « Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων. » Οὗτός ἐστιν ὁ τῶν δυνάμεων καὶ τῶν ἀρχῶν καὶ τῶν ἐξουσιῶν Κύριος, περὶ οὗ ὁ Μωϋσῆς λέγει, ἵνα αὐτῷ συνῶμεν· « Καὶ περιτεμεῖσθε τὴν σκληροκαρδίαν ὑμῶν, καὶ τὸν τράχηλον ὑμῶν οὐ σκληρυνεῖτε ἔτι· ὁ γὰρ Κύριος τῶν κυρίων καὶ Θεὸς τῶν θεῶν, ὁ Θεὸς ὁ μέγας καὶ ἰσχυρὸς, » καὶ τὰ ἐπὶ τούτοις. Ὅ τε Ἠσαΐας, « Ἄρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν, λέγει, καὶ ἴδετε τίς κατέδειξεν ταῦτα πάντα. » Λέγουσι δ' οὖν τινες λοιμούς τε καὶ χαλάζας, καὶ θυέλλας, καὶ τὰ παραπλήσια, οὐκ ἀπὸ τῆς ἀταξίας τῆς ὑλικῆς μόνης, ἀλλὰ καὶ κατά τινα δαιμόνων ἢ καὶ ἀγγέλων οὐκ ἀγαθῶν ὀργὴν, φιλεῖν γίνεσθαι. Αὐτίκα φασὶ τοὺς ἐν Κλεωναῖς μάγους φυλάττοντας τὰ μετέωρα, χαλαζοβολήσειν μελλόντων νεφῶν, παράγειν τε ᾠδαῖς καὶ θύμασι τῆς ὀργῆς τὴν ἀπειλήν. Ἀμέλει καὶ εἴποτε ἀπορία ζώου καταλάβοι, τὸν σφέτερον αἱμάξαντες δάκτυλον, ἀρκοῦνται τῷ θύματι. Ἥ τε Μαντινικὴ Διοτίμα, θυσαμένοις Ἀθηναίοις πρὸ τοῦ λοιμοῦ, δέκα

And they said that there followed him "some in need of divinations, and others pierced indeed with grievous [pangs] unto iron disease." Assuredly, then, from our Scriptures they have believed that the righteous perform healings and signs and wonders; for even if certain powers move the winds and distribute the rains, yet let them hear the Psalmist: "How lovely are Thy tabernacles, O Lord of powers!" This is the Lord of the powers and of the principalities and of the authorities, concerning whom Moses speaks, that we may be with Him: "And you shall circumcise the hardness of your heart, and shall stiffen your neck no more; for the Lord of lords and God of gods, the great and mighty God," and what follows. And Isaiah says: "Lift up your eyes on high, and see who has displayed all these things." Now some say that pestilences and hailstorms and tempests and the like are wont to happen not from material disorder alone, but also through a certain anger of demons or even of evil angels. For instance, they say that the magicians at Cleonae, watching the phenomena of the sky when clouds are about to discharge hail, avert the threat of wrath by songs and sacrifices. Indeed, if ever a lack of an animal should overtake them, they draw blood from their own finger and are sufficed with that victim. And Diotima of Mantinea, for the Athenians who had sacrificed before the plague, ten

Editors' notes and page, col. 248

Footnotes

(none set here) · footnotes (69)–(78) called in this column, the scripture references (a)–(c) and Potter's page mark are set once in notes/n247.md (printed under page 123)

Page

running head: CLEMENTIS ALEXANDRINI 248
marginal letters: A Παύσεις δ'; B ροκαρδίαν ὑμῶν; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: ends mid-sentence; line-end turnovers [γαῖαν and [σεις joined

PG 9:249

ἔτη ἀναβολὴν ἐποιήσατο τῆς νόσου· καθάπερ καὶ τοῦ Κρητὸς Ἐπιμενίδου αἱ θυσίαι αὐτοῖς Ἀθηναίοις τὸν Περσικὸν πόλεμον εἰς τὸν ἴσον ὑπερέθεντο χρόνον. Διαφέρειν δ' οὐδὲν νομίζουσιν, ἐάν γ' οὖν θεοὺς, εἴτε καὶ ἀγγέλους τὰς ψυχὰς ταύτας λέγοιμεν. Αὐτίκα οἱ ἔμπειροι τοῦ λόγου, κατὰ τὰς ἱδρύσεις ἐν πολλοῖς τῶν ἱερῶν, καὶ σχεδὸν πάσας τὰς θήκας τῶν κατοιχομένων ἐνιδρύσαντο· δαίμονας μὲν τὰς τούτων ψυχὰς καλοῦντες, θρησκεύεσθαι δὲ πρὸς ἀνθρώπων διδάσκοντες, ὡς ἂν ἐξουσίαν λαβούσας διὰ καθαρότητα τοῦ βίου τῇ θείᾳ προνοίᾳ, εἰς τὴν ἀνθρώπων λειτουργίαν, τὸν περίγειον περιπολεῖν τόπον· ἠπίσταντο γὰρ ψυχάς τινας κρατουμένας φύσει τῷ σώματι. Ἀλλὰ περὶ μὲν τούτων ἐν τῷ περὶ ἀγγέλων λόγῳ, προϊούσης τῆς Γραφῆς, κατὰ καιρὸν διαλεξόμεθα. Δημόκριτος δὲ, ἐκ τῆς τῶν μεταρσίων παρατηρήσεως πολλὰ προλέγων, Σοφία ἐπωνομάσθη. Ὑποδεξαμένου γ' οὖν αὐτὸν φιλοφρόνως Δαμάσου τοῦ ἀδελφοῦ, τεκμηράμενος ἔκ τινων ἀστέρων, πολὺν ἐσόμενον προεῖπεν ὄμβρον. Οἱ μὲν οὖν πεισθέντες αὐτῷ συνεῖλον τοὺς καρπούς· καὶ γὰρ ὥρᾳ θέρους ἐν ταῖς ἅλωσιν ἔτι ἦσαν· οἱ δὲ ἄλλοι πάντα ἀπώλεσαν, ἀδοκήτου καὶ πολλοῦ καταῤῥήξαντος ὄμβρου. Πῶς δὲ ἔτι ἀπιστήσουσιν Ἕλληνες τῇ θείᾳ ἐπιφανείᾳ περὶ τὸ ὄρος τὸ Σινᾶ· ὁπηνίκα πῦρ μὲν ἐφλέγετο, μηδὲν καταναλίσκον τῶν φυομένων κατὰ τὸ ὄρος, σαλπίγγων τε ἦχος ἐφέρετο, ἄνευ ὀργάνων ἐμπνεόμενος; Ἐκείνη γὰρ ἡ λεγομένη κατάβασις ἐπὶ τὸ ὄρος Θεοῦ, ἐπίβασίς ἐστι θείας δυνάμεως, ἐπὶ πάντα τὸν κόσμον διηκούσης, καὶ κηρυττούσης τὸ φῶς τὸ ἀπρόσιτον. Τοιαύτη γὰρ ἡ κατὰ τὴν Γραφὴν ἀλληγορία. Πλὴν ἑωράθη τὸ πῦρ, ὥς φησιν Ἀριστόβουλος, παντὸς τοῦ πλήθους μυριά-

years' postponement of the disease; just as also the sacrifices of Epimenides the Cretan postponed the Persian war for the Athenians themselves for an equal period of time. And they think it makes no difference whether we call these souls gods or even angels. Accordingly, those skilled in the doctrine have set up in many of the temples, by way of foundations, almost all the tombs of the departed; calling their souls demons, and teaching that they should be worshipped by men, as having received authority by divine providence on account of purity of life to range around the earthly region for the service of men; for they knew that certain souls are held fast by nature to the body. But concerning these matters we shall discourse in due season in the treatise on angels, as our work advances. And Democritus, foretelling many things from the observation of celestial phenomena, was surnamed Wisdom. Accordingly, when his brother Damasus hospitably received him, conjecturing from certain stars, he foretold that there would be a heavy rain. Those, therefore, who believed him gathered in their crops—for since it was summer-time they were still on the threshing-floors—while the rest lost everything, when an unexpected and heavy rain burst forth. And how then shall the Greeks any longer disbelieve the divine manifestation around Mount Sinai, when fire blazed, consuming nothing of the things growing upon the mountain, and a sound of trumpets was borne along, breathed forth without instruments? For that which is called the descent of God upon the mountain is the advent of divine power, pervading the whole world and proclaiming the light that is unapproachable. For such is the allegory according to the Scripture. Nevertheless, the fire was seen, as Aristobulus says, while the whole multitude, numbering not less than a hundred myriads

Editors' notes and page, col. 249

Footnotes

(✠) ‹anchor: non minus ✠ quam› · call in col 250 ✠ P. 756 ED. POTTER, 632 ED. PARIS.

✠ Page 756 of Potter's edition, 632 of the Paris edition.

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(a) ‹anchor: inspirabatur instrumentis› · call in col 250

Exod. III, 2; XIX, 18, 19; XX, 18.

Exodus 3:2; 19:18–19; 20:18.

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(79) ‹anchor: Ὑπερέθεντο› · call in col 250

Ὑπερέθεντο. Distulerunt. Non plane hoc affirmat Plato; sed dilationem praedixisse Epimenidem, apud ipsum memorat Clinias lib. I De leg., pag. 781: Τὰ δὲ γὰρ ἴσως ἀκήκοας, ὡς Ἐπιμενίδης γέγονεν ἀνὴρ θεῖος, ὃς ἡμῖν οἰκεῖος· ἐλθὼν δὲ πρὸ τῶν Περσικῶν δέκα ἔτεσι πρότερον παρ' ὑμᾶς κατὰ τὴν τοῦ Θεοῦ μαντείαν, θυσίας τε ἐθύσατό τινας, ἃς ὁ Θεὸς ἀνεῖλε, καὶ δὴ καὶ φοβουμένων τὸν Περσικὸν Ἀθηναίων στόλον, εἶπεν, ὅτι δέκα ἐτῶν οὐχ ἥξουσιν· ὅταν δὲ ἔλθωσιν, ἀπαλλαγήσονται, πράξαντες οὐδὲν ὧν ἤλπιζον, παθόντες τε ἢ δράσαντες πλείω κακά· « Fortasse namque audisti Epimenidem virum fuisse divinum: qui ex familia nostra fuit, ac decem annis ante Persicum bellum Dei oraculo monitus ad vos pervenit, et sacrificia quaedam Dei oraculo edita fecit, Atheniensibusque Persicam formidantibus classem praedixit decennio Persas nequaquam venturos: sed et postquam venerint, infecta re discessuros, pluraque perpessos mala quam fecerint. »

Ὑπερέθεντο: "they postponed." Plato does not quite assert this; but in his work Clinias relates, in book I of the Laws, p. 781, that Epimenides foretold a postponement: "For perhaps you have heard that Epimenides was a divine man, who was of our household; and that, coming to you ten years before the Persian war at the god's oracle, he offered certain sacrifices which the god had ordained, and moreover, when the Athenians feared the Persian expedition, he said that for ten years they would not come, and that when they did come they would depart having achieved nothing of what they hoped, and having suffered more evils than they inflicted." [Latin version:] "For perhaps you have heard that Epimenides was a divine man, who was of our family, and that ten years before the Persian war, warned by the oracle of the god, he came to you and performed certain sacrifices appointed by the god's oracle; and to the Athenians, who dreaded the Persian fleet, he foretold that for ten years the Persians would by no means come, and that even after they came they would depart with their business undone, having suffered more evils than they had done."

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(80) ‹anchor: Αὐτίκα οἱ ἔμπειροι› · call in col 250

Αὐτίκα οἱ ἔμπειροι. Haec sic distingui et explicari possint: Αὐτίκα οἱ ἔμπειροι τοῦ λόγου κατὰ τὰς ἱδρύσεις, ἐν π. « Jam vero qui sunt periti rationis consecrandarum statuarum, » etc.

Αὐτίκα οἱ ἔμπειροι ("for instance, those experienced"). These words could be punctuated and explained thus: Αὐτίκα οἱ ἔμπειροι τοῦ λόγου κατὰ τὰς ἱδρύσεις, ἐν π.: "Now those who are skilled in the method of consecrating statues," etc.

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(81) ‹anchor: Δημόκριτος› · call in col 250

Δημόκριτος. Laertius Democrito lib. IX, segm. 39: Ὡς δὲ προειπών τινα τῶν μελλόντων εὐδοκίμησε, λοιπὸν ἐνθέου δόξης παρὰ τοῖς πλείστοις ἠξιώθη. « Ubi vero futura quaedam praedixerat, sequensque rerum eventus fidem fecerat, divinis jam honoribus dignus a plerisque judicatus est. »

Δημόκριτος (Democritus). Laertius, in his Democritus, book IX, section 39: "When, having foretold some things that were to come, he won repute, he was thereafter deemed by most people worthy of divine honour." "When he had foretold certain future things, and the event of things that followed had confirmed it, he was judged by most to be worthy of divine honours."

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(82) ‹anchor: Σοφία› · call in col 250

Σοφία. Similiter Suidas v° Δημόκριτος· Ἐπεκλήθη δὲ Σοφία ὁ Δημόκριτος. « Democritus autem cognominatus est Sapientia. » At Aelianus Var. Hist. lib. IV, cap. 20, « Philosophiam » cognominatum refert. Οἱ Ἀβδηρῖται ἐκάλουν τὸν Δημόκριτον Φιλοσοφίαν, τὸν δὲ Πρωταγόραν, Λόγον. « Abderitae Democritum nominabant Philosophiam, Protagoram vero, Sermonem. » Ibi vero viri docti Σοφίαν pro Φιλοσοφίαν substituerunt, reclamantibus licet mss. codd. Laertius Protag. Σοφίαν nominatum refert lib. IX, seg. 50: Διήκουσε δὲ ὁ Πρωταγόρας Δημοκρίτου, ἐκαλεῖτο δὲ Σοφία, ὥς φησι Φαβωρῖνος ἐν Παντοδαπῇ ἱστορίᾳ· « Audivit Protagoras Democritum, vocabaturque Sapientia, ut Phavorinus in Omnimoda historia refert. » Sed ea verba, ἐκαλεῖτο δὲ Σοφία, addita a sciolo quodam ad oram vocis Δημοκρίτου, conjecit Menagius. Mihi potius pro Σοφία substituendum videtur Σοφιστής. Nam apud Suidam v. Πρωταγόρας, postquam facta esset Democriti, Protagorae magistri, mentio, additur: Καὶ ἐπεκλήθη πρῶτος οὗτος Σοφιστής· πρῶτος δὲ οὗτος τοὺς ἐριστικοὺς λόγους εὗρε, etc. Quae fere paria sunt iis quae tradit Laertius, et forte inde descripta.

Σοφία ("Wisdom"). Likewise Suidas, under Δημόκριτος: "Democritus was surnamed Wisdom." But Aelian, Varia Historia book IV, ch. 20, reports that he was surnamed "Philosophy": "The Abderites called Democritus Philosophy, and Protagoras Discourse." There, however, learned men have substituted Σοφίαν for Φιλοσοφίαν, though the manuscripts protest. Laertius, in his Protagoras, book IX, section 50, reports that he was named Σοφία: "Protagoras was a hearer of Democritus, and was called Wisdom, as Favorinus says in his Miscellaneous History." But Ménage conjectured that those words, "and he was called Wisdom," were added by some smatterer in the margin beside the word "Democritus." To me it seems rather that Σοφιστής ("Sophist") should be substituted for Σοφία. For in Suidas, under Πρωταγόρας, after mention has been made of Democritus, Protagoras's teacher, it is added: "And he was the first to be called Sophist; and he was the first to invent eristic arguments," etc. These are nearly the same as what Laertius relates, and perhaps copied from him.

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(83) ‹anchor: Δαμάσου› · call in col 250

Δαμάσου. Ejus meminit Plinius lib. VIII, c. 35. Alii Δαμάστην vocant, inter quos est Diogenes Laertius loco jam dicto, et Suidas v. Δημόκριτος.

Δαμάσου (of Damasus). Pliny mentions him in book VIII, ch. 35. Others call him Damastes, among them Diogenes Laertius in the place already cited, and Suidas under Δημόκριτος.

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(84) ‹anchor: Ἐν ταῖς ἅλωσιν› · call in col 250

Ἐν ταῖς ἅλωσιν ἔτι ἦσαν. Lege ἐτίθησαν. Lowth.

Ἐν ταῖς ἅλωσιν ἔτι ἦσαν ("they were still on the threshing floors"). Read ἐτίθησαν ("they were placing"). Lowth.

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(85) ‹anchor: τὸ ἀπρόσιτον› · call in col 250

Φῶς τὸ ἀπρόσιτον. Respicit I Tim. VI, 16: Φῶς οἰκῶν ἀπρόσιτον.

Φῶς τὸ ἀπρόσιτον ("the unapproachable light"). He has in view 1 Timothy 6:16: "dwelling in unapproachable light."

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Footnotes

(a) ‹anchor: similitudinem non vidistis› · call in col 251

Deut. IV, 12

Deuteronomy 4:12.

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(86) ‹anchor: Πάντη› · call in col 251

Πάντη. Hoc reposui pro vulg. παντί, ex p. 271. Sylb.

Πάντη ("everywhere"). I have restored this in place of the common reading παντί ("to every"), from p. 271. Sylburg.

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(87) ‹anchor: Λέγουσι› · call in col 251

Λέγουσι. Quae sequuntur, adjecisse videtur Clemens, ut quodammodo explicaret qua ratione Deus vocem emisisse dictus sit. Idem argumentum tractat Philo Judaeus lib. De decalogo, pag. 748, 749.

Λέγουσι ("they say"). Clement seems to have added what follows in order to explain in some fashion how God is said to have uttered a voice. Philo the Jew treats the same subject in the book On the Decalogue, pp. 748–749.

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(88) ‹anchor: Βρεταννικὴν› · call in col 251

Βρεταννικὴν ν. Britanni veteres magica inclaruisse perhibentur. Plinius lib. XXVIII, c. 1, agens de magica: « Britannia, » inquit, « hodieque eam attonite celebrat tantis caeremoniis, ut dedisse Persis videri possit. »

Βρεταννικὴν ν. ("the British island"). The ancient Britons are said to have been famous for magic. Pliny, book XXVIII, ch. 1, treating of magic, says: "Britain to this day celebrates it in awe with such great ceremonies that she might seem to have given it to the Persians."

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(89) ‹anchor: Ἀλλὰ οἱ τὰ Περσ.› · call in col 251

Ἀλλὰ οἱ τὰ Περσ. Forte ἀλλὰ καὶ οἱ τὰ Περσ. Sylburg.

Ἀλλὰ οἱ τὰ Περσ. ("but those [who ...] the Persian ..."). Perhaps ἀλλὰ καὶ οἱ τὰ Περσ. ("but also those ..."). Sylburg.

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(90) ‹anchor: Συγκλύδου› · call in col 251

Συγκλύδου. Magis usitatum esset συγκλύδος a nominat. συγκλύς.

Συγκλύδου ("of the motley crowd"). More usual would be συγκλύδος, from the nominative συγκλύς.

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(91) ‹anchor: τὸ χωροῦν› · call in col 251

Τὸ χωροῦν. Post has voces non incommode distingues. Sylburg.

Τὸ χωροῦν ("the place that holds it"). You will not do badly to put a stop after these words. Sylburg.

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(92) ‹anchor: ἠκούετε› · call in col 251

Ἠκούετε. Deuteron. ἠκούσατε.

Ἠκούετε ("you were hearing"). Deuteronomy has ἠκούσατε ("you heard").

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(93) ‹anchor: τοῦ Λόγου δύναμις› · call in col 251

Τοῦ Λόγου δύναμις. Sic vocat Christum, qui est φῶς, et ἀλήθεια.

Τοῦ Λόγου δύναμις ("the power of the Word"). So he calls Christ, who is light and truth.

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(94) ‹anchor: προσεχοῦς διακονίας› · call in col 251

Προσεχοῦς διακονίας. « Immediatum ministerium. » Vide pag. 702. Deo Patri quam maxime conjunctum. Vide pag. 695 edit. Paris. Lowth.

Προσεχοῦς διακονίας: "immediate ministry." See p. 702. [That is,] most closely joined to God the Father. See p. 695 of the Paris edition. Lowth.

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running head: 251 CLEMENTIS ALEXANDRINI 252
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PG 9:252

οὐχ ἔλασσον ἑκατὸν χωρὶς τῶν ἀφηλίκων ἐκκλησιαζόντων κύκλῳ τοῦ ὄρους, οὐχ ἧττον ἡμερῶν ε', τῆς περιόδου τυγχανούσης περὶ τὸ ὄρος. Κατὰ πάντα τοίνυν τόπον τῆς ὁράσεως πᾶσιν αὐτοῖς κυκλόθεν ὡς ἂν παρεμβεβληκόσι, τὸ πῦρ φλεγόμενον ἐθεωρεῖτο· ὥστε τὴν κατάβασιν μὴ τοπικὴν γεγονέναι· πάντη γὰρ ὁ Θεός ἐστιν. Λέγουσι δὲ καὶ οἱ τὰς ἱστορίας συνταξάμενοι, ἀμφὶ τὴν Βρεταννικὴν νῆσον ἄντρον τι ὑποκείμενον ὄρει· ἐπὶ δὲ τῆς κορυφῆς χάσμα· ἐμπίπτοντος οὖν τοῦ ἀνέμου εἰς τὸ ἄντρον, καὶ προσρηγνυμένου τοῖς κόλποις τοῦ ὀρύγματος, κυμβάλων εὐρύθμως κρουομένων ἦχον ἐξακούεσθαι· πολλάκις δὲ καὶ ἀνὰ τὰς ὕλας, κινουμένων τῶν φύλλων ἀθρόᾳ πνεύματος προσβολῇ, ὀρνίθων ᾠδῇ παραπλήσιος προσπίπτει ἠχή. Ἀλλὰ οἱ τὰ Περσικὰ συνταξάμενοι, ἐν τοῖς ὑπερκειμένοις τόποις κατὰ τὴν τῶν Μάγων χώραν τρία κεῖσθαι ὄρη ἐφεξῆς ἱστοροῦσιν ἐν πεδίῳ μακρῷ· τοὺς δὴ διοδεύοντας τὸν τόπον, κατὰ μὲν τὸ πρῶτον γενομένους ὄρος, φωνῆς ἐξακούειν συγκλύδου, οἷον βοώντων οὐκ ὀλίγων τινῶν μυριάδων, καθάπερ ἐν παρατάξει· κατὰ μέσον δὲ ἥκοντας ἤδη, πλείονος ὁμοῦ καὶ ἐναργεστέρου ἀντιλαμβάνεσθαι θορύβου· ἐπὶ τέλει δὲ παιωνιζόντων ἀκούειν ὡς νενικηκότων. Αἰτία δ' οἶμαι πάσης ἠχοῦς ἥ τε λειότης τῶν τόπων καὶ τὸ ἀντρῶδες. Ἀποβαλλόμενόν γ' οὖν τὸ εἰσφοιτῆσαν πνεῦμα πάλιν εἰς αὐτὸ τὸ χωροῦν βιαιότερον ἠχεῖ. Καὶ ταῦτα μὲν ταύτη· Θεῷ δὲ τῷ παντοκράτορι, καὶ μηδενὸς ὄντος ὑποκειμένου, φωνὴν καὶ φαντασίαν ἐγγεννῆσαι ἀκοῇ δυνατὸν, ἐνδεικνυμένῳ τὴν ἑαυτοῦ μεγαλειότητα παρὰ τὰ εἰωθότα φυσικὴν ἔχειν τὴν ἀκολουθίαν εἰς ἐπιστροφὴν τῆς μηδέπω πιστευούσης ψυχῆς, καὶ παραδοχὴν τῆς διδομένης ἐντολῆς. Νεφέλης δ' οὔσης καὶ ὄρους ὑψηλοῦ, πῶς οὐ δυνατὸν διάφορον ἦχον ἐξακούεσθαι, πνεύματος κινουμένου διὰ τῆς ἐνεργούσης αἰτίας; Διὸ καί φησιν ὁ προφήτης· «Φωνὴν ῥημάτων ὑμεῖς ἠκούετε, καὶ ὁμοίωμα οὐχ εἴδετε.» Ὁρᾷς ὅπως ἡ Κυριακὴ φωνὴ Λόγος ἀσχημάτιστος, ἡ τοῦ Λόγου δυνάμις, ῥῆμα Κυρίου φωτεινὸν, ἀλήθεια οὐρανόθεν ἄνωθεν ἐπὶ τὴν συναγωγὴν τῆς Ἐκκλησίας ἀφιγμένη, διὰ φωτεινῆς τῆς προσεχοῦς διακονίας ἐνήργει.

no fewer than a hundred, apart from those under age, assembled round about the mountain, the circuit of the mountain amounting to no less than five days. Throughout the whole place of the vision, then, the fire was seen blazing by all of them, encamped as they were round about; so that the descent was not local: for God is everywhere. And those who have composed histories say too that by the island of Britain there is a cave lying beneath a mountain, and a chasm at its summit; and that when the wind falls into the cave and dashes against the hollows of the cleft, a sound is heard like cymbals struck in rhythm; and often in the woods too, when the leaves are stirred by a sudden gust of wind, a sound like the song of birds strikes the ear. And those who have composed the Persica relate that in the upland places in the country of the Magi three mountains lie in a row on a long plain; and that those who travel through the place, when they come to the first mountain, hear a confused sound as of not a few myriads shouting, as in battle array; on reaching the middle one, they perceive a din at once greater and clearer; and at the end they hear [men] singing the paean as though they had conquered. The cause of every echo, I think, is the smoothness of the places and their cavernous form. The wind that has entered, at any rate, being thrown back into the very space that holds it, sounds the more violently. So much for this; but for God Almighty it is possible, even when nothing underlies it, to beget in the hearing a voice and an appearance, showing His own majesty beyond the customary natural sequence, for the conversion of the soul that does not yet believe and for the reception of the commandment given. And when there was a cloud and a high mountain, how could a different sound not be heard, as the wind was moved by the working cause? Therefore the prophet too says: "You heard the sound of words, and you saw no likeness." Do you see how the Lord's voice, the Word without form, the power of the Word, the luminous word of the Lord, the truth come down from heaven above upon the assembly of the Church, was at work through the luminous, immediate ministry?

CAPUT IV.

CHAPTER IV.

Graecos ex Aegyptiis et Judaeorum Gymnosophistis multa philosophiae placita hausisse; quos ob sapientiam claros fuisse ostendit.

That the Greeks drew many tenets of philosophy from the Egyptians and from the Gymnosophists of the Jews; whom he shows to have been renowned for wisdom.

Εὕροιμεν δ' ἂν καὶ ἄλλο μαρτύριον εἰς βεβαίωσιν τοῦ τὰ κάλλιστα τῶν δογμάτων τοὺς ἀρίστους τῶν

And we might find another testimony too, to confirm that the best of the

Editors' notes and page, col. 252

Footnotes

(86) ‹anchor: πάντη γὰρ ὁ Θεός› · call in col 252

Πάντη. Hoc reposui pro vulg. παντί, ex p. 271. Sylb.

"Everywhere." I have restored this in place of the common reading "to all," from p. 271. Sylburg.

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(87) ‹anchor: Λέγουσι δὲ καὶ› · call in col 252

Λέγουσι. Quae sequuntur, adjecisse videtur Clemens, ut quodammodo explicaret qua ratione Deus vocem emisisse dictus sit. Idem argumentum tractat Philo Judaeus lib. De decalogo, pag. 748, 749.

"They say." Clement seems to have added what follows in order to explain in some measure in what way God is said to have uttered a voice. Philo the Jew treats the same argument in the book On the Decalogue, pp. 748, 749.

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(88) ‹anchor: Βρεταννικὴν νῆσον› · call in col 252

"The British island." The ancient Britons are said to have been famous for magic. Pliny, book 28, chapter 1, treating of magic, says: "Britain even today celebrates it in awe, with such ceremonies that she might seem to have given it to the Persians."

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(89) ‹anchor: Ἀλλὰ οἱ τὰ Περσικὰ› · call in col 252

Ἀλλὰ οἱ τὰ Περσ. Forte ἀλλὰ καὶ οἱ τὰ Περσ. Sylburg.

"But those who [composed] the Persian." Perhaps "but also those who [composed] the Persian." Sylburg.

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(90) ‹anchor: φωνῆς ἐξακούειν συγκλύδου› · call in col 252

Συγκλύδου. Magis usitatum esset συγκλύδος, a nominat. συγκλύς.

"Confused." The form συγκλύδος, from the nominative συγκλύς, would be more usual.

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(91) ‹anchor: εἰς αὐτὸ τὸ χωροῦν› · call in col 252

Τὸ χωροῦν. Post has voces non incommode distingues. Sylburg.

"That which holds." You will not be wrong to punctuate after these words. Sylburg.

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(92) ‹anchor: ὑμεῖς ἠκούετε› · call in col 252

Ἠκούετε. Deuteron. ἠκούσατε.

"You heard" (imperfect). Deuteronomy has the aorist.

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(93) ‹anchor: ἡ τοῦ Λόγου δυνάμις› · call in col 252

Τοῦ Λόγου δύναμις. Sic vocat Christum, qui est φῶς, et ἀλήθεια.

"The power of the Word." So he calls Christ, who is light and truth.

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(94) ‹anchor: τῆς προσεχοῦς διακονίας› · call in col 252

Προσεχοῦς διακονίας. « Immediatum ministerium. » Vide pag. 702. Deo Patri quam maxime conjunctum. Vide pag. 695 edit. Paris. Lowth.

"Immediate ministry." "An immediate ministry." See p. 702. [That is,] most closely joined to God the Father. See p. 695 of the Paris edition. Lowth.

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Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A δων οὐκ ἔλασσον; B Περσικὰ συνταξάμενοι; C καὶ φαντασίαν; D Εὕροιμεν δ' ἂν
old-edition numerals: (none)
other: begins mid-word (μυριά-δων), ends mid-sentence; Latin heading for Caput IV spans cols 251-252
running head: CLEMENTIS ALEXANDRINI
marginal letters: A ‹δων οὐκ ἔλασσον ἑκατὸν›; B ‹Περσικὰ συνταξάμενοι›; C ‹καὶ φαντασίαν ἐγγεννῆσαι›; D ‹Εὕροιμεν δ' ἂν›
old-edition numerals: (none)
other: CAPUT IV. and its italic caption are printed only in Latin (editors' matter), set here per the driver; the caption's "Judaeorum" is as printed
other: notes (86)–(88) are printed under the Latin column (col 251), (89)–(94) under this column; all are called in col 252 (Q4a)
other: misprint as printed (Q4a): δυνάμις (for δύναμις), ἡ τοῦ Λόγου δυνάμις; the note lemma (93) prints δύναμις; listed for misprints.tsv
other: as printed (Q8a): πάντη and ταύτη (Καὶ ταῦτα μὲν ταύτη·) stand without iota subscript in the text, as does lemma (86) Πάντη, where the column's ἀθρόᾳ, προσβολῇ, ᾠδῇ, ἀκοῇ, Θεῷ show theirs; set back as printed (the file had πάντῃ, ταύτῃ)
other: UNSURE (Q8a) τόπον τῆς ὁράσεως: a dot after τόπον on the scan may be a stop or a speck; not set
other: scripture reference printed under the facing Latin column (Q12a): a Deut. IV, 12. (Deuteronomy 4:12), called at the quotation Φωνὴν ῥημάτων
other: UNSURE (Q12a): note (90) συγκλύδος may be printed συγκλύδο; (final sigma or semicolon not resolvable at this resolution)
running head: 251 CLEMENTIS ALEXANDRINI 252
marginal letters: A ‹δων οὐχ ἔλασσον›; B ‹Περσικὰ συνταξάμενοι›; C ‹καὶ φαντασίαν ἐγγεννῆσαι›; D ‹Εὕροιμεν δ' ἂν›
old-edition numerals: (none)
other (Q16a): δυνάμις, πάντη and ταύτη were still set corrected in the source although listed above; now set back as printed. Ἀλλὰ οἱ τὰ Περσικὰ is printed unelided (as in lemma 89); the file had Ἀλλ'; set as printed
other: misprint as printed (Q16a): οὐχ (for οὐκ before smooth breathing), καὶ ὁμοίωμα οὐχ εἴδετε; set back as printed; listed for misprints.tsv

PG 9:253

φιλοσόφων παρ' ἡμῶν σφετερισαμένους, ὡσεὶ διαυχεῖν τῶν καὶ παρὰ τῶν ἄλλων βαρβάρων ἀπηνθίσθαι, τῶν εἰς ἑκάστην αἵρεσιν συντεινόντων τινὰ, μάλιστα δὲ Αἰγυπτίων τά τε ἄλλα καὶ τὸ περὶ τὴν μετενσωμάτωσιν τῆς ψυχῆς δόγμα. Μετίασι γὰρ οἰκείαν τινὰ φιλοσοφίαν Αἰγύπτιοι. Αὐτίκα τοῦτο ἐμφαίνει μάλιστα ἡ ἱεροπρεπὴς αὐτῶν θρησκεία· πρῶτος μὲν γὰρ προέρχεται ὁ ᾠδὸς, ἕν τι τῶν τῆς μουσικῆς ἐπιφερόμενος συμβόλων. Τοῦτόν φασι δύο βίβλους ἀνειληφέναι δεῖν ἐκ τῶν Ἑρμοῦ· ὧν θάτερον μὲν ὕμνους περιέχει θεῶν, ἐκλογισμὸν δὲ βασιλικοῦ βίου τὸ δεύτερον. Μετὰ δὲ τὸν ᾠδὸν ὁ ὡροσκόπος, ὡρολόγιόν τε μετὰ χεῖρα καὶ φοίνικα ἀστρολογίας ἔχων σύμβολα, πρόσεισιν. Τοῦτον τὰ ἀστρολογούμενα τῶν Ἑρμοῦ βιβλίων, τέσσαρα ὄντα τὸν ἀριθμὸν, ἀεὶ διὰ στόματος ἔχειν χρή· ὧν τὸ μὲν ἔστι περὶ τοῦ διακόσμου τῶν ἀπλανῶν φαινομένων ἄστρων, τὸ δὲ περὶ τῶν συνόδων καὶ φωτισμῶν ἡλίου καὶ σελήνης· τὸ δὲ λοιπὸν περὶ τῶν ἀνατολῶν. Ἑξῆς δὲ ὁ ἱερογραμματεὺς προέρχεται, ἔχων πτερὰ ἐπὶ τῆς κεφαλῆς, βιβλίον τε ἐν χερσὶ καὶ κανόνα, ἐν ᾧ τό τε γραφικὸν μέλαν, καὶ σχοῖνος ᾗ γράφουσι. Τοῦτον τά τε ἱερογλυφικὰ καλούμενα, περί τε τῆς κοσμογραφίας, καὶ γεωγραφίας, τῆς τάξεως τοῦ ἡλίου καὶ τῆς σελήνης, καὶ περὶ τῶν ε' πλανωμένων, χωρογραφίαν τε τῆς Αἰγύπτου καὶ τῆς τοῦ Νείλου διαγραφῆς, περί τε τῆς καταγραφῆς σκευῆς τῶν ἱερῶν, καὶ τῶν ἀφιερωμένων αὐτοῖς χωρίων, περί τε μέτρων καὶ τῶν ἐν τοῖς ἱεροῖς χρησίμων, εἰδέναι χρή. Ἔπειτα ὁ στολιστὴς τοῖς προειρημένοις ἕπεται, ἔχων τόν τε τῆς δικαιοσύνης πῆχυν καὶ τὸ σπονδεῖον. Οὗτος τὰ παιδευτικὰ πάντα καὶ μοσχοσφαγιστικὰ καλούμενα· δέκα δέ ἐστι τὰ εἰς τὴν τιμὴν ἀνήκοντα τῶν παρ' αὐτοῖς θεῶν, καὶ τὴν Αἰγυπτίαν εὐσέβειαν περιέχοντα· οἷον περὶ θυμάτων, ἀπαρχῶν, ὕμνων, εὐχῶν, πομπῶν, ἑορτῶν, καὶ τῶν τούτοις ὁμοίων. Ἐπὶ πᾶσι δὲ ὁ προφήτης ἔξεισι, προφανὲς τὸ ὑδρεῖον ἐγκε-

philosophers, having appropriated their finest doctrines from us, boast as it were of having culled certain things also from the other barbarians that contribute to each sect, and especially from the Egyptians, both other matters and the doctrine concerning the transmigration of the soul. For the Egyptians pursue a philosophy of their own. This is shown above all at once by their sacred ceremonial; for first advances the Singer, bearing one of the symbols of music. They say that he must have mastered two books of those of Hermes, of which the one contains hymns of the gods, and the second a reckoning of the royal life. And after the Singer the Astrologer, holding a horologe in his hand and a palm-branch, the symbols of astrology, comes forward. He must always have ready on his lips the astrological books of Hermes, which are four in number; of which one is about the arrangement of the fixed stars that are visible, another about the conjunctions and illuminations of the sun and moon, and the rest about their risings. Next advances the Sacred Scribe, having feathers upon his head, and in his hands a book and a rule, in which are both the writing ink and the reed with which they write. He must know what are called the hieroglyphics, and about cosmography and geography, the order of the sun and of the moon, and about the five planets, and the chorography of Egypt and the delineation of the Nile, and about the inventory of the equipment of the temples and of the lands consecrated to them, and about measures and the things useful in the temples. Then the Stolistes follows those aforementioned, holding the cubit of justice and the libation-vessel. He knows all matters pertaining to instruction and what are called the calf-sealing rites; and there are ten books which pertain to the honour of the gods among them and comprise Egyptian piety, such as concerning sacrifices, first-fruits, hymns, prayers, processions, festivals, and the like. And last of all comes forth the Prophet, holding in full view the water-jar

Editors' notes and page, col. 253

Footnotes

(✠) ‹anchor: sunt ✠ in sacris› · call in col 254 ✠ P. 757, 758 ED. POTTER, 633, 634 ED. PARIS.

✠ Pages 757–758 of Potter's edition, 633–634 of the Paris edition.

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(95) ‹anchor: Διαυχεῖν› · call in col 254

Διαυχεῖν τῶν καὶ παρὰ τῶν ἄλλ. Proculdubio verior lectio est, διαυχεῖν τῷ καὶ παρὰ τῶν ἄλλ., « gloriari eo quod etiam ab caet. barb. » Sylb.

Διαυχεῖν τῶν καὶ παρὰ τῶν ἄλλ. Without doubt the truer reading is διαυχεῖν τῷ καὶ παρὰ τῶν ἄλλ.: "to boast in the fact that also from the other barbarians …" Sylburg.

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(96) ‹anchor: Μετενσωματώσιν› · call in col 254

Μετενσωματώσιν. Quidam, ut in Pythagora refert Laertius, lib. VIII, segm. 14, Πρῶτόν φασι τοῦτον (Πυθαγόραν) ἀποφῆναι τὴν ψυχὴν κύκλον ἀνάγκης ἀμείβουσαν, ἄλλοτε ἄλλοις ἐνδεῖσθαι ζώοις. « Primum Pythagoram sensisse aiunt animam circulum necessitatis immutantem aliis alias illigari animantibus. » Quod verum esse poterit si de Graecis tantum accipiatur; nam, ut ait Hieronymus in Apologia adv. Rufinum, « apud Graecos Pythagoras primus immortales esse animas, et de aliis corporibus transire in alia invenit. » Verum hoc dogma Pythagoras, ut alia multa, ab Aegyptiis didicit, quibus id tribuit etiam Herodotus in Euterpe cap. 123: Πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοί εἰσι οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατός ἐστι. Τοῦ σώματος δὲ καταφθίνοντος, ἐς ἄλλο ζῶον αἰεὶ γινόμενον ἐσδύεται· ἐπεὰν δὲ περιέλθῃ πάντα τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖθις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνειν. Τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. Τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἱ μὲν, πρότερον, οἱ δὲ, ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα, οὐ γράφω. « Hi, denique, primi exstiterunt qui dicerent animam hominis esse immortalem, quae de mortuo corpore subinde in aliud atque aliud corpus, ut quodque gigneretur, immigraret. Atque ubi per omnia se circumtulisset, terrestria, marina, volucria, rursus in aliquod hominis corpus genitum introire: atque hunc ab ea circuitum fieri intra annorum tria millia. Hanc rationem sunt e Graecis qui usurpaverint tanquam suam ipsorum, alii prius, alii posterius, quorum ego nomina sciens, non duco scribenda. »

Μετενσωματώσιν ("transmigration of souls"). Some, as Laertius reports in his Pythagoras, book VIII, section 14, say: "They say he (Pythagoras) was the first to declare that the soul, passing through the circle of necessity, is bound now to some living creatures, now to others." "They say that Pythagoras first held that the soul, changing in the circle of necessity, is bound to different animals at different times." This could be true if it is taken of the Greeks only; for, as Jerome says in the Apology against Rufinus, "among the Greeks Pythagoras was the first to discover that souls are immortal and pass from some bodies into others." But Pythagoras learned this doctrine, like much else, from the Egyptians, to whom Herodotus too attributes it in Euterpe, ch. 123: "The Egyptians were also the first to state this doctrine, that the soul of man is immortal, and that, when the body perishes, it enters into another creature that is being born at the time; and when it has gone round all the creatures of land, sea and air, it enters again into a human body at its birth; and this circuit takes it three thousand years. There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names but do not write them." "These, in fine, were the first to say that the soul of man is immortal and that from a dead body it migrates in turn into one body after another, as each was being begotten; and that when it had carried itself round through all things, creatures of land, sea and air, it enters again into some human body at its birth; and that it makes this circuit within three thousand years. There are some of the Greeks who have used this account as though it were their own, some earlier, some later; I know their names, but do not think them worth writing."

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(97) ‹anchor: Ἑρμοῦ› · call in col 254

Ἑρμοῦ. Cl. Fabricius Bibliothecae Graecae lib. I, cap. 11, sect. V, p. 75: « Clemens Alexandrinus VI Stromateon, p. 633 seq., Aegyptiae philosophiae dicendae tradendaeque methodum recensens, lib. XLII Hermetis refert, quorum plures paucioresve, alii itemque alii addiscere debuerint. Quia locus notissimus est et paulo prolixior, nolui integrum eumdem hic repetere, tamen eum a Joh. Marshamo pag. 241 seq., Lambecio p. 137 seq. et aliis numerus librorum 42 non satis bene nec ex mente (continues)

Ἑρμοῦ ("of Hermes"). The distinguished Fabricius, Bibliotheca Graeca book I, ch. 11, sect. 5, p. 75: "Clement of Alexandria, Stromata VI, p. 633 ff., reviewing the method of teaching and handing on the Egyptian philosophy, reports forty-two books of Hermes, of which some had to learn more, some fewer, different ones different books. Since the passage is very well known and rather long, I have not wished to repeat it here entire; yet by John Marsham, p. 241 ff., by Lambeck, p. 137 ff., and by others the number of books, 42, [has been] not well enough nor in accordance with the mind (continues)

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(98) ‹anchor: Πρόσεισιν› · call in col 254

Πρόσεισιν. Forte rectius πρόεισι, prodit: ut paulo superius ἔξεισι. Sylburg.

Πρόσεισιν ("he approaches"). Perhaps more correctly πρόεισι, "he comes forth," as ἔξεισι a little above. Sylburg.

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(99) ‹anchor: τὴν Αἰγυπτίαν εὐσέβειαν› · call in col 254

Τὴν Αἰγυπτίαν εὐσέβ. Non minus recte leg. τὴν Αἰγυπτίων εὐσέβ. Sylburg.

Τὴν Αἰγυπτίαν εὐσέβ. ("the Egyptian piety"). One may read no less correctly τὴν Αἰγυπτίων εὐσέβ. ("the piety of the Egyptians"). Sylburg.

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(1) ‹anchor: ὁ προφήτης› · call in col 254

Προφήτης. Conf. Eusebius Eccles. hist. lib. IV, c. 8, et quae ibi adnotavit Valesius.

Προφήτης ("the prophet"). Compare Eusebius, Ecclesiastical History book IV, ch. 8, and the notes Valesius made there.

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Footnotes

(2) ‹anchor: τῶν γυναικίων› · call in col 255

Γυναικίων. Seu potius γυναικείων, subintellecto νόσων, vel alia simili dictione.

Γυναικίων. Or rather γυναικείων ("women's"), with νόσων ("diseases") or some similar word understood.

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(3) ‹anchor: Ἀλέξανδρός γ' οὖν› · call in col 255

Ἀλέξανδρός γ' οὖν ὁ Μακεδών. Ms. Ottob., Ἀλέξανδρος Μακεδόνων βασιλεύς. His autem similia scribit in Alexandro Plutarch.

Ἀλέξανδρός γ' οὖν ὁ Μακεδών ("Alexander the Macedonian, at any rate"). The Ottoboni manuscript has "Alexander, king of the Macedonians." Plutarch writes things similar to these in his Alexander.

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(4) ‹anchor: Ἄνθρωπος› · call in col 255

Ὁ δὲ τρίτος, ποῖόν ἐστι τῶν ζώων πανουργότατον, ὃ μέχρι νῦν οὐκ ἐγνώσθη, εἶπεν· Ἄνθρωπος. Th. Canterus lib. II, c. 20, Var. lect., sic interpungit, πανουργότατον, ὃ μέχρι νῦν οὐκ ἐγνώσθη, εἶπεν, Ἄνθρωπος. Itaque legendum esse apud Plutarchum in Vita Alexandri, ubi perperam, ἄνθρωπος οὐκ ἔγνωκεν, confirmatque hanc lectionem hoc Euripidis testimonio de hominis calliditate: Βραχύ τοι σθένος ἀνέρος, / Ἀλλὰ ποικιλίαις πραπίδων, / Δαμᾷ φῦλα πόντου / Χθονίων τ' ἀερίων τε παιδεύματα. Sic ergo vertendum est: « Tertius autem, Quodnam est animalium callidissimum? Quod hucusque, inquit, non fuit cognitum, homo. » Sic Plato VI De republica hominem dicit: Παιδείας μὲν ὀρθῆς τυχὸν, θειότατον ἡμερώτατόν τε ζώων· καλῶς δὲ μὴ τραφὲν, ἀγριώτατον ὁπόσα φύει γῆ. In quarti responso legitur apud Plutarchum τὸν Σάββαν ἀπέστησεν. Arrianus lib. VI videtur hunc ipsum Σάμβον appellare, nam et urbis paulo post meminit et pag. 134 Brachmanum, ὅσοι ἀποστάσεως αἴτιοι ἐγένοντο. In quinto deest vox una Clementi, quam ex Plutarcho suffice: Προτέραν γεγονέναι τὴν ἡμέραν εἶπεν, ἡμέρᾳ μιᾷ. « Diem, inquit, uno die. » Hoc est, uno die noctem antecessit dies. Et lege ἀποκρίσεις ἀπόρους, non ἀποφήσεις. « Insolubilium insolubiles esse responsiones. » In his etiam aliter Clemens ac Plutarchus in editione Aldina 229: Τοσαῦτα κακὰ φέρουσαν, non κατὰ φέρουσαν, et μέχρι τίνος ἀνθρώπῳ καλῶς ἔχει ζῆν, non ἄνθρωπον καλῶς ἔχον. Item, πρῶτον ἀποκτεῖναι τὸν πρῶτον ἀποκρινόμενον, bis posita voce πρῶτον. Collect.

"And the third, [asked] which of animals is the most cunning, said: 'The one that up to now has not been known: Man.'" Th. Canter, Variae lectiones book II, ch. 20, punctuates thus: "the most cunning, which up to now has not been known, he said, Man." So, he says, we must read it in Plutarch's Life of Alexander, where it is wrongly given as "which man has not known"; and he confirms this reading by this testimony of Euripides on the cunning of man: "Small is the strength of man, / but by the subtleties of his mind / he tames the tribes of the sea / and the brood of earth and air." Thus it should be translated: "And the third: Which is the most cunning of animals? That which up to now, he said, has not been known: man." So Plato, Republic VI, says of man: "If it has met with right education, it is the most divine and gentlest of living things; but if not well reared, the wildest of all that the earth brings forth." In the answer of the fourth, one reads in Plutarch "he made Sabbas revolt." Arrian, book VI, seems to call this very man Sambus, for he mentions the city a little later, and on p. 134 the Brahmans "who were the cause of the revolt." In the fifth, Clement lacks one word; supply it from Plutarch: "He said that day had come first, by one day." "The day, he said, by one day." That is, day preceded night by one day. And read ἀποκρίσεις ἀπόρους, not ἀποφήσεις: "that to insoluble [questions] the answers are insoluble." In these, too, Clement and Plutarch differ in the Aldine edition, 229: "bearing such evils," not "bearing according to"; and "up to what point it is good for a man to live," not "a man being well." Likewise, "to kill first the one answering first," with the word "first" set twice. Collectanea.

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running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
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PG 9:256

κολπισμένος· ᾧ ἕπονται οἱ τὴν ἔκπεμψιν τῶν ἄρτων βαστάζοντες. Οὗτος, ὡς ἂν προστάτης τοῦ ἱεροῦ, τὰ ἱερατικὰ καλούμενα ι' βιβλία ἐκμανθάνει, περιέχει δὲ περί τε νόμων καὶ θεῶν, καὶ τῆς ὅλης παιδείας τῶν ἱερέων· ὁ γάρ τοι προφήτης παρὰ τοῖς Αἰγυπτίοις καὶ τῆς διανομῆς τῶν προσόδων ἐπιστάτης ἐστίν. Δύο μὲν οὖν καὶ τεσσαράκοντα αἱ πάνυ ἀναγκαῖαι τῷ Ἑρμῇ γεγόνασι βίβλοι· ὧν τὰς μὲν λϛ' τὴν πᾶσαν Αἰγυπτίων περιεχούσας φιλοσοφίαν οἱ προειρημένοι ἐκμανθάνουσι· τὰς δὲ λοιπὰς ἓξ, οἱ παστοφόροι, ἰατρικὰς οὔσας, περί τε τῆς τοῦ σώματος κατασκευῆς, καὶ περὶ νόσων, καὶ περὶ ὀργάνων, καὶ φαρμάκων, καὶ περὶ ὀφθαλμῶν, καὶ τὸ τελευταῖον περὶ τῶν γυναικίων. Καὶ τὰ μὲν Αἰγυπτίων, ὡς ἐν βραχεῖ φάναι, τοσαῦτα· Ἰνδῶν δὲ ἡ φιλοσοφία καὶ αὐτῶν διαβεβόηται· Ἀλέξανδρός γ' οὖν ὁ Μακεδὼν, δέκα λαβὼν Ἰνδῶν γυμνοσοφιστὰς, τοὺς δοκοῦντας ἀρίστους εἶναι καὶ βραχυλογωτάτους, προβλήματα αὐτοῖς προὔθηκε, τὸν μὴ ἀποκρινόμενον εὐστόχως ἀνελεῖν ἀπειλήσας, ἕνα τὸν πρεσβύτερον αὐτῶν ἐπικρίνειν κελεύσας. Ὁ μὲν οὖν πρῶτος, ἐξετασθεὶς, πότερον οἴεται τοὺς ζῶντας εἶναι πλείονας ἢ τοὺς τεθνεῶτας· Τοὺς ζῶντας, ἔφη· οὐ γὰρ εἶναι τοὺς τεθνεῶτας· ὁ δεύτερος δὲ, πότερον τὴν γῆν ἢ τὴν θάλασσαν μείζονα θηρία τρέφειν· Τὴν γῆν, ἔφη· ταύτης γὰρ μέρος εἶναι τὴν θάλασσαν· ὁ δὲ τρίτος, ποῖόν ἐστι τῶν ζώων πανουργότατον, ὃ μέχρι νῦν οὐκ ἐγνώσθη· εἶπεν, Ἄνθρωπος· ὁ δὲ τέταρτος, ἀνα-

in his bosom; whom follow those who carry the loaves that are sent forth. He, as president of the temple, thoroughly learns the ten books that are called Hieratic, and they contain matters concerning laws and the gods and the whole training of the priests; for the Prophet among the Egyptians is also overseer of the distribution of the revenues. Thus the altogether necessary books of Hermes are forty-two in number; of which thirty-six, containing the whole philosophy of the Egyptians, are learned thoroughly by the aforementioned personages; and the remaining six, which are medical, are learned by the Pastophori—treating of the structure of the body, and of diseases, and of instruments, and of drugs, and of the eyes, and finally of the ailments of women. Such, to speak briefly, are the customs of the Egyptians; and the philosophy of the Indians too is itself celebrated. Alexander of Macedon, at any rate, having taken ten of the Indian Gymnosophists who seemed to be the best and most concise in speech, propounded questions to them, threatening to put to death him who did not answer aptly, and ordering one, the eldest of them, to judge. The first, then, being questioned whether he thought the living were more numerous than the dead, said, "The living; for the dead do not exist." And the second, whether the land or the sea nurtures larger beasts, said, "The land; for the sea is a part of it." And the third, which of animals is the craftiest, which up to now has not been known, said, "Man." And the fourth, being

Editors' notes and page, col. 256

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A κολπισμένος·; B τῶν διαβεβόηται·; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: begins mid-word (ἐγκε-κολπισμένος), ends mid-word (ἀνα-κρινόμενος)

PG 9:257

κρινόμενος, τίνι λογισμῷ τὸν Σαββᾶ ἀπέστησαν, ἄρχοντα αὐτὸν ὄντα· ἀπεκρίθη, καλῶς ζῆν βουλόμενοι αὐτὸν, ἢ κακῶς ἀποθανεῖν. Ὁ δὲ πέμπτος, ἐρωτηθεὶς, πότερον οἴεται τὴν ἡμέραν πρότερον ἢ τὴν νύκτα γεγονέναι, εἶπεν· Ἡμέρα μία· τῶν γὰρ ἀπόρων ἐρωτήσεων ἀνάγκη καὶ τὰς ἀποκρίσεις ἀπόρους εἶναι. Ὁ δὲ ἕκτος, ἀπορηθεὶς πῶς ἄν τις φιληθείη μάλιστα· Ἂν, κράτιστος ὢν, ἔφη, μὴ φοβερὸς εἴη. Ὁ δὲ ἕβδομος, ἐρωτηθεὶς πῶς ἄν τις ἐξ ἀνθρώπων γένοιτο Θεός· Εἰ πράξειεν, εἶπεν, ἃ πρᾶξαι ἄνθρωπον μὴ δυνατόν ἐστιν. Ὁ δὲ ὄγδοος, ἐρωτηθεὶς τί ἰσχυρότερον, ζωὴ ἢ θάνατος· Ζωὴ, ἔφη, τοσαῦτα κακὰ φέρουσα. Ὁ δὲ ἔννατος, ἐξετασθεὶς μέχρι τίνος ἀνθρώπῳ καλῶς ἔχει ζῆν· Μέχρι οὗ, ἔφη, μὴ νομίζῃ τὸ τεθνάναι τοῦ ζῆν ἄμεινον. Κελεύσαντος δὲ τοῦ Ἀλεξάνδρου καὶ τὸν δέκατον εἰπεῖν τι· δικαστὴς γὰρ ἦν· Ἕτερος, ἔφη, ἑτέρου χεῖρον εἶπεν· τοῦ δὲ Ἀλεξάνδρου φήσαντος· Οὐκοῦν καὶ σὺ πρῶτος ἀποθάνῃ τοιαῦτα κρίνων. Καὶ πῶς, εἶπεν, βασιλεῦ, ἀληθὴς εἴης, φήσας πρῶτον ἀποκτεῖναι τὸν πρῶτον ἀποκρινάμενον κάκιστα; Καὶ ὡς μὲν κλέπται πάσης γραφῆς Ἕλληνες εἴρηνται, ἱκανῶς, οἶμαι, διὰ πλειόνων δέδεικται τεκμηρίων.

being questioned for what reason they had made Sabbas revolt, he being their ruler, answered: because they wished him either to live nobly or to die wretchedly. The fifth, asked whether he thought day or night had come into being first, said: "Day, by one"; for to perplexing questions the answers too must needs be perplexing. The sixth, asked how one might be most loved, [said]: "If, being most powerful," he said, "he were not to be feared." The seventh, asked how one from among men might become a god, [said]: "If he should do," he said, "what it is not possible for a man to do." The eighth, asked which is stronger, life or death, [said]: "Life," he said, "since it bears so many evils." The ninth, examined how long it is well for a man to live, [said]: "Until," he said, "he does not think that being dead is better than living." And when Alexander bade the tenth also say something, for he was the judge, "Each," he said, "spoke worse than the other"; and when Alexander said, "Then you too shall die first, judging thus," he said, "And how, O king, would you be truthful, having said you would kill first the one who answered worst?" That the Greeks are called thieves of every kind of writing has, I think, been sufficiently shown by a good many proofs.

CAPUT V.

CHAPTER V.

Graecos aliquatenus Dei veri notitiam habuisse.

That the Greeks had some knowledge of the true God.

Ὅτι δὲ οὐ κατ' ἐπίγνωσιν ἴσασι τὸν Θεὸν, ἀλλὰ κατὰ περίφασιν, Ἑλλήνων οἱ δοκιμώτατοι, Πέτρος ἐν τῷ κηρύγματι λέγει· «Γινώσκετε οὖν ὅτι εἷς Θεός ἐστιν, ὃς ἀρχὴν πάντων ἐποίησεν, καὶ τέλους ἐξουσίαν ἔχων· καὶ ὁ ἀόρατος, ὃς τὰ πάντα ὁρᾷ· ἀχώρητος, ὃς τὰ πάντα χωρεῖ· ἀνεπιδεὴς, οὗ τὰ πάντα ἐπιδέεται, καὶ δι' ὃν ἔστιν· ἀκατάληπτος, ἀέννατος, ἄφθαρτος, ἀποίητος, ὃς τὰ πάντα ἐποίησεν λόγῳ δυνάμεως αὐτοῦ, τῆς γνωστικῆς γρα-

And that the most esteemed of the Greeks know God not by full knowledge but by circumlocution, Peter says in the Preaching: "Know then that there is one God, Who made the beginning of all things and holds power over the end; and the Invisible, Who sees all things; the Uncontainable, Who contains all things; He Who needs nothing, of Whom all things have need and through Whom they are; incomprehensible, everlasting, incorruptible, unmade, Who made all things by the word of His power, of the gnostic Scrip-

Editors' notes and page, col. 257

Footnotes

(5) ‹anchor: τὸν Σαββᾶ› · call in col 257

Τὸν Σαββᾶ. H., τὸν Σάββαν. Mox etiam rectius forte ἄρχοντα αὐτῶν. Sylburg.

"Sabbas." H. has τὸν Σάββαν. Just after, perhaps more correctly, "their ruler." Sylburg.

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(6) ‹anchor: Ἡμέρα μία› · call in col 257

Ἡμέρα μία. « Uno die, » vel « unus dies. » Nam ambiguum fuisse hoc responsum, statim additur. Verum Plutarchus huic viro responsum tribuit, quo « diem uno die noctem praecedere » clare pronuntiatur: προτέραν γεγονέναι τὴν ἡμέραν εἶπεν ἡμέρᾳ μιᾷ. Proinde Plutarchum potius e Clemente quam ex illo hunc corrigendum existimaverim. Aliter respondit Thales, ut ait Diogenes Laertius in Thalete lib. I, segm. 36: Πρὸς τὸν πυθόμενον τί πρότερον ἐγεγόνει, νὺξ ἢ ἡμέρα; Ἡ νὺξ, ἔφη, μιᾷ ἡμέρᾳ πρότερον. « Sciscitanti cuidam, utrum prius factum esset, nox an dies? Nox, ait, una prius die. » Idem responsum occurrit in Excerptis ex veteri Lexico Graeco-Latino, ubi de responsis sapientum: Τῷ πέμπτῳ ἠρώτησεν, τίς πρῶτος ἐγεννήθη, νὺξ ἢ ἡμέρα; Ὁ δὲ εἶπεν νύκτα μίαν πρότερον ἡμέραν.

"One day." "By one day," or "one day." For it is added at once that this answer was ambiguous. But Plutarch attributes to this man an answer in which it is clearly declared that "the day precedes the night by one day": "he said that the day had come first, by one day." I should therefore rather think that Plutarch is to be corrected from Clement than Clement from him. Thales answered otherwise, as Diogenes Laertius says in the Thales, book I, section 36: "To one who asked which had come first, night or day: Night, he said, by one day." "To someone who asked which had been made first, night or day? Night, he says, by one day." The same answer occurs in the Excerpts from an old Greek-Latin Lexicon, where it treats of the answers of the wise men: "He asked the fifth which was born first, night or day; and he said, night, by one day before the day."

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(7) ‹anchor: ἀπορηθεὶς πῶς› · call in col 257

Ἀπορηθείς. A. et H. malunt ἐπερωτηθείς. Retineri tamen etiam ἀπορηθεὶς potest, pro « Cum ei hoc dubium esset propositum, » seu, « De hoc dubio interrogatus. » Sylburg.

"Being put to the question." A. and H. prefer "being asked." Yet ἀπορηθείς too can be kept, for "when this difficulty had been put to him," or "being asked about this difficulty." Sylburg.

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(8) ‹anchor: ἃ πρᾶξαι› · call in col 257

Πρᾶξαι. Forte πράξαι. Montfauc.

"To do." Perhaps πράξαι [accented so]. Montfaucon.

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(9) ‹anchor: πρῶτος ἀποθάνῃ› · call in col 257

Ἀποθάνῃ. Modi enallage est pro ἀποθανῇ, seu ἀποθνήξῃ. Sylburg.

"You shall die." It is an exchange of mood, for the future ἀποθανῇ, or ἀποθνήξῃ. Sylburg.

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(10) ‹anchor: κατὰ περίφασιν› · call in col 257

Περίφασιν. Lege περίφρασιν. Lowth. — Conf. superius Stromat. I, p. 372, n. 5, et Strom. V, p. 730, n. 5.

"Periphasis." Read "periphrasis." Lowth. — Compare above, Stromata I, p. 372, n. 5, and Stromata V, p. 730, n. 5.

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(11) ‹anchor: ἀρχὴν πάντων› · call in col 257

Ἀρχὴν πάντων. Scilicet Filium. Nam illud Genes. I: « In principio Deus creavit, » multi e veteribus Ecclesiae scriptoribus de Filio interpretantur: qui Apoc. III, 14, ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ, « principium creaturae Dei, » dicitur. Clemens noster infra p. 644 edit. Paris.: Εἷς γὰρ τῷ ὄντι ἐστὶν ὁ Θεὸς, ὃς ἀρχὴν τῶν ἁπάντων ἐποίησε, μηνύων τὸν πρωτόγονον Υἱὸν, ὁ Πέτρος γράφει συνεὶς ἀκριβῶς τὸ, Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.

"The beginning of all things." That is, the Son. For many of the ancient writers of the Church interpret that verse of Genesis 1, "In the beginning God created," of the Son, who in Revelation 3:14 is called "the beginning of the creation of God." Our Clement, below, p. 644 of the Paris edition: "For there is in truth one God, who made the beginning of all things, Peter writes, pointing to the first-begotten Son, having understood exactly the words: In the beginning God made the heaven and the earth."

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(12) ‹anchor: ἀχώρητος› · call in col 257

Ἀχώρητος. Simile est illud Hermae Pastoris lib. II, mandat. 1: « Ipse capax universorum, solus immensus est. Qui nec verbo definiri, nec mente concipi potest. » Arnobii et Serapionis conflict. p. 543: « Capax, non captabilis. » Augustinus in Altercatione cum Pascentio Ariano: « Laudantes Deum, dicere solemus in precibus, ejus magnitudinem admirantes: Qui capit omnia, quem capit nemo, sed hominum: nam totus capitur a Filio. »

"Uncontainable." Like it is that saying of Hermas's Shepherd, book II, Mandate 1: "He Himself contains all things, He alone is without measure. He can neither be defined in word nor conceived in mind." The Conflict of Arnobius and Serapion, p. 543: "Containing, not contained." Augustine in the Debate with Pascentius the Arian: "In praising God we are wont to say in our prayers, marvelling at His greatness: Who contains all things, whom no one contains, [no one] of men, that is; for He is wholly contained by the Son."

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Footnotes

(✠) · call in col 258 ✠ P. 759 ED. POTTER, 635 ED. PARIS.

✠ Page 759 of Potter's edition, 635 of the Paris edition.

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(5) ‹anchor: Τὸν Σαββᾶ› · call in col 258

Τὸν Σαββᾶ. H., τὸν Σάββαν. Mox etiam rectius forte ἄρχοντα αὐτῶν. Sylburg.

Τὸν Σαββᾶ (Sabbas). H. has τὸν Σάββαν. Just after, ἄρχοντα αὐτῶν ("their ruler") is perhaps also more correct. Sylburg.

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(6) ‹anchor: Ἡμέρα μία› · call in col 258

Ἡμέρα μία: "by one day," or "one day." For it is added at once that this answer was ambiguous. But Plutarch assigns this man an answer in which it is clearly stated that "day preceded night by one day": "he said that day had come first, by one day." I would therefore think Plutarch should rather be corrected from Clement than Clement from him. Thales answered otherwise, as Diogenes Laertius says in his Thales, book I, section 36: "To one who asked which had come first, night or day, 'Night,' he said, 'by one day.'" "To someone who asked which had been made first, night or day: Night, he said, by one day." The same answer occurs in the Excerpts from an old Greek-Latin lexicon, on the answers of the wise: "He asked the fifth which was born first, night or day; and he said, night, one day before day."

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(7) ‹anchor: Ἀπορηθείς› · call in col 258

Ἀπορηθείς. A. and H. prefer ἐπερωτηθείς ("being asked"). Yet ἀπορηθείς can also be kept, in the sense "when this doubtful question had been put to him," or "being asked about this doubtful point." Sylburg.

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(8) ‹anchor: Πρᾶξαι› · call in col 258

Πρᾶξαι. Forte πράξαι. Montfauc.

Πρᾶξαι ("to do"). Perhaps πράξαι. Montfaucon.

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(9) ‹anchor: Ἀποθάνῃ› · call in col 258

Ἀποθάνῃ. Modi enallage est pro ἀποθανῇ, seu ἀποθνήξῃ. Sylburg.

Ἀποθάνῃ ("he should die"). It is a change of mood, standing for ἀποθανῇ or ἀποθνήξῃ ("he will die"). Sylburg.

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(10) ‹anchor: κατὰ περίφασιν› · call in col 258

Περίφασιν. Lege περίφρασιν. Lowth. — Conf. superius Stromat. I, p. 372, n. 5, et Strom. V, p. 750, n. 5.

Περίφασιν. Read περίφρασιν ("by circumlocution"). Lowth. — Compare above, Stromata I, p. 372, n. 5, and Stromata V, p. 750, n. 5.

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(11) ‹anchor: ἀρχὴν πάντων› · call in col 258

Ἀρχὴν πάντων ("the beginning of all things"): that is, the Son. For many of the ancient writers of the Church interpret that verse of Genesis 1, "In the beginning God created," of the Son, who in Revelation 3:14 is called "the beginning of the creation of God." Our Clement, below, p. 644 of the Paris edition: "For there is in truth one God, who made the beginning of all things, indicating the first-begotten Son, as Peter writes, understanding accurately the words, 'In the beginning God made the heaven and the earth.'"

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(12) ‹anchor: ἀχώρητος› · call in col 258

Ἀχώρητος ("uncontained"). Similar is that saying of the Shepherd of Hermas, book II, Mandate 1: "He himself contains all things and alone is immeasurable; he can be neither defined in word nor conceived in mind." The Conflict of Arnobius and Serapion, p. 543: "Containing, not contained." Augustine in the Debate with Pascentius the Arian: "Praising God, admiring his greatness, we are accustomed to say in our prayers: Who contains all things, whom no one contains—no one, that is, of men; for he is wholly contained by the Son."

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Footnotes

(✠) · call in col 259 ✠ P. 760 ED. POTTER.

✠ Page 760 of Potter's edition.

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(13) ‹anchor: τῆς γνωστικῆς γραφῆς› · call in col 259

Τῆς γνωστικῆς γραφῆς. In haec verba Cl. Grabius in Spicil. I, p. 328, haec adnotat: « Per hanc intelligit Clemens interpretationem mysticam, secutus in hac phrasi Barnabam, qui in epistola sua cap. VI, ubi verba Moysis citaverat: « Ecce ista ait Dominus Deus: Intrate in terram bonam, quam juramento promisit Dominus Abrahamo, et Isaaco, et Jacobo, et ut haereditatem possidete eam; terram fluentem lacte et melle, » immediate post, mysticae explicationis gratia, addit: Τί λέγει ἡ γνῶσις, μάθετε· ἐλπίσατε ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν Ἰησοῦν. « Quid dicat cognitio, » (i. e. quis sit sensus spiritualis et mysticus, ut in editione Oxoniensi Barnabae bene exponitur) » discite. Sperate in Jesum, qui in carne manifestandus est vobis. » Quae ipsa Barnabae alibi citat Clemens Alexandr. nempe lib. V Strom., pag. 578. Sic hoc quoque loco per λόγον δυνάμεως Θεοῦ, docet Filium Dei sensu mystico intelligendum esse: unde potius τῇ γνωστικῇ γραφῇ quam τῆς γνωστικῆς γραφῆς legendum puto. » Haec ille. Mihi in Clementis verbis nihil mutandum videtur. Sunt autem haec, non Petri, sed Clementis Petri sententiam explicantis verba.

Τῆς γνωστικῆς γραφῆς ("of the gnostic writing"). On these words the distinguished Grabe, Spicilegium I, p. 328, notes: "By this Clement understands the mystical interpretation, following in this phrase Barnabas, who in his epistle, ch. 6, after quoting the words of Moses, 'Behold, thus says the Lord God: Enter into the good land which the Lord promised with an oath to Abraham and Isaac and Jacob, and possess it as an inheritance, a land flowing with milk and honey,' immediately afterwards, for the sake of a mystical explanation, adds: 'Learn what knowledge says: hope in Jesus, who is to be manifested to you in the flesh.' 'Learn what knowledge says' (that is, what the spiritual and mystical sense is, as is well explained in the Oxford edition of Barnabas): 'hope in Jesus, who is to be manifested to you in the flesh.' Clement of Alexandria quotes these very words of Barnabas elsewhere, namely in Stromata V, p. 578. So in this place too he teaches that by 'the word of the power of God' the Son of God is to be understood in the mystical sense; hence I think τῇ γνωστικῇ γραφῇ should be read rather than τῆς γνωστικῆς γραφῆς." So he. To me nothing in Clement's words seems to need changing. These are, however, the words not of Peter but of Clement explaining Peter's meaning.

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(14) ‹anchor: Ὡς δηλονότι› · call in col 259

Ὡς δηλονότι. Haec verba usque ad μεμαθηκότων Clementis sunt: ac proinde Cl. Grabius Spicileg. I, pag. 63, ea tanquam ipsius Petri recitans, hujusce loci sensum pervertit.

Ὡς δηλονότι ("as, clearly"). These words, as far as μεμαθηκότων, are Clement's; and so the distinguished Grabe, Spicilegium I, p. 63, quoting them as if they were Peter's own, perverts the sense of this passage.

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(15) ‹anchor: Μὴ τοίνυν› · call in col 259

Μὴ τοίνυν. Insolita est verborum trajectio. Simplicior ordo est: οὐκ εἶπε τοίνυν, Μὴ σέβεσθε Θεὸν ὃν οἱ Ἕλλ. Sylburg.

Μὴ τοίνυν ("not, then"). The transposition of the words is unusual. The simpler order is: "He did not, then, say, 'Do not worship the God whom the Greeks …'" Sylburg.

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(16) ‹anchor: Ὡς ἡμεῖς› · call in col 259

Ὡς ἡμεῖς κατὰ τὴν γνῶσιν τελείαν. « Ut nos cognitione perfecta. » Haec etiam Clementis verba sunt, quibus explicat quo sensu Petrus « gentes Deum non scire » dixerat: licet ea Grabius ipsi Petro tribuerit.

Ὡς ἡμεῖς κατὰ τὴν γνῶσιν τελείαν: "as we [know him] by perfect knowledge." These too are Clement's words, by which he explains in what sense Peter had said that "the Gentiles do not know God," although Grabe attributed them to Peter himself.

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(17) ‹anchor: ἐξουσίας εἰς χρῆσιν› · call in col 259

Ἢν ἔδωκεν αὐτοῖς ἐξουσίας εἰς χρῆσιν. Non incommode scribi posse videtur, ὧν ἔδωκεν αὐτοῖς ἐξουσίαν εἰς χρῆσιν· « quorum ipsis dedit potestatem ad usum, » seu « ut iis uterentur. » Nam « lignum, lapides, » et caetera, quae hic numerantur, opponit aliis ἃ δέδωκεν αὐτοῖς εἰς βρῶσιν ὁ Θεός, « quae Deus ipsis dedit in cibum. »

Ἢν ἔδωκεν αὐτοῖς ἐξουσίας εἰς χρῆσιν. It seems one could well write ὧν ἔδωκεν αὐτοῖς ἐξουσίαν εἰς χρῆσιν, "of which he gave them power for use," that is, "so that they might use them." For "wood, stones" and the other things listed here he sets against the others, "which God has given them for food."

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(18) ‹anchor: σέβονται› · call in col 259

Τῆς ὕλης αὐτῶν καὶ χρήσεως, τὰ δοῦλα τῆς ὑπάρξεως ἀναστήσαντες, σέβονται. Haec sine dubio corrupta sunt. Interea vero, donec ms. aliquis codex appareat, cujus ope emendentur, sic scribi potuerint: Τὴν ὕλην, αὐτῶν καὶ χρήσεως τὰ δοῦλα τῇ ὑπάρξει ἀναστήσαντες, σέβονται. « Materiam, et quae ipsorum usui natura inservire debent, statuentes, colunt. » Vel, χρήσεως τὰ δοῦλα καὶ τῆς ὑπάρξεως· « quae serva sunt usui et possessioni. » Nam ὕπαρξις interdum idem est ac τὰ ὑπάρχοντα, πλοῦτος, κτήματα. Vel aliquid his simile, nam incertae plerumque sunt hujusmodi conjecturae.

"Of their matter and use, setting up the slaves of their substance, they worship." This is without doubt corrupt. Meanwhile, until some manuscript appears by whose help it may be emended, it could be written thus: "Setting up matter, and the things that by nature are slaves to their use, they worship them." "Setting up matter and the things that by nature ought to serve their use, they worship them." Or: "the slaves of use and of possession," "things which are servants to use and possession." For ὕπαρξις is sometimes the same as τὰ ὑπάρχοντα, wealth, property. Or something like these, for conjectures of this kind are mostly uncertain.

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(19) ‹anchor: βροτοῖς› · call in col 259

Καὶ τὰ ἴδια βρώματα βροτοῖς θ. θ. Interpres, « et proprios cibos hominibus sacrificant, » nihil ad sensum Petri. Proinde pro βροτοῖς, « mortalibus hominibus, » scribendum βρωτοῖς, « cibis: » qua voce intelligit ἃ δέδωκεν ὁ Θεὸς εἰς βρῶσιν· ut sensus sit, Aegyptios, aliasque gentes, a quibus bruta coluntur, τὰ ἴδια βρώματα τοῖς βρωτοῖς θύειν· « proprios cibos sacrificare » iis animalibus, quae sunt ipsis a Deo in « cibum » concessa. Nam sicut νεκρὰ νεκροῖς, ita βρώματα βρωτοῖς θύειν eos dicere videtur.

Καὶ τὰ ἴδια βρώματα βροτοῖς θ. θ. ("and they offer their own foods as sacrifices to mortals"). The translator's "and they sacrifice their own foods to men" has nothing to do with Peter's meaning. Therefore for βροτοῖς, "mortal men," we should write βρωτοῖς, "to things eaten," by which word he means "what God has given for food"; so that the sense is that the Egyptians and other nations by whom brute beasts are worshipped "sacrifice their own foods to the things eaten," that is, "sacrifice their own foods" to those animals that God has granted them "for food." For just as [he says] "dead things to the dead," so he seems to say that they sacrifice "foods to things eaten."

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(20) ‹anchor: Νεκρὰ νεκροῖς› · call in col 259

Νεκρὰ νεκροῖς. Scilicet, « mortua » animalia « mortuis » hominibus, quos ut deos colebant. Proinde triplicem idololatriae formam innuere videtur: primam, qua res vitae expertes; secundam, qua bruta animalia; tertiam, qua mortui homines coluntur.

Νεκρὰ νεκροῖς ("dead things to the dead"): that is, "dead" animals to "dead" men, whom they worshipped as gods. He seems therefore to point to a threefold form of idolatry: the first, in which lifeless things are worshipped; the second, brute animals; the third, dead men.

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(21) ‹anchor: φέρεται› · call in col 259

Φέρεται. Metaphorice utitur hac voce, ut statim ἐπιφέρει. Sensus est: « Et propterea quod » fert « nos et Graecos eumdem Deum, licet diverso modo, cognoscere, iterum » infert.

Φέρεται ("it is reported"). He uses this word metaphorically, as he uses ἐπιφέρει just after. The sense is: "And because" it holds "that we and the Greeks know the same God, though in a different way, he again" adds.

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(22) ‹anchor: Μηδὲ κατὰ Ἰουδαίους› · call in col 259

Μηδὲ κατὰ Ἰουδ. Eadem ex Petri praedicatione adducit. Origenes t. XIV, in Joan. p. 211: Φέρειν αὐτὸν, ὡς Πέτρου διδάξαντος, μὴ δεῖν καθ' Ἕλληνας προσκυνεῖν τὰ τῆς ὕλης πράγματα ἀποδε- (continues)

Μηδὲ κατὰ Ἰουδ. ("nor after the manner of the Jews"). He brings this too from the Preaching of Peter. Origen, tome XIV on John, p. 211: "That he reports, as taught by Peter, that one must not, like the Greeks, worship material things, accept- (continues)

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φῆς, » τουτέστι τοῦ Υἱοῦ. Εἶτα ἐπιφέρει· « Τοῦτον τὸν Θεὸν σέβεσθε, μὴ κατὰ τοὺς Ἕλληνας· » ὡς δηλονότι τὸν αὐτὸν ἡμῖν σεβόντων Θεὸν καὶ τῶν παρ' Ἕλλησι δοκίμων, ἀλλ' οὐ κατ' ἐπίγνωσιν παντελῆ τὴν δι' Υἱοῦ παράδοσιν μεμαθηκότων. « Μὴ τοίνυν, » φησὶ, « σέβεσθε, » οὐκ εἶπεν, Θεὸν ὃν οἱ Ἕλληνες, ἀλλὰ, « μὴ κατὰ τοὺς Ἕλληνας· » τὸν τρόπον τὸν τῆς σεβήσεως ἐναλλάττων τοῦ Θεοῦ, οὐχὶ δὲ ἄλλον καταγγέλλων. Τί οὖν ἐστι τὸ, « μὴ κατὰ τοὺς Ἕλληνας, » αὐτὸς διασαφήσει Πέτρος ἐπιφέρων· « Ὅτι ἀγνοίᾳ φερόμενοι, καὶ μὴ ἐπιστάμενοι τὸν Θεὸν » ὡς ἡμεῖς κατὰ τὴν γνῶσιν τὴν τελείαν, « ἣν ἔδωκεν αὐτοῖς ἐξουσίας εἰς χρῆσιν, μορφώσαντες ξύλα καὶ λίθους, χαλκὸν καὶ σίδηρον, χρυσὸν καὶ ἄργυρον, τῆς ὕλης αὐτῶν καὶ χρήσεως, τὰ δοῦλα τῆς ὑπάρξεως ἀναστήσαντες, σέβονται· καὶ ἃ δέδωκεν αὐτοῖς εἰς βρῶσιν ὁ Θεὸς, πετεινὰ τοῦ ἀέρος, καὶ τῆς θαλάσσης τὰ νηκτὰ, καὶ τῆς γῆς τὰ ἑρπετὰ, καὶ τὰ θηρία σὺν κτήνεσι τετραπόδοις τοῦ ἀγροῦ, γαλᾶς τε καὶ μῦς, αἰλούρους τε καὶ κύνας, καὶ πιθήκους· καὶ τὰ ἴδια βρώματα βροτοῖς, θύματα θύουσιν· καὶ νεκρὰ νεκροῖς προσφέροντες ὡς θεοῖς, ἀχαριστοῦσι τῷ Θεῷ, διὰ τούτων ἀρνούμενοι αὐτὸν εἶναι· » καὶ ὅτι γε ὡς τὸν αὐτὸν Θεὸν ἡμῶν τε αὐτῶν καὶ Ἑλλήνων ἐγνωκότων φέρεται, πλὴν οὐχ ὁμοίως, ἐποίσει πάλιν, ὧδέ πως· « Μηδὲ κατὰ Ἰουδαίους σέβεσθε, καὶ γὰρ ἐκεῖνοι μόνοι

ture," that is, the Son. Then he adds: "Worship this God, not after the manner of the Greeks;" showing plainly that the approved among the Greeks also worship the same God as we do, but have not learned by complete knowledge the tradition delivered through the Son. "Do not, therefore," he says, "worship"—he did not say, the God whom the Greeks worship, but, "not after the manner of the Greeks"—changing the manner of worshipping God, and not proclaiming another God. What then is meant by "not after the manner of the Greeks," Peter himself will make clear when he adds: "Because, carried away by ignorance and not knowing God"—as we do according to perfect knowledge—"out of the things over which He gave them authority for use, having shaped wood and stones, brass and iron, gold and silver, setting up the slaves of existence from their material and use, they worship them; and the things which God has given them for food—birds of the air, and swimming creatures of the sea, and creeping things of the earth, and wild beasts together with four-footed cattle of the field, weasels too and mice, cats and dogs and apes—even their own food they offer as sacrifices to mortals; and offering dead things to the dead as to gods, they are ungrateful to God, by these practices denying that He exists." And that his discourse proceeds on the ground that both we ourselves and the Greeks have known the same God, though not in the same way, he will again subjoin after this manner: "Neither worship after the manner of the Jews; for they too, thinking that they alone

Editors' notes and page, col. 260

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οἰόμενοι τὸν Θεὸν γινώσκειν, οὐκ ἐπίστανται, λατρεύοντες ἀγγέλοις καὶ ἀρχαγγέλοις, μηνὶ καὶ σελήνῃ· καὶ ἐὰν μὴ σελήνη φανῇ, σάββατον οὐκ ἄγουσι τὸ λεγόμενον πρῶτον· οὐδὲ νεομηνίαν ἄγουσιν οὔτε ἄζυμα, οὔτε ἑορτὴν, οὔτε μεγάλην ἡμέραν. » Εἶτα τὸν κολοφῶνα τοῦ ζητουμένου προσεπιφέρει· « Ὥστε καὶ ὑμεῖς, ὁσίως καὶ δικαίως μανθάνοντες, ἃ παραδίδομεν ὑμῖν, φυλάσσεσθε, καινῶς τὸν Θεὸν διὰ τοῦ Χριστοῦ σεβόμενοι· εὕρομεν γὰρ ἐν ταῖς Γραφαῖς, καθὼς ὁ Κύριος λέγει· Ἰδοὺ διατίθεμαι ὑμῖν Καινὴν Διαθήκην, οὐχ ὡς διεθέμην τοῖς πατράσιν ὑμῶν ἐν ὄρει Χωρήβ. » Νέαν ὑμῖν διέθετο· τὰ γὰρ Ἑλλήνων καὶ Ἰουδαίων παλαιὰ, ὑμεῖς δὲ, οἱ καινῶς αὐτὸν τρίτῳ γένει σεβόμενοι, Χριστιανοί. Σαφῶς γὰρ, οἶμαι, ἐδήλωσε τὸν ἕνα καὶ μόνον Θεὸν, ὑπὸ μὲν Ἑλλήνων ἐθνικῶς, ὑπὸ δὲ Ἰουδαίων Ἰουδαϊκῶς, καινῶς δὲ ὑφ' ἡμῶν καὶ πνευματικῶς γινωσκόμενον. Πρὸς δὲ καὶ ὅτι ὁ αὐτὸς Θεὸς ἀμφοῖν ταῖν Διαθήκαιν χορηγὸς, ὁ καὶ τῆς Ἑλληνικῆς φιλοσοφίας δοτὴρ τοῖς Ἕλλησι, δι' ἧς ὁ παντοκράτωρ παρ' Ἕλλησι δοξάζεται, παρέστησεν, δῆλον δὲ κἀνθένδε. Ἐκ γ' οὖν τῆς Ἑλληνικῆς παιδείας, ἀλλὰ καὶ ἐκ τῆς νομικῆς, εἰς τὸ ἓν γένος τοῦ σωζομένου συνάγονται λαοῦ οἱ τὴν πίστιν προσιέμενοι, οὐ χρόνῳ διαιρουμένων τῶν τριῶν λαῶν, ἵνα τις φύσεις ὑπολάβοι τριττὰς, διαφόροις δὲ παιδευομένων Διαθήκαις, τοῦ ἑνὸς Κυρίου ὄντως, ἑνὸς Κυρίου ῥήματι· ἐπεὶ ὅτι, καθάπερ Ἰουδαίους σώζεσθαι ἐβούλετο

know God, do not understand Him, serving angels and archangels, the month and the moon; and unless the moon appears, they do not keep the Sabbath that is called the first, nor do they keep the new moon, nor the unleavened bread, nor the feast, nor the great day." Then he adds the crowning point of what is under inquiry: "So that you also, learning holily and righteously the things which we deliver to you, observe them, worshipping God anew through Christ; for we have found in the Scriptures, according as the Lord says: Behold, I make with you a New Covenant, not as I made with your fathers in Mount Horeb." He has made a New one with you; for the ways of the Greeks and of the Jews are old, while you, who worship Him anew in a third race, are Christians. For clearly, I think, he showed that the one and only God is known by the Greeks in a Gentile way, by the Jews in a Jewish way, and by us in a new and spiritual way. And furthermore, that the same God is the provider of both Covenants, who is also the giver of Greek philosophy to the Greeks, through which the Almighty is glorified among the Greeks, he has established; and it is evident also from what follows. Accordingly, both from the Greek training and also from that of the law, those who accept the faith are gathered into the one race of the saved people—not that the three peoples are divided by time, so that one might suppose threefold natures, but that they are trained by different Covenants of the one Lord truly, by the word of the one Lord; since, just as He willed the Jews to be saved

Editors' notes and page, col. 261

Footnotes

(✠) · call in col 262 ✠ P. 762 ED. POTTER, 636 ED. PARIS.

✠ Page 762 of Potter's edition, 636 of the Paris edition.

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(a) · call in col 262

Jer. XXXI, 31, 32; Hebr. VIII, 8, 9, 10.

Jeremiah 31:31–32; Hebrews 8:8–10.

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(23) ‹anchor: Καὶ ἐὰν μή› · call in col 262

Καὶ ἐὰν μή. Conf. Seldenus De anno civili Jud., p. 98.

Καὶ ἐὰν μή ("and if not"). Compare Selden, On the Civil Year of the Jews, p. 98.

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(24) ‹anchor: μεγάλην ἡμέραν› · call in col 262

Μεγάλην ἡμέραν. Cl. Grabius Spicileg. I p. 329, in haec verba adnotat: « Hac diem expiationis designari vix dubito: utpote de qua Deus ipse Levit. XXIII, 21, ad Judaeos ait: « Et vocabitis hunc diem celeberrimum atque sanctissimum. » Rabbini quoque dicunt, omnibus festis cessantibus hoc expiationis festum perdurare debere, neque mundum sine illo subsistere posse. Vide doctissimum Morinum lib. IX De poenitentia, cap. 34. »

Μεγάλην ἡμέραν ("the great day"). The distinguished Grabe, Spicilegium I, p. 329, notes on these words: "I scarcely doubt that the Day of Atonement is meant by this, since it is the day of which God himself says to the Jews in Leviticus 23:21: 'And you shall call this day most solemn and most holy.' The Rabbis also say that, when all feasts cease, this feast of atonement must endure, and that the world cannot subsist without it. See the most learned Morin, On Penance, book IX, ch. 34."

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(25) ‹anchor: Ἰδού› · call in col 262

Ἰδού. Exstant haec Jerem. XXXI, 31, 32, et Hebr. VIII, 8, 9, 10, verum, si verba spectantur, paulo aliter quam hic.

Ἰδού ("behold"). These words stand in Jeremiah 31:31–32 and Hebrews 8:8–10, but, as regards the wording, a little differently from here.

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(26) ‹anchor: ὑμῖν› · call in col 262

Ὑμῖν. Forte rectius ἡμῖν· itemque mox ἡμεῖς, sive Petri, sive Clementis sint verba. Sylb.

Ὑμῖν ("to you"). Perhaps more correctly ἡμῖν ("to us"), and likewise just after ἡμεῖς ("we"), whether the words are Peter's or Clement's. Sylburg.

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(27) ‹anchor: Νέαν … Χριστιανοί› · call in col 262

Νέαν... Χριστιανοί. Hanc sententiam Petro tribuere videtur Grabius: quae Clementis potius est, quo sensu intelligenda sint haec verba Νέαν Διαθήκην explicantis.

Νέαν … Χριστιανοί ("new … Christians"). Grabe seems to attribute this sentence to Peter; but it is rather Clement's, explaining in what sense these words "New Covenant" are to be understood.

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(28) ‹anchor: ὄντως› · call in col 262

Ὄντως. Ms. Paris. ὄντας. Aliis ὄντων placuisse videtur.

Ὄντως ("truly"). The Paris manuscript has ὄντας ("being"). Others seem to have preferred ὄντων.

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(29) ‹anchor: Ἐπεὶ ὅτι … Ἰουδαίους› · call in col 262

Ἐπεὶ, ὅτι καθάπερ Ἰουδαίους... μέλλοντα ἔσεσθαι. Cl. Beveregius nostras codice Canon. lib. I, c. 14, in haec verba adnotat: « Joan. Bapt. Cotelerius in notis ad secundam Clementis Romani Epistolam, doctos viros hujus loci sensum nondum attigisse opinatus est, ut qui verba ista sic accipiant quasi λάβετε, etc., sit Apostoli exhortatio. Ille autem verba illa ὁ ἀπόστολος λέγων Παῦλος, non referenda putat ad consequentia λάβετε καὶ τὰς Ἑλληνικὰς βίβλους, sed ad praecedentia ista οἰκείους αὐτῶν τῇ διαλέκτῳ προφήτας, seu ad versiculum 12 primi capitis Epistolae ad Titum, ubi scilicet Apostolus dicit: Εἶπέ τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης. Haec autem verba λάβετε καὶ τὰς Ἑλληνικὰς βίβλους, et quae sequuntur, non sancti Pauli, sed Clementis esse arbitratur vir doctus. Quae quidem nova horum Clementis verborum expositio mihi etiam primo intuitu summe arrisit. Totum autem contextum postea revolvens statim inveni quod haec Clementis Alexandrini verba sensum istum nequa- (continues)

"Since, just as the Jews … were to be." Our countryman, the distinguished Beveridge, in his Codex Canonum, book I, ch. 14, notes on these words: "John Baptist Cotelier, in his notes on the second Epistle of Clement of Rome, was of the opinion that learned men had not yet grasped the sense of this passage, inasmuch as they take those words as though 'Take,' etc., were an exhortation of the Apostle. He, however, thinks that the words 'the apostle Paul saying' are not to be referred to what follows, 'Take also the Greek books,' but to what precedes, 'prophets of their own in their own tongue,' that is, to verse 12 of the first chapter of the Epistle to Titus, where the Apostle says: 'One of them, a prophet of their own, said.' And the learned man judges that these words, 'Take also the Greek books,' and what follows, are not St Paul's but Clement's. This new explanation of these words of Clement indeed pleased me greatly too at first sight. But afterwards, turning over the whole context, I at once found that these words of Clement of Alexandria [could] by no means [bear] that sense (continues)

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Footnotes

(30) ‹anchor: Λάβετε› · call in col 263

Λάβετε. Theod. Canterus lib. II Var. lect., cap. 19, hunc locum citans corrigit illa Lactantii lib. VII, c. 16: « Sibylla tamen aperte interituram Romam loquitur. Hydaspes quoque, qui fuit Medorum rex antiquissimus, a quo amnis quoque nomen accepit, posteris reddidit sublatum ex orbe imperium nomenque Romanum, multo ante praefatus illa, quam Trojana gens conderetur. » Et cap. 18 meminit ejusdem et in Epitome cap. ultimo, quibus locis « Hystaspes » legendum, non « Hydaspes. » Justinus Apol. 2: Σίβυλλα δὲ καὶ Ὑστάσπης γενήσεσθαι τῶν φθαρτῶν ἀνάλωσιν διὰ πυρὸς ἔφασαν. Amm. Marcellinus lib. XXIII: « Multa ex Chaldaeorum arcanis Bactrianus addidit Zoroastres, deinde Hystaspes rex prudentissimus Darii pater, qui cum superioris Indiae secreta fidenter penetraret, ad nemorosam quamdam venerat solitudinem. » Agathias lib. II de Zoroastre agens: « Nam Persae ipsi nostri temporis Hystaspis temporibus eum floruisse tradunt, quam ob causam res plane ambigua est, an Darii pater, an alius quispiam hic fuerit Hystaspes, utcunque hic Persarum magister, et magiae inventor. » Quod vero paulo ante vertit interpres, « ex Graeca disciplina et ex regali, » Graece est: Ἐκ τῆς Ἑλληνικῆς παιδείας, ἀλλὰ καὶ ἐκ τῆς νομικῆς εἰς τὸ ἓν γένος. « Ex Graeca igitur disciplina et ex legali. » Itaque videtur errore typographi deceptus, non consulto Graeco exemplari. Tres populos intelligit, gentes sive Graecos, legis Mosaicae cultores sive Judaeos, et novae legis sive Christianos. Collect. Porro Justinus etiam Sibyllam et Hystaspen simul memorat Apol. I, p. 38, in verbis modo allatis; et iterum pag. 87: Τὰς Ὑστάσπου ἢ Σιβύλλης ἢ τῶν προφητῶν βίβλους. « Hystaspe aut Sibyllae aut prophetarum libros. » Conf. Valesius ad Ammiani Marcellini lib. XXIII.

Λάβετε ("take"). Theodore Canter, Variae lectiones book II, ch. 19, citing this passage, corrects these words of Lactantius, book VII, ch. 16: "Yet the Sibyl speaks openly of Rome as destined to perish. Hydaspes too, who was a most ancient king of the Medes, from whom a river also took its name, handed down to posterity that the empire and the Roman name would be taken from the world, having foretold it long before that Trojan race was founded." He mentions him also in ch. 18 and in the last chapter of the Epitome; in these places "Hystaspes" should be read, not "Hydaspes." Justin, Apology 2: "The Sibyl and Hystaspes said that there would be a dissolution of corruptible things by fire." Ammianus Marcellinus, book XXIII: "Zoroaster the Bactrian added much from the secret lore of the Chaldaeans, and after him Hystaspes, a most wise king, the father of Darius, who, as he boldly penetrated the secrets of upper India, had come to a certain wooded solitude." Agathias, book II, treating of Zoroaster: "For the Persians of our own time say that he flourished in the times of Hystaspes; for which reason it is quite uncertain whether this Hystaspes was the father of Darius or someone else; at any rate he was the teacher of the Persians and the inventor of magic." As for what the translator rendered a little earlier, "from the Greek discipline and from the royal," in Greek it is: "from the Greek training, and also from the legal, into the one race." "From the Greek discipline, then, and from the legal." So he seems to have been misled by a printer's error, without consulting the Greek copy. He means three peoples: the Gentiles or Greeks, the observers of the Mosaic law or Jews, and those of the new law or Christians. Collectanea. Further, Justin also mentions the Sibyl and Hystaspes together in Apology I, p. 38, in the words just cited; and again on p. 87: "the books of Hystaspes or the Sibyl or the prophets." "The books of Hystaspes or of the Sibyl or of the prophets." Compare Valesius on Ammianus Marcellinus, book XXIII.

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(31) ‹anchor: Μετανοῆσαι› · call in col 263

Μετανοῆσαι. Si μετανοήσας legamus, expedita est structura: si μετανοῆσαι retineamus, subaudienda erit copulativa καί. Sylburg.

Μετανοῆσαι ("to repent"). If we read μετανοήσας ("having repented"), the construction is easy; if we keep μετανοῆσαι, the connective καί ("and") must be understood. Sylburg.

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(32) ‹anchor: Μετὰ δώδεκα ἔτη› · call in col 263

Μετὰ δώδεκα ἔτη. Cl. Grabius Spicileg. I, pag. 67, in haec verba adnotat: « Ea Petri verba (continues)

Μετὰ δώδεκα ἔτη ("after twelve years"). The distinguished Grabe, Spicilegium I, p. 67, notes on these words: "Those words of Peter (continues)

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PG 9:264

ὁ Θεὸς, τοὺς προφήτας διδοὺς, οὕτω καὶ Ἑλλήνων τοὺς δοκιμωτάτους, οἰκείους αὐτῶν τῇ διαλέκτῳ προφήτας ἀναστήσας, ὡς οἷοί τε ἦσαν δέχεσθαι τὴν παρὰ Θεοῦ εὐεργεσίαν, τῶν χυδαίων ἀνθρώπων διέκρινε, δηλώσει πρὸς τῷ Πέτρου κηρύγματι ὁ ἀπόστολος λέγων Παῦλος· « Λάβετε καὶ τὰς Ἑλληνικὰς βίβλους, ἐπίγνωτε Σίβυλλαν, ὡς δηλοῖ ἕνα Θεὸν καὶ τὰ μέλλοντα ἔσεσθαι· καὶ τὸν Ὑστάσπην λαβόντες, ἀνάγνωτε, καὶ εὑρήσετε πολλῷ τηλαυγέστερον καὶ σαφέστερον γεγραμμένον τὸν Υἱὸν τοῦ Θεοῦ, καὶ καθὼς παράταξιν ποιήσουσι τῷ Χριστῷ πολλοὶ βασιλεῖς, μισουντὲς αὐτὸν, καὶ τοὺς φοροῦντας τὸ ὄνομα αὐτοῦ, καὶ τοὺς πιστοὺς αὐτοῦ, καὶ τὴν ὑπομονὴν, καὶ τὴν παρουσίαν αὐτοῦ. » Εἶτα ἑνὶ λόγῳ πυνθάνεται ἡμῶν· « Ὅλος δὲ ὁ κόσμος καὶ τὰ ἐν τῷ κόσμῳ τίνος; Οὐχὶ τοῦ Θεοῦ; » Διὰ τοῦτο φησὶν ὁ Πέτρος εἰρηκέναι τὸν Κύριον τοῖς ἀποστόλοις· « Ἐὰν μὲν οὖν τις θελήσῃ τοῦ Ἰσραὴλ μετανοῆσαι, διὰ τοῦ ὀνόματός μου πιστεύειν ἐπὶ τὸν Θεὸν, ἀφεθήσονται αὐτῷ αἱ ἁμαρτίαι μετὰ δώδεκα ἔτη. Ἐξέλθετε εἰς τὸν κόσμον, μή τις εἴπῃ· Οὐκ ἠκούσαμεν. »

by giving the prophets, so also, raising up the most approved of the Greeks as prophets of their own in their own tongue, according as they were able to receive the beneficence from God, He separated them from the common herd of men, the apostle Paul too will show in addition to the Preaching of Peter, saying: "Take also the Greek books, recognize the Sibyl, how she declares one God and the things that are to be; and taking Hystaspes, read, and you will find the Son of God written of much more luminously and clearly, and how many kings will draw up battle array against Christ, hating Him and those who bear His name, and His faithful ones, and His patience, and His coming." Then in one word he asks us: "And the whole world and the things in the world, whose are they? Are they not God's?" Wherefore Peter says that the Lord said to the apostles: "If therefore anyone of Israel wishes to repent, and through My name to believe upon God, his sins shall be forgiven him after twelve years. Go forth into the world, lest anyone say: We did not hear."

Editors' notes and page, col. 264

Footnotes

(none) — footnotes (30)–(32), called in this column's Greek, are set under the facing Latin, n263 (printed under page 131)

Page

running head: CLEMENTIS ALEXANDRINI
marginal letters: A ὁ Θεὸς, τοὺς; B Θεοῦ; » Διὰ; C (in footnote); D (in footnote)
old-edition numerals: (none)
other: begins mid-sentence
other: misprint kept as printed: μισουντὲς (for μισοῦντες), the accent grave on the last syllable after the line break

PG 9:265

CAPUT VI.

CHAPTER VI.

Evangelium ethnicis in inferno positis non minus quam Judaeis et ethnicis viventibus fuisse annuntiatum.

That the Gospel was announced to the heathen placed in the underworld no less than to the Jews and to the heathen still living.

Ἀλλ' ὡς κατὰ καιρὸν ἥκει τὸ κήρυγμα νῦν, οὕτω κατὰ καιρὸν ἐδόθη νόμος μὲν καὶ προφῆται βαρβάροις, φιλοσοφία δὲ Ἕλλησι, τὰς ἀκοὰς ἐθίζουσα πρὸς τὸ κήρυγμα. «Λέγει γ' οὖν Κύριος ὁ ῥυσάμενος Ἰσραήλ· Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι· ἔδωκά σε εἰς διαθήκην ἐθνῶν, τοῦ κατασκηνῶσαι τὴν γῆν καὶ κληρονομῆσαι κληρονομίαν ἐρήμου, λέγοντα τοῖς ἐν δεσμοῖς, Ἐξέλθετε· καὶ τοῖς ἐν τῷ σκότει, ἀνακαλυφθῆναι.» Εἰ γὰρ «δέσμιοι» μὲν Ἰουδαῖοι, ἐφ' ὧν καὶ ὁ Κύριος· «Ἐξέλθετε, εἶπεν, ἐκ τῶν δεσμῶν, οἱ θέλοντες,» τοὺς ἑκουσίως δεδεμένους, καὶ «τὰ δυσβάστακτα φορτία,» φησὶν, αὐτοῖς διὰ τῆς ἀνθρωπίνης παρεγχειρήσεως ἐπαναθεμένους λέγων· δῆλον ὡς «οἱ ἐν σκότει» οὗτοι ἂν εἶεν, οἱ ἐν τῇ εἰδωλολατρείᾳ κατορωρυγμένον ἔχοντες τὸ ἡγεμονικόν· τοῖς μὲν γὰρ κατὰ νόμον δικαίοις ἔλειπεν ἡ πίστις. Διὸ καὶ τούτους ἰώμενος ὁ Κύριος, ἔλεγεν, «Ἡ πίστις σου σέσωκέ σε·» τοῖς δὲ κατὰ φιλοσοφίαν δικαίοις, οὐχ ἡ πίστις μόνον ἡ εἰς τὸν Κύριον, ἀλλὰ καὶ τὸ ἀποστῆναι τῆς εἰδωλολατρείας ἔδει. Αὐτίκα ἀποκαλυφθείσης τῆς ἀληθείας, καὶ αὐτοὶ ἐπὶ τοῖς προπεπραγμένοις μεταμέλονται. Διόπερ ὁ Κύριος εὐηγγελίσατο καὶ τοῖς ἐν ᾅδου. Φησί γ' οὖν ἡ Γραφή· «Λέγει ὁ ᾅδης

But as the preaching has now come at the due time, so at the due time the law and the prophets were given to the barbarians, and philosophy to the Greeks, accustoming their ears to the preaching. "Thus says the Lord Who delivered Israel: In an acceptable time I have heard you, and in the day of salvation I have helped you; I have given you for a covenant of the nations, to inhabit the earth and to inherit the inheritance of the desert, saying to those in bonds, Come forth; and to those in darkness, to be uncovered." For if the Jews are "prisoners", of whom the Lord too said, "Come forth from your bonds, you who will", meaning those willingly bound, and who have laid upon themselves, he says, "the burdens hard to bear" by human imposition, it is clear that "those in darkness" would be those who have the ruling faculty buried in idolatry. For to those who were righteous according to the law, faith was lacking. Therefore the Lord too, when He healed them, said, "Your faith has saved you"; but those who were righteous according to philosophy needed not only faith in the Lord but also to depart from idolatry. At once, when the truth was revealed, they too repent of what they had done before. Wherefore the Lord preached the Gospel also to those in Hades. The Scripture, at any rate, says: "Hades says

Editors' notes and page, col. 265

Footnotes

(none) — footnotes (33)–(37), called in this column's Greek, are set under the facing Latin, n266 (printed under page 132)

Footnotes

(a) · call in col 266

Isa. XLIX, 8, 9.

Isaiah 49:8–9.

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(b) · call in col 266

Matth. XXIII, 4; Luc. XI, 47.

Matthew 23:4; Luke 11:47.

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Matth. IX, 22 et alibi.

Matthew 9:22 and elsewhere.

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(33) ‹anchor: Λέγει … ὁ Κύριος› · call in col 266

Λέγει... ὁ Κ. Haec praefatio e commate praeced. huc translata est.

Λέγει … ὁ Κ. ("says … the Lord"). This introductory formula has been moved here from the preceding verse.

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(34) ‹anchor: Ἐβοήθησά σοι› · call in col 266

Ἐβοήθησά σοι· ἔδωκ. Isa., ἐβοήθησά σοι, καὶ ἔπλασά σε, καὶ ἔδωκά σε. Male ἔδωκάς σε habent vulg. Clementis libri: quod olim adnotavit Sylb. Mox καταστῆσαι pro κατασκηνῶσαι Isa. ac deinde κληρονομίας ἐρήμους pro κληρονομίαν ἐρήμου.

Ἐβοήθησά σοι· ἔδωκ. ("I helped you; I gave"). Isaiah has "I helped you, and formed you, and gave you." The common books of Clement wrongly have ἔδωκάς σε, as Sylburg noted long ago. Just after, Isaiah has καταστῆσαι ("to establish") for κατασκηνῶσαι ("to settle"), and then κληρονομίας ἐρήμους ("desolate inheritances") for κληρονομίαν ἐρήμου ("inheritance of the desert").

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(35) ‹anchor: Δυσβάστακτα› · call in col 266

Δυσβάστακτα. Respicit Matth. XXIII, 4, vel Luc. XI, 47, unde et verbum φησίν adjicit.

Δυσβάστακτα ("hard to bear"). He has in view Matthew 23:4 or Luke 11:47; hence he also adds the word φησίν ("he says").

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(36) ‹anchor: ὁ Κύριος εὐηγγελίσατο› · call in col 266

Ὁ Κύριος εὐηγγ. Christum in inferno Evangelium praedicasse, non pauci ex antiquis Patribus docuerunt ex I Petr. III, 19. Eorum testimonia satis multa videre licet in Spenceri Adnotationibus ad Origenis contra Celsum lib. II, p. 85 edit. Cantabrig., et Cotelerium in Hermae Pastorem lib. III, similitud. 9. Conf. etiam superius Strom. II, p. 452. His adjicere licet Irenaeum l. IV, c. 45, p. 347, ed. Oxon.: « Sufficienter increpavit eum Scriptura, sicut dixit presbyter, ut non glorietur universa caro in conspectu Domini. Et propter hoc Dominum in ea quae sunt sub terra descendisse, evangelizantem et illis adventum suum, remissam peccatorum exsistentem his qui credunt in eum. Crediderunt autem in eum omnes qui sperabant in eum, id est, qui adventum ejus praenuntiaverunt, et dispositionibus ejus servierunt, justi et prophetae, et patriarchae: quibus similiter ut nobis remisit peccata. » Conf. ejusdem libri cap. 50.

Ὁ Κύριος εὐηγγ. ("the Lord preached the Gospel"). Not a few of the ancient Fathers taught, from 1 Peter 3:19, that Christ preached the Gospel in the underworld. Plenty of their testimonies can be seen in Spencer's Notes on Origen's Against Celsus, book II, p. 85 of the Cambridge edition, and in Cotelier on the Shepherd of Hermas, book III, Similitude 9. Compare also above, Stromata II, p. 452. To these may be added Irenaeus, book IV, ch. 45, p. 347 of the Oxford edition: "Scripture rebuked him sufficiently, as the presbyter said, so that no flesh may glory in the sight of the Lord. And for this reason the Lord descended into the regions beneath the earth, preaching His coming to them too, the remission of sins being available to those who believe in Him. Now all those believed in Him who hoped in Him, that is, who foretold His coming and served His dispensations, the just and the prophets and the patriarchs; to whom He forgave sins just as to us." Compare ch. 50 of the same book.

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(37) ‹anchor: Λέγει ὁ ᾅδης› · call in col 266

Λέγει. Non eadem penitus verba, sed quae tamen videtur in mente habuisse Clemens, Jobi sunt XXVIII, 22: Ἡ ἀπώλεια καὶ ὁ θάνατος εἶπαν· Ἀκηκόαμεν αὐτῆς τὸ κλέος. Latina Vulg.: « Perditio et mors dixerunt, Auribus nostris audivimus famam ejus. » Chaldaicae paraphrasis interpretatio: « Domus perditionis et angelus mortis dixerunt. » Clementis verba sunt: Λέγει ὁ ᾅδης τῇ ἀπωλείᾳ· Εἶδος μὲν αὐτοῦ οὐκ εἴδομεν, φωνὴν δὲ αὐτοῦ ἠκούσαμεν. Similis est locus et Jobi XXVI, 6: « Nudus infernus coram illo, et nullum est operimentum perditioni. » Γυμνὸς ᾅδης ἐνώπιον αὐτοῦ, καὶ οὐκ ἔστι περιβόλαιον τῇ ἀπωλείᾳ, quem sic interpretatur quidam ex veteribus apud Nicetam Heracleensem in Expositione seu Catena manuscripta cl. v. Petri Delbenii abbatis: Ταῦτα δὲ προφητικῶς εἰς τὴν διὰ σαρκὸς οἰκονομίαν τοῦ Μονογενοῦς εἴρηται, αὐτοῦ γὰρ ἐνώπιον γυμνός ἐστιν ὁ ἀφεγγὴς καὶ σκοτεινὸς ᾅδης, καὶ ἡ γείτων τοῦ ᾅδου ἀπώλεια, ἤγουν θάνατος, οὐκ ἔχει (continues)

Λέγει ("says"). Not entirely the same words, yet those which Clement seems to have had in mind, are Job's, 28:22: "Destruction and death said, 'We have heard the report of it.'" The Latin Vulgate: "Perdition and death have said, With our ears we have heard the fame thereof." The rendering of the Chaldee paraphrase: "The house of perdition and the angel of death said." Clement's words are: "Hades says to Destruction, 'We have not seen His form, but we have heard His voice.'" A similar passage is Job 26:6: "Hell is naked before Him, and there is no covering for perdition." "Hades is naked before Him, and there is no covering for Destruction"—which one of the ancients interprets thus, in Nicetas of Heraclea's Exposition, or Catena, in the manuscript of the distinguished Abbot Pietro Delbene: "These things are said prophetically of the dispensation of the Only-begotten through the flesh; for before Him the lightless and dark Hades is naked, and Destruction, Hades's neighbour, that is, death, has no (continues)

(printed under page 132)

Footnotes

(37, continued) ‹continued from notes/n266.md› · call in col 266 ἀποκρυβήν. Αὐτὸς ἄνθρωπος γεγονὼς, καὶ τὸν ᾅδην ἐσκύλευσε, καὶ τοὺς ἐκεῖσε ἐν ἀνδρείᾳ ἐξήγαγεν. Εἴρηται δὲ καὶ ἐν ταῖς Παροιμίαις· Ἅδης καὶ ἀπώλεια φανερὰ παρὰ Κυρίῳ. Οὐκ ἐκρύβη γὰρ παρ' αὐτῷ οὔτε τὸ χωρίον ἐν ᾧ αἱ ψυχαὶ κατείχοντο πρὸ τῆς αὐτοῦ ἐπιδημίας, οὔτε οἱ ἀπολέσθαι δόξαντες διὰ τὴν φθορὰν καὶ τὸν θάνατον, ἀλλὰ καὶ εἰς ᾅδου κατῆλθε, καὶ τὰς ἀπ' αἰῶνος ψυχὰς αἰωνίων δεσμῶν ἀπέλυσεν. « Haec de Unigeniti dispensatione in carne prophetice dicta sunt, si quidem coram eo tenebricosus, et splendore carens infernus nudus est, et quae illi propinqua est perditio, hoc est mors, latere non potest. Ille scilicet homo factus et infernum spoliavit, et qui illic erant virtute sua eduxit. Dictum est, et in Proverbiis: Infernus et perditio manifesta apud Dominum. Neque enim locus, in quo versabantur animae, quae ante illius adventum detinebantur, absconditus illi fuit, neque illi, qui ob corruptionem ac mortem funditus interiisse videbantur, sed ad inferos descendit, et, quae a saeculo fuerant, animas, perpetuis vinculis expedivit. » Locus ex Proverbiis citatus, est c. XV, v. 22: « Infernus et perditio coram Domino, quanto magis corda filiorum hominum. » Collect.

concealment. Having Himself become man, He both despoiled Hades and led out with valour those who were there. It is said also in the Proverbs: "Hades and destruction are manifest before the Lord." For neither the place in which the souls were held before His coming was hidden from Him, nor those who seemed to have perished through corruption and death; but He also went down into Hades, and set free from everlasting bonds the souls that had been there from the beginning of the age." [Latin version:] "These things were said prophetically of the dispensation of the Only-begotten in the flesh, since before Him dark Hell, lacking splendour, is naked, and perdition, which is its neighbour, that is, death, cannot lie hidden. He, namely, having been made man, both despoiled Hell and by His power led out those who were there. It is said also in the Proverbs: Hell and perdition are manifest before the Lord. For neither the place in which the souls were dwelling, which were held back before His coming, was hidden from Him, nor those who seemed to have utterly perished through corruption and death; but He went down to the lower world, and freed from perpetual bonds the souls that had been there from the beginning of the age." The passage cited from Proverbs is ch. XV, v. 22: "Hell and perdition are before the Lord: how much more the hearts of the children of men." Collectanea.

(printed under page 133) (✠) ‹anchor: omnibus, ✠ aut solis› · call in col 267 ✠ P. 763-764 ED. POTTER, 637-638 ED. PARIS.

✠ Pages 763–764 of Potter's edition, 637–638 of the Paris edition.

(printed under page 133)

(a) · call in col 267

Job. XXVIII, 22.

Job 28:22.

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(38) ‹anchor: Δηλοῦσιν› · call in col 267

Δηλοῦσιν. Nempe Scripturae. Respicit vero I Pet. III, 19, 20. Statim εὐηγγελίσθαι active sumitur pro εὐαγγελίσαι· ut paulo post εὐηγγελισμένοι τοὺς ἐν ᾅδου pro εὐαγγελισάμενοι.

Δηλοῦσιν ("they show"): namely, the Scriptures. He has in view 1 Peter 3:19–20. Just after, εὐηγγελίσθαι is taken actively, for εὐαγγελίσαι ("to preach the Gospel"); as a little later εὐηγγελισμένοι τοὺς ἐν ᾅδου ("having preached to those in Hades") stands for εὐαγγελισάμενοι.

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(39) ‹anchor: Μᾶλλον δὲ πεπεδημένοις› · call in col 267

Μᾶλλον δὲ πεπεδημένοις. « Seu potius vinctos. » Est correctio ejus quod fuerat dictum, nempe diluvio mortuos periisse.

Μᾶλλον δὲ πεπεδημένοις: "or rather bound." It is a correction of what had been said, namely that those who died in the flood had perished.

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(40) ‹anchor: Δευτέρῳ Στρωματεῖ› · call in col 267

Δευτέρῳ Στρωμ. Respicit Strom. II, pag. 452.

Δευτέρῳ Στρωμ. ("in the second Stromateus"). He refers to Stromata II, p. 452.

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(41) ‹anchor: Ἐνεργεῖ› · call in col 267

Ἐνεργεῖ. Sic non multo post δύναμιν ἐνεργητικὴν vocat Christum.

Ἐνεργεῖ ("works"). So, not much later, he calls Christ "the active power."

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(42) ‹anchor: ἑλκύσας εἰς σωτηρίαν› · call in col 267

Ἑλκύσας εἰς σωτ. Respicit Joan. VI, 44; XII, 32.

Ἑλκύσας εἰς σωτ. ("drawing to salvation"). He has in view John 6:44; 12:32.

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(43) ‹anchor: τοῦ ἁμαρτωλοῦ› · call in col 267

Τοῦ ἁμαρτωλοῦ. Respicit Ezech. XVIII, 23, 32; XXXIII, 11, vel similem S. Scripturae locum.

Τοῦ ἁμαρτωλοῦ ("of the sinner"). He has in view Ezekiel 18:23, 32; 33:11, or a similar passage of Holy Scripture.

(printed under page 133)

Page

running head: 267 CLEMENTIS ALEXAND
marginal letters: (none)
old-edition numerals: 271 after Stromate,
other: facing Latin version, not set
other: Q1b: the tail of note (37), continued from page 132, opens the foot of page 133 (under col 267, running on under col 268 to "Collect."); set above as (37, continued); "c. XV, v. 22" kept as printed (the verse is Prov 15:11)

PG 9:268

τῇ ἀπωλείᾳ· Εἶδος μὲν αὐτοῦ οὐκ εἴδομεν, φωνὴν δὲ αὐτοῦ ἠκούσαμεν. » Οὐχ ὁ τόπος δήπου φωνὴν λαβὼν, εἶπεν τὰ προειρημένα, ἀλλ' οἱ ἐν ᾅδου καταταγέντες, καὶ εἰς ἀπώλειαν ἑαυτοὺς ἐκδεδωκότες, καθάπερ ἔκ τινος νεὼς εἰς θάλασσαν ἑκόντες ἀποῤῥίψαντες. Αὐτοὶ τοίνυν εἰσὶν οἱ ἐπακούσαντες τῆς θείας δυνάμεώς τε καὶ φωνῆς· ἐπεὶ τίς ἂν εὐφρονῶν, ἐν μιᾷ καταδίκῃ καὶ τὰς τῶν δικαίων καὶ τὰς τῶν ἁμαρτωλῶν ὑπολάβοι εἶναι ψυχὰς, ἀδικίαν τῆς προνοίας καταχέων; Τί δέ; οὐχὶ δηλοῦσιν εὐηγγελίσθαι τὸν Κύριον τοῖς τε ἀπολωλόσιν ἐν τῷ κατακλυσμῷ, μᾶλλον δὲ πεπεδημένοις, καὶ τοῖς ἐν « φυλακῇ » τε καὶ « φρουρᾷ » συνεχομένοις; Δέδεικται δὲ κἀν τῷ δευτέρῳ Στρωματεῖ, τοὺς ἀποστόλους, ἀκολούθως τῷ Κυρίῳ, καὶ τοὺς ἐν ᾅδου εὐηγγελισμένους· ἐχρῆν γὰρ, οἶμαι, ὥσπερ κἀνταῦθα, οὕτω δὲ κἀκεῖσε τοὺς ἀρίστους τῶν μαθητῶν μιμητὰς γενέσθαι τοῦ διδασκάλου, ἵν' ὁ μὲν τοὺς ἐξ Ἑβραίων, οἱ δὲ τὰ ἔθνη εἰς ἐπιστροφὴν ἀγάγωσι, τουτέστι τοὺς ἐν δικαιοσύνῃ τῇ κατὰ νόμον καὶ κατὰ φιλοσοφίαν βεβιωκότας μὲν, οὐ τελείως δὲ, ἀλλ' ἁμαρτητικῶς διαπεραναμένους τὸν βίον· τουτὶ γὰρ ἔπρεπε τῇ θείᾳ οἰκονομίᾳ, τοὺς ἀξίαν μᾶλλον ἐσχηκότας ἐν δικαιοσύνῃ, καὶ προηγουμένως βεβιωκότας, ἐπί τε τοῖς πλημμεληθεῖσι μετανενοηκότας, κἂν ἐν ἄλλῳ τόπῳ τύχωσιν, ἐξομολογουμένως ἐν τοῖς τοῦ Θεοῦ ὄντας τοῦ παντοκράτορος, κατὰ τὴν οἰκείαν ἑκάστου γνῶσιν σωθῆναι. Ἐνεργεῖ δὲ, οἶμαι, καὶ ὁ Σωτὴρ, ἐπεὶ τὸ σώζειν ἔργον αὐτοῦ· ὅπερ οὖν καὶ πεποίηκε, τοὺς εἰς αὐτὸν πιστεῦσαι βεβουλημένους διὰ τοῦ κηρύγματος, ὅποι ποτ' ἔτυχον γεγονότες, ἑλκύσας εἰς σωτηρίαν. Εἴ γ' οὖν ὁ Κύριος δι' οὐδὲν ἕτερον εἰς ᾅδου κατῆλθεν, ἢ διὰ τὸ εὐαγγελίσασθαι, ὥσπερ κατῆλθεν, ἤτοι πάντας εὐαγγελίσασθαι, ἢ μόνους Ἑβραίους. Εἰ μὲν οὖν πάντας, σωθήσονται πάντες οἱ πιστεύσαντες, κἂν ἐξ ἐθνῶν ὄντες τύχωσιν, ἐξομολογησάμενοι ἤδη ἐκει· ἐπεὶ σωτήριοι καὶ παιδευτικαὶ αἱ κολάσεις τοῦ Θεοῦ, εἰς ἐπιστροφὴν ἄγουσαι, καὶ τὴν μετάνοιαν τοῦ ἁμαρτωλοῦ μᾶλλον, ἢ τὸν θάνατον αἱρούμεναι· καὶ ταῦτα καθαρώτερον διορᾷν δυναμένων τῶν σωμάτων ἀπηλλαγμένων ψυχῶν, κἂν

to destruction: His form indeed we did not see, but His voice we heard." Clearly it was not the place that took a voice and spoke the aforesaid things, but those who had been ranged in Hades and had given themselves over to destruction, just as if they had willingly cast themselves out of some ship into the sea. They, then, are those who hearkened to the divine power and voice; since who in his right mind would suppose the souls both of the righteous and of sinners to be under one condemnation, pouring injustice upon providence? What then? Do they not show that the Lord preached the good news both to those who perished in the flood, or rather had been bound, and to those held fast in "prison" and "ward"? And it has been shown in the second Stromateus also that the apostles, following the Lord, preached the good news to those in Hades as well; for it was needful, I think, that just as here, so also there the best of the disciples should become imitators of the Master, so that the one might lead those from the Hebrews, and the others the Gentiles, to conversion, that is, those who had lived in righteousness according to the law and according to philosophy indeed, yet not perfectly, but had passed through life sinfully; for this befitted the divine dispensation, that those who had held greater worth in righteousness, and had lived a leading life, and had repented over their transgressions, even though they happened to be in another place, being confessedly among those who belong to God Almighty, should be saved according to the proper knowledge of each. And the Saviour also works, I think, since to save is His work; which very thing He has indeed done, drawing to salvation through the preaching those who were willing to believe in Him, wherever they happened to have been. If, then, the Lord descended to Hades for no other reason than to preach the good news, just as He did descend, it was either to preach the good news to all, or to the Hebrews alone. If, therefore, to all, all who believed shall be saved, even if they happen to be from the Gentiles, having made confession already there; since God's chastisements are saving and educative, leading to conversion, and choosing the repentance of the sinner rather than his death; and especially as souls released from their bodies are able to perceive these things more purely, even if

Editors' notes and page, col. 268

Page

running head: MENTIS ALEXANDRINI 268
marginal letters: A τῇ ἀπωλείᾳ·; B γὰρ, οἶμαι,; C τὸν πιστεῦσαι; D Locus ex (in apparatus)
old-edition numerals: (none)
other: (none)

PG 9:269

πάθεσιν ἐπισκοτῶνται διὰ τὸ μηκέτι ἐπιπροσθέσθαι σαρκίῳ. Εἰ δὲ Ἰουδαίους μόνον εὐηγγελίσατο, οἷς ἔλειπεν ἡ διὰ τοῦ Σωτῆρος ἐπίγνωσίς τε καὶ πίστις, δῆλόν που ὧς ἄρα ἀπροσωπολήπτου ὄντος τοῦ Θεοῦ, καὶ οἱ ἀπόστολοι, καθάπερ ἐνταῦθα, οὕτως κἀκεῖ τοὺς ἐξ ἐθνῶν ἐπιτηδείους εἰς ἐπιστροφὴν εὐηγγελίσαντο. Καὶ καλῶς εἴρηται τῷ Ποιμένι· « Κατέβησαν οὖν αὐτῶν εἰς τὸ ὕδωρ· ἀλλ' οὗτοι μὲν ζῶντες κατέβησαν, καὶ ζῶντες ἀνέβησαν· ἐκεῖνοι δὲ, οἱ προκεκοιμημένοι, νεκροὶ κατέβησαν, ζῶντες δὲ ἀνέβησαν. » Ναὶ μὴν καὶ σώματά φησι τὸ Εὐαγγέλιον πολλὰ τῶν κεκοιμημένων « ἀνεστάσθαι, » εἰς ἀμείνω δῆλον ὅτι μετατεθειμένων τάξιν. Γέγονεν ἄρα τις καθολικὴ κίνησις καὶ μετάθεσις κατὰ τὴν οἰκονομίαν τοῦ Σωτῆρος. Δίκαιος τοίνυν δικαίου, καθὸ δίκαιός ἐστιν, οὐ διαφέρει· ἐάν τε νομικὸς ᾖ, ἐάν τε Ἕλλην. Οὐ γὰρ Ἰουδαίων μόνων, πάντων δὲ ἀνθρώπων ὁ Θεὸς Κύριος, προσεχέστερον δὲ τῶν ἐγνωκότων πατήρ. Εἰ γὰρ τὸ καλῶς βιοῦν καὶ νομίμως ἐστὶ βιοῦν, καὶ τὸ εὐλόγως βιοῦν κατὰ νόμον ἐστὶ βιοῦν· ὀρθῶς δὲ βεβιωκότες οἱ πρὸ νόμου εἰς πίστιν ἐλογίσθησαν, καὶ δίκαιοι εἶναι ἐκρίθησαν· δῆλόν που καὶ τοὺς ἐκτὸς νόμου γενομένους, διὰ τὴν τῆς φωνῆς ἰδιότητα ὀρθῶς βεβιωκότας, εἰ καὶ ἐν ᾅδου ἔτυχον ὄντες καὶ ἐν φρουρᾷ, ἐπακούσαντας τῆς τοῦ Κυρίου φωνῆς, εἴτε τῆς αὐθεντικῆς, εἴτε καὶ τῆς διὰ τῶν ἀποστόλων ἐνεργούσης, ᾗ τάχος, ἐπιστραφῆναί τε καὶ πιστεῦσαι· μεμνήμεθα γὰρ ὅτι « δύναμις τοῦ Θεοῦ » ἐστιν ὁ Κύριος, καὶ οὐκ ἄν ποτε ἀσθενήσαι δύναμις. Οὕτως οἶμαι δείκνυσθαι, ἀγαθὸν μὲν τὸν Θεὸν, δυνατὸν δὲ τὸν Κύριον, σώζειν μετὰ δικαιοσύνης καὶ ἰσότητος τῆς πρὸς τοὺς ἐπιστρέφοντας, εἴτε ἐνταῦθα εἴτε καὶ ἀλλαχόθι. Οὐ γὰρ ἐνταῦθα μόνον ἡ δύναμις ἡ ἐνεργητικὴ φθάνει, πάντη δέ ἐστι, καὶ ἀεὶ ἐργάζεται. Αὐτίκα ἐν τῷ Πέτρου Κηρύγματι ὁ Κύριός φησι πρὸς τοὺς μαθητὰς μετὰ τὴν ἀνάστασιν· « Ἐξελεξάμην ὑμᾶς δώδεκα μαθητὰς, κρίνας ἀξίους ἐμοῦ· » οὓς ὁ Κύριος ἠθέλησε καὶ ἀποστόλους, πιστοὺς ἡγησάμενος, εἶναι, πέμπων ἐπὶ τὸν κόσμον εὐαγγελίσασθαι τοὺς κατὰ τὴν οἰκουμένην ἀνθρώπους, γινώσκειν, ὅτι εἷς Θεός ἐστι· διὰ τῆς τοῦ Χριστοῦ πίστεως ἐμῆς δηλοῦντας τὰ μέλλοντα, ὅπως οἱ ἀκούσαντες καὶ πιστεύσαντες σωθῶσιν· οἱ δὲ μὴ πιστεύσαν-

they are darkened by passions, because they are no longer obstructed by the paltry flesh. And if He preached the good news to the Jews only, who lacked the knowledge and faith that come through the Saviour, it is plain, I suppose, that since God is no respecter of persons, the apostles also, just as here, so there too preached the good news to those from the Gentiles who were fit for conversion. And it is well said by the Shepherd: "They therefore went down into the water; but these went down alive, and came up alive; whereas those who had fallen asleep before went down dead, but came up alive." Yea, truly, the Gospel also says that many bodies of those who had fallen asleep "arose", having manifestly been transferred to a better rank. There took place, then, a certain universal movement and translation according to the dispensation of the Saviour. A righteous man, therefore, does not differ from a righteous man, in so far as he is righteous, whether he be under the law or a Greek. For God is Lord not of Jews only, but of all men, and more closely Father of those who have known Him. For if to live nobly is also to live lawfully, and to live rationally is to live according to law; and those who lived rightly before the law were reckoned unto faith, and were judged to be righteous: it is plain, I suppose, that those also who were outside the law, having lived rightly by reason of the peculiar property of the voice, even though they happened to be in Hades and in ward, upon hearing the voice of the Lord, whether His own directly or that working through the apostles, were as swiftly as possible converted and believed; for we remember that the Lord is "the power of God", and power could never be weak. Thus I think it is shown that God is good, and the Lord able to save with righteousness and equality towards those who turn back, whether here or also elsewhere. For the working power does not reach here only, but is everywhere, and always works. For instance, in the Preaching of Peter the Lord says to the disciples after the resurrection: "I chose you twelve disciples, having judged you worthy of Me," whom the Lord willed also to be apostles, having deemed them faithful, sending them into the world to preach the good news to the men throughout the inhabited earth, that they might know that there is one God; declaring things to come through the faith of Me, the Christ, so that those who heard and believed might be saved; while those who did not believe,

Editors' notes and page, col. 269

Footnotes

(✠) ‹anchor: ✠ discipulos post resurrectionem› · call in col 270 ✠ P. 765 ED. POTTER, 639-640 ED. PARIS.

✠ Page 765 of Potter's edition, 639–640 of the Paris edition.

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(a) · call in col 270

Matth. XXVII, 52.

Matthew 27:52.

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(b) ‹anchor: « Dei virtutem »› · call in col 270

I Cor. I, 29.

1 Corinthians 1:29 [as printed].

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(44) ‹anchor: Ἀπροσωπολήπτου› · call in col 270

Ἀπροσωπολήπτου. Respicit Act. X, 34; Rom. II, 11, vel similem locum.

Ἀπροσωπολήπτου ("of the one who shows no partiality"). He has in view Acts 10:34; Romans 2:11, or a similar passage.

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(45) ‹anchor: Κατέβησαν οὖν αὐτῶν› · call in col 270

Κατέβησαν οὖν αὐτῶν. Haec superius adduxit auctor Stromat. II, pag. 452. E quo loco, astipulante etiam Hermae Latina versione, scribendum Κατέβησαν οὖν μετ' αὐτῶν εἰς τὸ ὕδωρ καὶ πάλιν ἀνέβησαν. « Descenderunt igitur cum illis in aquam, et rursus ascenderunt. »

Κατέβησαν οὖν αὐτῶν. The author quoted these words above, Stromata II, p. 452. From that place, with the Latin version of Hermas also agreeing, we should write: "So they went down with them into the water and came up again." "They went down, then, with them into the water, and came up again."

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(46) ‹anchor: Μέν› · call in col 270

Μέν. Hanc particulam non agnoscit Clemens in Strom. II.

Μέν. Clement does not have this particle in Stromata II.

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(47) ‹anchor: Καὶ ζῶντες› · call in col 270

Καὶ ζῶντες. Strom. II, καὶ πάλιν ζῶντες.

Καὶ ζῶντες ("and living"). Stromata II has καὶ πάλιν ζῶντες ("and living again").

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(48) ‹anchor: Τὸ Εὐαγγέλιον› · call in col 270

Τὸ Εὐαγγέλιον. Respicit Matth. XXVII, 52: Καὶ τὰ μνημεῖα ἀνεῴχθησαν· καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη. Mox, δηλονότι pro δῆλον ὅτι mavult Montfalc.

Τὸ Εὐαγγέλιον ("the Gospel"). He has in view Matthew 27:52: "And the tombs were opened, and many bodies of the saints who had fallen asleep were raised." Just after, Montfaucon prefers δηλονότι ("clearly") to δῆλον ὅτι ("it is clear that").

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(49) ‹anchor: Οὐ γὰρ Ἰουδαίων› · call in col 270

Οὐ γὰρ Ἰουδ. Respicit Rom. III, 29; X, 12, vel alium his consimilem locum.

Οὐ γὰρ Ἰουδ. ("for not of the Jews"). He has in view Romans 3:29; 10:12, or another passage much like these.

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(50) ‹anchor: Εἰς πίστιν› · call in col 270

Εἰς πίστιν. Respicit Rom. IX, 3, vel locum aliquem huic similem.

Εἰς πίστιν ("for faith"). He has in view Romans 9:3, or some passage like it.

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(51) ‹anchor: τῆς φωνῆς ἰδιότητα› · call in col 270

Διὰ τὴν τῆς φωνῆς ἰδιότητα. « Vocis proprietatem » vocat rationem illam, qua se Deus Patribus ante legem manifestabat. Proinde non assentior H. apud Sylburgium scribenti τὴν τῆς φύσεως ἰδιότητα, « naturae proprietatem. »

Διὰ τὴν τῆς φωνῆς ἰδιότητα ("through the peculiar character of the voice"). He calls "the peculiar character of the voice" that way in which God manifested himself to the Fathers before the Law. I therefore do not agree with H., in Sylburg, who writes τὴν τῆς φύσεως ἰδιότητα, "the peculiar character of nature."

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(52) ‹anchor: ἐν φρουρᾷ› · call in col 270

Ἐν φρουρᾷ. Respicit I Pet. III, 19.

Ἐν φρουρᾷ ("in prison"). He has in view 1 Peter 3:19.

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(53) ‹anchor: δύναμις› · call in col 270

Δύναμις. I Cor. I, 29: Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν.

Δύναμις ("power"). 1 Corinthians 1:29 [as printed]: "Christ the power of God and the wisdom of God."

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(54) ‹anchor: ἐμῆς δηλοῦντας› · call in col 270

Ἐμῆς δ. Illud ἐμῆς mendosum videtur. Scribendum forte ἐμφανῶς δηλοῦντας, « manifeste significantes: » vel aliquid simile.

Ἐμῆς δ. That ἐμῆς ("my") seems faulty. Perhaps we should write ἐμφανῶς δηλοῦντας, "showing plainly," or something similar.

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Footnotes

(a) ‹anchor: eligatis vitam› · call in col 271

Deut. XXX, 15, 19.

Deuteronomy 30:15, 19.

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(b) ‹anchor: locutum est› · call in col 271

Isa. I, 19, 20.

Isaiah 1:19–20.

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Psal. VI, 9, 10, 11.

Psalm 6:9–11 [as printed].

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(d) ‹anchor: cum vultu tuo› · call in col 271

Act. II, 26, 27, 28.

Acts 2:26–28.

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(55) ‹anchor: Ὅσα ἐν ἀγνοίᾳ› · call in col 271

Ὅσα ἐν ἀγν. Respicere videtur Act. III, 17, 19; XVII, 30, vel parallelum his locum.

Ὅσα ἐν ἀγν. ("whatever in ignorance"). He seems to have in view Acts 3:17, 19; 17:30, or a parallel passage.

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(56) ‹anchor: Τέθεικα› · call in col 271

Τέθεικα. Deut.: Δέδωκα πρὸ προσώπου ὑμῶν σήμερον τὴν ζωὴν καὶ τὸν θάνατον, ἐκλέξαι τὴν ζωήν. Sylburgio ἐκλέξασθε imper. mod. aptius quam ἐκλέξασθαι merito visum est.

Τέθεικα ("I have set"). Deuteronomy: "I have set before your face today life and death, to choose life." Sylburg rightly judged ἐκλέξασθε, in the imperative mood ("choose"), more fitting than ἐκλέξασθαι ("to choose").

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(57) ‹anchor: Ἐάν› · call in col 271

Ἐάν. Isaiae vulg. Bibl.: Ἐὰν θέλητε μηδὲ εἰσακούσητε... ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα... Sylburg.

Ἐάν ("if"). The common Bibles of Isaiah: "If you are willing and do not listen … but if you are not willing and do not listen to me, the sword …" Sylburg.

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(58) ‹anchor: ἐκ μεταβολῆς κόσμου› · call in col 271

Μεταβολῆς κόσμου. Scribendum potius καταβολῆς κόσμου, « mundo condito. » Statim ηὐφράνθη ἡ καρδία μου Psalm., Act. Paulo post εἰς ᾅδου Act.

Μεταβολῆς κόσμου ("from the change of the world"). We should rather write καταβολῆς κόσμου ("from the foundation of the world"), "since the world was founded." Just after, the Psalm and Acts have ηὐφράνθη ἡ καρδία μου ("my heart was glad"). A little later Acts has εἰς ᾅδου ("into Hades").

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(59) ‹anchor: Ὥσπερ› · call in col 271

Ὥσπερ. Vide Herveti notas.

Ὥσπερ ("just as"). See Hervet's notes.

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(60) ‹anchor: προεφητεύετο› · call in col 271

Ὃς ὁ προσήλυτος προεφητεύετο. « Qui praedicebatur fore proselytus: » vel, « Qui proselyti nomine a prophetis significabatur. » Quo sensu verbum προφητεύεσθαι superius adhibetur Strom. IV, p. 604.

Ὃς ὁ προσήλυτος προεφητεύετο: "who was foretold as the proselyte to come," or "who was signified by the prophets under the name of proselyte." In this sense the verb προφητεύεσθαι is used above, Stromata IV, p. 604.

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(61) ‹anchor: βοῦν› · call in col 271

Βοῦν. Allegoria de bove et urso, enarratur etiam a Justino M. pag. 76, et Greg. Nazianz. homil. in Natalem Christi. H. Sylburg. — Similem de bove allegoriam superius attulit Clemens Strom. II, p. 479.

Βοῦν ("the ox"). The allegory of the ox and the bear is also set out by Justin Martyr, p. 76, and by Gregory Nazianzen in his homily on the Nativity of Christ. H. Sylburg. — Clement gave a similar allegory of the ox above, Stromata II, p. 479.

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(62) ‹anchor: σάρκα ἀτύπωτον› · call in col 271

Σάρκα ἀτύπωτον. Id confirmat Plinius Natur. hist. lib. VIII, cap. 36, ubi agens de ursarum catulis ait: « Hi sunt candida informisque caro, paulo muribus major, sine oculis, sine pilo: ungues tantum prominent: hanc lambendo paulatim figurant. » Idem ille tradit lib. X, cap. 63, et Aelianus De animal. lib. II, c. 19. Fabulam esse jam omnibus est compertum. Causam praebuit catulorum ortus, crassissimis secundis obvolutorum, quas non nisi diu lambendo mater revellere potest. Sic videlicet contecti informis carnis speciem monstrant.

Σάρκα ἀτύπωτον ("unshaped flesh"). Pliny confirms this, Natural History book VIII, ch. 36, where, treating of bear cubs, he says: "These are a white and shapeless flesh, a little larger than mice, without eyes, without hair; only the claws stand out. This the mothers gradually shape by licking." He reports the same in book X, ch. 63, and so does Aelian, On Animals book II, ch. 19. That it is a fable is now known to all. It arose from the birth of the cubs wrapped in very thick afterbirths, which the mother can strip off only by long licking; covered in this way, they present the look of shapeless flesh.

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Page

running head: 271 CLEMENTIS ALEXAND
marginal letters: (none)
old-edition numerals: 272 before spe habitabit,
other: facing Latin version, not set

PG 9:272

τες, ἀκούσαντες, μαρτυρήσωσιν, οὐκ ἔχοντες ἀπολογίαν εἰπεῖν· Οὐκ ἠκούσαμεν. Τί οὖν; οὐχὶ καὶ ἐν ᾅδου ἡ αὐτὴ γέγονεν οἰκονομία, ἵνα κἀκεῖ πᾶσαι αἱ ψυχαὶ, ἀκούσασαι τοῦ κηρύγματος, ἢ τὴν μετάνοιαν ἐνδείξωνται, ἢ τὴν κόλασιν δικαίαν εἶναι, δι' ὧν οὐκ ἐπίστευσαν, ὁμολογήσωσιν; Ἦν δ' ἂν πλεονεξίας οὐ τῆς τυχούσης ἔργον, τοὺς προεξεληλυθότας τῆς παρουσίας τοῦ Κυρίου, μὴ εὐηγγελισμένους, μηδὲ ἐξ αὐτῶν τὴν αἰτίαν παρασχομένους, κατὰ τὸ πιστεῦσαι ἢ μὴ, ἤτοι τῆς σωτηρίας ἢ τῆς κολάσεως μετασχεῖν. Οὐ γάρ που θέμις, τοὺς μὲν ἀκρίτως καταδεδικᾶσθαι, μόνους δὲ τοὺς μετὰ τὴν παρουσίαν τῆς θείας ἀπολελαυκέναι δικαιοσύνης. Πάσαις δ' ἄνωθεν ταῖς ψυχαῖς εἴρηται ταῖς λογικαῖς· Ὅσα ἐν ἀγνοίᾳ τις ὑμῶν ἐποίησε, μὴ εἰδὼς σαφῶς τὸν Θεὸν, ἐὰν ἐπιγνοὺς μετανοήσῃ, πάντα αὐτῷ ἀφεθήσεται τὰ ἁμαρτήματα. « Ἰδοὺ γὰρ, φησὶ, τέθεικα πρὸ προσώπου ὑμῶν τὸν θάνατον, καὶ τὴν ζωὴν, ἐκλέξασθαι τὴν ζωήν· » πρὸς σύγκρισιν ἐκλογῆς τεθεῖσθαι λέγων ὁ Θεὸς, οὐ πεποιηκέναι ἄμφω. Καὶ ἐν ἑτέρᾳ Γραφῇ λέγει· « Ἐὰν ἀκούσητέ μου καὶ θελήσητε, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ ἀκούσητέ μου, μηδὲ θελήσητε, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα. » Πάλιν δὲ ἄντικρυς ὁ Δαβὶδ, μᾶλλον δὲ ὁ Κύριος ἐκ προσώπου τοῦ ὁσίου· εἷς δὲ οὗτος ἐκ μεταβολῆς κόσμου· πᾶς ὁ διαφόροις χρόνοις διὰ πίστεως σωθείς τε καὶ σωθησόμενος· « Ηὐφράνθη μου ἡ καρδία καὶ ἠγαλλιάσατο ἡ γλῶσσά μου. Ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ' ἐλπίδι, φησίν· ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. Ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου. » Ὥσπερ οὖν τίμιος ὁ λαὸς τῷ Κυρίῳ, οὕτως ὁ λαὸς ἅγιος ἅπας ἐστὶν σὺν τῷ Ἰουδαίῳ, καὶ ὁ ἐξ ἐθνῶν ἐπιστρέφων· ὃς ὁ προσήλυτος προεφητεύετο. Εἰκότως ἄρα « βοῦν φησι καὶ ἄρκτον » ἐπὶ τὸ αὐτὸ ἔσεσθαι ἡ Γραφή· βοῦς μὲν γὰρ εἴρηται ὁ Ἰουδαῖος, ἐκ τοῦ κατὰ νόμον ὑπὸ ζυγὸν καθαροῦ κριθέντος ζώου, ἐπεὶ καὶ διχηλεῖ, καὶ μηρυκᾶται ὁ βοῦς· ὁ ἐθνικὸς δὲ διὰ τῆς ἄρκτου ἐμφαίνεται, ἀκαθάρτου καὶ ἀγρίου θηρίου. Τίκτει δὲ τὸ ζῶον σάρκα ἀτύπωτον, ἣν σχηματίζει εἰς τὴν

having heard, might bear witness, not having the excuse to say, We did not hear. What then? Did not the same dispensation take place in Hades also, so that there too all the souls, having heard the preaching, might either show forth repentance, or confess that their punishment is just because they did not believe? For it would have been an act of no ordinary unfairness that those who had departed before the coming of the Lord, without having had the good news preached to them, and without having furnished the cause from themselves, according to their believing or not, should partake either of salvation or of punishment. For it is surely not lawful that the one should have been condemned without trial, and that only those after His coming should have enjoyed the divine righteousness. But to all rational souls it has been said from above: Whatever any one of you has done in ignorance, without clearly knowing God, if on coming to knowledge he repents, all his sins shall be forgiven him. "For behold," He says, "I have set before your face death and life, to choose life;" God saying that they have been set for comparison of choice, not that He has made both. And in another Scripture He says: "If you hear Me and are willing, you shall eat the good things of the land; but if you do not hear Me, and are not willing, a sword shall devour you; for the mouth of the Lord has spoken these things." And again David expressly, or rather the Lord in the person of the holy one—and he is one from the foundation of the world, everyone who at different times through faith both has been saved and shall be saved—says: "My heart was gladdened and my tongue rejoiced; moreover my flesh also shall dwell in hope, because Thou wilt not leave my soul in Hades, nor wilt Thou give Thy holy one to see corruption. Thou hast made known to me the ways of life; Thou wilt fill me with gladness with Thy countenance." Just as, therefore, the people is precious to the Lord, so the whole holy people is with the Jew, including him who turns back from the Gentiles, who was prophesied as the proselyte. Reasonably, then, the Scripture says that "the ox and the bear" shall be together; for the Jew is called an ox, from the animal under the yoke judged clean according to the law, since the ox both parts the hoof and chews the cud; whereas the Gentile is indicated by the bear, an unclean and wild beast. And the animal brings forth unformed flesh, which it shapes into the

Editors' notes and page, col. 272

Page

running head: ENTIS ALEXANDRINI 272
marginal letters: A τες, ἀκούσαντες,; B ἐὰν ἐπιγνοὺς; C σάρξ μου; D Strom. IV, (in apparatus)
old-edition numerals: (none)
other: begins with fragment τες from πιστεύσαν- at end of col. 269

PG 9:273

τοῦ θηρίου ὁμοιότητα τῇ γλώττῃ μόνον· λόγῳ γὰρ τυποῦται εἰς τὸ ἡμερῶσθαι ἐκ τοῦ θηριώδους βίου ὁ ἐξ ἐθνῶν ἐπιστρέφων· τιθασσευθείς τε ἤδη καὶ αὐτὸς ὡς βοῦς ἁγνίζεται. Αὐτίκα φησὶν ὁ προφήτης· « Σειρῆνες εὐλογήσουσί με καὶ θυγατέρες στρουθῶν, καὶ τὰ θηρία πάντα τοῦ ἀγροῦ. » Τῶν ἀκαθάρτων ζώων τὰ θηρία τοῦ ἀγροῦ γιγνώσκεται, τουτέστι τοῦ κόσμου· ἐπεὶ τοὺς εἰς πίστιν ἀγρίους καὶ ῥυπαροὺς τὸν βίον, μηδὲ τῇ κατὰ νόμον δικαιοσύνῃ κεκαθαρμένους, θηρία προσαγορεύει. Μεταβαλόντες μέντοι ἐκ τοῦ εἶναι θηρία διὰ τῆς Κυριακῆς πίστεως, ἄνθρωποι γίνονται Θεοῦ, τὴν ἀρχὴν ἐκ τοῦ θελῆσαι μεταβάλλεσθαι, εἰς τὸ γενέσθαι προκόπτοντες. Τοὺς μὲν γὰρ προτρέπει ὁ Κύριος, τοῖς δὲ ἤδη ἐγχειρήσασι καὶ χεῖρα ὀρέγει καὶ ἀνέλκει· « Οὐ γὰρ ὑποστέλλεται πρόσωπον ὁ πάντων δεσπότης· οὐδὲ ἐντραπήσεται μέγεθος, ὅτι μικρὸν καὶ μέγαν αὐτὸς ἐποίησεν, ὁμοίως τε προνοεῖ πάντων. » Καὶ ὁ Δαβίδ φησιν· « Εἰ δὲ καὶ ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ, ᾗ ἐποίησαν, ἐν παγίδι ταύτῃ ᾗ ἔκρυψαν, συνελήφθη ὁ ποῦς αὐτῶν. Ἀλλὰ ἐγένετο Κύριος καταφυγὴ τῷ πένητι, βοηθὸς ἐν εὐκαιρίᾳ καὶ ἐν θλίψει. » Εὐκαίρως ἄρα εὐηγγελίσθησαν οἱ ἐν θλίψει ὄντες. Καὶ διὰ τοῦτό φησιν· « Ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ, » ἵνα μὴ ἀδίκως κριθῶσιν. Εἰ τοίνυν τοὺς ἐν σαρκὶ διὰ τοῦτο εὐηγγελίσατο, ἵνα μὴ καταδικασθῶσιν ἀδίκως, πῶς οὐ καὶ τοὺς προεξεληλυθότας τῆς παρουσίας αὐτοῦ διὰ τὴν αὐτὴν εὐηγγελίσατο αἰτίαν; « Δίκαιος γὰρ ὁ Κύριος, καὶ δικαιοσύνην ἠγάπησεν· εὐθύτητα εἶδε τὸ πρόσωπον αὐτοῦ. Ὁ δὲ ἀγαπῶν ἀδικίαν μισεῖ τὴν ἑαυτοῦ ψυχήν. » Εἴ γ' οὖν ἐν τῷ κατακλυσμῷ ἀπώλετο πᾶσα ἁμαρτωλὸς σὰρξ, εἰς παιδείαν γενομένης αὐτοῖς κολάσεως, πρῶτον μὲν τὸ θέλημα τοῦ Θεοῦ, παιδευτικὸν καὶ ἐνεργητικὸν τυγχάνον, σώζειν τοὺς ἐπιστρέφοντας, πιστευτέον. Ἔπειτα δὲ καὶ τὸ λεπτομερέστερον, ἡ ψυχὴ, οὐκ ἄν ποτε πρὸ τοῦ παχυμερεστέρου, ὕδατος, πάθοι τι δεινὸν, διὰ λεπτότητα, καὶ ἁπλότητα μὴ κρατουμένης, ἣ καὶ ἀσώματος προσαγορεύεται. Ὅ δ' ἂν παχυμερὲς ἐκ τῆς ἁμαρτίας πεπαχυμένον τύχῃ, τοῦτο ἀπορίπτεται σὺν τῷ σαρκικῷ πνεύματι, τῷ κατὰ τῆς ψυχῆς ἐπιθυ-

likeness of the beast with its tongue alone; for by the word he who turns back from the Gentiles is formed so as to be tamed out of his beastly life, and once domesticated he too is purified like an ox. For instance, the prophet says: "Sirens shall bless Me, and the daughters of ostriches, and all the beasts of the field." The beasts of the field, that is, of the world, are recognized as being of the unclean animals; since he calls beasts those who are wild towards faith and filthy in life, and not purified by the righteousness that is according to the law. Yet when they have changed from being beasts through the faith of the Lord, they become men of God, advancing from the beginning of willing to be changed unto becoming such. For some the Lord exhorts, and to those who have already set their hand to it He stretches out a hand and draws them up: "For the Master of all does not shrink before a person, nor will He stand in awe of greatness, because He Himself made small and great, and alike takes thought for all." And David says: "Even if the Gentiles were stuck fast in the destruction which they made, in this snare which they hid was their foot caught. But the Lord became a refuge for the poor man, a helper in due season and in affliction." Seasonably, therefore, had those who were in affliction the good news preached to them. And on account of this he says: "Declare His doings among the Gentiles," so that they may not be judged unjustly. If, therefore, He preached the good news to those in the flesh on this account, so that they might not be condemned unjustly, how did He not also for the same cause preach the good news to those who had departed before His coming? "For the Lord is righteous, and loved righteousness; His countenance beheld uprightness. But he who loves iniquity hates his own soul." If, then, in the flood all sinful flesh perished, punishment taking place for them unto discipline, we must first believe that the will of God, which is disciplinary and active, saves those who turn back. And next, that which is of finer parts, the soul, could never suffer anything dreadful from that which is of grosser parts, water, since it is not held fast on account of its fineness and simplicity, and is also called incorporeal. But whatever is of gross parts, having become thickened as a result of sin, this is cast away together with the fleshly spirit which lusts against the soul.

Editors' notes and page, col. 273

Footnotes

(✠) · call in col 274 ✠ P. 766 ED. POTTER, 640-641 ED. PARIS.

✠ Page 766 of Potter's edition, 640–641 of the Paris edition.

(printed under page 136)

(a) · call in col 274

Isa. XI, 7.

Isaiah 11:7.

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(b) · call in col 274

Isa. XLIII, 20.

Isaiah 43:20.

(printed under page 136)

Sap. VI, 7.

Wisdom 6:7.

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(d) ‹anchor: pes eorum› · call in col 274

Psal. IX, 15.

Psalm 9:15.

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(e) ‹anchor: in afflictione› · call in col 274

Ibid. 9.

The same, [verse] 9.

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(f) ‹anchor: studia ejus› · call in col 274

Ibid. 11.

The same, [verse] 11.

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(g) ‹anchor: vultus ejus› · call in col 274

Psal. X, 7.

Psalm 10:7.

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(h) ‹anchor: animam suam› · call in col 274

Ibid.

The same.

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(63) ‹anchor: Ἡμερῶσθαι› · call in col 274

Ἡμερῶσθαι. H. ἡμεροῦσθαι mavult praes. temp. Sylburg.

Ἡμερῶσθαι ("to have been tamed"). H. prefers ἡμεροῦσθαι ("to be tamed"), in the present tense. Sylburg.

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(64) ‹anchor: Σειρῆνες› · call in col 274

Σειρῆνες. Isa. Εὐλογήσουσί με τὰ θηρία τοῦ ἀγροῦ, σειρῆνες, καὶ θυγατέρες στρουθῶν.

Σειρῆνες ("sirens"). Isaiah: "The beasts of the field will bless me, sirens and daughters of ostriches."

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(65) ‹anchor: Τῶν ἀκαθάρτων› · call in col 274

Τῶν ἀκαθάρτων. Verbum εἶναι subintelligendum videtur; ut sensus sit: « Ex immundis autem animalibus esse ferae agri, hoc est mundi, cognoscuntur. »

Τῶν ἀκαθάρτων ("of the unclean"). The verb εἶναι ("to be") seems to be understood, so that the sense is: "The beasts of the field, that is, of the world, are known to be of the unclean animals."

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(66) ‹anchor: Ὑποστέλλεται› · call in col 274

Ὑποστέλλεται. Vulg. Bibl. Sapient. VI, ὑποστελεῖται· et mox προνοεῖ περὶ πάντων. Sylburg.

Ὑποστέλλεται ("shrinks from"). The common Bibles, Wisdom 6, have ὑποστελεῖται ("will shrink from"), and just after, προνοεῖ περὶ πάντων ("takes thought for all"). Sylburg.

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(67) ‹anchor: Ἀλλά› · call in col 274

Ἀλλά. Psal. καί. Ibidem mox, ἐν εὐκαιρίαις, ἐν θλίψει.

Ἀλλά ("but"). The Psalm has καί ("and"). In the same place, just after, "in times of need, in affliction."

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(68) ‹anchor: ἵνα μή› · call in col 274

Ἵνα μή. Haec Clementis verba sunt.

Ἵνα μή ("so that … not"). These are Clement's words.

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(69) ‹anchor: ἀδικίαν› · call in col 274

Ἀδικίαν. Vulg. Bibl. psalm. X, τὴν ἀδικίαν cum articulo. Sylburg.

Ἀδικίαν ("injustice"). The common Bibles, Psalm 10, have τὴν ἀδικίαν, with the article. Sylburg.

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(70) ‹anchor: ἐνεργητικόν› · call in col 274

Ἐνεργητικόν. Hanc vocem agnoscit etiam Herveti versio, « vim habet erudiendi et operandi. » Sed haud scio an convenientius εὐεργετικόν, seu εὐεργετητικόν. Sylburg. — Verum voce ἐνεργητικόν, cum de humanae salutis procreatione ageret, paulo superius bis usus est auctor p. 638 et 639 edit. Paris.

Ἐνεργητικόν ("active"). Hervet's version also recognizes this word: "has the power of instructing and of working." But I am inclined to think εὐεργετικόν or εὐεργετητικόν ("beneficent") more fitting. Sylburg. — But the author used the word ἐνεργητικόν twice a little above, when treating of the bringing about of human salvation, pp. 638 and 639 of the Paris edition.

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(71) ‹anchor: μὴ κρατουμένης› · call in col 274

Κρατουμένης. Congruentius H. κρατουμένη. Mox aptius f. ᾗ « qua ratione. » Sylburg.

Κρατουμένης ("being held fast"). H. more consistently has κρατουμένη. Just after, ᾗ, "in which way," is perhaps more fitting. Sylburg.

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(72) ‹anchor: ἀπορίπτεται› · call in col 274

Ἀπορίπτεται. Ms. Paris. ἀποῤῥίπτεται cum duplici ρ.

Ἀπορίπτεται ("is cast off"). The Paris manuscript has ἀποῤῥίπτεται, with double ρ.

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(73) ‹anchor: σαρκικῷ πνεύματι› · call in col 274

Σαρκικῷ πν. Respicit Gal. V, 17: Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος. Opponit autem Clemens πνεῦμα σαρκικόν, « spiritum, » seu animam, « carnalem » animae rationali ac ἀσωμάτῳ.

Σαρκικῷ πν. ("with the fleshly spirit"). He has in view Galatians 5:17: "For the flesh lusts against the spirit." Clement sets the "fleshly spirit," that is, the carnal soul, against the rational and incorporeal soul.

(printed under page 136)

Footnotes

(✠) · call in col 275 ✠ P. 767 ED. POTTER, 641-642 ED. PARIS.

✠ Page 767 of Potter's edition, 641–642 of the Paris edition.

(printed under page 137)

(a) · call in col 275

Rom. II, 15.

Romans 2:15.

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(74) ‹anchor: Τὴν κοινότητα› · call in col 275

Τὴν κοινότητα. Id est, Deum se revelasse gentibus non minus quam Judaeis. Lowth.

Τὴν κοινότητα ("the community"): that is, that God revealed himself to the Gentiles no less than to the Jews. Lowth.

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(75) ‹anchor: Δημοσίοις βίβλοις› · call in col 275

Δημοσίοις βίβλοις. Cl. Grabius in Spicileg. I, p. 54, in haec verba adnotat: « Quinam sint « libri publici » vel vulgares, declarat Clemens dum addit: Δημοσίας γὰρ βίβλους εἴτε τὰς Ἰουδαϊκὰς λέγει (f. λέγων) γραφὰς, εἴτε τὰς τῶν φιλοσόφων, κοινοποιεῖ τὴν ἀλήθειαν. « Libros autem communes, sive Judaicas, sive philosophorum dicens scripturas, communem facit veritatem. » Sed quid sibi volunt haec Valentini: Νόμος ὁ γραπτὸς ἐν καρδίᾳ οὗτός ἐστιν ὁ λαὸς ὁ τοῦ ἠγαπημένου, et quae sequuntur? Ego λόγος pro λαός substituo, ac ita verto: « Lex quae scripta est in corde, est verbum dilecti, quod diligitur et ipsum diligit. » Dices: Quisnam iste νόμος ac λόγος? Respondeo ex Eclogis propheticis Valentinianorum apud Clementem p. 809, col. 1: Νόμος καὶ λόγος αὐτὸς ὁ Σωτὴρ λέγεται, ὡς Πέτρος ἐν Κηρύγματι « Lex et verbum ipse Servator dicitur sicut Petrus in Praedicatione ait. » Vide tom. I hujus Spicil., p. 62. »

Δημοσίοις βίβλοις ("in the public books"). The distinguished Grabe, Spicilegium I, p. 54, notes on these words: "What the 'public' or common 'books' are, Clement makes clear when he adds: 'For by public books he means (perhaps "meaning") either the Jewish scriptures or those of the philosophers; he makes the truth common.' 'Calling the Jewish scriptures or those of the philosophers common books, he makes the truth common.' But what do these words of Valentinus mean: 'The law written in the heart, this is the people of the Beloved,' and what follows? I substitute λόγος ('word') for λαός ('people'), and translate thus: 'The law which is written in the heart is the word of the Beloved, which is loved and itself loves.' You will say: what is this law and word? I answer from the Prophetic Eclogues of the Valentinians in Clement, p. 809, col. 1: 'The Saviour himself is called Law and Word, as Peter says in the Preaching.' 'The Saviour himself is called Law and Word, as Peter says in the Preaching.' See tome I of this Spicilegium, p. 62."

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(76) ‹anchor: προφήτου› · call in col 275

Προφήτου. Ms. Paris. τοῦ προφήτου cum art. Porro conf. Eusebii Eccl. hist. lib. IV, c. 7, et quae ibi adnotavit Valesius.

Προφήτου ("of the prophet"). The Paris manuscript has τοῦ προφήτου, with the article. Further, compare Eusebius, Ecclesiastical History book IV, ch. 7, and the notes Valesius made there.

(printed under page 137)

(77) ‹anchor: τῶν δὲ προφητῶν σφετερισάμενοι› · call in col 275

Τῶν δὲ προφητῶν σφετ. Ferri lectio potest si accipias pro « a prophetis mutuati. » Alioqui legendum foret, τὰ δὲ τῶν προφητῶν σφετερισάμενοι. Sylburg.

Τῶν δὲ προφητῶν σφετ. ("appropriating from the prophets"). The reading can stand if you take it as "having borrowed from the prophets." Otherwise one would have to read τὰ δὲ τῶν προφητῶν σφετερισάμενοι ("having appropriated the things of the prophets"). Sylburg.

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(78) ‹anchor: τῷ μὴ ὑπάρχοντι› · call in col 275

Τῷ μὴ ὑπ. Negativam particulam μή omisit interpres.

Τῷ μὴ ὑπ. ("to the one who is not"). The translator left out the negative particle μή.

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(79) ‹anchor: Καὶ γάρ› · call in col 275

Καὶ γάρ. Cl. Grabius Spicil. II, pag. 68, haec adnotat: « Vult Isidorus philosophiae studiosos discere, quid sit, vel symbolice significet, « quercus alata et discolor ejus pallium. » Mirum sane! Ubi enim quercus alata? quis unquam de ea legit, vel scripsit? Nisi itaque mea me fallit conjectura pro δρῦς poni debet δρύοψ avis genus apud Aristophanem in Avibus, p. 555 edit. Biseti. Hanc itaque avem alatam et egregiis variatam coloribus pro emblemate quodam accepit Pherecydes Syrius, quem in numerum VII sapientum ab aliquibus relatum fuisse testatur Clemens lib. I Strom. p. 299, ejusque theologiam inter mysticos ac intellectu difficiles libros recenset (continues)

Καὶ γάρ ("for indeed"). The distinguished Grabe, Spicilegium II, p. 68, notes: "Isidore wants students of philosophy to learn what is, or symbolically signifies, 'the winged oak and the many-coloured robe upon it.' Strange indeed! For where is there a winged oak? Who ever read or wrote of one? Unless, then, my conjecture deceives me, in place of δρῦς ('oak') should be put δρύοψ, a kind of bird in Aristophanes' Birds, p. 555 of Bisetus's edition. This winged bird, then, marked with splendid colours, Pherecydes the Syrian took as a kind of emblem—Pherecydes, whom Clement, Stromata I, p. 299, attests was counted by some among the Seven Sages, and whose theology he lists among the mystical books hard to understand (continues)

(printed under page 137)

(80) ‹anchor: Τὴν ὑπόθεσιν› · call in col 275

Τὴν ὑπόθεσιν. Haec verba in vulgatis editionibus ad praecedentem sententiam perperam referuntur.

Τὴν ὑπόθεσιν ("the hypothesis"). In the common editions these words are wrongly attached to the preceding sentence.

(printed under page 137)

Page

running head: 275 CLEMENTIS ALEXANDR
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set
other: facing Latin version, not set
running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: the full-width Latin band (the end of the facing Latin before CAPUT VII.) is not set; the Latin-only heading CAPUT VII. and its caption are set in col 276
other: facing Latin version, not set
running head: 275 CLEMENTIS ALEXANDRINI 276
marginal letters: (none)
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Ἤδη δὲ καὶ τῶν τὴν κοινότητα πρεσβευόντων ὁ κορυφαῖος Οὐαλεντῖνος ἐν τῇ Περὶ φίλων ὁμιλίᾳ κατὰ λέξιν γράφει· «Πολλὰ τῶν γεγραμμένων ἐν ταῖς δημοσίοις βίβλοις εὑρίσκεται γεγραμμένα ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ· τὰ γὰρ κενὰ ταῦτά ἐστι τὰ ἀπὸ καρδίας ῥήματα· νόμος ὁ γραπτὸς ἐν καρδίᾳ, οὗτός ἐστιν ὁ λαὸς ὁ τοῦ ἠγαπημένου, ὁ φιλούμενος, καὶ φιλῶν αὐτόν.» Δημοσίας γὰρ βίβλους, εἴτε τὰς Ἰουδαϊκὰς λέγει γραφὰς, εἴτε τὰς τῶν φιλοσόφων, κοινοποιεῖ τὴν ἀλήθειαν. Ἰσίδωρός τε, ὁ Βασιλείδου υἱὸς ἅμα καὶ μαθητὴς, ἐν τῷ πρώτῳ τῶν προφήτου Παρχὼρ Ἐξηγητικῶν καὶ αὐτὸς κατὰ λέξιν γράφει· «Φασὶ δὲ οἱ Ἀττικοὶ μεμηνῦσθαί τινα Σωκράτει, παρεπομένου δαίμονος αὐτῷ· καὶ Ἀριστοτέλης δαίμοσι κεχρῆσθαι πάντας ἀνθρώπους λέγει, συνομαρτοῦσιν αὐτοῖς παρὰ τὸν χρόνον τῆς ἐνσωματώσεως· προφητικὸν τοῦτο μάθημα λαβὼν, καὶ καταθέμενος εἰς τὰ ἑαυτοῦ βιβλία· μὴ ὁμολογήσας ὅθεν ὑφείλετο τὸν λόγον τοῦτον.» Καὶ πάλιν ἐν τῷ δευτέρῳ τῆς αὐτῆς συντάξεως ὧδέ πως γράφει· «Καὶ μή τις οἰέσθω, ὅ φαμεν ἴδιον εἶναι τῶν ἐκλεκτῶν, τοῦτο προειρημένον ὑπάρχειν ὑπό τινων φιλοσόφων· οὐ γάρ ἐστιν αὐτῶν εὕρημα· τῶν δὲ προφητῶν σφετερισάμενοι, προσέθηκαν τῷ μὴ ὑπάρχοντι κατ' αὐτοὺς σοφῷ.» Αὖθίς τε ἐν τῷ αὐτῷ· «Καὶ γάρ μοι δοκεῖ τοὺς προσποιουμένους φιλοσοφεῖν, ἵνα μάθωσι τί ἐστιν ἡ ὑπόπτερος δρῦς καὶ τὸ ἐπ' αὐτῇ πεποικιλμένον φᾶρος· πάντα ὅσα Φερεκύδης ἀλληγορήσας ἐθεολόγησε, λαβὼν ἀπὸ τῆς τοῦ Χὰμ προφητείας.»

And now the chief of those who champion community, Valentinus, writes word for word in his homily On Friends: "Many of the things written in the public books are found written in the Church of God; for these sayings that come from the heart are the empty ones; the law written in the heart, this is the people of the Beloved, loved and loving Him." For by public books, whether he means the Jewish scriptures or those of the philosophers, he makes the truth common. And Isidore, at once son and disciple of Basilides, in the first book of his Expositions of the Prophet Parchor, himself also writes word for word: "The Attic writers say that certain things were made known to Socrates, a daemon attending him; and Aristotle says that all men have daemons, which accompany them during the time of their embodiment; having taken this prophetic teaching and set it down in his own books, without acknowledging whence he had filched this doctrine." And again in the second book of the same treatise he writes somewhat thus: "And let no one think that what we say is proper to the elect was said before by certain philosophers; for it is not their discovery; but having appropriated it from the prophets, they attributed it to the one who, by their account, is not wise." And again in the same: "For it seems to me that those who profess to philosophize [should do so], that they may learn what the winged oak is and the embroidered robe upon it: all that Pherecydes taught of the gods in allegory, having taken it from the prophecy of Ham."

CAPUT VII.

CHAPTER VII.

Quae sit vera sapientia et unde dicatur.

What true wisdom is, and whence it is so called.

Τὴν ὑπόθεσιν, ὡς πάλαι παρεσημειωσάμεθα, οὐ τὴν κατὰ ἑκάστην αἵρεσιν ἀγωγήν φαμεν, ἀλλ' ὅπερ ὄντως ἐστὶ φιλοσοφία, ὀρθῶς σοφίαν τεχνικὴν

The hypothesis, as we noted long ago, we say is not the way of life according to each sect, but that which is truly philosophy, rightly [understood as] a skilful wisdom

Editors' notes and page, col. 276

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running head: NTIS ALEXANDRINI 276
marginal letters: A μοῦντι. Ἤδη; B ομαρτοῦσιν αὐτοῖς; C τείας. »; D interpres. (in apparatus)
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running head: CLEMENTIS ALEXANDRINI
marginal letters: A ‹μοῦντι. Ἤδη δὲ καὶ›; B ‹ὁμαρτοῦσιν αὐτοῖς παρὰ›; C ‹τείας. »›; D ‹(in the footnote area)›
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other: footnotes (74)–(80) called in this column, and the scripture note a (Rom. II, 15), are set once under n275
running head: 275 CLEMENTIS ALEXANDRINI 276
marginal letters: A ‹μοῦντι. Ἤδη δὲ καὶ›; B ‹ομαρτοῦσιν αὐτοῖς›; C ‹τείας.»›; D ‹(beside the footnotes)›
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τὴν ἐμπειρίαν παρέχουσαν τῶν περὶ τὸν βίον· τὴν δὲ σοφίαν, ἔμπεδον γνῶσιν, θείων τε καὶ ἀνθρωπίνων πραγμάτων κατάληψίν τινα βεβαίαν οὖσαν καὶ ἀμετάπτωτον, συνειληφυῖαν τά τε ὄντα, καὶ τὰ παρῳχηκότα, καὶ τὰ μέλλοντα· ἣν ἐδιδάξατο ἡμᾶς διά τε τῆς παρουσίας, διά τε τῶν προφητῶν ὁ Κύριος· καὶ ἔστιν ἀμετάπτωτος ὑπὸ Λόγου παραδοθεῖσα. Ταύτη καὶ πάντως ἀληθὴς ὑπάρχει βουλήσει, ὡς διὰ τοῦ Υἱοῦ ἐγνωσμένη· καὶ ἡ μὲν αἰώνιός ἐστιν, ἡ δὲ χρόνῳ λυσιτελής· καὶ ἡ μὲν, μία καὶ ἡ αὐτὴ, αἱ δὲ πολλαὶ καὶ ἀδιάφοροι· καὶ ἡ μὲν ἄνευ παθητικῆς τινος κινήσεως, ἡ δὲ μετὰ παθητικῆς ὀρέξεως· καὶ ἡ μὲν τέλειος, ἡ δὲ ἐνδεής. Ταύτης οὖν τῆς σοφίας ἐπιθυμεῖ ἡ φιλοσοφία, τῆς ψυχῆς, καὶ τῆς ὀρθότητος τοῦ λόγου, καὶ τῆς τοῦ βίου καθαρότητος, ἀγαπητικῶς καὶ φιλητικῶς διατεθεῖσα πρὸς τὴν σοφίαν, καὶ πάντα πράττουσα ἕνεκα τοῦ τυχεῖν αὐτῆς. Φιλόσοφοι δὲ λέγονται παρ' ἡμῖν μὲν οἱ σοφίας ἐρῶντες, τῆς πάντων δημιουργοῦ καὶ διδασκάλου, τουτέστι γνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ· παρ' Ἕλλησι δὲ, οἱ τῶν περὶ ἀρετῆς λόγων ἀντιλαμβανόμενοι. Εἴη δ' ἂν φιλοσοφία, τὰ παρ' ἑκάστῃ τῶν αἱρέσεων, τῶν κατὰ φιλοσοφίαν λέγω, ἀδιάβλητα δόγματα μετὰ τοῦ ὁμολογουμένου βίου εἰς μίαν ἀθροισθέντα ἐκλογήν· ἃ καὶ αὐτὰ ἐκ τῆς βαρβάρου κλαπέντα θεοδωρήτου χάριτος, Ἑλληνικῷ κεκόσμηται λόγῳ· τῶν μὲν γὰρ κλέπται, ὧν δὲ καὶ παρήκουσαν· ἐν δὲ τοῖς ἄλλοις ἃ μὲν κινούμενοι εἰρήκασιν, ἀλλ' οὐ τελείως ἐξειργάσαντο· τὰ δὲ ἀνθρωπίνῳ στοχασμῷ τε καὶ ἐπιλογισμῷ, ἐν οἷς καὶ παραπίπτουσιν. Ἐπιβάλλειν δ' οἴονται τῇ ἀληθείᾳ οὗτοι μὲν τελείως, ὡς δ' ἡμεῖς αὐτοὺς καταλαμβανόμεθα, μερικῶς. Πλέον γ' οὖν τοῦ κόσμου τούτου οὐκ ἴσασιν οὐδέν. Καὶ μὴν ὡς ἡ γεωμετρία περὶ μέτρα καὶ μεγέθη καὶ σχήματα πραγματευομένη διὰ τῆς ἐν τοῖς ἐπιπέδοις καταγραφῆς, ἥ τε ζωγραφία τὸν ὀπτικὸν ὅλον τόπον ἐπὶ τῶν σκηνογραφουμένων φαίνεται παραλαμβάνουσα· αὕτη δὲ ψευδογραφεῖ τὴν ὄψιν τοῖς κατὰ προσβολὴν τῶν ὀπτικῶν γραμμῶν σημείοις χρωμένη κατὰ τὸ τεχνικόν· ἐντεῦθεν ἐπιφάσεις, καὶ ὑποθέσεις, καὶ φάσεις σώζονται, καὶ τὰ μὲν δοκεῖ προὔχειν, τὰ δὲ ἴσχειν, τὰ δ' ἄλλως πως φαντάζεσθαι ἐν τῷ ὁμαλῷ καὶ λείῳ· οὕτω δὲ καὶ οἱ φιλόσοφοι ζωγραφίας δίκην ἀπομιμοῦνται τὴν ἀλήθειαν· φιλαυτία δὲ πάντων ἁμαρτημάτων αἰτία ἑκάστοις ἑκάστοτε. Διόπερ οὐ χρὴ, τὴν εἰς ἀνθρώπους δόξαν αἱρούμενοι, φίλαυτον εἶναι, ἀλλὰ τὸν Θεὸν ἀγαπῶντα, τῷ ὄντι ὅσιον μετὰ φρονήσεως γίνεσθαι. Εἴ γ' οὖν τις τοῖς μερικοῖς ὡς τοῖς καθολικοῖς χρώμενος τύχῃ, καὶ τὸ δοῦλον ὡς Κύριον, καὶ ἡγεμονεῖται, σφάλλεται τῆς ἀληθείας, οὐ συνεὶς τὸ τῷ

which furnishes experience of the things pertaining to life; whereas wisdom we say is steadfast knowledge, being a certain sure and unshakeable apprehension of things divine and human, comprehending things present, things past, and things to come; which the Lord taught us both through His coming and through the prophets; and it is unshakeable, having been handed down by the Word. By this will also it is altogether true, as having been known through the Son; and the one is eternal, while the other is profitable for a time; and the one is one and the same, while the others are many and indifferent; and the one is without any passionate movement, while the other is with passionate desire; and the one is perfect, while the other is defective. Of this wisdom, therefore, philosophy is desirous—of the soul, and of the uprightness of reason, and of purity of life—being lovingly and affectionately disposed towards wisdom, and doing all things for the sake of attaining it. And philosophers are so called among us indeed as those who love wisdom, the creator and teacher of all things, that is, the knowledge of the Son of God; whereas among the Greeks, those who lay hold of discourses concerning virtue. Philosophy, then, would be the irreproachable doctrines in each of the sects—I mean those in philosophy—collected together with a concordant life into one selection; which very things also, stolen from the divinely granted barbarian grace, have been decked out in Greek speech; for of some things they are thieves, and other things they misunderstood; while in the rest, some things they have spoken as moved, yet did not work them out perfectly, and others by human conjecture and reasoning, in which also they stumble. And these men think that they hit upon the truth perfectly, whereas, as we understand them, only partially. At any rate, they know nothing more than this world. And truly, just as geometry, which deals with measures and magnitudes and figures through delineation on plane surfaces, and painting, which appears to take in the whole optical field in scenes represented on the stage—yet this falsely depicts the view, employing according to art the points that follow the projection of the optical lines; hence high lights, and recessed grounds, and appearances are preserved, and some things seem to stand out, others to recede, and others to appear in some other way on the flat and smooth surface—so too the philosophers, after the manner of painting, imitate the truth; and self-love is in every case the cause of all errors for each of them. Wherefore one ought not, choosing glory among men, to be a lover of self, but loving God, to become truly holy with prudence. If, then, anyone happens to use partial things as universal, and [treats] the slave as master, and is ruled [by it], he misses the truth, not understanding that which was

Editors' notes and page, col. 277

Footnotes

(79, continued) ‹continued from notes/n275.md› · call in col 275 censet lib. V Strom. p. 577, ubi etiam paulo ante pag. 567 symbolum avis aliorumque animantium ab Idanthura Scytharum rege usurpatum, a Pherecyde autem memoratum, variasque ejus expositiones refert. Prophetiae autem Chami nullam alibi mentionem reperio, hancque apocrypham scripturam a Basilide vel aliis haereticis confictam fuisse arbitror. »

in Stromata book V, p. 577, where also, a little before, on p. 567, he relates the symbol of a bird and other animals used by Idanthyrsus, king of the Scythians, and mentioned by Pherecydes, and its various interpretations. Of the prophecy of Ham I find no mention anywhere else, and I judge this apocryphal writing to have been fabricated by Basilides or other heretics."

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Footnotes

(✠) · call in col 278 ✠ P. 768 ED. POTTER, 642-643 ED. PARIS.

✠ Page 768 of Potter's edition, 642–643 of the Paris edition.

(printed under page 138)

(81) ‹anchor: σοφίαν› · call in col 278

Σοφίαν. Similem Sapientiae definitionem superius tradit auctor Strom. lib. I, p. 333, ubi conf. n. 2.

Σοφίαν ("wisdom"). The author gives a similar definition of wisdom above, Stromata book I, p. 333; compare note 2 there.

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(82) ‹anchor: ἀμετάπτωτος› · call in col 278

Ἀμετάπτωτος ὑπὸ Λόγου παραδοθεῖσα. « Quae ratione dimoveri non potest cum fuerit tradita. » Conf. superius Str. II, p. 433, n. 5.

Ἀμετάπτωτος ὑπὸ Λόγου παραδοθεῖσα: "which cannot be shaken by reason, once it has been handed down." Compare above, Stromata II, p. 433, n. 5.

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(83) ‹anchor: βουλήσει› · call in col 278

Βουλήσει. « Ex voluntate, » sc. Dei.

Βουλήσει: "by the will," namely of God.

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(84) ‹anchor: τῶν μὲν γὰρ κλέπτεται› · call in col 278

Τῶν μέν. Notabilis est articulorum commutatio: τῶν μὲν... ὧν δέ, et mox ἃ μὲν...τὰ δέ... cum utrobique iidem et similes poni soleant. Sylburg.

Τῶν μέν ("some"). The interchange of the articles is noteworthy: τῶν μὲν … ὧν δέ, and just after ἃ μὲν … τὰ δέ …, whereas in both places the same or similar forms are usually set. Sylburg.

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(85) ‹anchor: κινούμενοι› · call in col 278

Κινούμενοι. Scilicet divinitus: quod opponit τῷ ἀνθρωπίνῳ στοχασμῷ.

Κινούμενοι ("moved"): that is, by God; which he sets against "human conjecture."

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(86) ‹anchor: ἡγεμονεῖται› · call in col 278

Ὡς Κύριον καὶ ἡγεμονεῖται. A. ὡς Κύριον καθηγῆται. Possis etiam legere, ὡς Κύριον καθηγεμονῆται. Vulgata lectio ferri potest si καί accipiatur pro « etiam, vel: » id est, « si, ut dominans, etiam » seu « dux, praeire velit. » Sylburg.

Ὡς Κύριον καὶ ἡγεμονεῖται ("as Lord, and is led"). A. has ὡς Κύριον καθηγῆται ("leads as Lord"). You could also read ὡς Κύριον καθηγεμονῆται. The common reading can stand if καί is taken for "even" or "or": that is, "if, as ruling, he would even" or "as leader, go before." Sylburg.

(printed under page 138)

Footnotes

(✠) · call in col 279 ✠ P. 769 ED. POTTER, 643-644 ED. PARIS.

✠ Page 769 of Potter's edition, 643–644 of the Paris edition.

(printed under page 139)

(a) · call in col 279

Psal. CII, 9.

Psalm 102:9.

(printed under page 139)

(b) ‹anchor: principium universorum› · call in col 279

Joan. I, 3.

John 1:3.

(printed under page 139)

Gen. I, 1.

Genesis 1:1.

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(87) ‹anchor: γῆν σποδόν› · call in col 279

Γῆν σποδόν. Interpres legit γῆν καὶ σποδόν. Vulg. Bibl. psal. CI, γῆν hoc loco non agnoscunt. Sylburg. — Verumtamen e seq. sententia satis constat Clementem γῆν legisse. Utrum σποδόν legerit, an potius id in margine libri ex vulg. Bibliis adnotatum, deinde in textum irrepserit, non est adeo manifestum.

Γῆν σποδόν ("earth, ash"). The translator read γῆν καὶ σποδόν ("earth and ash"). The common Bibles, Psalm 101, do not have γῆν in this place. Sylburg. — Yet from the following sentence it is clear enough that Clement read γῆν. Whether he read σποδόν, or whether rather it was noted in the margin of the book from the common Bibles and then crept into the text, is not so clear.

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(88) ‹anchor: Δεῖ› · call in col 279

Δεῖ. Distinctione post hanc vocem non opus est. Sylburg.

Δεῖ ("it is necessary"). There is no need of a stop after this word. Sylburg.

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(89) ‹anchor: ἀρχαγγέλων αὐτόν› · call in col 279

Ἀρχαγγέλων αὐτόν. Convenientius forte ἀρχαγγέλων αὐτῶν, « ab archangelis ipsis. » Id.

Ἀρχαγγέλων αὐτόν. Perhaps more fittingly ἀρχαγγέλων αὐτῶν, "from the archangels themselves." The same [Sylburg].

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(90) ‹anchor: γενητοί› · call in col 279

Γενητοί. A. mavult γεννητοί, « geniti: » itemque paulo post, γεννητῶν ἁπάντων. Id.

Γενητοί ("made"). A. prefers γεννητοί, "begotten"; and likewise a little later, γεννητῶν ἁπάντων ("of all begotten things"). The same [Sylburg].

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(91) ‹anchor: Εἷς … ἐποίησε› · call in col 279

Εἷς... ἐποίησε. Haec Petri in Praedicatione verba fuisse videntur: quod non advertit Grabius.

Εἷς … ἐποίησε ("one … made"). These seem to have been the words of Peter in the Preaching, which Grabe did not notice.

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(92) ‹anchor: τὸν πρωτόγονον Υἱόν› · call in col 279

Τὸν πρωτόγονον Υἱόν. Sic Athenagoras in Legat.: Πρῶτον γέννημα εἶναι τῷ Πατρί. Recognit. Clementis lib. III, c. 52, Deus, qui unus et verus est, primo germini « suo amicos bonos et fideles instituit praeparare. » Ubi conf. quae adnotavit Cotelerius.

Τὸν πρωτόγονον Υἱόν ("the first-begotten Son"). So Athenagoras in the Plea: "that he is the first offspring to the Father." The Recognitions of Clement, book III, ch. 52: God, who is one and true, "resolved to prepare good and faithful friends for his first offspring." Compare there the notes of Cotelier.

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(93) ‹anchor: τῶν γεννητῶν ἁπάντων› · call in col 279

Γεννητῶν ἁπάντων. Nempe angelorum perinde ac hominum, ut paulo superius dictum est.

Γεννητῶν ἁπάντων ("of all begotten beings"): namely of angels as well as of men, as was said a little above.

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(94) ‹anchor: πολυτρόπως› · call in col 279

Πολυτρόπως. Respicit Heb. I, 1.

Πολυτρόπως ("in many ways"). He has in view Hebrews 1:1.

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(95) ‹anchor: Μὴ εἴπητε› · call in col 279

Μὴ εἴπητε. Quoad sensum recitat Matth. XXIII, 8, 9, 10.

Μὴ εἴπητε ("do not say"). He quotes Matthew 23:8–10 for the sense.

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(96) ‹anchor: ὁ νόμος› · call in col 279

Ὁ νόμος. Paulum mutat Hebr. X, 1.

Ὁ νόμος ("the law"). He slightly alters Hebrews 10:1.

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(97) ‹anchor: πατριά› · call in col 279

Πατριά. Ephes. III, 14, 15: Τὸν πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται.

Πατριά ("family"). Ephesians 3:14–15: "the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named."

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other: facing Latin version, not set

PG 9:280

Δαβὶδ κατ' ἐξομολόγησιν εἰρημένον· « Γῆν σποδὸν ὡσεὶ ἄρτον ἔφαγον. » Ἡ φιλαυτία δὲ καὶ ἡ οἴησις αὐτῷ γῆ ἐστι καὶ πλάνη. Εἰ δὲ τοῦτο, ἐκ μαθήσεως ἡ γνῶσις καὶ ἡ ἐπιστήμη· μαθήσεως δ' οὔσης, ζητεῖν ἀνάγκη τὸν διδάσκαλον· Κλεάνθης μὲν γὰρ Ζήνωνα ἐπιγράφεται, καὶ Θεόφραστος Ἀριστοτέλη, Μητρόδωρός τε Ἐπίκουρον, καὶ Πλάτων Σωκράτην. Ἀλλὰ κἂν ἐπὶ Πυθαγόραν ἔλθω, καὶ Φερεκύδην, καὶ Θάλητα, καὶ τοὺς πρώτους σοφοὺς, ἵσταμαι, τὸν τούτων διδάσκαλον ζητῶν· κἂν Αἰγυπτίους εἴπῃς, κἂν Ἰνδοὺς, κἂν Βαβυλωνίους, κἂν τοὺς μάγους αὐτοὺς, οὐ παύσομαι τὸν τούτων διδάσκαλον ἀπαιτῶν. Ἀνάγω δέ σε καὶ ἐπὶ τὴν πρώτην γένεσιν ἀνθρώπων· κἀκεῖθεν ἄρχομαι ζητεῖν τίς ὁ διδάσκαλος· ἀνθρώπων μὲν οὐδείς· οὐδέπω γὰρ μεμαθήκεσαν· ἀλλ' οὐδὲ ἀγγέλων τις· οὐδὲ γὰρ ὡς μηνύουσιν οἱ ἄγγελοι, καθὸ ἄγγελοι, οὕτως ἀκούουσιν ἄνθρωποι· οὐδ' ὡς ἡμῖν τὰ ὦτα, οὕτως ἐκείνοις ἡ γλῶττα· οὐδ' ἂν ὄργανά τις δῴη φωνῆς ἀγγέλοις, χείλη, λέγω, καὶ τὰ τούτοις παρακείμενα, καὶ φάρυγγα, καὶ ἀρτηρίαν, καὶ σπλάγχνα, καὶ πνεῦμα, καὶ πλησσόμενον ἀέρα· πολλοῦ γε δεῖ, τὸν Θεὸν ἐμβοᾷν ἀπροσίτῳ ἁγιότητι, καὶ ἀρχαγγέλων αὐτὸν κεχωρισμένον. Ἤδη δὲ καὶ τοὺς ἀγγέλους μεμαθηκέναι παρειλήφαμεν τὴν ἀλήθειαν, καὶ τοὺς ἐπὶ τούτων ἄρχοντας· γενητοὶ γάρ. Λείπεται τοίνυν, ὑπεξαναβάντας ἡμᾶς, καὶ τὸν τούτων διδάσκαλον ποθεῖν. Ἐπεὶ δὲ ἓν μὲν τὸ ἀγέννητον, ὁ παντοκράτωρ Θεὸς, ἓν δὲ καὶ τὸ προγεννηθὲν, « δι' οὗ τὰ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. Εἷς γὰρ τῷ ὄντι ἐστὶν ὁ Θεὸς, ὃς ἀρχὴν τῶν ἁπάντων ἐποίησε, » μηνύων τὸν πρωτόγονον Υἱὸν, ὁ Πέτρος γράφει, συνεὶς ἀκριβῶς τὸ, « Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. » Σοφία δὲ οὗτος εἴρηται πρὸς ἁπάντων τῶν προφητῶν· οὗτός ἐστιν ὁ τῶν γεννητῶν ἁπάντων διδάσκαλος, ὁ σύμβουλος τοῦ Θεοῦ, τοῦ τὰ πάντα προεγνωκότος. Ὁ δὲ ἄνωθεν, ἐκ πρώτης καταβολῆς κόσμου, πολυτρόπως καὶ πολυμερῶς « πεπαίδευκέ τε καὶ τελειοῖ, ὅθεν εἰκότως εἴρηται· « Μὴ εἴπητε ἑαυτοῖς διδάσκαλον ἐπὶ τῆς γῆς. » Ὁρᾷς ὁπόθεν ἔχει τὰς λαβὰς ἡ φιλοσοφία ἡ ἀληθὴς, κἂν ὁ νόμος εἰκὼν καὶ σκιὰ τῆς ἀληθείας τυγχάνῃ· σκιὰ γὰρ ὁ νόμος τῆς ἀληθείας. Ἀλλ' ἡ φιλαυτία τῶν Ἑλλήνων, διδασκάλους τινὰς ἀνθρώπους ἀνακηρύττει. Ὡς οὖν ἐπὶ τὸν ποιητὴν τὸν Θεὸν πᾶσα ἀνατρέχει πατριὰ,

spoken by David by way of confession: "Earth and ashes I ate as bread." Now self-love and conceit are to him earth and error. And if this is so, knowledge and science come from learning; and where there is learning, it is necessary to seek the teacher. For Cleanthes enrolls Zeno as his master, and Theophrastus Aristotle, and Metrodorus Epicurus, and Plato Socrates. But even if I come to Pythagoras, and Pherecydes, and Thales, and the first wise men, I stop, seeking the teacher of these; and even if you name the Egyptians, or the Indians, or the Babylonians, or the Magi themselves, I shall not cease demanding the teacher of these. And I lead you back also to the first generation of men; and from there I begin to seek who was their teacher: of men, none, for they had not yet learned; nor yet anyone of the angels, for neither as angels indicate, in so far as they are angels, do men so hear; nor as we have ears, so have they a tongue; nor could anyone assign organs of voice to angels—lips, I mean, and the parts adjacent to these, and throat, and windpipe, and lungs, and breath, and air that is struck; far from it, that God should shout aloud in unapproachable holiness, being separated even from archangels Himself. Moreover, we have received that the angels too have learned the truth, and the rulers set over them; for they are created. It remains, therefore, for us to ascend beyond them and long for their teacher as well. And since the unbegotten is one, God Almighty, one also is that which was begotten before all things, "through whom all things were made, and without Him was not anything made. For one in truth is God, who made the beginning of all things," writes Peter, indicating the first-born Son, understanding accurately the words: "In the beginning God made the heaven and the earth." And He has been called Wisdom by all the prophets; He is the teacher of all created beings, the counselor of God who foreknew all things. And He from above, from the first foundation of the world, "in many ways and in many parts" has educated and perfects; whence it has reasonably been said: "Call no man your teacher upon the earth." You see whence true philosophy has its handles, even though the law happens to be an image and shadow of the truth; for the law is a shadow of the truth. But the self-love of the Greeks proclaims certain men as teachers. As, therefore, every family runs back to God the Creator,

Editors' notes and page, col. 280

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running head: ENTIS ALEXANDRINI 280
marginal letters: A Δαβὶδ κατ'; B τις· οὐδὲ; C των ἐποίησε; D (92) Τὸν πρωτόγονον (in apparatus)
old-edition numerals: (none)
other: unclosed opening guillemet before πεπαίδευκέ in C

PG 9:281

οὕτω καὶ ἐπὶ τὸν Κύριον ἡ τῶν καλῶν διδασκαλία, καὶ ἡ δικαιοῦσα, καὶ εἰς τοῦτο χειραγωγοῦσά τε καὶ συλλαμβάνουσα. Εἰ δ' ἔκ τινος ποιήσεως τὰ τῆς ἀληθείας ὅτῳ δήποτε τρόπῳ λαβόντες σπέρματα, οὐκ ἐξέθρεψάν τινες· γῇ δὲ ἀγόνῳ καὶ ἀνομβρίᾳ παραδεδωκότες, ἀγρίαις συνεπνίξαντο βοτάναις· καθάπερ οἱ Φαρισαῖοι ἐξετράπησαν τοῦ νόμου, ἀνθρωπίνας παρεισάγοντες διδασκαλίας· τούτων οὐχ ὁ διδάσκαλος αἴτιος, ἀλλ' οἱ παρακούειν προῃρημένοι. Οἱ πεισθέντες δὲ αὐτῶν τῇ τε τοῦ Κυρίου παρουσίᾳ καὶ τῇ τῶν Γραφῶν σαφηνείᾳ ἐν ἐπιγνώσει γίνονται τοῦ νόμου· καθάπερ καὶ οἱ ἀπὸ φιλοσοφίας διὰ τῆς τοῦ Κυρίου διδασκαλίας ἐν ἐπιγνώσει τῆς ἀληθοῦς φιλοσοφίας καθίστανται· « Τὰ λόγια γὰρ Κυρίου λόγια ἁγνὰ, ἀργύριον πεπυρωμένον, δοκίμιον τῇ γῇ, κεκαθαρισμένον ἑπταπλασίως· » ἤτοι ὡς ἄργυρος πολλάκις ἀποκαθαρθεὶς, εἰς δοκίμιον καθίσταται ὁ δίκαιος, νόμισμα Κυρίου γενόμενος, καὶ χάραγμα βασιλικὸν ἀναδεξάμενος· ἢ ἐπεὶ καὶ Σαλομὼν λέγει, « γλῶσσαν δικαίου ἄργυρον πεπυρωμένον· » τὴν δεδοκιμασμένην καὶ σοφὴν διδασκαλίαν ἐπαινετὴν καὶ ἀποδεκτὴν τυγχάνειν μηνύων, ὅτ' ἂν ἐκκεκαθαρμένη πλουσίως τυγχάνῃ τῇ γῇ, τουτέστιν ὅτ' ἂν πολυτρόπως ἡ γνωστικὴ ψυχὴ ἁγιάζηται κατὰ τὴν ἀποχὴν τῶν γεωδῶν πυρώσεων. Ἁγνίζεται δὲ καὶ τὸ σῶμα ἐν ᾧ οἰκεῖ, ἐξιδιοποιούμενον εἰς εἰλικρίνειαν ἁγίου νεώ. Ὁ δὲ ἐν τῷ σώματι καθαρισμὸς τῆς ψυχῆς πρώτης πρῶτος, οὗτός ἐστιν ἡ ἀποχὴ τῶν κακῶν· ἥν τινες τελείωσιν ἡγοῦνται, καὶ ἔστιν ἁπλῶς τοῦ κοινοῦ πιστοῦ, Ἰουδαίου τε καὶ Ἕλληνος, ἡ τελείωσις αὕτη· τοῦ δὲ Γνωστικοῦ μετὰ τὴν ἄλλοις νομιζομένην τελείωσιν ἡ δικαιοσύνη εἰς ἐνέργειαν εὐποιίας προβαίνει· καὶ ὅτῳ δὴ ἡ ἐπίστασις τῆς δικαιοσύνης εἰς ἀγαθοποιίαν ἐπιδέδωκε, τούτῳ ἡ τελείωσις ἐν ἀμεταβόλῳ ἕξει εὐποιίας καθ' ὁμοίωσιν τοῦ Θεοῦ διαμένει. Οἱ μὲν γὰρ σπέρμα Ἀβραὰμ, δοῦλοι ἔτι τοῦ Θεοῦ, οὗτοί εἰσιν οἱ κλητοί· υἱοὶ δὲ Ἰακὼβ οἱ ἐκλεκτοὶ αὐτοῦ, οἱ τῆς κακίας πτερνίσαντες τὴν ἐνέργειαν. Εἰ τοίνυν αὐτόν τε τὸν Χριστὸν σοφίαν

so also to the Lord runs back the teaching of noble things, both that which justifies and that which leads by the hand to this and assists. And if some, having received the seeds of the truth in whatever way from some work of creation, did not nourish them, but having given them over to barren earth and drought, choked them with wild weeds—just as the Pharisees turned aside from the law, introducing human teachings—of these things not the teacher is the cause, but those who have chosen to hear amiss. Whereas those of them who have been persuaded both by the coming of the Lord and by the clearness of the Scriptures come into full knowledge of the law; just as those also from philosophy through the teaching of the Lord are established in full knowledge of true philosophy: "For the oracles of the Lord are pure oracles, silver tried by fire, proved in the earth, purified seven times;" that is, like silver oftentimes refined, the righteous man is established as approved, having become the coin of the Lord and having received the royal stamp; or since Solomon also says that "the tongue of the righteous is silver tried by fire," indicating that approved and wise teaching is praiseworthy and acceptable whenever it has been richly purified in the earth, that is, whenever in many ways the gnostic soul is sanctified through abstinence from earthly burnings. And the body also in which it dwells is purified, being appropriated unto the purity of a holy temple. Now the first purification of the soul first in the body, this is abstinence from evils; which some deem perfection, and this is simply the perfection of the common believer, both Jew and Greek; whereas in the case of the Gnostic, after what is deemed perfection by others, his righteousness advances into the activity of well-doing; and in whomsoever the attentiveness of righteousness has increased unto doing good, in him perfection abides in an unchangeable habit of well-doing according to the likeness of God. For those who are the seed of Abraham, still servants of God, these are the called; whereas the sons of Jacob are His elect, who have tripped up the activity of wickedness. If, therefore, we call both Christ Himself wisdom

Editors' notes and page, col. 281

Footnotes

(✠) · call in col 282 ✠ P. 770 ED. POTTER, 644-645 ED. PARIS.

✠ Page 770 of Potter's edition, 644–645 of the Paris edition.

(printed under page 140)

(a) · call in col 282

Matth. XXXIII, 8, 9, 10.

Matthew 33:8–10 [as printed; read 23:8–10].

(printed under page 140)

(b) ‹anchor: purgatum septuplum› · call in col 282

Psal. XI, 7.

Psalm 11:7.

(printed under page 140)

Psal. XII, 6.

Psalm 12:6.

(printed under page 140)

(d) ‹anchor: argentum ignitum› · call in col 282

Prov. X, 20.

Proverbs 10:20.

(printed under page 140)

(98) ‹anchor: ὅτῳ δήποτε τρόπῳ› · call in col 282

Ὅτῳ δήποτε τρόπῳ. Ms. Ottob. ὁ τῷ δήποτε τόπῳ.

Ὅτῳ δήποτε τρόπῳ ("in whatever way"). The Ottoboni manuscript has ὁ τῷ δήποτε τόπῳ ("he who in whatever place").

(printed under page 140)

(99) ‹anchor: λαβόντες σπέρματα› · call in col 282

Λαβόντες σπέρματα. Respicit parabolam de seminatore, Luc. VIII, 5 et seq.

Λαβόντες σπέρματα ("having received seeds"). He has in view the parable of the sower, Luke 8:5 ff.

(printed under page 140)

(1) ‹anchor: ἀνθρωπίνας› · call in col 282

Ἀνθρωπίνας. Matth. XV, 9: Διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων, iterumque Marc. VII, 7.

Ἀνθρωπίνας ("human"). Matthew 15:9: "teaching as doctrines the commandments of men"; and again Mark 7:7.

(printed under page 140)

(2) ‹anchor: δοκίμιον τῇ γῇ› · call in col 282

Δοκίμιον τῇ γῇ. Agnoscunt etiam Vulg. Bibl. psal. XI. Heb. versio, « excoctum in fornace. » Sylburg.

Δοκίμιον τῇ γῇ ("tried in the earth"). The common Bibles also have this in Psalm 11. The version from the Hebrew: "refined in a furnace." Sylburg.

(printed under page 140)

(3) ‹anchor: Σαλομῶν› · call in col 282

Σαλομῶν. Prov. X, 20: Ἄργυρος πεπυρωμένος γλῶσσα δικαίου, καρδία δὲ ἀσεβοῦς ἐκλείψει. « Argentum igne purgatum lingua justi, cor autem impii deficiet. » Latina: « Argentum electum lingua justi, cor autem impiorum pro nihilo. » Aquila et Symmachus, ἄργυρος ἐκλεκτός. Paraph. Chald.: « Argentum conflatum lingua justi. » Sic psal. XI, paulo ante, ἀργύριον πεπυρωμένον, quod Hervetus « argentum ignitum, » Vulgata « argentum igne examinatum, » δοκίμιον τῇ γῇ, « probatum terrae; » D. Hieronymus, « argentum igne probatum, separatum a terra, » et Psal. CVIII, 140, Πεπυρωμένον τὸ λόγιόν σου σφόδρα, « ignitum eloquium tuum vehementer. » D. Hieronymus: « Probatus sermo tuus nimis. » Vox Hebraica « igne expurgatum » significat. Tale illud quod habes p. 658, ex psal. XVI, 3: « Inflammasti me, et non est inventa in me iniquitas; » H.: Ἐπύρωσάς με, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. Vulgata: « Igne me examinasti, et non est inventa in me iniquitas. » D. Hieronymus: « Conflasti me, et non invenisti cogitationes meas transire os meum. » Collect.

Σαλομῶν (Solomon). Proverbs 10:20: "The tongue of the righteous is silver refined by fire, but the heart of the ungodly will fail." "The tongue of the just is silver purged by fire, but the heart of the wicked will fail." The Latin: "The tongue of the just is choice silver, but the heart of the wicked is worth nothing." Aquila and Symmachus: "choice silver." The Chaldee paraphrase: "The tongue of the just is smelted silver." So Psalm 11, a little before: "silver refined by fire," which Hervet renders "fiery silver," the Vulgate "silver tried by fire"; "tried in the earth," "proved of earth"; St Jerome: "silver proved by fire, separated from the earth"; and Psalm 108 [as printed]:140, "Your word is exceedingly refined," "your word is exceedingly fiery." St Jerome: "Your word is exceedingly proved." The Hebrew word means "purged by fire." Such is that which you have on p. 658, from Psalm 16:3: "You have set me aflame, and no iniquity was found in me"; H.: "You have tried me by fire, and no injustice was found in me." The Vulgate: "You have tried me by fire, and iniquity has not been found in me." St Jerome: "You have smelted me, and have not found my thoughts passing beyond my mouth." Collectanea.

(printed under page 140)

(4) ‹anchor: ἀποδεκτήν› · call in col 282

Ἀποδεκτήν. Ms. Paris. ἀποδεκτός mendose.

Ἀποδεκτήν ("acceptable"). The Paris manuscript wrongly has ἀποδεκτός.

(printed under page 140)

(5) ‹anchor: ἡ ἀποχὴ τῶν κακῶν› · call in col 282

Ἀποχὴ τῶν κακῶν. Ms. Ottob. ἀποχὴ τοῦ κακοῦ. Huic convenit illud Horatii in Epist., I, 1, v. 41, 42: ..... Sapientia prima est / Stultitia caruisse.....

Ἀποχὴ τῶν κακῶν ("abstinence from evils"). The Ottoboni manuscript has ἀποχὴ τοῦ κακοῦ ("abstinence from evil"). That line of Horace, Epistles I, 1, vv. 41–42, agrees with this: "… The beginning of wisdom is / to be free of folly …"

(printed under page 140)

(6) ‹anchor: Οἱ μὲν γάρ› · call in col 282

Οἱ μὲν γάρ. Vide Herveti commentarium.

Οἱ μὲν γάρ ("for those"). See Hervet's commentary.

(printed under page 140)

(7) ‹anchor: οἱ κλητοί› · call in col 282

Οἱ κλητοί. Respicit Matth. XX, 10: Πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί· vel alium huic similem locum.

Οἱ κλητοί ("the called"). He has in view Matthew 20:10 [as printed; read 20:16]: "For many are called, but few chosen"; or another passage like it.

(printed under page 140)

(8) ‹anchor: πτερνίσαντες› · call in col 282

Πτερνίσαντες. Alludit ad etymologiam nominis Jacob, qui Graece πτερνιστής, Latine « supplantator » dicitur.

Πτερνίσαντες ("having supplanted"). He alludes to the etymology of the name Jacob, who is called in Greek πτερνιστής, in Latin "supplanter."

(printed under page 140)

Footnotes

(✠) · call in col 283 ✠ P. 771 ED. POTTER, 645-646 ED. PARIS.

✠ Page 771 of Potter's edition, 645–646 of the Paris edition.

(printed under page 141)

(a) ‹anchor: mundi elementa› · call in col 283

Coloss. II, 8.

Colossians 2:8.

(printed under page 141)

(b) ‹anchor: non solido cibo› · call in col 283

Hebr. V, 12.

Hebrews 5:12.

(printed under page 141)

Coloss. II, 8.

Colossians 2:8.

(printed under page 141)

(9) ‹anchor: διὰ τῶν προφητῶν› · call in col 283

Διὰ τῶν προφητῶν. Vult, quod ubique tradunt antiqui Patres, Christum « per » veteres « prophetas » locutum fuisse. Barnabas, ut alios praeteream, cap. V de Christo agens, ait: « Prophetae ab ipso habentes donum, in illum prophetaverunt. »

Διὰ τῶν προφητῶν ("through the prophets"). He means what the ancient Fathers teach everywhere, that Christ spoke "through" the old "prophets." Barnabas, to pass over others, treating of Christ in ch. 5, says: "The prophets, having the gift from him, prophesied of him."

(printed under page 141)

(10) ‹anchor: Τά τ'› · call in col 283

Τά τ'. Homeri locus est Iliad. A.

Τά τ' ("the things that …"). The passage is Homer's, Iliad book 1.

(printed under page 141)

(11) ‹anchor: ἡ γνῶσις δὲ αὐτή› · call in col 283

Ἡ γνῶσις δὲ αὐτή. Αὐτή agnoscit etiam interpretis versio, « cognitio autem ipsa. » Si quis demonstrative malit αὕτη, « haec, » per me licet. Sylburg. — Porro γνῶσιν appellat arcanorum cognitionem, quam cum paucis tantum communicasse Christum alibi tradit. Conf. Strom. I, p. 322, n. 10, p. 323, n. 7.

Ἡ γνῶσις δὲ αὐτή ("and knowledge itself"). The translator's version also recognizes αὐτή: "but knowledge itself." If anyone prefers the demonstrative αὕτη, "this," he may have it for all I care. Sylburg. — Further, he calls γνῶσις the knowledge of hidden things, which, he says elsewhere, Christ shared with only a few. Compare Stromata I, p. 322, n. 10; p. 323, n. 7.

(printed under page 141)

(12) ‹anchor: Ἤ› · call in col 283

Ἤ. Abest haec particula ab Hebr. V, 12.

Ἤ ("or"). This particle is absent from Hebrews 5:12.

(printed under page 141)

(13) ‹anchor: τοῦ κόσμου τούτου› · call in col 283

Τοῦ κόσμου τούτου. Vulg. Bibl. Col. II, τοῦ κόσμου, absque demonstrativo τούτου. Sylburg.

Τοῦ κόσμου τούτου ("of this world"). The common Bibles, Colossians 2, have τοῦ κόσμου ("of the world"), without the demonstrative τούτου. Sylburg.

(printed under page 141)

(14) ‹anchor: δελεάζων› · call in col 283

Δελεάζων. Hervetus maluit δηλῶν, « significans elementarem doctrinam reverti ad philosophiam. Sed nihil mutandum. Sensus est: « Quasi esca quadam illiciens iterum ad philosophiam, elementarem illam doctrinam, recurrere. » Seu clarius: « Velut esca quadam alliciens ut iterum ad philosophiam, elementarem illam doctrinam, revertantur. » Allusio est ad Apostoli verba ista: Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν. Sylburg.

Δελεάζων ("enticing"). Hervet preferred δηλῶν ("showing"): "signifying that the elementary teaching returns to philosophy." But nothing should be changed. The sense is: "as though enticing them with a kind of bait to run back again to philosophy, that elementary teaching." Or more clearly: "as though luring them with a kind of bait to return again to philosophy, that elementary teaching." It is an allusion to those words of the Apostle: "See that no one carries you off as spoil." Sylburg.

(printed under page 141)

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other: the Latin-only heading CAPUT VIII. with its summary is set in c284_a.md per the driver; the full-width facing-Latin lines are not set. Foot of Latin column carries "P. 771 ED. POTTER, 645-646 ED. PARIS." (editors' matter, not set).

PG 9:284

φαμὲν, καὶ τὴν ἐνέργειαν αὐτοῦ, τὴν διὰ τῶν προφητῶν, δι' ἧς ἔστι τὴν γνωστικὴν παράδοσιν ἐκμανθάνειν, ὡς αὐτὸς κατὰ τὴν παρουσίαν τοὺς ἁγίους ἐδίδαξεν ἀποστόλους· σοφία εἴη ἂν ἡ γνῶσις, ἐπιστήμη οὖσα καὶ κατάληψις τῶν ὄντων τε καὶ ἐσομένων, καὶ παρῳχηκότων, βεβαία καὶ ἀσφαλὴς, ὡς ἂν παρὰ τοῦ Υἱοῦ τοῦ Θεοῦ παραδοθεῖσα καὶ ἀποκαλυφθεῖσα. Καὶ δὴ καὶ εἰ ἔστι τέλος τοῦ σοφοῦ ἡ θεωρία, ὀρέγεται μὲν, ἡ μὲν ἔτι φιλοσόφων, τῆς θείας ἐπιστήμης· οὐδέπω δὲ τυγχάνει, ἢν μὴ μαθήσει παραλάβῃ σαφηνισθεῖσαν αὐτῷ τὴν προφητικὴν φωνὴν, δι' ἧς τά τ' ἐόντα, τά τ' ἐσσόμενα, πρό τ' ἐόντα, ὅπως ἔχει τε καὶ ἔσχε καὶ ἕξει, παραλαμβάνει. Ἡ γνῶσις δὲ αὐτὴ, ἡ κατὰ διαδοχὰς εἰς ὀλίγους ἐκ τῶν ἀποστόλων ἀγράφως παραδοθεῖσα, κατελήλυθεν· ἐντεῦθεν δὲ ἄρα γνῶσιν εἴτε σοφίαν συνασκηθῆναι χρὴ εἰς ἕξιν θεωρίας ἀΐδιον καὶ ἀναλλοίωτον.

we say, and His working, that through the prophets, by which it is possible to learn thoroughly the gnostic tradition, as He Himself at His coming taught the holy apostles: then knowledge would be wisdom, being a science and apprehension of things present and to come and past, sure and secure, as having been handed down and revealed by the Son of God. And indeed, if contemplation is the end of the wise man, that [contemplation] of those who are still philosophers reaches out for the divine science, but does not yet attain it, unless by learning it receives the prophetic voice made clear to it, through which it grasps "the things that are, the things that shall be, and the things that were before", how they are and were and will be. And this knowledge itself, handed down by succession to a few from the apostles without writing, has come down [to us]. Hence, then, knowledge or wisdom must be exercised up to an eternal and unchangeable habit of contemplation.

CAPUT VIII.

CHAPTER VIII.

Philosophiam esse cognitionem a Deo datam, licet respectu ad perfectiorem Evangelii lucem ab Apostolo vilipendatur.

That philosophy is a knowledge given by God, though with regard to the more perfect light of the Gospel it is disparaged by the Apostle.

Ἐπεὶ καὶ Παῦλος ἐν ταῖς Ἐπιστολαῖς οὐ φιλοσοφίαν διαβάλλων φαίνεται· τὸν δὲ τοῦ γνωστικοῦ μεταλαμβάνοντα ὕψους, οὐχ ἔτι παλινδρομεῖν ἀξιοῖ ἐπὶ τὴν Ἑλληνικὴν «φιλοσοφίαν,» στοιχεῖα τοῦ κόσμου ταύτην ἀλληγορῶν, στοιχειωτικήν τινα οὖσαν, καὶ προπαιδείαν τῆς ἀληθείας. Διὸ καὶ τοῖς Ἑβραίοις γράφων, τοῖς ἐπανακάμπτουσιν εἰς νόμον ἐκ πίστεως, «Ἢ πάλιν, φησὶ, χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λόγων τοῦ Θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς;» Ὡσαύτως ἄρα καὶ τοῖς ἐξ Ἑλλήνων ἐπιστρέφουσι Κολοσσαεῦσι· «Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου τούτου, καὶ οὐ κατὰ Χριστόν·» δελεάζων αὖθις εἰς φιλοσοφίαν ἀναδραμεῖν, τὴν στοιχειώδη διδασκαλίαν. Κἂν λέγῃ τις κατὰ σύνεσιν ἀνθρώπων φιλοσοφίαν εὑρῆσθαι πρὸς Ἑλλήνων, ἀλλὰ τὰς Γραφὰς εὑρίσκω τὴν σύνεσιν θεόπεμπτον εἶναι λεγούσας. Ὁ γοῦν Ψαλμῳδὸς με-

For Paul too, in the Epistles, is plainly not disparaging philosophy; but he does not think it right that one who partakes of the gnostic height should run back again to the Greek "philosophy", calling it allegorically "the elements of the world", since it is something elementary and a preliminary training for the truth. Therefore, writing also to the Hebrews, who were turning back from faith to the law, he says: "Or do you again have need that one teach you what are the elements of the beginning of the words of God, and have you come to need milk, and not solid food?" So likewise to the Colossians, who were turning from among the Greeks: "See that there be no one who carries you off as spoil through philosophy and empty deceit, according to the tradition of men, according to the elements of this world, and not according to Christ", [one] enticing [them] to run back again to philosophy, the elementary teaching. And if someone says that philosophy was discovered by the Greeks through human understanding, yet I find the Scriptures saying that understanding is sent from God. The Psalmist, at any rate,

Editors' notes and page, col. 284

Footnotes

(none) — footnotes (9)–(14), called in this column's Greek, are set in n283 (printed under page 141)

Page

running head: CLEMENTIS ALEXANDRINI 284
marginal letters: A ‹φαμὲν, καὶ τὴν ἐνέργειαν›; B ‹ἐντεῦθεν δὲ ἄρα γνῶσιν›; C ‹τὴν Ἑλληνικὴν « φιλοσοφίαν›; D ‹Ἑλλήνων, ἀλλὰ τὰς Γραφὰς›
old-edition numerals: (none)
other: the full-width facing Latin lines after ἀναλλοίωτον. (per disciplinam ... cadit alteratio.) are not set
other: CAPUT VIII. and its italic caption stand full-width across 283/284 and are printed only in Latin (editors' matter); set here once
other: the column ends with με- hyphenated; the word is set whole here (μεγίστην, tail γίστην at the head of col 285); its English stands in col 285's sentence ("deems understanding the greatest gift"); col 285 no longer carries the tail γίστην (checked Q7a)
other: misprint kept as printed: οὐχ ἔτι (for οὐκ ἔτι) (Q4b; confirmed on the page and set back in the source, Q16b)
other: UNSURE ἢν μὴ: the accent is unclear on the scan (ἣν possible); set ἢν
running head: 283 CLEMENTIS ALEXANDRINI 284
marginal letters: A ‹φαμὲν, καὶ τὴν ἐνέργειαν›; B ‹ἐντεῦθεν δὲ ἄρα›; C ‹τὴν Ἑλληνικὴν «φιλοσοφίαν»›; D ‹Ἑλλήνων, ἀλλὰ τὰς Γραφὰς›
old-edition numerals: (none)

PG 9:285

ἡγεῖται δωρεὰν τὴν συνεσιν, καὶ αἰτεῖ λέγων· « Δοῦλος σός εἰμι ἐγώ· συνέτισόν με. » Καὶ μή τι τὸ πολύπειρον τῆς γνώσεως αἰτούμενος ὁ Δαβὶδ γράφει· « Χρηστότητα καὶ παιδείαν, καὶ γνῶσιν δίδαξόν με, ὅτι ταῖς ἐντολαῖς σου ἐπίστευσα; » Κυρίας εἶναι τὰς διαθήκας ὡμολόγηται, καὶ τοῖς τιμιωτέροις δίδοσθαι. Λέγει γοῦν ὁ ψαλμὸς πάλιν ἐπὶ τοῦ Θεοῦ· « Οὐκ ἐποίησεν οὕτως οὐδενὶ ἔθνει, καὶ τὰ κρίματα αὐτοῦ οὐκ ἐδήλωσεν αὐτοῖς. » Τὸ δὲ, « Οὐκ ἐποίησεν οὕτως, » πεποιηκέναι μὲν δηλοῖ, ἀλλ' οὐχ « οὕτως. » Ἐν συγκρίσει γοῦν τὸ « οὕτως » πρὸς τὴν ὑπεροχὴν τὴν καθ' ἡμᾶς γινομένην· ἐξῆν δὲ δήπου τῷ προφήτῃ εἰπεῖν ἁπλῶς τὸ « Οὐκ ἐποίησεν, » ἄνευ τῆς προσθήκης τοῦ « Οὕτως. » Ναὶ μὴν καὶ ὁ Πέτρος ἐν ταῖς Πράξεσιν, « Ἐπ' ἀληθείας καταλαμβάνομαι, φησὶν, ὅτι προσωπολήπτης οὐκ ἔστιν ὁ Θεός· ἀλλ' ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστιν. » Οὐ χρόνῳ τοίνυν τὸ ἀπροσωπόληπτον τοῦ Θεοῦ, ἀλλ' ἐξ αἰῶνος· οὐδὲ μὴν ἤρξατό ποτε ἡ εὐεργεσία αὐτοῦ, ἀλλ' οὐδὲ περιορίζεται τόποις ἢ ἀνθρώποις τισίν· οὐδὲ γὰρ μερικὴ ἡ εὐποιία αὐτοῦ. « Ἀνοίξατέ μοι πύλας δικαιοσύνης, φησίν· ἐν αὐταῖς εἰσελθὼν, ἐξομολογήσομαι τῷ Κυρίῳ. Αὕτη ἡ πύλη τοῦ Κυρίου. Δίκαιοι εἰσελεύσονται ἐν αὐτῇ. » Ἐξηγούμενος δὲ τὸ ῥητὸν τοῦ προφήτου Βαρνάβας, ἐπιφέρει· « Πολλῶν πυλῶν ἀνεῳγυιῶν, ἡ ἐν δικαιοσύνῃ, αὕτη ἐστὶν ἡ ἐν Χριστῷ· ἐν ᾗ μακάριοι πάντες οἱ εἰσελθόντες. » Τῆς αὐτῆς ἔχεται ἐννοίας κἀκεῖνο τὸ προφητικόν· « Κύριος ἐπὶ ὑδάτων πολλῶν· » οὐ τῶν διαθηκῶν, τῶν διαφόρων μόνων, ἀλλὰ καὶ τῶν τῆς διδασκαλίας τρόπων, τῶν τε ἐν Ἕλλησιν εἰς δικαιοσύνην ἀγόντων τῶν τε ἐν βαρβάροις. Σαφῶς δὲ ἤδη καὶ ὁ Δαβὶδ μαρτυρῶν τῇ ἀληθείᾳ, ψάλλει· « Ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην, πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ Θεοῦ· » ἐπιλανθάνονται δὲ δηλονότι οὗ πρότερον ἐμέμνηντο· καὶ ὃν πρὶν ἢ ἐκλαθέσθαι ἐγίνωσκον, τοῦτον παραπέμπονται. Ἦν ἄρα εἴδησίς τις ἀμαυρὰ τοῦ Θεοῦ καὶ παρὰ τοῖς ἔθνεσι. Καὶ ταυτὶ μὲν τῇδε ἐχέτω. Πολυμαθῆ δὲ εἶναι χρὴ τὸν Γνωστικόν. Καὶ ἐπειδὴ Ἕλληνές φασι, Πρωταγόρου προκατάρξαντος,

deems understanding the greatest gift, and asks for it, saying: "I am Thy servant; give me understanding." And is it not in asking for the rich experience of knowledge that David writes: "Teach me goodness and discipline and knowledge, because I have believed in Thy commandments"? It is agreed that the covenants are of sovereign authority, and are given to the more honourable. At any rate, the psalm says again of God: "He has not dealt so with any nation, and His judgements He has not made known to them." Now the expression "He has not dealt so" shows that He has indeed acted, but not "so". Thus the word "so" is by way of comparison with the pre-eminence that takes place among us; whereas the prophet might surely have said simply "He has not dealt", without the addition of "so". Yea, truly, Peter also in the Acts says: "Of a truth I perceive that God is no respecter of persons; but in every nation he who fears Him and works righteousness is acceptable to Him." Not in time, therefore, is God's impartiality, but from eternity; nor yet did His beneficence ever begin at some moment, nor is it circumscribed by certain places or men; for His well-doing is not partial. "Open to me the gates of righteousness," he says; "entering into them, I will give thanks to the Lord. This is the gate of the Lord; the righteous shall enter into it." And explaining the saying of the prophet, Barnabas adds: "While many gates are open, that which is in righteousness, this is that which is in Christ, entering into which all are blessed." To the same meaning belongs that prophetic saying also: "The Lord is upon many waters"—not the different covenants alone, but also the modes of teaching, both those among the Greeks that lead to righteousness and those among the barbarians. And now David also, clearly bearing witness to the truth, sings: "Let the sinners be turned back into Hades, all the nations that forget God;" now manifestly they forget Him whom they previously remembered, and Him whom they knew before they forgot they dismiss. There was, then, a certain dim knowledge of God among the nations also. And let these things be so. Now the Gnostic must be a man of much learning. And since the Greeks say that, with Protagoras leading the way,

Editors' notes and page, col. 285

Footnotes

(none) — footnotes (15)–(21), called in this column's Greek, are set under the facing Latin, n286 (printed under page 142)

Footnotes

(✠) · call in col 286 ✠ P. 772 ED. POTTER, 646-647 ED. PARIS.

✠ Page 772 of Potter's edition, 646–647 of the Paris edition.

(printed under page 142)

(a) · call in col 286

Psal. CXVIII, 125.

Psalm 118:125.

(printed under page 142)

(b) · call in col 286

Ibid., 66.

The same, [verse] 66.

(printed under page 142)

Psal. CXLIV, 20.

Psalm 144:20.

(printed under page 142)

(d) · call in col 286

Act. X, 34, 35.

Acts 10:34–35.

(printed under page 142)

(e) ‹anchor: transibunt per eam› · call in col 286

Psal. CXVIII, 19, 20.

Psalm 118:19–20.

(printed under page 142)

(f) ‹anchor: super aquas multas› · call in col 286

Psal. XXIX, 3.

Psalm 29:3.

(printed under page 142)

(g) ‹anchor: obliviscuntur Dei› · call in col 286

Psal. IX, 17.

Psalm 9:17.

(printed under page 142)

(15) ‹anchor: Σός› · call in col 286

Σός. Psalm. σοῦ.

Σός ("your"). The Psalm has σοῦ ("of you").

(printed under page 142)

(16) ‹anchor: Οὐδενὶ ἔθνει› · call in col 286

Οὐδενὶ ἔθνει. Vulg. Bibl. psal. CXLVII, παντὶ ἔθνει, Hebraico more. Sylburg. — Chrysostomus homil. in psal. XIV: Διὰ τοῦτο καὶ αὐτὸς οὐκ εἶπεν, ὅτι ἐποίησεν ἐν παντὶ ἔθνει, ἀλλ' οὕτως οὐκ ἐποίησε, τοῦτ' ἔστιν οὐ πλάκας αὐτοῖς ἔπεμψεν, οὐ γράμματα, οὐ νομοθέτην Μωϋσέα, οὔτ' ἄλλα τὰ ἐπὶ τοῦ Σινᾶ ὄρους. Ἀλλὰ τούτων ἐκ περιουσίας Ἰουδαῖοι ἀπέλαυσαν· ἡ μέντοι πᾶσα φύσις ἡ ἀνθρωπίνη ἀρκοῦντα εἶχε τὸν ἀπὸ τοῦ συνειδότος νόμον. Collect.

Οὐδενὶ ἔθνει ("to no nation"). The common Bibles, Psalm 147, have παντὶ ἔθνει ("to every nation"), in the Hebrew idiom. Sylburg. — Chrysostom, homily on Psalm 14: "For this reason he too did not say 'He has done [so] in every nation,' but 'He has not done so,' that is, He did not send them tablets, nor writings, nor Moses as lawgiver, nor the other things at Mount Sinai. These the Jews enjoyed over and above; yet all human nature had the law from conscience, which was sufficient." Collectanea.

(printed under page 142)

(17) ‹anchor: Ὅτι προσωπολήπτης› · call in col 286

Ὅτι προσωπ. Act. apostol. X, ordine inverso, οὐκ ἔστι προσωπολήπτης ὁ Θεός. Sylburg.

Ὅτι προσωπ. ("that … a respecter of persons"). Acts of the Apostles 10 has, in reversed order, "God is not a respecter of persons." Sylburg.

(printed under page 142)

(18) ‹anchor: ἐν αὐταῖς εἰσελθών› · call in col 286

Ἐν αὐταῖς εἰσ. Psal. CXVII, εἰσελθὼν ἐν αὐταῖς. A. Sylburg.

Ἐν αὐταῖς εἰσ. ("in them, entering"). Psalm 117 has εἰσελθὼν ἐν αὐταῖς ("entering into them"); so too A. Sylburg.

(printed under page 142)

(19) ‹anchor: Βαρνάβας› · call in col 286

Βαρνάβας. Memoriae lapsu auctor Barnabae tribuit, quae pertinent ad Clementis Romani epist. I, cap. 68. Porro haec superius etiam adduxit Clemens noster. Strom. I, pag. 339, ubi conf. adnotata.

Βαρνάβας (Barnabas). By a slip of memory the author attributes to Barnabas words that belong to the First Epistle of Clement of Rome, ch. 68 [as printed]. Our Clement also quoted these words above, Stromata I, p. 339; compare the notes there.

(printed under page 142)

(20) ‹anchor: ἡ ἐν δικαιοσύνῃ› · call in col 286

Ἡ ἐν δικαιοσύνῃ. Sic editt. Flor. et Sylburg., ms. Paris., Clemens noster in Strom. I, et Clemens, denique, Romanus. Sed ἡ δικαιοσύνη absque praepos. ἐν habent Clementis nostri editiones posteriores, editorum negligentia: quod doctis viris, qui haec allegarunt, non paucis imposuit.

Ἡ ἐν δικαιοσύνῃ ("the one in righteousness"). So the Florentine and Sylburg editions, the Paris manuscript, our Clement in Stromata I, and finally Clement of Rome. But the later editions of our Clement have ἡ δικαιοσύνη, without the preposition ἐν, through the editors' negligence; and this has misled not a few learned men who have cited the passage.

(printed under page 142)

(21) ‹anchor: Πρωταγόρου› · call in col 286

Πρωταγόρου. Maximus Tyrius pag. 196. H. Sylburg. — Conf. etiam Stephani abbreviator Hermolaus voce Ἄβδηρα. Diogenes Laertius in Protagora, lib. IX, seg. 51: Πρῶτος ἔφη δύο λόγους εἶναι περὶ παντὸς πράγματος, ἀντικειμένους ἀλλήλοις, οἷς καὶ συνηρώτα, πρῶτος τοῦτο πράξας. « Primus dixit duas omnium rerum rationes invicem contrarias, quibus etiam interrogando utebatur, primus id instituens. » In quem locum commentarium scribens (continues)

Πρωταγόρου (of Protagoras). Maximus of Tyre, p. 196. H. Sylburg. — Compare also Hermolaus, the abridger of Stephanus, under the word Ἄβδηρα. Diogenes Laertius in his Protagoras, book IX, section 51: "He was the first to say that there are two arguments about everything, opposed to each other, which he also used in questioning, being the first to do this." "He first said that there are two accounts of every matter, contrary to each other, which he also used in questioning, being the first to institute this." Writing a commentary on this passage (continues)

(printed under page 142)

Footnotes

(✠) ‹anchor: Sit ✠ ergo› · call in col 287 ✠ P. 773 ED. POTTER, 647-648 ED. PARIS.

✠ Page 773 of Potter's edition, 647–648 of the Paris edition.

(printed under page 143)

(a) ‹anchor: vicissim quoque audiet› · call in col 287

Job XI, 2.

Job 11:2.

(printed under page 143)

(b) ‹anchor: eorum qui discernuntur› · call in col 287

Jud. 22, 23.

Jude 22–23.

(printed under page 143)

II Cor. XI, 14.

2 Corinthians 11:14.

(printed under page 143)

(21) (continued) ‹anchor: not visible› · call in col 287

Menagius, hanc Clementis nostri sententiam, quod ei paulo durior visa esset, sic correxit: Καὶ ἐπειδὴ Ἕλληνές φασι, Πρωταγόρου προκατάρξαντος, παντὶ λόγῳ λόγον ἀντικείμενον παρασκευάσασθαι.

(continued) Ménage, finding this sentence of our Clement somewhat too harsh, corrected it thus: "And since the Greeks say, Protagoras having begun it, that against every argument a counter-argument is to be furnished."

(printed under page 143)

(22) ‹anchor: not visible› · call in col 287

Ἔστω τοίνυν. Haec etiam Clementis Romani verba, quae loco epistolae ejus paulo superius dicto leguntur, adduxit Clemens noster Strom. I, p. 339, quo etiam loco de sophistica tractat. Porro ἤτω pro ἔστω, cum hic, tum in seq. sententia, habent Clemens Romanus et noster. Reliquae autem lectionum diversitates ibi adnotatae sunt.

"Let him then be." These words too of Clement of Rome, which are read in the place of his epistle cited a little above, our Clement adduced in Strom. I, p. 339, where he also treats of sophistry. Further, Clement of Rome and ours both have ἤτω for ἔστω, both here and in the following sentence. The other variant readings are noted there.

(printed under page 143)

(23) ‹anchor: not visible› · call in col 287

Γάρ. Abest a Clemente Romano haec particula.

"For." This particle is absent from Clement of Rome.

(printed under page 143)

(24) ‹anchor: not visible› · call in col 287

Καὶ οὓς. Respicit Judae vers. 22, 23, ubi tamen hae sententiae paulo aliter se habent: Καὶ οὓς μὲν ἐλεεῖτε διακρινόμενοι, οὓς δὲ ἐν φόβῳ σώζετε, ἐκ τοῦ πυρὸς ἁρπάζοντες. Verum hoc in loco novem mss. codices, Vulgata Latina, et, ut videtur, Aethiopica versio, pro ἐλεεῖτε διακρινόμενοι exhibent ἐλέγχετε διακρινομένους.

"And some." He has in view Jude vv. 22–23, where, however, these sentences run somewhat differently: "And some have compassion on, making a difference; and others save with fear, pulling them out of the fire." But in this place nine manuscripts, the Latin Vulgate and, it seems, the Ethiopic version give "rebuke those who waver" instead of "have compassion, making a difference."

(printed under page 143)

(25) ‹anchor: Τί ποιήσοντα› · call in col 287

Ποιήσοντα. Edit. Flor. ποιήσαντα, tempore aoristo; minus recte, ut declarant seq.

"Doing what" (future). The Florence edition has ποιήσαντα, in the aorist tense; less correctly, as what follows shows.

(printed under page 143)

(26) ‹anchor: οὐκ ἄπειρός γε› · call in col 287

Ἄπειρός γε. Ms. Paris., ἄπειρός τε.

"Not ignorant, at least." The Paris manuscript has ἄπειρός τε.

(printed under page 143)

(27) ‹anchor: ὑποβάθραν› · call in col 287

Ὑποβάθραν. Id est « scalam, » seu « gradum, » quo ad superiorem philosophiam ascenditur. Nam male Hervetus « fundamentum » vertit. Mox ad vocem φιλοσοφοῦντες adnotat Lowthius, deesse καίπερ, vel quid simile: non advertens scilicet in Parisiensi editione, quam prae manibus habuit, typographorum negligentia omissas fuisse has voces, φιλοσοφίας, κἂν οἱ. Porro φιλοσοφίαν pro φιλοσοφίας exhibet ms. Paris.

"A step." That is, a "ladder" or "stair" by which one climbs to the higher philosophy; Hervet wrongly rendered it "foundation." Just after, at the word φιλοσοφοῦντες, Lowth notes that καίπερ or something similar is missing, not noticing, of course, that in the Paris edition, which he had in hand, these words had been dropped through the printers' carelessness: φιλοσοφίας, κἂν οἱ. Further, the Paris manuscript gives φιλοσοφίαν for φιλοσοφίας.

(printed under page 143)

Page

running head: 287 CLEMENTIS ALEXAND
marginal letters: (none)
old-edition numerals: 275 after rationem,
other: facing Latin version, not set
other: notes (21 cont.)–(27) are called in the Greek, col 288; set here under the page (Q1b)

PG 9:288

παντὶ λόγῳ λόγον ἀντικεῖσθαι παρεσκευάσθαι, καὶ πρὸς τοὺς τοιούτους τῶν λόγων ἁρμόζει λέγεσθαι. Λέγει γὰρ ἡ Γραφή· « Ὁ τὰ πολλὰ λέγων καὶ ἀντακούσεται. Παραβολὴν δὲ Κυρίου τίς νοήσει, εἰ μὴ σοφὸς, καὶ ἐπιστήμων, καὶ ἀγαπῶν τὸν Κύριον αὐτοῦ; Ἔστω τοίνυν πιστὸς ὁ τοιοῦτος· ἔστω δυνατὸς γνῶσιν ἐξειπεῖν· ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω γοργὸς ἐν ἔργοις, ἤτω ἁγνός. Τοσούτῳ γὰρ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων εἶναι, » ὁ Κλήμης ἐν τῇ πρὸς Κορινθίους φησί· τοιοῦτος, οἷός τε ἐκείνῳ πείθεσθαι τῷ παραγγέλματι· « Καὶ οὓς μὲν ἐκ πυρὸς ἁρπάζετε, διακρινομένους δὲ ἐλεεῖτε. » Ἀμέλει τὸ δρέπανον ἕνεκεν τοῦ κλαδεύειν προηγουμένως γέγονεν· ἀλλὰ καὶ πεπλεγμένα τὰ κλήματα διαστέλλομεν ἐν αὐτῷ, καὶ ἀκάνθας κόπτομεν τῶν συμπεφυκυιῶν ταῖς ἀμπέλοις, αἷς οὐ ῥάδιόν ἐστι προσελθεῖν· ταῦτα δὲ πάντα τὴν ἀναφορὰν ἔχει ἐπὶ τὸ κλαδεῦσαι. Πάλιν, ἄνθρωπος προηγουμένως γέγονεν εἰς ἐπίγνωσιν Θεοῦ· ἀλλὰ καὶ γεωμετρεῖ, καὶ γεωργεῖ, καὶ φιλοσοφεῖ· ὧν τὸ μὲν ἐπὶ τὸ ζῆν, τὸ δὲ ἐπὶ τὸ εὖ ζῆν, τὸ δὲ ἐπὶ τὸ μελετᾷν τὰ ἀποδεικτικὰ γεγένηται. Ναὶ μὴν οἱ λέγοντες τὴν φιλοσοφίαν ἐκ τοῦ διαβόλου ὁρμᾶσθαι, κἀκεῖνο ἐπιστησάτωσαν, ὅτι φησὶν ἡ Γραφὴ « μετασχηματίζεσθαι τὸν διάβολον εἰς ἄγγελον φωτός. » Τί ποιήσοντα; εὔδηλον, ὅτι προφητεύσοντα. Εἰ δὲ ὡς ἄγγελος φωτὸς προφητεύει, ἀληθῆ ἄρα ἐρεῖ. Εἰ ἀγγελικὰ καὶ φωτεινὰ προφητεύσει, καὶ ὠφέλιμα, τότε ὅτε καὶ μετασχηματίζεται καθ' ὁμοιότητα ἐνεργείας, κἂν ἄλλος ᾖ κατὰ τὸ ὑποκείμενον τῆς ἀποστασίας· ἐπεὶ πῶς ἂν ἀπατήσειέ τινα, μὴ διὰ τῶν ἀληθῶν ὑπαγόμενος τὸν φιλομαθῆ εἰς οἰκειότητα, καὶ οὕτως ὕστερον εἰς ψεῦδος ὑποσύρων; ἄλλως τε καὶ ἐπιστάμενος τὴν ἀλήθειαν εὑρεθήσεται· καὶ εἰ μὴ καταληπτικῶς, ἀλλ' οὖν οὐκ ἄπειρός γε αὐτῆς. Οὐ τοίνυν ψευδὴς ἡ φιλοσοφία, κἂν ὁ κλέπτης, καὶ ὁ ψεύστης κατὰ μετασχηματισμὸν ἐνεργείας τὰ ἀληθῆ λέγῃ. Οὐδὲ μὴν διὰ τὸν λέγοντα προκαταγνωστέον ἀμαθῶς καὶ τῶν λεγομένων· ὅπερ καὶ ἐπὶ τῶν προφητεύειν νῦν δὴ λεγομένων παρατηρητέον· ἀλλὰ τὰ λεγόμενα σκοπητέον εἰ τῆς ἀληθείας ἔχεται. Ἤδη δὲ καὶ καθολικῷ λόγῳ πάντα ἀναγκαῖα καὶ λυσιτελῆ τῷ βίῳ θεόθεν ἥκειν εἰς ἡμᾶς λέγοντες, οὐκ ἂν ἁμάρτοιμεν· τὴν δὲ φιλοσοφίαν, καὶ μᾶλλον Ἕλλησιν οἷον διαθήκην οἰκείαν αὐτοῖς δεδόσθαι, ὑποβάθραν οὖσαν

there has been prepared a way for an argument to oppose every argument, it is fitting that something be said in reply to such arguments also. For the Scripture says: "He who speaks much shall also hear in turn. And who shall understand the parable of the Lord, except the wise and understanding, and he who loves his Lord? Let such a man, therefore, be faithful; let him be able to utter knowledge; let him be wise in the discernment of words; let him be strenuous in deeds; let him be pure. For he ought to be all the more humble-minded, the greater he seems to be," says Clement in the Epistle to the Corinthians—such a one as is able to obey that precept: "And some indeed snatch from the fire, and on others have mercy when they are wavering." Doubtless the pruning-hook was made primarily for the sake of pruning; yet with it we also part the entangled shoots, and cut away the thorns that have grown up together with the vines, which are not easy to approach; and all these things have reference to pruning. Again, man was made primarily for the full knowledge of God; yet he also practices geometry, and tills the soil, and philosophizes; of which the one has come into being for living, the second for living well, and the third for meditating upon demonstrative truths. Yea, truly, let those who say that philosophy springs from the devil consider this also, that the Scripture says that "the devil transforms himself into an angel of light." To do what? Plainly, to prophesy. Now if he prophesies as an angel of light, he will therefore speak true things. If he shall prophesy angelic and luminous things, he will also prophesy useful things, at the time when he also transforms himself according to likeness of operation, even though he is another as regards the underlying nature of his apostasy; for how could he deceive anyone without drawing the lover of learning into familiarity through true things, and thus afterwards dragging him away into falsehood? Besides, he will also be found to know the truth—even if not comprehensibly, yet at any rate not unacquainted with it. Philosophy, therefore, is not false, even though the thief and liar speaks what is true by a transformation of operation. Nor yet ought one, on account of the speaker, ignorantly to condemn beforehand the things spoken as well—which is also to be observed in the case of those who are now said to prophesy—but the things spoken must be examined to see whether they hold to the truth. And now, speaking by a general rule, we should not err in saying that all things necessary and profitable for life come to us from God, and that philosophy was given even more to the Greeks as a covenant peculiar to them, being a stepping-stone

Editors' notes and page, col. 288

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PG 9:289

τῆς κατὰ Χριστὸν φιλοσοφίας, κἂν οἱ φιλοσοφοῦντες τὰ Ἑλλήνων ἐθελοκωφῶσι τὴν ἀλήθειαν, ἐξευτελίζοντες τὴν φωνὴν τὴν βαρβάρων, ἢ καὶ ὑφορώμενοι τὸν ἐπηρτημένον τῷ πιστῷ κατὰ τοὺς πολιτικοὺς νόμους τοῦ θανάτου κίνδυνον. Ὥσπερ δὲ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ, οὕτω καὶ ἐν τῇ Ἑλληνικῇ « ἐπεσπάρη τὰ ζιζάνια » πρὸς τοῦ τῶν ζιζανίων οἰκείου γεωργοῦ· ὅθεν αἵ τε αἱρέσεις παρ' ἡμῖν συνανεφύησαν τῷ γονίμῳ πυρῷ, οἵ τε τὴν Ἐπικούρου ἀθεότητα καὶ τὴν ἡδονὴν, καὶ ὅσα ἄλλα παρὰ τὸν ὀρθὸν λόγον ἐπέσπαρται, τῇ Ἑλληνικῇ φιλοσοφίᾳ κηρύσσοντες, νόθοι τῆς θεόθεν δωρηθείσης γεωργίας Ἕλλησιν ὑπάρχουσι καρποί. Ταύτην « σοφίαν τοῦ αἰῶνος τούτου » τὴν φιλήδονον καὶ φίλαυτον ὁ Ἀπόστολος λέγει, ὡς ἂν τὰ τοῦ κόσμου τοῦδε καὶ περὶ αὐτὸν μόνον διδάσκουσαν, ὑποκειμένην τε ἀκολούθως κατὰ προστασίαν τοῖς τῇδε ἄρχουσι. Διὸ καὶ στοιχειωτική τίς ἐστιν ἡ μερικὴ αὕτη φιλοσοφία, τῆς τελείας ὄντως ἐπιστήμης ἐπέκεινα κόσμου περὶ τὰ νοητὰ, καὶ ἔτι τούτων τὰ πνευματικώτερα ἀναστρεφομένης, « ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνέβη ἀνθρώπων, » πρὶν ἢ διασαφῆσαι τὸν περὶ τούτων λόγον ἡμῖν τὸν διδάσκαλον, ἅγια ἁγίων καὶ ἔτι τούτων κατ' ἐπανάβασιν τὰ ἁγιώτερα ἀποκαλύψαντες τοῖς γνησίως καὶ μὴ νόθως τῆς Κυριακῆς υἱοθεσίας κληρονόμοις. Αὐτίκα γὰρ τολμῶμεν φάναι (ἐνταῦθα γὰρ ἡ πίστις ἡ γνωστικὴ) πάντων ἐπιστήμονα εἶναι, καὶ πάντων περιληπτικὸν, βεβαίᾳ καταλήψει κεχρημένον, καὶ ἐπὶ τῶν ἡμῖν ἀπόρων καὶ τῷ ὄντι γνωστικῶν· ὁποῖος ἦν Ἰάκωβος, Πέτρος, Ἰωάννης, Παῦλος, καὶ οἱ λοιποὶ ἀπόστολοι· γνώσεως γὰρ πλήρης ἡ προφητεία ὡς ἂν παρὰ Κυρίου δοθεῖσα, καὶ διὰ Κυρίου πάλιν τοῖς ἀποστόλοις σαφηνισθεῖσα. Καὶ μήτι ἡ γνῶσις ἰδίωμα ψυχῆς τυγχάνει λογικῆς, εἰς τοῦτο ἀσκουμένης, ἵνα διὰ τῆς γνώσεως εἰς ἀθανασίαν ἐπιγραφῇ; Ἄμφω γὰρ δυνάμεις τῆς ψυχῆς, γνῶσίς τε καὶ ὁρμή. Εὑρίσκεται δ' ἡ ὁρμὴ μετά τινα συγκατάθεσιν κίνησις οὖσα· ὁ γὰρ ὁρμήσας εἴς τινα πρᾶξιν πρότερον τὴν γνῶσιν τῆς πράξεως λαμβάνει, δεύτερον δὲ τὴν ὁρμήν. Ἔτι κἀπὶ τοῦδε κατανοήσωμεν· ἐπειδὴ γὰρ τὸ μαθεῖν τοῦ πρᾶξαι πρεσβύτερόν ἐστι· φύσει γὰρ ὁ πράσσων τοῦτο, ὃ πρᾶξαι βούλεται, μανθάνει πρότερον· καὶ ἡ μὲν γνῶσις ἐκ τοῦ μαθεῖν· τὸ πρᾶξαι δὲ ἐκ τοῦ ὁρμῆσαι· κἀκ τοῦ μανθάνειν ἡ γνῶσις· ἕπεται δὲ τῇ ἐπιστήμῃ ὁρμὴ, μεθ' ἣν ἡ πρᾶξις· ἀρχὴ καὶ δημιουργὸς πάσης λογικῆς πράξεως ἡ γνῶσις εἴη ἄν. Ὥστ' αὖ εἰκότως ταύτῃ μόνῃ χαρακτηρίζεται ἡ

of the philosophy according to Christ, even if those who philosophize in the things of the Greeks willfully turn a deaf ear to the truth, disparaging the voice of the barbarians, or even eyeing with fear the danger of death hanging over the believer according to the civil laws. And just as in the barbarian philosophy, so also in the Greek "the tares were sown" by the proper husbandman of the tares; whence both the heresies among us grew up together with the fruitful wheat, and those who in Greek philosophy proclaim the atheism and pleasure of Epicurus, and whatever other things have been sown contrary to right reason, exist as spurious fruits of the husbandry granted by God to the Greeks. This pleasure-loving and self-loving wisdom the Apostle calls "the wisdom of this world", as teaching the things of this world and concerning it alone, and consequently subject as regards presidency to the rulers here. Wherefore also this partial philosophy is a kind of elementary instruction, whereas the truly perfect science is conversant beyond the world with intelligible things, and with things even more spiritual than these, "which eye saw not, and ear heard not, nor did they enter into the heart of men," before the Teacher made clear to us the account concerning these things, unveiling the holy of holies, and by an ascent the things still holier than these, to those who are genuinely and not spuriously heirs of the Lord's adoption. For we immediately dare to say (for here is gnostic faith) that he who is truly gnostic knows all things and comprehends all things, using sure apprehension even in things that are difficult for us and truly gnostic; such as was James, Peter, John, Paul, and the rest of the apostles; for prophecy is full of knowledge, as having been given by the Lord, and again made clear through the Lord to the apostles. And is not knowledge a property of a rational soul, which is trained for this end, that through knowledge it may be enrolled for immortality? For both are powers of the soul, knowledge and impulse. And impulse is found to be a movement after a certain assent; for he who is impelled to an action first receives the knowledge of the action, and secondly the impulse. Let us consider it further in this way also: since learning is older than doing—for by nature he who does that which he wishes to do learns it first; and knowledge comes from learning, while doing comes from impulse, and from learning comes knowledge, and impulse follows upon science, after which comes the action—knowledge would be the beginning and framer of every rational action. So that in turn by this alone is reasonably characterized the

Editors' notes and page, col. 289

Footnotes

(a) ‹anchor: not visible› · call in col 290

Matth. XIII, 25.

Matthew 13:25.

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(b) ‹anchor: not visible› · call in col 290

I Cor. II, 6.

1 Corinthians 2:6.

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Ibid., 9.

Ibid., 2:9.

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(28) ‹anchor: not visible› · call in col 290

Τοῖς τῇδε ἄρχουσι. Scilicet, τοῖς ἄρχουσι τοῦ αἰῶνος τούτου, I Cor. II, 6.

"To the rulers here." That is, "to the rulers of this age," 1 Cor. 2:6.

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(29) ‹anchor: not visible› · call in col 290

Οὐδὲ ἐπὶ καρδ. I Cor. II, 9, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη.

"Nor into the heart." 1 Cor. 2:9: "and it has not entered into the heart of man."

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(30) ‹anchor: κατ' ἐπανάβασιν› · call in col 290

Κατ' ἐπανάβασιν. Nempe « ascendendo » a minus perfecta revelatione, quae omnibus facta est, ad τὰ ἁγιώτερα, mystica scilicet, seu τὴν γνῶσιν, quam paucis communicavit Christus.

"By ascent." That is, "by ascending" from the less perfect revelation, which was made to all, to "the holier things," namely the mystical ones, or "the knowledge" (gnosis), which Christ communicated to few.

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(31) ‹anchor: ἀποκαλύψαντες› · call in col 290

Ἀποκαλύψαντος. Lege ἀποκαλύψαντα. Lowth.

"Having revealed." Read ἀποκαλύψαντα. Lowth.

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(32) ‹anchor: τῷ ὄντι γνωστικῶν› · call in col 290

Τῷ ὄντι γνωστικῶν. « Quae pertinent ad cognitionem, » seu mysticam revelationem. Hervetus legisse videtur τῷ ὄντι γνωστικόν.

"Of the truly gnostic things." "The things that pertain to knowledge," that is, to mystical revelation. Hervet seems to have read τῷ ὄντι γνωστικόν.

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(33) ‹anchor: ὁποῖος ἦν Ἰάκωβος› · call in col 290

Ἰάκωβος. Conf. superius Strom. I, p. 322, n. 10.

"James." Compare above, Strom. I, p. 322, note 10.

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(34) ‹anchor: μεθ' ἣν ἡ πρᾶξις› · call in col 290

Κἀκ τοῦ μανθάν… πρᾶξις. Mutila hic apparet sententiarum repetitio: quarum forte aliqua ad libri marginem adnotata, deinde in textum irrepsit.

"And from learning … action." A mutilated repetition of sentences appears here; perhaps one of them was noted in the margin of the book and then crept into the text.

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(35) ‹anchor: μόνη χαρακτηρίζεται› · call in col 290

Χαρακτηρίζεται. H. ms. χαρακτηρίζοιτο, optativo modo. Flor. edit. utroque modo, et χαρακτηρίζεται, et χαρακτηρίζοιτο. Hervetus interpres nobiscum, « characterem accipit. » Sylburg. — Ms. Paris., χαρακτηρίζετο. Ms. Ottob., χαρακτηρίζοιτο.

"Is characterized." H.'s manuscript has χαρακτηρίζοιτο, in the optative mood. The Florence edition has both moods, χαρακτηρίζεται and χαρακτηρίζοιτο. Hervet the translator agrees with us: "receives its character." Sylburg. — The Paris manuscript has χαρακτηρίζετο; the Ottoboni manuscript, χαρακτηρίζοιτο.

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Footnotes

(a) ‹anchor: et temporum eventus› · call in col 291

Sap. VII, 17, 18.

Wisdom 7:17–18.

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(36) ‹anchor: not visible› · call in col 291

Τελειωθεῖσα. H. ms., τελειωθεῖσα δέ. Sylburg. — Eamdem lectionem exhibet ms. Paris.

"Perfected." H.'s manuscript has τελειωθεῖσα δέ. Sylburg. — The Paris manuscript gives the same reading.

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(37) ‹anchor: not visible› · call in col 291

Ἐπεί. Flor., ἐπί, minus apte. Sylburg.

"Since." The Florence edition has ἐπί, less fittingly. Sylburg.

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Στροφάς. Similia sunt, sed non prorsus eadem, quae leguntur Sap. VII, 17, 18. Eadem Clemens paulo infra adducit pag. 660 edit. Paris.

"Turns (of speech)." What is read in Wisdom 7:17–18 is similar, but not quite the same. Clement adduces the same a little below, p. 660 of the Paris edition.

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(39) ‹anchor: Τοιοῦτος γὰρ› · call in col 291

Τοιοῦτος. Stoicorum more loquitur, qui sapientem suum prorsus ἀπαθῆ esse volebant. Conf. superius Paedagogi lib. I, cap. 2, p. 99, n. 4. Quin etiam aliis locis eorumdem philosophorum dogmata et phrases sermonibus suis immiscet. Conf. superius Paedag. lib. I, cap. ult., et quae ibi adnotata sunt.

"Such." He speaks in the manner of the Stoics, who held that their wise man was entirely "passionless." Compare above, Paedagogus book I, ch. 2, p. 99, note 4. Indeed, in other places too he mixes the doctrines and phrases of these same philosophers into his discourse. Compare above, Paedagogus book I, last chapter, and the notes there.

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PG 9:292

τῆς λογικῆς ἰδιότης ψυχῆς· τῷ ὄντι γὰρ ἡ μὲν ὁρμὴ, καθάπερ γνῶσις, ἐστιν ἐπὶ τῶν ὄντων κινουμένη· γνῶσις δὲ αὐτὸ τοῦτο θέα τίς ἐστι τῆς ψυχῆς τῶν ὄντων, ἤτοι τινὸς, ἢ τινων, τελειωθεῖσα τῶν συμπάντων. Καίτοι φασί τινες τὸν σοφὸν ἄνθρωπον πεπεῖσθαι εἶναί τινα ἀκατάληπτα, ὡς καὶ περὶ τούτων ἔχειν τινὰ κατάληψιν καταλαμβάνοντος, ὅτι ἀκατάληπτα ἔσται τὰ ἀκατάληπτα, ὅπερ ἐστὶ κοινὸν καὶ τῶν ὀλίγον προορᾶσθαι δυναμένων· βεβαιοῖ γὰρ ὁ τοιοῦτος εἶναί τινα ἀκατάληπτα· ὁ Γνωστικὸς δὲ ἐκεῖνος, περὶ οὗ λέγω, τὰ δοκοῦντα ἀκατάληπτα εἶναι τοῖς ἄλλοις αὐτὸς καταλαμβάνει· πιστεύσας ὅτι οὐδὲν ἀκατάληπτον τῷ Υἱῷ τοῦ Θεοῦ, ὅθεν οὐδὲ ἀδίδακτον· ὁ γὰρ δι' ἀγάπην τὴν πρὸς ἡμᾶς παθὼν, οὐδὲν ἂν ὑπεστείλατο εἰς διδασκαλίαν τῆς γνώσεως. Γίνεται τοίνυν αὕτη ἡ πίστις ἀπόδειξις βεβαία· ἐπεὶ τοῖς ὑπὸ τοῦ Θεοῦ παραδοθεῖσιν ἀλήθεια ἕπεται. Εἰ δὲ καὶ πολυπειρίαν ποθεῖ τις, «οἶδε τὰ ἀρχαῖα, καὶ τὰ μέλλοντα εἰκάζει· ἐπίσταται στροφὰς λόγων καὶ λύσεις αἰνιγμάτων, σημεῖα καὶ τέρατα προγινώσκει, καὶ ἐκβάσεις καιρῶν, καὶ χρόνων,» ὁ τῆς σοφίας μαθητής.

the proper character of the rational soul. For in truth impulse, like knowledge, is moved upon things that are; and knowledge is just this: a certain beholding by the soul of the things that are, either of one thing or of several, and, when perfected, of all together. And yet some say that the wise man is persuaded that there are some things incomprehensible, so that he has some comprehension even about these, as one who comprehends that the incomprehensible things will be incomprehensible; which is common even to those able to see but a little ahead; for such a one affirms that there are some things incomprehensible. But that Gnostic of whom I speak himself comprehends the things that seem incomprehensible to others, having believed that nothing is incomprehensible to the Son of God, and hence nothing unteachable either; for He Who suffered out of love for us would have held back nothing for the teaching of knowledge. This very faith, then, becomes a sure demonstration, since truth follows upon what has been handed down by God. And if someone also longs for wide experience, "he knows the things of old, and conjectures the things to come; he understands the turns of speech and the solutions of riddles; he foreknows signs and wonders, and the outcomes of seasons and of times", he, the disciple of wisdom.

CAPUT IX.

CHAPTER IX.

Gnosticum verum animi perturbatis affectibus omnino carere.

That the true Gnostic is wholly free from the disturbed affections of the soul.

Τοιοῦτος γὰρ ὁ γνωστικὸς, ὡς μόνοις τοῖς διὰ τὴν μονὴν τοῦ σώματος γινομένοις πάθεσι περιπίπτειν, οἷον πείνῃ, δίψει, καὶ τοῖς ὁμοίοις. Ἀλλ' ἐπὶ μὲν τοῦ Σωτῆρος τὸ σῶμα ἀπαιτεῖν ὡς σῶμα τὰς ἀναγκαίας ὑπηρεσίας εἰς διαμονὴν, γέλως ἂν εἴη· ἔφαγε γὰρ οὐ διὰ τὸ σῶμα, δυνάμει συνεχόμενον ἁγίᾳ· ἀλλ' ὡς μὴ τοὺς συνόντας ἄλλως περὶ αὐτοῦ φρονεῖν ὑπεισέλθοι· ὥσπερ ἀμέλει ὕστερον δοκήσει τινὲς αὐτὸν πεφανερῶσθαι ὑπέλαβον· αὐτὸς δὲ ἁπαξαπλῶς ἀπαθὴς ἦν, εἰς ὃν οὐδὲν παρεισδύεται κίνημα παθητικὸν, οὔτε ἡδονὴ, οὔτε λύπη. Οἱ δὲ ἀπόστολοι, ὀργῆς καὶ φόβου, καὶ ἐπιθυμίας διὰ τῆς Κυριακῆς διδασκαλίας γνωστικώτερον κρατήσαντες, καὶ τὰ δοκοῦντα ἀγαθὰ τῶν παθητικῶν κινημάτων, οἷον θάρσος, ζῆλον, χαρὰν, ἐπιθυμίαν, οὐδὲ αὐτὰ ἀνεδέξαντο, ἐμπέδῳ τινὶ τῆς διανοίας καταστάσει μηδὲ καθ' ὁτιοῦν μεταβαλλόμενοι, ἀλλ' ἐν ἕξει ἀσκήσεως ἀεὶ μένοντες ἀναλλοίωτοι, μετά γε τὴν τοῦ

For such is the gnostic, that he is subject only to the affections that arise for the maintenance of the body, such as hunger, thirst, and the like. But in the case of the Saviour, it would be laughable [to suppose] that the body, as a body, demanded the necessary services for its continuance; for He ate not for the body's sake, which was held together by a holy power, but lest it should occur to those with Him to think otherwise about Him; as indeed some later supposed that He had been manifested in appearance only. But He Himself was entirely free from passion; into Him no passionate movement entered, neither pleasure nor pain. And the apostles, having mastered anger and fear and desire in a most gnostic manner through the Lord's teaching, did not admit even those of the passionate movements that seem good, such as boldness, zeal, joy, desire, being changed in no respect whatever, by a certain steadfast state of the mind, but remaining always unaltered in a habit of discipline, after the

Editors' notes and page, col. 292

Footnotes

(none) — footnotes (a) (Sap. VII, 17, 18, called in both the Greek and the Latin) and (36)–(39), called in this column's Greek, are set in n291 (printed under page 145)

Page

running head: CLEMENTIS ALEXANDRINI 292
marginal letters: A ‹τῆς λογικῆς ἰδιότης ψυχῆς›; B ‹Γίνεται τοίνυν αὕτη›; C ‹Τοιοῦτος γὰρ ὁ γνωστικὸς›; D ‹ἀνεδέξαντο, ἐμπέδῳ τινὶ›
old-edition numerals: (none)
other: the full-width facing Latin lines after μαθητής. (prospicere. Nam qui ... discipulus sapientiae.) are not set
other: CAPUT IX. and its italic caption stand full-width across 291/292 and are printed only in Latin (editors' matter); set here once
other: UNSURE ἐστιν (after γνῶσις,): accent faint on the scan; set as read
other: αὕτη ἡ πίστις: read on the page with the accent on the first syllable (Q4b; the source still carried αὐτὴ, set to αὕτη Q16b)
other: UNSURE ἀσκήσεως (ἐν ἕξει ἀσκή-|σεως): at this scan resolution the second letter could be read as π (a misprint ἀπκήσεως); set ἀσκήσεως pending a higher-resolution look (Q16b)
running head: 291 CLEMENTIS ALEXANDRINI 292
marginal letters: A ‹τῆς λογικῆς ἰδιότης›; B ‹Γίνεται τοίνυν αὕτη›; C ‹Τοιοῦτος γὰρ ὁ γνωστικὸς›; D ‹ἀνεδέξαντο, ἐμπέδῳ›
old-edition numerals: (none)

PG 9:293

Κυρίου ἀνάστασιν. Κἂν γὰρ μετὰ λόγου γινόμενα τὰ προειρημένα ἀγαθά τις ἐκδέχηται, ἀλλ' οὖν γε ἐπὶ τοῦ τελείου οὐ παραδεκτέον, ὃς οὔτε θαρσεῖν ἔχει· οὐδὲ γὰρ ἐν δεινοῖς γίνεται, μηδὲν δεινὸν ἡγούμενος τῶν ἐν τῷ βίῳ, οὐδὲ ἀποστῆσαί τι καὶ τούτου αὐτὸν τῆς πρὸς τὸν Θεὸν ἀγάπης δύναται· οὐδὲ εὐθυμίας χρεία ἐστίν· οὔτε γὰρ εἰς λύπην ἐμπίπτει, πάντα καλῶς γίνεσθαι πεπεισμένος· οὐδὲ μὴν θυμοῦται· οὐδὲ γάρ ἐστιν ὅ τι συγκινήσει αὐτὸν πρὸς θυμὸν, ἀγαπῶντα ἀεὶ τὸν Θεὸν, καὶ πρὸς τούτῳ μόνῳ ὅλον τετραμμένον, καὶ διὰ τοῦτο μηδὲν τῶν κτισμάτων τοῦ Θεοῦ μεμισηκότα. Ἀλλ' οὐδὲ ζηλοῖ· οὐδὲ γὰρ ἐνδεῖ τι αὐτῷ πρὸς ἐξομοίωσιν τῷ καλῷ καὶ ἀγαθῷ εἶναι· οὐδὲ ἄρα φιλεῖ τινα τὴν κοινὴν ταύτην φιλίαν, ἀλλ' ἀγαπᾷ τὸν Κτίστην διὰ τῶν κτισμάτων. Οὔτ' οὖν ἐπιθυμίᾳ καὶ ὀρέξει τινὶ περιπίπτει, οὔτε ἐνδεής ἐστι κατά γε τὴν ψυχὴν τῶν ἄλλων τινὸς, συνὼν ἤδη δι' ἀγάπης τῷ ἐραστῷ· ᾧ δὴ ᾠκείωται κατὰ τὴν αἵρεσιν, καὶ τῇ ἐξ ἀσκήσεως ἕξει, τούτῳ προσεχέστερον συνεγγίζων, καὶ μακάριος ὢν διὰ τὴν τῶν ἀγαθῶν περιουσίαν. Ὥστε ἕνεκά γε τούτων ἐξομοιοῦσθαι βιάζεται τῷ διδασκάλῳ εἰς ἀπάθειαν· νοερὸς γὰρ ὁ Λόγος τοῦ Θεοῦ, καθ' ὃν ὁ τοῦ νοῦ εἰκονισμὸς ὁράσει μόνῳ τῷ ἀνθρώπῳ· ἦ καὶ θεοειδὴς καὶ θεοείκελος ὁ ἀγαθὸς ἀνὴρ κατὰ ψυχήν· ὅ τε αὖ Θεὸς ἀνθρωποειδής· τὸ γὰρ εἶδος ἑκάστου ὁ νοῦς, ᾧ χαρακτηριζόμεθα· παρ' ὃ καὶ οἱ εἰς ἄνθρωπον ἁμαρτάνοντες ἀνόσιοί τε καὶ ἀσεβεῖς. Λῆρος γὰρ καὶ τὸ φάσκειν τὸν γνωστικὸν καὶ τέλειον μὴ δεῖν ἀφαιρεῖν θυμοῦ καὶ θάρσους, ὡς μὴ καὶ ἄνευ τούτων κατεξαναστησομένου τῶν περιστάσεων, οὐδ' ὑπομενοῦντος τὰ δεινά. Ἀλλ' εἰ καὶ τὴν ἐπιθυμίαν ἀφέλοιμεν αὐτοῦ, ὡς πάντως ὑπὸ τῶν λυπηρῶν συγχεθησομένου, καὶ διὰ τοῦτο κάκιστα ἀπαλλάξαντος τοῦ τε ζῆν, εἰ μὴ μετείη αὐτῷ, ᾗ τισιν ἔδοξεν· οὐκ ἂν τῶν ὁμοίων τοῖς καλοῖς κἀγαθοῖς ἔφεσιν λάβοι. Εἴ γ' οὖν ἡ πᾶσα οἰκείωσις ἡ πρὸς τὰ καλὰ μετ' ὀρέξεως γίνεται, πῶς ἀπαθὴς μένει, φησὶν, ὁ τῶν καλῶν ὀρεγόμενος; Ἀλλ' οὐκ ἴσασιν, ὡς ἔοικεν, οὗτοι τὸ θεῖον τῆς ἀγάπης· οὐ γάρ ἐστιν ἔτι ὄρεξις τοῦ ἀγαπῶντος ἡ ἀγάπη· στερκτικὴ δὲ οἰκείωσις, εἰς τὴν ἑνότητα τῆς πίστεως ἀποκατεστηκυῖα τὸν γνωστικὸν, χρόνου καὶ τόπου μὴ προσδεόμενον. Ὁ δ' ἐν οἷς ἔσται δι' ἀγάπης ἤδη γενόμενος, τὴν ἐλπίδα προειληφὼς διὰ τῆς γνώσεως, οὐδὲ ὀρέγεταί τινος, ἔχων, ὡς οἷόν τε, αὐτὸ τὸ ὀρεκτόν· εἰ-

resurrection of the Lord. For even if someone should accept the aforesaid good things when they take place with reason, yet in the case of the perfect man this is not to be admitted: he neither has occasion to be bold—for he does not come to be amid terrors, deeming nothing among the things in life terrible, nor can anything separate him even from this, his love towards God—nor has he need of cheerfulness, for he does not fall into grief, being persuaded that all things happen well; nor yet does he grow angry, for there is nothing that will stir him up to anger, since he always loves God and is wholly turned towards Him alone, and on this account hates none of the creatures of God. Nor yet does he envy, for nothing is lacking to him for assimilation to being noble and good; nor, therefore, does he love anyone with this common friendship, but loves the Creator through the creatures. Neither, then, does he fall into any desire and appetite, nor is he in need, at least as regards his soul, of anything belonging to others, since he is already through love with the Beloved, to whom indeed he has been made akin by choice, and by the habit that comes from practice approaches closer to Him, and is blessed through the abundance of good things. So that on account of these things he strives to be assimilated to the Teacher unto passionlessness; for the Word of God is intellectual, according to whom the imaging of the mind is seen in man alone; in which way also the good man is godlike and like unto God in soul, and God in turn is man-like; for the form of each one is the mind, by which we are characterized; wherefore also those who sin against man are unholy and impious. For it is nonsense also to allege that one ought not to strip the Gnostic and perfect man of anger and boldness, on the ground that without these he will not rise up against adverse circumstances or endure terrible things. Nay, even if we should take away desire from him—as though he would altogether be confounded by painful things and on this account depart from life in the worst way if he had no share in it, as seemed good to some—he would not conceive a longing for things like those desired by the noble and good. If, then, they say, all appropriation towards noble things takes place with appetite, how does he who has an appetite for noble things remain passionless? But these men, as it seems, do not know the divineness of love; for love is no longer an appetite of him who loves, but an affectionate appropriation, having restored the Gnostic into the unity of the faith, standing in need neither of time nor of place. And he who through love has already come to be in the state in which he shall be, having anticipated hope through knowledge, does not even long for anything, possessing, as far as is possible, the very thing longed for;

Editors' notes and page, col. 293

Footnotes

(40) ‹anchor: not visible› · call in col 294

Καὶ τούτου. Facili mutatione scribi etiam possit κατὰ τούτων, « in hac, » scilicet vita.

"And of this." By an easy change one could also write κατὰ τούτων, "in this," namely, life.

(printed under page 146)

(41) ‹anchor: not visible› · call in col 294

Τῆς πρὸς τὸν Θεὸν ἀγάπης. Posterior ille genitivus τῆς πρὸς τὸν Θεὸν ἀγάπης, praecedentis τούτου est exegesis quaedam. Cum iis vero quae mox breviter attinguntur de Christiana εὐθυμίᾳ, confer Senecae librum De tranquillitate animi. Sylburg.

"Of love towards God." That latter genitive, "of love towards God," is a kind of explanation of the preceding "of this." With what is briefly touched on just after about Christian cheerfulness, compare Seneca's book On Tranquillity of Mind. Sylburg.

(printed under page 146)

(42) ‹anchor: καθ' ὃν› · call in col 294

Καθ' ὅν. H. ms. καθ' ὅ, neutro genere. Sylburg. — Porro huic sententiae sic demum sensus constabit, si hoc, vel simili modo scripta fuerit: Καθ' ὃ τοῦ νοῦ εἰκονισμὸς ὁρᾶται ἐν μόνῳ τῷ ἀνθρώπῳ. Quod in Latina versione expressimus. Porro ms. Paris. ἡ perperam habet pro seq. ᾗ.

"According to whom." H.'s manuscript has καθ' ὅ, in the neuter. Sylburg. — Further, this sentence will only make sense if it is written thus or in a similar way: "according to which the image of the mind is seen in man alone." This we have expressed in the Latin version. Further, the Paris manuscript wrongly has ἡ for the following ᾗ.

(printed under page 146)

(43) ‹anchor: παρ' ὃ› · call in col 294

Παρ' ὅ. Flor. et H. ms., παρ' ᾧ, minus apte. Sylburg. — Id tamen habet etiam ms. Paris.

"On which account." The Florence edition and H.'s manuscript have παρ' ᾧ, less fittingly. Sylburg. — The Paris manuscript, however, also has this.

(printed under page 146)

(44) ‹anchor: τοῦ τε ζῆν› · call in col 294

Ἀπαλλάξαντος τοῦ τε ζῆν. Rectius ἀπαλλάξαντος τοῦδε τοῦ ζῆν, vel absque demonstrativo pronomine ἀπαλλάξαντος τοῦ ζῆν, ut supra pag. 265. De praecedente συγχεθησομένου dicetur in indice. Sylburg.

"Departing from life." Better ἀπαλλάξαντος τοῦδε τοῦ ζῆν, "departing from this life," or, without the demonstrative pronoun, ἀπαλλάξαντος τοῦ ζῆν, as above, p. 265. Of the preceding συγχεθησομένου we shall speak in the index. Sylburg.

(printed under page 146)

(45) ‹anchor: ἢ τισιν› · call in col 294

Ἤ. M. Paris., mendose ᾗ.

"Or." The Paris manuscript has ᾗ, wrongly.

(printed under page 146)

(46) ‹anchor: χρόνου καὶ τόπου› · call in col 294

Χρόνου καὶ τόπου. Nam amore conjuncti esse possunt, qui vel maxime a se invicem distant. Sic paulo post: Κἂν μηδέπω κατὰ τὸν χρόνον καὶ τὸν τόπον, ἀλλ' ἐκείνῃ γε τῇ γνωστικῇ ἀγάπῃ, etc.

"Of time and place." For those who are very far apart from one another can be joined by love. So a little later: "even if not yet in time and place, yet by that gnostic love," etc.

(printed under page 146)

Footnotes

(a) ‹anchor: quam non patet aditus› · call in col 295

I Tim. VI, 16.

1 Timothy 6:16.

(printed under page 147)

(47) ‹anchor: not visible› · call in col 295

Μιᾷ ἕξει. Conf. superius Strom. IV, p. 633, n. 5. De eadem unitate paulo post etiam plura dicit auctor.

"By one habit." Compare above, Strom. IV, p. 633, note 5. The author says more about this same unity a little later.

(printed under page 147)

(48) ‹anchor: not visible› · call in col 295

Εἶναι. Pro εἶναι requiritur ἱκανῶς, vel simile quid: ut ἱκανῶς ἔχων τοῦ κάλλους, eo modo dictum sit, quo alibi γένους καὶ ἀξιώματος εὖ ἔχειν. Sylb.

"To be." Instead of εἶναι, ἱκανῶς or something similar is required, so that ἱκανῶς ἔχων τοῦ κάλλους, "being well endowed with beauty," would be said in the way that elsewhere one says γένους καὶ ἀξιώματος εὖ ἔχειν, "to be well off for birth and rank." Sylburg.

(printed under page 147)

(49) ‹anchor: not visible› · call in col 295

Τὸν γνωστικόν. Sunt, qui malint τὸ γνωστικόν, neutro genere. Mihi Vulgata lectio videtur magis consentanea: eamque confirmant et praecedentia et sequentia. Id.

"The gnostic." Some prefer τὸ γνωστικόν, in the neuter. The common reading seems to me more consistent, and both what precedes and what follows confirm it. The same.

(printed under page 147)

(50) ‹anchor: not visible› · call in col 295

Οἷον. Quae haec sequuntur corrupta, sic, levi mutatione facta, restitui poterint: Οἷον εὐφροσύνης, λέγω, ἥτις παράκειται τῇ ἡδονῇ, καὶ κατηφείας· αὕτη γὰρ τῇ λύπῃ παρέζευκται· καὶ εὐλαβείας· ὑπέσταλκε γὰρ τῷ φόβῳ. Ἀλλ' οὐδὲ τοῦ θυμοῦ· παρὰ τὴν ὀργὴν οὗτος τέτακται. Quod in Latina versione explicatum est. Atque his fere similia Lowthius etiam admonuit.

"For example." The corrupt words that follow can be restored thus, by a slight change: "for example, of gladness, I mean, which lies next to pleasure, and of dejection, for this is yoked to grief, and of caution, for it is subject to fear. Nor yet of anger, for this is ranked beside wrath." This is set out in the Latin version. Lowth too pointed out much the same.

(printed under page 147)

(51) ‹anchor: ἐξάγει τοῦ βίου› · call in col 295

Ἢ γάρ… ἐξάγει τοῦ β. Lege ἤ γάρ… et reliqua sine interrogatione. Lowth.

"For does not … withdraw from life." Read ἤ γάρ … and the rest without a question. Lowth.

(printed under page 147)

(52) ‹anchor: ὃν προώρισεν› · call in col 295

Ὃν προώρισε. Respicit Ephes. I, 4, 5: Καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου .. προορίσας ἡμᾶς εἰς υἱοθεσίαν

"Whom he foreordained." He has in view Eph. 1:4–5: "As he chose us in him before the foundation of the world … having predestined us to adoption."

(printed under page 147)

Page

running head: 295 CLEMENTIS ALEXAND
marginal letters: (none)
old-edition numerals: 277 after percipit,
other: facing Latin version, not set

PG 9:296

κότως τοίνυν ἐν τῇ μιᾷ ἕξει μένει τῇ ἀμεταβόλῳ, γνωστικῶς ἀγαπῶν· οὐδ' ἄρα ζηλώσει ἐξομοιωθῆναι τοῖς καλοῖς εἶναι δι' ἀγάπης ἔχων τοῦ κάλλους. Θάρσους τε καὶ ἐπιθυμίας τίς ἔτι τούτῳ χρεία, τὴν ἐκ τῆς ἀγάπης οἰκείωσιν πρὸς τὸν ἀπαθῆ Θεὸν ἀπειληφότι, καὶ διὰ τῆς ἀγάπης ἑαυτὸν εἰς τοὺς φίλους ἐγγεγραφότι; Ἐξαιρετέον ἄρα τὸν γνωστικὸν ἡμῖν καὶ τέλειον ἀπὸ παντὸς ψυχικοῦ πάθους· ἡ μὲν γὰρ γνῶσις συνάσκησιν, ἡ συνάσκησις δὲ ἕξιν ἢ διάθεσιν, ἡ κατάστασις δὲ ἡ τοιάδε ἀπάθειαν ἐργάζεται, οὐ μετριοπάθειαν· ἀπάθειαν δὲ καρποῦται παντελὴς τῆς ἐπιθυμίας ἐκκοπή. Ἀλλ' οὐδὲ ἐκείνων τῶν θρυλλουμένων ἀγαθῶν, τουτέστι τῶν παρακειμένων τοῖς πάθεσιν παθητικῶν ἀγαθῶν, μεταλαμβάνει ὁ γνωστικός· οἷον εὐφροσύνης λέγω, ἥτις παράκειται τῇ ἡδονῇ καὶ κατηφείᾳ· αὕτη γὰρ τῇ λύπῃ παρέζευκται καὶ εὐλαβείᾳ· ὑπέσταλκε γὰρ τῷ φόβῳ. Ἀλλ' οὐδὲ θυμοῦ· παρὰ τὴν ὀργὴν οὗτος τέτακται. Κἂν λέγωσί τινες μηκέτ' εἶναι ταῦτα κακὰ, ἀλλ' ἤδη ἀγαθά· ἀδύνατον γὰρ, τὸν ἅπαξ τελειωθέντα δι' ἀγάπης, καὶ τὴν ἀπλήρωτον τῆς θεωρίας εὐφροσύνην ἀϊδίως καὶ ἀκορέστως ἑστιώμενον, ἐπὶ τοῖς μικροῖς καὶ χαμαιζήλοις ἐπιτέρπεσθαι· τίς γὰρ ὑπολείπεται ἔτι τούτῳ εὔλογος αἰτία ἐπὶ τὰ κοσμικὰ παλινδρομεῖν ἀγαθὰ, τῷ « τὸ ἀπρόσιτον » ἀπειληφότι φῶς; Κἂν μηδέπω κατὰ τὸν χρόνον καὶ τὸν τόπον, ἀλλ' ἐκείνῃ γε τῇ γνωστικῇ ἀγάπῃ, δι' ἣν καὶ ἡ κληρονομία, καὶ οὐ παντελὴς ἕπεται ἀποκατάστασις, βεβαιοῦντος δι' ἔργων τοῦ μισθαποδότου, ὃ διὰ τοῦ ἑλέσθαι γνωστικῶς, διὰ τῆς ἀγάπης φθάσας προείληφεν ὁ γνωστικός. Ἢ γὰρ οὐχὶ ἀποδημῶν πρὸς τὸν Κύριον δι' ἀγάπην τὴν πρὸς αὐτὸν, κἂν τὸ σκῆνος αὐτοῦ ἐπὶ γῆς θεωρῆται, ἑαυτὸν μὲν οὐκ ἐξάγει τοῦ βίου· οὐ γὰρ ἐπιτέτραπται αὐτῷ· ἐξήγαγε δὲ τὴν ψυχὴν τῶν παθῶν· συγκεχώρηται γὰρ αὐτῷ· ζῇ τε αὖ νεκρώσας τὰς ἐπιθυμίας, καὶ οὐκ ἔτι συγχρῆται τῷ σώματι· μόνον δὲ αὐτῷ ἐπιτρέπει χρῆσθαι τοῖς ἀναγκαίοις, ἵνα μὴ αἰτίαν τῆς διαλύσεως παράσχῃ; Πῶς οὖν ἔτι τούτῳ τῆς ἀνδρείας χρεία, μὴ γινομένῳ ἐν δεινοῖς, τῷ γε μὴ παρόντι, ὅλῳ δὲ ἤδη συνόντι τῷ ἐραστῷ; Τίς δὲ καὶ σωφροσύνης ἀνάγκη, μὴ χρῄζοντι αὐτῆς; Τὸ γὰρ ἔχειν τοιαύτας ἐπιθυμίας, ὡς σωφροσύνης δεῖσθαι πρὸς τὴν τούτων ἐγκράτειαν, οὐδέπω καθαροῦ, ἀλλ' ἐμπαθοῦς. Ἀνδρεία τε διὰ φόβον καὶ δειλίαν παραλαμβάνεται· οὐ γὰρ δὴ πρέπον ἔτι, τὸν φίλον τοῦ Θεοῦ, ὃν προώρισεν ὁ Θεὸς πρὸ καταβολῆς κό-

reasonably, therefore, he abides in the one unchangeable habit, loving gnostically; nor, then, will he envy so as to be assimilated to noble things, possessing beauty itself through love. And what need has this man any longer of boldness and desire, seeing that he has received the appropriation that comes from love towards the passionless God, and through love has enrolled himself among His friends? We must, therefore, exempt our Gnostic and perfect man from every affection of the soul; for knowledge produces practice, and practice habit or disposition, and such a state produces passionlessness, not moderation of passion; and passionlessness is reaped from the complete cutting off of desire. Nay, the Gnostic does not even partake of those much-talked-of good things—that is, the passionate good things that lie beside the passions—such as gladness, I mean, which lies beside pleasure; and dejection, for this is yoked with grief; and caution, for it shrinks back through fear; nor yet of high spirit, for this is ranged beside wrath; even if some say that these things are no longer evil, but already good. For it is impossible that he who has once been perfected through love, and feasts eternally and insatiably upon the inexhaustible gladness of contemplation, should take delight in small and grovelling things; for what reasonable cause still remains for this man to run back to worldly good things, when he has received "the unapproachable" light? Even if not yet in time and place, yet at least by that gnostic love through which both the inheritance and the perfect restoration follow, the Rewarder confirming through works that which, by choosing gnostically, the Gnostic has already anticipated beforehand through love. For while journeying away to the Lord out of love for Him, even though his tabernacle is seen upon earth, does he not refrain from removing himself from life—for it is not permitted to him—whereas he has removed his soul from the passions, for that is granted to him; and does he not live having mortified his desires, and no longer make joint use of the body, but allow it to use only what is necessary, so that he may not furnish a cause of dissolution? How, then, has this man any longer need of courage, since he does not come to be amid terrors, not being present here, but being already wholly with the Beloved? And what necessity is there of temperance either, for one who does not need it? For to have such desires as to stand in need of temperance for the mastery of them belongs to one who is not yet pure, but subject to passion. And courage is taken up on account of fear and cowardice; for surely it is no longer fitting that the friend of God, whom God foreordained before the foundation of the

Editors' notes and page, col. 296

Page

running head: ENTIS ALEXANDRINI 296
marginal letters: A κότως τοίνυν; B ἡδονῇ καὶ; C γὰρ οὐχὶ; D Θεοῦ, ὃν
old-edition numerals: (none)
other: begins with fragment κότως from εἰ- at end of col. 293; last word split across column break: κό- (continues σμου in col. 297)

PG 9:297

σμου εἰς τὴν ἄκραν ἐγκαταλεγῆναι υἱοθεσίαν, ἡδοναῖς ἢ φόβοις περιπίπτειν, καὶ περὶ τὴν καταστολὴν ἀπασχολεῖσθαι τῶν παθῶν. Τολμήσας γὰρ φήσαιμ' ἂν, καθάπερ προωρισμένος κεῖται δι' ὧν πράξει, καὶ οὗ τεύξεται, οὕτω καὶ αὐτὸς προορίσας ἔχει δι' ὃν ἔγνω, ὃν ἠγάπησεν, οὐκ ἔχων δυστέκμαρτον τὸ μέλλον, καθάπερ οἱ πολλοὶ στοχαζόμενοι βιοῦσιν, ἀπειληφὼς δὲ διὰ πίστεως γνωστικῆς, ὃ τοῖς ἄλλοις ἄδηλον. Κἄστιν αὐτῷ δι' ἀγάπην ἐνεστὼς ἤδη τὸ μέλλον· πεπίστευκεν γὰρ διά τε τῆς προφητείας, διά τε τῆς παρουσίας, τῷ μὴ ψευδομένῳ Θεῷ· καὶ ὃ πεπίστευκεν, ἔχει, καὶ κρατεῖ τῆς ἐπαγγελίας· ἀλήθεια δὲ ὁ ἐπαγγειλάμενος. Καὶ τὸ τέλος τῆς ἐπαγγελίας διὰ τῆς ἀξιοπιστίας τοῦ ἐπαγγειλαμένου κατ' ἐπιστήμην βεβαίως ἀπείληφεν. Ὁ δὲ, τὴν ἐν οἷς ἐστι κατάστασιν βεβαίαν τῶν μελλόντων κατάληψιν εἰδὼς, δι' ἀγάπης προσαπαντᾷ τῷ μέλλοντι. Αὐτίκα οὐδὲ εὔξεται τυχεῖν τῶν τῇδε ὁ τεύξεσθαι πεπεισμένος τῶν ὄντως ἀγαθῶν, ἔχεσθαι δὲ ἀεὶ τῆς ἐπιβόλου καὶ κατορθωτικῆς πίστεως. Καὶ πρὸς τοῖσδε παμπόλλους ὡς ὅτι μάλιστα ὁμοίους αὐτῷ γενέσθαι εὔξεται εἰς δόξαν τοῦ Θεοῦ, ἣ κατ' ἐπίγνωσιν τελειοῦται· σωτήριος γάρ τις ὁ τῷ Σωτῆρι ἐξομοιούμενος· εἰς ὃν ἀνθρωπίνῃ φύσει χωρῆσαι τὴν εἰκόνα θέμις, ἀπαραβάτως τὰ κατὰ τὰς ἐντολὰς κατορθῶν. Τὸ δ' ἐστὶ θρησκεύειν τὸ Θεῖον διὰ τῆς ὄντως δικαιοσύνης ἔργων τε καὶ γνώσεως. Τούτου φωνὴν κατὰ τὴν εὐχὴν οὐκ ἀναμένει Κύριος· « Αἴτησαι, » λέγων, « καὶ ποιήσω· ἐννοήθητι, καὶ δώσω· » καθόλου γὰρ ἐν τῷ τρεπομένῳ τὸ ἄτρεπτον ἀδύνατον λαβεῖν πῆξιν καὶ σύστασιν. Ἐν τροπῇ δὲ τῇ συνεχεῖ, καὶ διὰ τοῦτο ἀστάτου τοῦ ἡγεμονικοῦ γινομένου, ἡ ἑκτικὴ δύναμις οὐ σώζεται· ὃς γὰρ ὑπὸ τῶν ἔξωθεν ὑπεισιόντων καὶ προσπιπτόντων ἀεὶ μεταβάλλεται, πῶς ἄν ποτε ἐν ἕξει καὶ διαθέσει, καὶ συλλήβδην ἐν ἐπιστήμης κατοχῇ γένοιτ' ἄν; Καί τοι καὶ οἱ φιλόσοφοι τὰς ἀρετὰς ἕξεις, καὶ διαθέσεις, καὶ ἐπιστήμας οἴονται. Ὡς δὲ οὐ συγγεννᾶται τοῖς ἀνθρώποις, ἀλλ' ἐπίμικτός ἐστιν ἡ γνῶσις· καὶ προσοχῆς μὲν δεῖται κατὰ τὰς ἀρχὰς ἡ μάθησις αὐτῆς, ἐκθρέψεώς τε καὶ αὐξήσεως, ἔπειτα δὲ ἐκ τῆς ἀδιαλείπτου μελέτης εἰς ἕξιν ἔρχεται· οὕτως, ἐν ἕξει τελειωθεῖσα τῇ μυστικῇ, ἀμετάπτωτος δι' ἀγάπην μένει· οὐ γὰρ μόνον τὸ πρῶτον αἴτιον, καὶ τὸ ὑπ' αὐτοῦ γεγενημένον αἴτιον κατείληφε, καὶ περὶ τούτων ἐμπέδως ἔχει, μονίμως μονίμους, καὶ ἀμεταπτώτους, καὶ ἀκινήτους λόγους κεκτημένος· ἀλλὰ καὶ περὶ ἀγαθῶν, καὶ περὶ κακῶν, περί τε γενέσεως ἁπάσης, καὶ συλλήβδην εἰπεῖν, περὶ ὧν ἐλάλησεν ὁ Κύριος, ἀκριβεστάτην ἐκ καταβολῆς κόσμου εἰς τέλος ἀλήθειαν παρ' αὐτῆς ἔχει τῆς ἀληθείας μαθὼν, οὐκ εἴ που τι

world to be enrolled into the highest adoption, should fall into pleasures or fears and be occupied with the repression of the passions. For I would boldly say that, just as he is appointed as foreordained through the things that he will do and that which he will attain, so also he himself has foreordained his goal through Him whom he knew and whom he loved, not having the future hard to conjecture, in the way that most men live by conjecture, but having received through gnostic faith that which to others is uncertain. And through love the future is for him already present; for through both prophecy and the coming he has believed God who does not lie; and what he has believed he possesses, and holds fast the promise; and He who promised is truth. And through the trustworthiness of Him who promised he has by science firmly received the end of the promise. And knowing that the state in which he is constitutes a sure apprehension of things to come, through love he goes forth to meet the future. Accordingly, he who is persuaded that he will obtain the things that are truly good will not even pray to obtain the things that are here, but rather to hold fast always to the successful and right-achieving faith. And in addition to these things, he will pray that very many may become as like himself as possible to the glory of God, which is perfected according to full knowledge; for he who is assimilated to the Saviour—into whose image it is lawful for human nature to advance—is a saving man, unswervingly accomplishing the things that are in accordance with the commandments. And this is to worship the Divine through the deeds and knowledge of true righteousness. The voice of this man in prayer the Lord does not wait for, saying: "Ask, and I will do; think of it, and I will give;" for universally, in that which changes, it is impossible for the unchangeable to take on fixity and consistency. And in continuous change, when on this account the ruling faculty becomes unstable, the habitual power is not preserved; for how could he who is always being changed by things that creep in and fall upon him from without ever come to be in a habit and disposition, and in a word, in possession of science? And yet the philosophers too consider the virtues to be habits, and dispositions, and sciences. And just as knowledge is not born along with men, but is acquired by intercourse, and the learning of it requires attention at the beginning, as well as nourishment and growth, and then from unceasing study comes into a habit; so, when perfected in the mystic habit, it abides unshakeable through love. For not only has he comprehended the First Cause and the Cause begotten by Him, and is steadfast concerning these, stably possessing stable, unshakeable, and immovable reasons; but also concerning good things and concerning evil things, and concerning all generation, and to speak summarily, concerning the things of which the Lord spoke, he possesses the most exact truth from the foundation of the world unto the end, having learned it from the Truth itself—not preferring, if anything anywhere

Editors' notes and page, col. 297

Footnotes

(53) ‹anchor: not visible› · call in col 298

Ἄκραν. « Summam, » perfectissimam: ad quam paucis attingere datum est.

"Highest." "Supreme," most perfect: which few are given to reach.

(printed under page 148)

(54) ‹anchor: not visible› · call in col 298

Τολμήσας. Vide Herveti commentarium.

"Having dared." See Hervet's commentary.

(printed under page 148)

(55) ‹anchor: not visible› · call in col 298

Κἄστιν αὐτῷ. H. ms. ἀλλ' ἔστιν αὐτῷ. Sylb.

"And it is for him." H.'s manuscript has ἀλλ' ἔστιν αὐτῷ, "but it is for him." Sylburg.

(printed under page 148)

(56) ‹anchor: εἰς ὃν› · call in col 298

Εἰς ὅν. Forte rectius εἰς ὅ, seu εἰς ὅσον, « in quantum, quatenus. » Id.

"Into whom." Perhaps better εἰς ὅ, or εἰς ὅσον, "in so far as." The same.

(printed under page 148)

(57) ‹anchor: Τὸ δ'› · call in col 298

Τὸ δ'. Τὸ δέ pro τουτοδέ, infra quoque tribus quatuorve in locis ita usurpatur, nominatim p. 283.

"And this." Τὸ δέ for τουτοδέ, "this," is used thus below too in three or four places, namely p. 283.

(printed under page 148)

(58) ‹anchor: ἐννοήθητι› · call in col 298

Ἐννοήθητι. Haec ex apocrypho quodam libro petita, infra allegavit auctor p. 665, et Strom. VII, p. 743 ed. Paris.

"Think." These words, taken from some apocryphal book, the author cites below, p. 665, and in Strom. VII, p. 743 of the Paris edition.

(printed under page 148)

(59) ‹anchor: ἐπίμικτός› · call in col 298

Ἐπίμικτος. Haec vox opponitur τῷ συγγενομένῳ, « connato: » ac proinde aliquid « extrinsecus accedens » significat. Scribendum potius ἐπίκτητος· durius enim est ἐπίμικτος γνῶσις. Emendandus obiter Hesychius: Ἐπίκτιτον, ἔξωθεν εἰσελθόν. Scribe ἐπίκτητον.

"Admixed." This word is opposed to "inborn," and so means something "coming from outside." Better to write ἐπίκτητος, "acquired," for "admixed knowledge" is rather harsh. Hesychius should be corrected in passing: "Ἐπίκτιτον: what has come in from outside." Write ἐπίκτητον.

(printed under page 148)

(60) ‹anchor: ἔρχεται› · call in col 298

Ἔρχεται. Ms. Ottob. ἄρχεται.

"Comes." The Ottoboni manuscript has ἄρχεται, "begins."

(printed under page 148)

(61) ‹anchor: περὶ κακῶν› · call in col 298

Περὶ ἀγαθῶν καὶ περὶ κακῶν. Ms. Ottob., περὶ ἀγαθῶν καὶ κακῶν.

"About good things and about evil things." The Ottoboni manuscript has "about good and evil things."

(printed under page 148)

Footnotes

(62) ‹anchor: not visible› · call in col 299

Ἐν τοῖς ἐπ. . . κρατιστεύσει. Hoc est, « In iis solis, quae scientiam constituunt, quorum ipse est sciens, praestabit. » Hervetus legit: Ἐν τοῖς ἐπιστημονικοῖς μόνοις, ὧν ἐπιστήμων, κρατ., ut ex ejus versione apparet. Mihi haec sententia sic potius scribenda videtur: Ἐν τοῖς ἐπιστημονικοῖς, μόνος ὢν ἐπιστήμων, κρατιστεύσει. « In rebus quae ad scientiam pertinent, cum ille solus sit scientia praeditus, primas obtinebit. »

"In the things … he will excel." That is, "In those things alone which constitute knowledge, of which he is the knower, he will excel." Hervet reads "in the scientific things alone, of which he is knower, he will excel," as appears from his version. To me the sentence seems better written thus: "In the things of knowledge, being alone a knower, he will excel": "In matters that pertain to knowledge, since he alone is endowed with knowledge, he will hold first place."

(printed under page 149)

(63) ‹anchor: not visible› · call in col 299

Ἔχειν. Ms. Ottob., ἔχει. Paulo ante πλοϊζόμενοι positum pro προϊζόμενοι.

"To have." The Ottoboni manuscript has ἔχει, "has." A little before, πλοϊζόμενοι, "sailing," is put for προϊζόμενοι [the last word is hard to read in the scan].

(printed under page 149)

(64) ‹anchor: not visible› · call in col 299

Ὀνειράτων. Sanctitatem in « somniis » alibi etiam requirit Clemens: ut Strom. VII, pag. 746 edit. Paris.: Διὸ καὶ ἐσθίων, καὶ πίνων, καὶ γαμῶν, ἐὰν ὁ Λόγος ἔρῃ, ἀλλὰ καὶ ὀνείρους βλέπων, τὰ ἅγια ποιεῖ, καὶ νοεῖ. « Unde et comedens, et bibens, et uxorem ducens, si id jubeat Verbum, et etiam somnia videns, sancta facit, et cogitat. »

"Of dreams." Clement requires holiness "in dreams" elsewhere too, as in Strom. VII, p. 746 of the Paris edition: "Hence whether eating or drinking or marrying, if the Word bids it, and even while seeing dreams, he does and thinks holy things."

(printed under page 149)

(65) ‹anchor: κατ' ἐπακολούθημα› · call in col 299

Κατ' ἐπακ. Τὰ κατ' ἐπακολούθημα, « quae alterius gratiae, » opponuntur iis, quae προηγουμένως, « principaliter ac per se, » appetuntur.

"By consequence." Things sought "by way of consequence," "for the sake of something else," are opposed to those sought "primarily," "principally and for their own sake."

(printed under page 149)

Page

running head: 299 CLEMENTIS ALEXANDR
marginal letters: (none)
old-edition numerals: 278 after necessaria,
other: facing Latin version, not set
other: facing Latin version, not set
running head: CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: 278 after ‹ut peregrinationi carnis necessaria,› (in the full-width facing Latin)
other: the full-width Latin band (the end of the facing Latin before CAPUT X.) is not set; the Latin-only heading CAPUT X. and its caption are set in col 300
other: facing Latin version, not set
running head: 299 CLEMENTIS ALEXANDRINI 300
marginal letters: (none)
old-edition numerals: 278 after ‹necessaria,› (full-width facing-Latin lines)
other: the Latin-only heading CAPUT X. with its summary is set in c300_a.md per the driver; the full-width facing-Latin lines are not set. Foot of Latin column carries "P. 179-180 ED. POTTER, 653-655 ED. PARIS." (editors' matter, not set; "179-180" as printed).

PG 9:300

φανείη πιθανὸν ἢ κατὰ λόγον Ἑλληνικὸν ἀναγκαστικὸν, πρὸ αὐτῆς αἱρούμενος τῆς ἀληθείας· τὰ δὲ εἰρημένα ὑπὸ Κυρίου, σαφῆ καὶ πρόδηλα ἔχει λαβὼν, κἂν τοῖς ἄλλοις ᾖ ἐπικεκρυμμένα, ἤδη περὶ πάντων ἀπείληφε τὴν γνῶσιν. Τὰ λόγια δὲ τὰ παρ' ἡμῖν θεσπίζει περί τε τῶν ὄντων ὡς ἔστι· περί τε τῶν μελλόντων, ὡς ἔσται· περί τε τῶν γεγονότων, ὡς ἐγένετο. Ἐν τοῖς ἐπιστημονικοῖς μόνοις, ὡς ἐπιστήμων, κρατιστεύσει, καὶ τὸν περὶ τἀγαθοῦ λόγον πρεσβεύσει, τοῖς νοητοῖς προκείμενος ἀεὶ, ἀπ' ἐκείνων ἄνωθεν τῶν ἀρχετύπων τὴν περὶ τὰ ἀνθρώπεια αὐτοῦ διοίκησιν ἀπογραφόμενος, καθάπερ οἱ πλοϊζόμενοι δὲ, πρὸς τὸ ἄστρον τὴν ναῦν κατευθύνοντες· πρὸς πᾶσαν καθήκουσαν πρᾶξιν ἑτοίμως ἔχειν παρεσκευασμένος, πάντα τὰ ὀχληρὰ καὶ δεινὰ εἰθισμένος ὑπερορᾶν· ὅτ' ἂν ὑπομεῖναι δέῃ, μηδὲν προπετὲς, μηδὲν ἀσύμφωνον, μήτε αὐτῷ μήτε τοῖς κοινοῖς ποτε ἐπιτελῶν· προορατικὸς ὢν καὶ ἄκαμπτος ἡδοναῖς, ταῖς τε ὕπαρ, ταῖς τε δι' ὀνειράτων· διαίτῃ γὰρ λιτῇ καὶ αὐταρκίᾳ συνειθισμένος, σωφρονικὸς εὐσταλὴς, μετὰ σεμνότητος ὑπάρχει, ὀλίγων τῶν ἀναγκαίων πρὸς τὸ διαζῆν δεόμενος· μηδὲν περιττὸν πραγματευόμενος· ἀλλὰ μηδὲ ταῦτα ὡς προηγούμενα, ἐκ δὲ τῆς κατὰ τὸν βίον κοινωνίας, ὡς ἀναγκαῖα τῇ τῆς σαρκὸς ἐπιδημίᾳ, εἰς ὅσον ἀνάγκη, προσιέμενος.

should seem persuasive, or compelling by Greek reasoning, preferring it to the truth itself; but having received the things spoken by the Lord, he holds them clear and manifest, even if to others they are hidden, and has already obtained knowledge about all things. And the oracles among us declare concerning the things that are, how they are; concerning the things to come, how they will be; and concerning the things that have happened, how they came about. In matters of science alone, as one who has science, he will excel, and will uphold the doctrine of the good, ever intent on the intelligible things, taking the pattern of his ordering of human affairs from those archetypes above, as those who sail steer the ship by the star; prepared to be ready for every fitting action; accustomed to disregard all that is troublesome and dreadful; whenever he must endure, doing nothing rash, nothing out of harmony either with himself or with the common good; far-seeing, and unbending to pleasures, both those of waking and those that come through dreams. For, accustomed to a frugal diet and to self-sufficiency, he is temperate, simple in his way, with dignity, needing few of the necessities for living; busying himself with nothing superfluous; and admitting even these not as things to be preferred for their own sake, but, from the fellowship of life, as necessary to the sojourn of the flesh, so far as is necessary.

CAPUT X.

CHAPTER X.

Gnosticum verum etiam scientiarum humanarum cognitionem sibi comparaturum tanquam fidei adjutricum atque ad res divinas percipiendas animum praeparantium.

That the true Gnostic will acquire for himself the knowledge of the human sciences also, as helpers of faith and as preparing the mind for perceiving divine things.

Προηγουμένη γὰρ αὐτῷ ἡ γνῶσις. Κατ' ἐπακολούθημα τοίνυν καὶ τοῖς εἰς γνῶσιν γυμνάζουσιν αὐτὸν προσανάκειται, παρ' ἑκάστου μαθήματος τὸ πρόσφορον τῇ ἀληθείᾳ λαμβάνων. Τῆς μὲν οὖν μουσικῆς τὴν ἐν τοῖς ἡρμοσμένοις ἀναλογίαν διώκων, ἐν δὲ τῇ ἀριθμητικῇ τὰς αὐξήσεις καὶ μειώσεις τῶν ἀριθμῶν παρασημειούμενος, καὶ τὰς πρὸς ἀλλήλους

For to him knowledge is the thing to be preferred for its own sake. As a consequence, then, he applies himself also to the things that train him for knowledge, taking from each branch of learning what is serviceable to the truth. Thus, pursuing in music the proportion in things harmonized, and in arithmetic noting the increases and decreases of numbers, and their relations to one another

Editors' notes and page, col. 300

Footnotes

(none set here) · footnotes (62)–(65), called in this column (62 and 63 printed under col 299, 64 and 65 under col 300), and Potter's page mark are set once in notes/n299.md (printed under page 149)

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running head: NTIS ALEXANDRINI 300
marginal letters: A φανείη πιθανὸν; B σμένος ὑπερορᾷν·; C προσιέμενος.; D Προηγουμένη γὰρ
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other: begins and ends mid-sentence; facing Latin after C (utem apud nos oracula ... esse est admittens.) not set; full-width heading CAPUT X. and chapter summary before D cut off at left, not set
running head: CLEMENTIS ALEXANDRINI
marginal letters: A ‹φανείη πιθανὸν ἢ›; B ‹σμένος ὑπερορᾷν· ὅτ' ἂν›; C ‹προσιέμενος.›; D ‹Προηγουμένη γὰρ αὐτῷ›
old-edition numerals: (none)
other: CAPUT X. and its italic caption are printed only in Latin (editors' matter), set here per the driver; the full-width Latin band on this page is not set
other: SPOT CHECK after ‹μηδὲν ἀσύμφωνον μήτε›: the page reads αὐτῷ (smooth breathing as far as this scan shows); set αὐτῷ
other: SPOT CHECK after ‹ἀναγκαίων πρὸς τὸ›: settled by Q3a on the page: no iota subscript is printed (διαζῆν), agreeing with the independent Opus read; set διαζῆν
other: Q3a restored the graves printed before commas (ἀναγκαστικὸν, λαβὼν, ἀεὶ, δὲ, προπετὲς, εὐσταλὴς)
running head: 299 CLEMENTIS ALEXANDRINI 300
marginal letters: A ‹φανείη πιθανὸν›; B ‹σμένος ὑπερορᾶν· ὅτ' ἂν›; C ‹προσιέμενος.›; D ‹Προηγουμένη γὰρ αὐτῷ›
old-edition numerals: (none)

PG 9:301

σχέσεις, καὶ ὡς τὰ πλεῖστα ἀναλογίᾳ τινὶ ἀριθμῶν ὑποπέπτωκε· τὴν γεωμετρικὴν οὐσίαν αὐτὴν ἐφ' ἑαυτῆς θεωρῶν, καὶ ἐθιζόμενος, συνεχές τι διάστημα νοεῖ, καὶ οὐσίαν ἀμετάβλητον, ἑτέραν τῶνδε τῶν σωμάτων οὖσαν· ἔκ τε αὖ τῆς ἀστρονομίας, γῆθεν αἰωρούμενός τε, τῷ νῷ συνυψωθήσεται οὐρανῷ, καὶ τῇ περιφορᾷ συμπεριπολήσει· ἱστορῶν ἀεὶ τὰ θεῖα καὶ τὴν πρὸς ἄλληλα συμφωνίαν· ἀφ' ὧν ὁρμώμενος Ἀβραὰμ εἰς τὴν τοῦ κτίσαντος ὑπεξανέβη γνῶσιν. Ἀλλὰ καὶ τῇ διαλεκτικῇ προχρήσεται ὁ γνωστικὸς, τὴν εἰς εἴδη τῶν γενῶν ἐκλεγόμενος διαίρεσιν, καὶ τὴν τῶν ὄντων προσίσεται διάκρισιν, μέχρις ἂν τῶν πρώτων καὶ ἁπλῶν ἐφάψηται. Οἱ πολλοὶ δὲ, καθάπερ οἱ παῖδες τὰ μορμολύκια, οὕτω δεδίασι τὴν Ἑλληνικὴν φιλοσοφίαν, φοβούμενοι μὴ ἀπαγάγῃ αὐτούς. Εἰ δὲ τοιαύτη παρ' αὐτοῖς ἐστιν ἡ πίστις (οὐ γὰρ ἂν γνῶσιν εἴποιμι·) ἵνα λυθῇ πιθανολογίᾳ, λυθήτω διὰ τούτους μάλιστα, ὁμολογούντων οὐχ ἕξειν τὴν ἀλήθειαν· ἀνίκητος γὰρ, φησὶν, ἡ ἀλήθεια· ψευδοδοξία δὲ καταλύεται. Αὐτίκα πορφύραν ἐξ ἀντιπαραθέσεως ἄλλης πορφύρας ἐκλεγόμεθα. Ὥστ' εἴ τις ὁμολογεῖ καρδίαν μὴ ἔχειν διωρθωμένην, τράπεζαν οὐκ ἔχει τὴν τῶν ἀργυραμοιβῶν, οὐδὲ μὴν τὸ κριτήριον τὸν λόγον. Καὶ πῶς ἔτι τραπεζίτης οὗτος, δοκιμάσαι μὴ δυνάμενος καὶ διακρῖναι τὸ ἀκίβδηλον νόμισμα τοῦ παραχαράγματος; Κέκραγε δὲ ὁ Δαβὶδ, « ὅτι εἰς τὸν αἰῶνα οὐ σαλευθήσεται δίκαιος, οὔτ' οὖν ἀπατηλῷ λόγῳ, οὐδὲ μὴν πεπλανημένῃ ἡδονῇ· » ὅθεν οὐδὲ τῆς οἰκείας κληρονομίας σαλευθήσεται. « Ἀπὸ ἀκοῆς ἄρα πονηρᾶς οὐ φοβηθήσεται· » οὔτ' οὖν διαβολῆς κενῆς, οὐδὲ μὴν ψευδοδοξίας τῆς περὶ αὐτόν· ἀλλ' οὐδὲ τοὺς πανούργους δεδείξεται λόγους, ὁ διαγνῶναι τούτους δυνάμενος, ᾗ πρός τε τὸ ἐρωτᾷν ὀρθῶς καὶ ἀποκρίνασθαι· οἷον θριγκὸς γάρ ἐστι διαλεκτικὴ, ὡς μὴ καταπατεῖσθαι πρὸς τῶν σοφιστῶν τὴν ἀλήθειαν. « Ἐπαινουμένους γὰρ χρὴ ἐν τῷ ὀνόματι τῷ ἁγίῳ τοῦ Κυρίου, » κατὰ τὸν Προφήτην, « εὐφραίνεσθαι τὴν καρδίαν, ζητοῦντας τὸν Κύριον. Ζητήσατε οὖν αὐτὸν καὶ κραταιώθητε· ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντὸς παντοίως· » — « πολυμερῶς γὰρ καὶ πολυτρόπως » λαλήσας, οὐχ ἁπλῶς γνωρίζεται. Οὔκουν ὡς ἀρεταῖς ταύταις συγχρώμενος ἡμῖν ὁ γνωστικὸς, πολυμαθὴς ἔσται, ἀλλὰ συνεργοῖς τισι κἀν τῷ

relations to one another, and how most things are subject to a certain proportion of numbers; contemplating geometrical essence itself by itself, and growing accustomed to it, he conceives a certain continuous dimension, and an immutable essence, different from these bodies here; and again from astronomy, raised aloft from the earth, he will be elevated in mind together with heaven, and will revolve with its revolution, ever investigating divine things and their harmony with one another; starting from which, Abraham ascended to the knowledge of Him Who created. Moreover, the gnostic will also make prior use of dialectic, choosing the division of genera into species, and will admit the distinction of the things that are, until he touches the first and simple principles. But the multitude, just as children fear hobgoblins, so fear Greek philosophy, afraid lest it lead them astray. Yet if faith among them (for knowledge I could not call it) is such as to be dissolved by plausible argument, let it by all means be dissolved through these men, since they confess that they will not have the truth; for truth, he says, is invincible, whereas false opinion is overthrown. For instance, we choose purple by comparison with another purple. So that if anyone confesses that he does not have a heart set right, he does not have the table of the money-changers, nor yet reason as the criterion. And how is this man any longer a money-changer, if he is unable to test and distinguish the genuine coin from the counterfeit? And David has cried aloud, "that the righteous man shall never be shaken, neither then by deceitful speech, nor yet by erring pleasure;" whence neither shall he be shaken from his own inheritance. "He shall not be afraid, then, of an evil report;" neither therefore of empty slander, nor yet of false opinion concerning him; nor indeed will he fear crafty arguments, he who is able to discern them, in the way both of questioning rightly and of answering; for dialectic is as it were a coping-wall, so that truth may not be trampled down by the sophists. "For those who are praised in the holy name of the Lord," according to the Prophet, "must rejoice in heart, seeking the Lord. Seek Him therefore and be strengthened; seek His face continually in every way;" — for having spoken "in many portions and in many ways," He is not known in a single simple manner. Not therefore as using these as virtues will our gnostic be learned in many things, but as using certain helpers even in

Editors' notes and page, col. 301

Footnotes

(a) ‹anchor: non commovebitur justus› · call in col 302

Psal. CXII, 6.

Psalm 112 (Vulgate numbering), verse 6.

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(b) ‹anchor: mala non timebit› · call in col 302

Ibid., 7.

Ibid., verse 7.

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Psal. CV, 3, 4.

Psalm 105 (Vulgate numbering), verses 3–4.

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(d) ‹anchor: et multis modis› · call in col 302

Hebr. I, 1.

Hebrews 1:1.

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(66) ‹anchor: not visible› · call in col 302

Ὡς τὰ πλ. In omnibus fere rebus numeros magnam habere vim a multis creditum, ut alibi saepenumero dictum est.

"As most things." Many have believed that numbers have great force in almost all things, as has often been said elsewhere.

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(67) ‹anchor: not visible› · call in col 302

Οὐσίαν αὐτ. Id est, « ipsam essentiam » a corpore abstractam. Nam geometria considerat quantitatem ejusque proprietates a materia praecisas. Hinc considerando spatii naturam, quae immobilis ac immutabilis est, assurgit ad contemplationem naturae divinae.

"The essence itself." That is, "the essence itself" abstracted from body. For geometry considers quantity and its properties cut off from matter. Hence, by considering the nature of space, which is immovable and unchangeable, it rises to the contemplation of the divine nature.

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(68) ‹anchor: not visible› · call in col 302

Οὐρανῷ. H. ms. ἐν οὐρανῷ. Sylburg.

"Heaven." H.'s manuscript has ἐν οὐρανῷ, "in heaven." Sylburg.

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(69) ‹anchor: not visible› · call in col 302

Πρὸς ἄλληλα. Scilicet divina et creata. Unde ab his ad illa dicit ascendisse Abrahamum.

"To one another." Namely, things divine and things created. Hence he says that Abraham ascended from these to those.

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Προσίσεται. Hervetus interpres legit προσοίσεται, « adducet eorum, quae sunt, distinctionem. » Si quis προσείσεται malit, per me licet: id est, « insuper videbit, » seu « sciet. » Sylburg. — Malit fortasse aliquis προσήσεται. Nam Clemens paulo infra dicit, προσήσεται τὴν ἀλήθειαν, « admittet veritatem. »

Προσίσεται. Hervet the translator reads προσοίσεται, "he will bring in the distinction of the things that are." If anyone prefers προσείσεται, I have no objection: that is, "he will see besides," or "he will know." Sylburg. — Someone might perhaps prefer προσήσεται, for Clement says a little below, προσήσεται τὴν ἀλήθειαν, "he will admit the truth."

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Λυθήτω. Hervetus vertit, ac si legisset, ἵνα λυθῇ πιθανολογίᾳ διὰ τούτους· caeteris, forte quod obscuriora essent, omissis. Sensus autem videtur esse: « Per hos (philosophos) omnino dissolvatur, et sic demum ejusmodi homines adigantur ad confitendum, se non habere veritatem. »

"Let it be undone." Hervet translated as if he had read "that plausible argument may be undone through them," leaving out the rest, perhaps because it was rather obscure. The sense, however, seems to be: "Let it be wholly dissolved through these (the philosophers), and so at last let such men be driven to confess that they do not possess the truth."

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Φησίν. A., φασί, plurali num. Sylburg.

"He says." A. has φασί, "they say," in the plural. Sylburg.

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Καταλύεται. Ms. Ottob., καταλύσεται.

"Is undone." The Ottoboni manuscript has καταλύσεται, "will be undone."

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(74) ‹anchor: τὸν λόγον› · call in col 302

Κριτήριον τὸν λόγον. H. ms., κριτήριον τῶν λόγων. Sylburg.

"Reason as criterion." H.'s manuscript has κριτήριον τῶν λόγων, "criterion of arguments." Sylburg.

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(75) ‹anchor: τραπεζίτης› · call in col 302

Τραπεζίτης. Respicit dictum illud: Γίνεσθε τραπεζῖται δόκιμοι· « Estote probi nummularii. » De quo superius Strom. I, p. 425, n. 2.

"Money-changer." He has in view the saying, "Be approved money-changers." On this see above, Strom. I, p. 425, note 2.

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(76) ‹anchor: διαπαντὸς παντοίως› · call in col 302

Παντοίως. Non exstat haec vox Hebr. I, 1.

"In every way." This word does not occur in Heb. 1:1.

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Footnotes

(77) ‹anchor: not visible› · call in col 303

Προσήσεται. Hanc vocem agnoscit etiam Herveti versio, « admittet veritatem. » A. προσοίσεται mavult, ut paulo ante. Sylburg. — Statim post εἶναι subaudiendum οἴεται, vel simile quid.

"Will admit." Hervet's version also recognizes this word: "will admit the truth." A. prefers προσοίσεται, as a little before. Sylburg. — Immediately after εἶναι, "thinks" or something similar is to be understood.

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Πῇ τε. Ms. Ottob., πῇ τε καί.

"In some way." The Ottoboni manuscript has πῇ τε καί.

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Λήσεται. Flor. λύσεται, « solvet: » parum ad rem. Sylb.

Λήσεται. The Florence edition has λύσεται, "will undo": hardly to the point. Sylburg.

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Συγχρωμένους τοῖς μαθήμασι τοῦ γνωστικοῦ. Scribendum συγχρωμένου τοῖς μαθήμασι τοῦ γνωστικοῦ. Quod in Latina versione expressimus.

"Those using the gnostic's studies." One should write συγχρωμένου, "the gnostic using the studies." This we have expressed in the Latin version.

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(81) ‹anchor: not visible› · call in col 303

Λόγων. Ms. Ottob., λόγον.

"Of arguments." The Ottoboni manuscript has λόγον.

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(82) ‹anchor: καὶ αὐτὴ› · call in col 303

Αὐτή. Ms. Ottob., αὐτό.

"Itself" (feminine). The Ottoboni manuscript has αὐτό (neuter).

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(83) ‹anchor: Ἀρχὰ› · call in col 303

Ἀρχά. Hoc Pindari effatum citavit etiam Stobaeus serm. 11, qui est De veritate: Ἀρχὰς μεγάλας ἀρετᾶς ὤνασσ' ἀλάθεια, μὴ πταίσῃς ἐμὰν σύνθεσιν τραχεῖ ποτὶ ψεύδει. Ubi pro ἀρχάς, Scaliger reposuit ἀρχός, quod a Grotio retentum. Verior lectio est ἀρχά, quod habet Clemens. Proinde ex hoc et Stobaeo inter se collatis hi versus sic scribi poterunt: Ἀρχὰ μεγάλας ἀρετᾶς, / Ὤνασσ' ἀλάθεια, / Μὴ πταίσῃς ἐμὰν σύνθεσιν / Τραχεῖ ποτὶ ψεύδει. / Diva, virtutum veneranda princeps, / Veritas, tu me rege, tu tuere, / Ne fidem fallam, neque pacta mendax / Foedera rumpam.

"Beginning." Stobaeus too quoted this saying of Pindar, in Sermon 11, which is On Truth: "Beginnings of great virtue, Queen Truth, do not let my compact stumble against rough falsehood." There Scaliger put ἀρχός for ἀρχάς, which Grotius kept. The truer reading is ἀρχά, which Clement has. So, comparing this passage with Stobaeus, the verses can be written thus: "Beginning of great virtue, / Queen Truth, / Let not my compact stumble / Against rough falsehood." [Latin verse rendering:] "Goddess, revered chief of virtues, / Truth, rule me, guard me, / That I may not betray faith nor, a liar, / Break covenanted pacts."

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(84) ‹anchor: Ἀκούσας γὰρ› · call in col 303

Ἀκούσας. In his quae sequuntur Clemens Barnabam imitatus est; qui in c. IX haec scribit: Λέγει γάρ· Καὶ περιέτεμεν Ἀβραὰμ ἐκ τοῦ οἴκου αὐτοῦ ἄνδρας δέκα καὶ ὀκτὼ καὶ τριακοσίους. Τίς οὖν ἡ δοθεῖσα τούτῳ γνῶσις; μάθετε· τοὺς δεκαοκτὼ πρώτους, εἶτα τοὺς τριακοσίους· τὸ δὲ δέκα καὶ ὀκτώ, ἰῶτα δέκα, ἦτα ὀκτώ, ἔχει Ἰησοῦν· ὅτι δὲ σταυρὸς, ἐν τῷ Τ ἔμελλεν ἔχειν τὴν χάριν, λέγει καὶ τοὺς τριακοσίους. Δηλοῖ οὖν τὸν μὲν Ἰησοῦν ἐν τοῖς δυσὶ γράμμασι, καὶ ἐν ἑνὶ τὸν σταυρόν. « Narrat enim Scriptura, quod Abraham viros e domo sua decem et octo et trecentos circumcidit. Quae ergo illi in hoc data est cognitio? Discite: primo, decem et octo; dein, trecentos: decem autem et octo exprimuntur per: ι decem, η octo: habes initium nominis Ἰησοῦς· quia vero crux in figura litterae T, (continues)

"Having heard." In what follows Clement imitated Barnabas, who writes in ch. 9: "For it says: And Abraham circumcised of his household three hundred and eighteen men. What, then, was the knowledge given to him in this? Learn: the eighteen first, then the three hundred. Eighteen is iota, ten, and eta, eight: it holds Jesus. And because the cross was to have grace in the T, it also says the three hundred. So it shows Jesus in the two letters, and the cross in one." "For Scripture tells that Abraham circumcised three hundred and eighteen men of his household. What knowledge, then, was given him in this? Learn: first eighteen, then three hundred. Eighteen is expressed by ι, ten, and η, eight: you have the beginning of the name Jesus. And because the cross, in the shape of the letter T, (continues)

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running head: 303 CLEMENTIS ALEXAN
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running head: CLEMENTIS ALEXANDRINI
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running head: 303 CLEMENTIS ALEXANDRINI 304
marginal letters: (none)
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PG 9:304

διαστέλλειν τά τε κοινὰ καὶ τὰ ἴδια προσήσεται τὴν ἀλήθειαν· εἶναι γὰρ πάσης πλάνης καὶ ψευδοδοξίας αἴτιον, τὸ μὴ δύνασθαι διακρίνειν, πῇ τε ἀλλήλοις τὰ ὄντα κοινωνεῖ, καὶ πῇ διενήνοχεν. Εἰ δὲ μὴ κατὰ διωρισμένα τις τὸν λόγον ἐφοδεύοι, λήσεται συγχέας τά τε κοινὰ καὶ τὰ ἴδια· τούτου δὲ γινομένου, εἰς ἀνοδίαν καὶ πλάνην ἐμπίπτειν ἀναγκαῖον. Ἡ διαστολὴ δὲ τῶν τε ὀνομάτων τῶν τε πραγμάτων κἂν ταῖς Γραφαῖς αὐταῖς μέγα φῶς ἐντίκτει ταῖς ψυχαῖς· ἀναγκαῖον γὰρ ἐπακούειν τῶν τε πλείονα σημαινουσῶν λέξεων, καὶ τῶν πλειόνων ὅτ' ἂν ἕν τι σημαίνωσιν· ὅθεν καὶ τὸ ὀρθῶς ἀποκρίνεσθαι περιγίνεται. Τὴν πολλὴν δὲ ἀχρηστίαν παραιτητέον, ἀπασχολοῦσαν περὶ τὰ μηδὲν προσήκοντα· οἱονεὶ δὲ συναιτίοις προγυμνάσμασιν, εἴς τε τὴν ἀκριβῆ παράδοσιν τῆς ἀληθείας, ὅσον ἐφικτὸν καὶ ἀπερίσπαστον, συγχρωμένους τοῖς μαθήμασι τοῦ γνωστικοῦ, καὶ εἰς προφυλακὴν τῶν κακοτεχνούντων λόγων ἐκκοπὴν τῆς ἀληθείας. Οὐχ ἀπολειφθήσεται τοίνυν τῶν προκοπτόντων περὶ τὰς μαθήσεις τὰς ἐγκυκλίους καὶ τὴν Ἑλληνικὴν φιλοσοφίαν· ἀλλ' οὐ κατὰ τὸν προηγούμενον λόγον, τὸν δὲ ἀναγκαῖον, καὶ δεύτερον, καὶ περιστατικόν· οἷς γὰρ ἂν πανούργως χρήσωνται οἱ κατὰ τὰς αἱρέσεις πονούμενοι, τούτοις ὁ γνωστικὸς εἰς εὖ καταχρήσεται. Μερικῶς οὖν τυγχανούσης τῆς κατὰ τὴν Ἑλληνικὴν φιλοσοφίαν ἐμφαινομένης ἀληθείας, ἡ τῷ ὄντι ἀλήθεια, ὥσπερ ἥλιος ἐπιλάμψας τὰ χρώματα, καὶ τὸ λευκὸν, καὶ τὸ μέλαν, ὁποῖον ἕκαστον αὐτῶν, διαδείκνυσιν· οὕτως δὲ καὶ αὐτὴ πᾶσαν ἐλέγχει σοφιστικὴν πιθανολογίαν· εἰκότως ἄρα προαναπεφώνηται καὶ τοῖς Ἕλλησιν· «Ἀρχὰ μεγάλας ἀρετᾶς ἄνασσα ἀλήθεια.»

to distinguish both the common and the particular, will admit the truth. For the cause of all error and false opinion, [it is said,] is the inability to discern in what respect things that exist have something in common with one another, and in what respect they differ. And if one does not pursue the argument by distinctions, he will unawares confound the common and the particular; and when this happens, one must needs fall into pathlessness and error. And the distinguishing of names and of things, even in the Scriptures themselves, engenders great light in souls; for it is necessary to attend both to words that signify several things and to several words when they signify some one thing; whence comes also the ability to answer rightly. But much useless labour must be declined, which keeps one busy about things of no concern; [we are] rather, as by preliminary exercises that help, to make use of the gnostic's studies both for the exact transmission of the truth, as far as is attainable and free from distraction, and for guarding against the arguments that craftily plot the cutting off of the truth. He will not, then, fall behind those who make progress in the encyclical studies and in Greek philosophy; yet not according to the principal purpose, but according to the necessary, secondary and circumstantial one; for what those who labour in the sects use with knavery, the gnostic will use to good purpose. Since, then, the truth that appears in Greek philosophy is partial, the truth that truly is, as the sun shining on the colours shows forth the white and the black, what each of them is, so it too refutes all sophistic plausibility. Fittingly, then, has it been proclaimed beforehand even to the Greeks: "Beginning of great virtue, queen Truth."

CAPUT XI.

CHAPTER XI.

Mysticas rerum divinarum significationes contineri ostendit in numerorum arithmeticorum proportionibus, et rationum geometricarum ut et modorum musicorum differentiis.

He shows that mystical significations of divine things are contained in the proportions of arithmetical numbers, and in the differences of geometrical ratios and also of musical modes.

Καθάπερ οὖν ἐπὶ τῆς ἀστρονομίας ἔχομεν ὑπόδειγμα τὸν Ἀβραὰμ, οὕτως ἐπὶ τῆς ἀριθμητικῆς τὸν αὐτὸν Ἀβραάμ. «Ἀκούσας γὰρ ὅτι αἰχμαλω-

As, then, in astronomy we have Abraham as an example, so in arithmetic [we have] the same Abraham. "For having heard that [Lot] was taken captive,

Editors' notes and page, col. 304

Footnotes

(none) — footnotes (77)–(84), called in this column's Greek, are set in n303 (printed under page 151)

Page

running head: CLEMENTIS ALEXANDRINI 304
marginal letters: A ‹διαστέλλειν τά τε κοινὰ›; B ‹δοσιν τῆς ἀληθείας, ὅσον›; C ‹δὲ καὶ αὐτὴ πᾶσαν›; D ‹(in the footnote area)›
old-edition numerals: (none)
other: begins mid-sentence
other: CAPUT XI. and its italic caption stand full-width across 303/304 and are printed only in Latin (editors' matter); set here once
other: the column ends with αἰχμάλω- hyphenated; the word is set whole here (αἰχμάλωτος, tail τος at the head of col 305); its English stands in col 305's clause; col 305 no longer carries the tail τος or the English fragment (checked Q7a)
other: misprint kept as printed: Οὐχ ἀπολειφθήσεται (for Οὐκ) (Q4b; confirmed on the page and set back in the source, Q16b)
other: a stray mark after Ἡ (Ἡ· διαστολὴ) on the scan is taken as a printing blemish, not set
other: UNSURE ψευδοδο|ξίας: printed across the line end without a visible hyphen, and the first letter of the second line may read ζ at this scan resolution; set ψευδοδοξίας (Q16b)
other: ἄνασσα: the final α is damaged on the scan (looks like χ); set ἄνασσα (Q16b)
running head: 303 CLEMENTIS ALEXANDRINI 304
marginal letters: A ‹διαστέλλειν τά τε κοινὰ›; B ‹δοσιν τῆς ἀληθείας›; C ‹δὲ καὶ αὐτὴ πᾶσαν›; D ‹(beside the footnotes)›
old-edition numerals: (none)

PG 9:305

ἐλήφθη ὁ Λὼτ, τοὺς ἰδίους οἰκογενεῖς τιηʹ ἀριθμήσας, » καὶ ἐπεξελθὼν, πάμπολυν ἀριθμὸν τῶν πολεμίων χειροῦται. Φασὶν οὖν εἶναι τοῦ μὲν Κυριακοῦ σημείου τύπον κατὰ τὸ σχῆμα τὸ τριακοσιοστὸν στοιχεῖον, τὸ δὲ ἰῶτα καὶ τὸ ἦτα τοὔνομα σημαίνειν τὸ σωτήριον· μηνύεσθαι τοίνυν, τοὺς Ἀβραὰμ οἰκείους εἶναι κατὰ τὴν σωτηρίαν· τοὺς τῷ σημείῳ καὶ τῷ ὀνόματι προσπεφευγότας, κυρίους γεγονέναι τῶν αἰχμαλωτιζόντων, καὶ τῶν τούτοις ἀκολουθούντων παμπόλλων ἀπίστων ἐθνῶν. Ἤδη δὲ ὁ μὲν τριακόσια ἀριθμὸς τριάς ἐστιν ἐν ἑκατοντάδι· ἡ δεκὰς δὲ ὁμολογεῖται παντέλειος εἶναι· ὁ δὲ ὀκτὼ κύβος ὁ πρῶτος ἡ ἰσότης ἐν ἁπάσαις ταῖς διαστάσεσι, μήκους, πλάτους, βάθους· « Αἵ τε ἡμέραι τῶν ἀνθρώπων ἔσονται, φησὶν, ἔτη ρκʹ. » Ἔστι δὲ ὁ ἀριθμὸς ἀπὸ μονάδος κατὰ σύνθεσιν πεντεκαιδέκατος· σελήνη δὲ πεντεκαιδεκάτη πλησιφαὴς γίνεται. Ἔστι δὲ ἄλλως ὁ ἑκατὸν εἴκοσι τρίγωνος ἀριθμὸς, καὶ συνέστηκεν ἐξ ἰσότητος μὲν τοῦ ξδʹ. Ὧν ἡ κατὰ μέρος σύνθεσις τετραγώνους γεννᾷ· αʹ, γʹ, εʹ, ζʹ, θʹ, ιαʹ, ιγʹ, ιεʹ· ἐξ ἀνισότητος δὲ τοῦ νϛʹ, ἑπτὰ τῶν ἀπὸ δυάδος ἀρτίων, οἳ γεννῶσι τοὺς ἑτερομήκεις, βʹ, δʹ, ϛʹ, ηʹ, ιʹ, ιβʹ, ιδʹ. Κατ' ἄλλο πάλιν σημαινόμενον συνέστηκεν ὁ ἑκατὸν κʹ, ἀριθμὸς ἐκ τεσσάρων· ἑνὸς μὲν τριγώνου, τοῦ πεντεκαιδεκάτου, ἑτέρου δὲ τετραγώνου, τοῦ

Lot had been taken captive, having numbered his own home-born servants, three hundred and eighteen," and having gone forth in pursuit, he subdues a very great number of the enemy. They say, therefore, that the character for three hundred is a type of the Lord's sign according to its shape, while the iota and the eta signify the saving name; that it is indicated, accordingly, that those of Abraham's household are in accordance with salvation: those who have fled for refuge to the sign and the name have become masters of those who take captive, and of the very many unbelieving nations that follow them. Now the number three hundred is a triad in a hundred; and the decad is agreed to be all-perfect; while eight, the first cube, is equality in all the dimensions—length, breadth, depth. "And the days of men shall be," He says, "a hundred and twenty years." And the number is the fifteenth from the monad by addition; and the moon on the fifteenth day becomes full. And otherwise a hundred and twenty is a triangular number, and consists on the one hand of the equality of 64, the partial addition of whose components generates squares—1, 3, 5, 7, 9, 11, 13, 15—and on the other hand of the inequality of 56, seven of the even numbers starting from the dyad, which generate the oblong numbers—2, 4, 6, 8, 10, 12, 14. According to another signification again, the number a hundred and twenty consists of four numbers: one a triangle, fifteen; another a square,

Editors' notes and page, col. 305

Footnotes

(none) — footnotes (85)–(92), called in this column's Greek, are set under the facing Latin, n306 (printed under page 152)

Footnotes

(✠) ‹anchor: fuisse ✠ Lot captivum› · call in col 306 P. 782 ED. POTTER, 656-657 ED. PARIS.

P. 782 of Potter's edition, 656–657 of the Paris edition.

(printed under page 152)

(a) ‹anchor: lis suis numeratis› · call in col 306

Gen. XIV, 14 et seq.

Genesis 14:14 and following.

(printed under page 152)

(b) ‹anchor: centum et viginti anni› · call in col 306

Gen. VI, 5.

Genesis 6:5.

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(84) (continued) ‹anchor: not visible› · call in col 306

quae designat numerum CCC, habitura erat gratiam, ideo ait, et trecentos. Ostendit itaque Jesum in duabus litteris, et crucem in tertia. » In quem locum scribens Cotelerius plurimos ex antiquis scriptoribus recenset qui hac allegoria usi sunt.

(continued) which stands for the number 300, was to carry grace, it therefore says 'and three hundred.' So it shows Jesus in two letters and the cross in the third." Writing on this passage, Cotelier lists a great many ancient writers who used this allegory.

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Κυριακοῦ σημείου. Κυριακὸν σημεῖον vocat τὸν σταυρόν, « crucem, » cujus formam repraesentat T. Sequentes duae litterae, ι et η: primae duae initiales sunt salutaris nominis Ἰησοῦς. Sylburg. — Clemens paulo post: Εἰσὶ δ' οἳ τριακοσίους πήχεις σύμβολον τοῦ Κυριακοῦ σημείου λέγουσι. Conf. quae ad Barnabae locum jam dictum adnotavit Cotelerius.

"Of the Lord's sign." He calls "the cross" the Lord's sign; T represents its shape. The following two letters, ι and η, are the first two initials of the saving name Jesus. Sylburg. — Clement a little later: "And there are some who say the three hundred cubits are a symbol of the Lord's sign." Compare Cotelier's notes on the passage of Barnabas already mentioned.

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Παντέλειος. Sic superius auctor Strom. II, p. 455, τὸν τέλειον ἀριθμὸν δεκάδα vocat: Philonem nempe secutus lib. De septenario et festis p. 1195, De congressu quaerendae eruditionis gratia pag. 437, quod contineat πάσας ἀριθμῶν διαφορὰς καὶ ἀναλογίας, « omnes numerorum differentias et proportiones, » ut fusius idem exponit lib. De decalogo, p. 746 et seq. Conf. etiam idem lib. De mundi opificio p. 20 et seq., ubi septenarii aliorumque numerorum mystica explicatio instituitur.

"All-perfect." So above, in Strom. II, p. 455, the author calls ten "the perfect number," following Philo, namely in the book On the Number Seven and the Feasts, p. 1195, and On Mating with the Preliminary Studies, p. 437, because it contains "all the differences and proportions of numbers," as the same Philo sets out more fully in the book On the Decalogue, p. 746 and following. Compare also his book On the Creation of the World, p. 20 and following, where a mystical explanation of the number seven and other numbers is undertaken.

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Ὁ δὲ ὀκτὼ κύβος. Sic etiam Philo lib. De decalogo p. 748. Καὶ μὲν δὲ κύβον τὸν ὄγδοον, ὅς ἐστιν ἰσάκις ἴσος ἰσάκις. « Denique cubicus octavus pariter par pariter. » Porro dicitur cubus, vel numerus quadratus, qui gemina dimensione in aequa concrescit, ut bis duo, ter tres, quater quatuor, etc., secundum Boethium De musica lib. II, c. 6. A. Gellius lib. I, cap. 20: « Κύβος est figura ex omni latere quadrata;… in numeris similiter κύβος dicitur cum omne latus ejusdem numeri aequaliter in sese solvitur: sicuti fit cum ter terna ducuntur; atque idem ipse numerus triplicatur. » Porro Plutarchus, ubi quaerit cur Romani maribus nona ab ortu die nomina imponerent, feminis vero octava, de quadrati numeri perfectione disputans, haec habet verba: Ἢ ὅτι ἀριθμῶν ἁπάντων τὰ μὲν ἐννέα πρῶτός ἐστι τετράγωνος, ἀπὸ περιττοῦ καὶ τελείου τῆς τριάδος, τὰ δὲ ὀκτὼ πρῶτος κύβος ἀπὸ ἀρτίου τῆς δυάδος. « Aut quia omnium numerorum novem primus est quadratus, natus ex ternario, qui est impar et perfectus; octo autem primus est cubus natus e binario pari. » Haec Plutarchus Rom. quaest. 102. Conf. infra p. 683 edit. Paris., et quae ibi adnotanda sunt.

"And eight is a cube." So too Philo in the book On the Decalogue, p. 748: "And indeed the eighth is a cube, which is equally equal equally." "Lastly, the eighth is cubic, evenly even evenly." Further, a number is called a cube, or a square number, which grows into equal parts by a twofold dimension, as twice two, three times three, four times four, etc., according to Boethius, On Music, book II, ch. 6. Aulus Gellius, book I, ch. 20: "A cube is a figure square on every side; … in numbers likewise a cube is so called when every side of the same number is resolved equally into itself, as happens when three is multiplied by three and that same number is tripled." Further, Plutarch, where he asks why the Romans gave names to boys on the ninth day after birth but to girls on the eighth, discussing the perfection of the square number, has these words: "Or because, of all numbers, nine is the first square, from the odd and perfect three, and eight the first cube, from the even two." "Or because of all numbers nine is the first square, born of three, which is odd and perfect; and eight is the first cube, born of the even two." So Plutarch, Roman Questions 102. Compare below, p. 683 of the Paris edition, and the notes to be made there.

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Ἔστι δὲ ὁ ἀριθμός. Sensus est: Exsistit autem numerus hic ρκ', si numeros qui ab unitate usque ad XV intersunt inclusive, nempe ab α' usque ad ιε' in unam summam colligas: efficiunt enim CXX. Sylburg. — Viginti et centum sunt octies quindecim.

"And the number is." The sense is: this number 120 arises if you gather into one sum the numbers from one up to fifteen inclusive, that is, from 1 to 15: for they make 120. Sylburg. — One hundred and twenty is eight times fifteen.

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Ἔστι — δέ. Ms. Paris., ἔστι δὲ καί.

"And it is." The Paris manuscript has ἔστι δὲ καί.

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Τρίγωνος. Quomodo trigonus est hic numerus, cum duabus tantum partibus constet? Nempe quoniam istarum partium altera in octo, altera in septem subdividitur: octo autem et septem sunt quindecim, qui numerus est trigonus, ut paulo post dicitur.

"Triangular." How is this number triangular, when it consists of only two parts? Because one of those parts is subdivided into eight, the other into seven; and eight and seven are fifteen, which is a triangular number, as is said a little later.

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ξδ'. Quare hic numerus ἴσος, « par? » Quia constat octo numeris, qui hic apud Clementem sequuntur. At LVI numerus est ἄνισος, « impar, » quia septem numeris deinceps ab auctore memoratis constat. Quoniam vero CXX constat istis septem et octo minoribus numeris, ideo dicitur κατὰ σύνθεσιν πεντεκαιδέκατος, id est, « ex quindecim numeris compositus. » Priores autem octo incipiunt ἀπὸ μονάδος, « ab unitate, » et sic per impares 3, 5, etc., procedunt. Posteriores septem incipientes ἀπὸ δυάδος, « a numero binario » procedunt per ἀρτίους, « pares » numeros, 4, 6, etc. Proinde non male conjecit Hervetus post ξδ' desiderari hujusmodi verba: Ὀκτὼ τῶν ἀπὸ μονάδος περισσῶν, « Octo imparibus ab unitate. »

"64." Why is this number "equal"? Because it consists of eight numbers, which follow here in Clement. But the number 56 is "unequal," because it consists of the seven numbers the author next mentions. And since 120 consists of these seven and eight smaller numbers, it is called "fifteenth by composition," that is, "composed of fifteen numbers." The first eight begin "from unity" and proceed through the odd numbers 3, 5, etc. The latter seven, beginning "from the number two," proceed through the "even" numbers 4, 6, etc. So Hervet conjectured not badly that after 64 words of this kind are missing: "of eight odd numbers from unity."

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Τετραγώνους. Sic vocat hos octo numeros, quia duo quater repetita efficiunt quatuor latera. Septem vero numeri sequentes sunt ἑτερομήκεις, quia septimus numerus est impar, atque adeo efficit unum latus « inaequale. » Non recte igitur Hervetus scribendum putavit τριγώνους.

"Squares." He calls these eight numbers so because two repeated four times makes four sides. But the seven following numbers are "oblong," because the seventh number is odd and so makes one side "unequal." Hervet was therefore wrong to think one should write τριγώνους, "triangles."

(printed under page 152)

Footnotes

(a) ‹anchor: superne in cubitum› · call in col 307

Gen. VI, 14-16.

Genesis 6:14–16.

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Τετραγώνου. Scribendum πενταγώνου, quod viro etiam clarissimo Montfaulcon placuisse video. Nam si XV efficit tria latera, XXV quatuor latera, XLV sex latera, tum certe XXXV constabit quinque lateribus.

"Of a square." One should write πενταγώνου, "of a pentagon," which I see pleased the most distinguished Montfaucon as well. For if 15 makes three sides, 25 four sides and 45 six sides, then 35 will certainly consist of five sides.

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Ἀπὸ μονάδος· ε' δὲ, ὁ ιε'. Scribendum ἀπὸ μονάδος δι' ε', ὁ ιε', incipiendo ab unitate ter quinque efficiunt quindecim, numerum τρίγωνον, tribus lateribus constantem.

"From unity; and five, the fifteen." One should write "from unity by five, the fifteen": beginning from unity, three times five makes fifteen, a "triangular" number, consisting of three sides.

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Ε' ἀπὸ μ. Scilicet procedendo per numerum quinarium. Nam quinquies quinque sunt XXV.

"Five from unity." That is, proceeding by the number five. For five times five is 25.

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Τετράγωνα. Simile est illud Philonis De vita Moysis lib. III, pag. 672, ubi Aaronis pectorale describit: Σχῆμα δ' ἀπένειμεν ὁ τεχνίτης τετράγωνον τῷ λόγῳ, πάνυ καλῶς αἰνιττόμενος, ὡς χρὴ καὶ τὸν τῆς φύσεως λόγον, καὶ τὸν τοῦ ἀνθρώπου βεβηκέναι πάντῃ, καὶ μηδ' ὁτιοῦν κραδαίνεσθαι. « Voluit autem rationale illud quadrangulum esse artifex, pulchre subindicans oportere rationem tum naturae, tum hominis quaquaversum pervadere, et esse prorsus inconcussam. »

"Squared." Similar is the passage of Philo, Life of Moses book III, p. 672, where he describes Aaron's breastplate: "The craftsman gave the oracle a square shape, hinting very finely that the reason both of nature and of man must stand firm on every side and not waver in the least." "The craftsman wished that breastplate to be four-cornered, finely hinting that the reason both of nature and of man must reach every way and be wholly unshaken."

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(97) ‹anchor: Ἡ γεωμετρικὴ› · call in col 307

Ἡ γεωμετρ. De sequentibus numeris conf. Herveti Commentarius.

"The geometrical." On the numbers that follow, compare Hervet's commentary.

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(98) ‹anchor: Κυριακοῦ σημείου› · call in col 307

Κυριακοῦ σημείου. Nempe crucis, ut paulo superius dictum est.

"Of the Lord's sign." That is, of the cross, as was said a little above.

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(99) ‹anchor: ὡς ἔν τισι, δώδεκα› · call in col 307

Ἢ, ὡς ἔν τισι, δώδεκα. Haec, tanquam superflua, tollenda putavit Hervetus. Verum id quidem absque causa: quod ex numero « duodecim » apostolorum, qui his verbis respondet, clarissime patet.

"Or, as in some, twelve." Hervet thought these words should be removed as superfluous. But that is without reason, as is very plain from the number of the "twelve" apostles, which answers to these words.

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(1) ‹anchor: εἰς τὴν ἑνότητα› · call in col 307

Εἰς τὴν ἑν. Sic Paulus justorum perfectionem describens Ephes. IV, 13: Μέχρι καταντήσωμεν πάντες εἰς τὴν ἑνότητα τῆς πίστεως. . εἰς ἄνδρα τέλειον.

"Into the unity." So Paul, describing the perfection of the just, Eph. 4:13: "Until we all come to the unity of the faith … to a perfect man."

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running head: 307 CLEMENTIS ALEXAN
marginal letters: (none)
old-edition numerals: (none)
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PG 9:308

κεʹ, τρίτου δὲ τετραγώνου, τοῦ λεʹ, τετάρτου δὲ ἑξαγώνου, τοῦ μεʹ. Κατὰ γὰρ τὴν αὐτὴν ἀναλογίαν ὁ εʹ παρείληπται καθ' ἕκαστον εἶδος· τῶν μὲν γὰρ τριγώνων ἀπὸ μονάδος, εʹ δὲ, ὁ ιεʹ· τῶν δὲ τετραγώνων ὁ κεʹ· καὶ τῶν ἑξῆς ἀναλόγως· ναὶ μὴν ὁ κεʹ ἀριθμὸς εʹ ἀπὸ μονάδος ὢν, τῆς Λευιτικῆς φυλῆς εἶναι σύμβολον λέγεται· ὁ δὲ λεʹ καὶ αὐτὸς ἔχεται τοῦ ἐκ τῶν διπλασίων διαγράμματος ἀριθμητικοῦ, καὶ γεωμετρικοῦ, καὶ ἁρμονικοῦ, ϛʹ, ηʹ, θʹ, ιβʹ, ὧν ἡ σύνθεσις γεννᾷ τὸν λεʹ. Ἐν ταύταις ταῖς ἡμέραις Ἰουδαῖοι διαπλάσσεσθαι τὰ ἑπτάμηνα λέγουσιν· ὁ δὲ μεʹ, τοῦ ἐκ τῶν τριπλασίων διαγράμματος, τοῦ ϛʹ, θʹ, ιβʹ, ιηʹ· ὧν ἡ σύνθεσις γεννᾷ τὸν μεʹ· καὶ ἐν ταύταις ὁμοίως ταῖς ἡμέραις τὰ ἐννάμηνα διαπλάσσεσθαί φασι. Τοῦτο μὲν οὖν τὸ εἶδος τοῦ ἀριθμητικοῦ ὑποδείγματος· γεωμετρίας δὲ ἔστω μαρτύριον ἡ κατασκευαζομένη σκηνὴ, καὶ τεκταινομένη κιβωτός· ἀναλογίαις τισὶ λογικωτάταις, θείαις ἐπινοίαις κατασκευαζόμεναι, κατὰ συνέσεως δόσιν, ἐκ τῶν αἰσθητῶν εἰς τὰ νοητὰ, μᾶλλον δὲ ἐκ τῶνδε εἰς τὰ ἅγια, καὶ τῶν ἁγίων τὰ Ἅγια, μεταγούσης ἡμᾶς· τὰ μὲν γὰρ τετράγωνα « ξύλα, » τὸ τετράγωνον σχῆμα πάντη βεβηκέναι ὀρθὰς γωνίας ἐπιτελοῦν, τὸ ἀσφαλὲς δηλοῖ· καὶ « μῆκος μὲν τριακόσιοι πήχεις » τοῦ κατασκευάσματος, « πλάτους δὲ νʹ· βάθους δὲ, λʹ· καὶ εἰς πῆχυν ἄνωθεν » συντελεῖται, ἐκ τῆς πλατείας βάσεως ἀποξυνόμενον πυραμίδος τρόπον ἡ κιβωτός· τῶν διὰ πυρὸς καθαιρομένων καὶ δοκιμαζομένων σύμβολον. Ἡ γεωμετρικὴ αὕτη παρέχεται ἀναλογία, εἰς παραπομπὴν τῶν ἁγίων ἐκείνων μονῶν, ὧν τὰς διαφορὰς, αἱ διαφοραὶ τῶν ἀριθμῶν τῶν ὑποτεταγμένων μηνύουσιν. Οἱ δὲ ἐμφερόμενοι λόγοι εἰσὶν ἑξαπλάσιοι, ὡς τὰ τριακόσια τῶν νʹ. Καὶ δεκαπλάσιοι, ὡς τῶν λʹ δεκαπλάσια, τὰ τριακόσια· καὶ ἐπιδίμοιροι· τὰ γὰρ νʹ, τῶν λʹ ἐπιδίμοιρα. Εἰσὶ δ' οἳ τοὺς τριακοσίους πήχεις σύμβολον τοῦ Κυριακοῦ σημείου λέγουσι· τοὺς νʹ δὲ, τῆς ἐλπίδος, καὶ τῆς ἀφέσεως τῆς κατὰ τὴν πεντηκοστήν· καὶ τοὺς λʹ, ἢ ὡς ἔν τισι, δώδεκα, τὸ κήρυγμα δηλοῦν ἱστοροῦσιν, ὅτι τριακοστῷ μὲν ἐκήρυξεν ὁ Κύριος ἔτει· ιβʹ δὲ ἦσαν οἱ ἀπόστολοι· καὶ εἰς πῆχυν συντελεῖσθαι τὸ κατασκεύασμα, εἰς μονάδα τελευτώσης τῆς τοῦ δικαίου προκοπῆς, καὶ εἰς τὴν ἑνότητα τῆς πί-

25; a third a four-sided figure, 35; and a fourth a hexagon, 45. For according to the same proportion the 5th is taken in each class: for of triangles from the monad, the 5th is 15; of squares, 25; and of those that follow, proportionally. Yea, and the number 25, being the 5th from the monad, is said to be a symbol of the Levitical tribe; while 35 itself also depends on the arithmetic, geometric, and harmonic scale of doubles—6, 8, 9, 12—the addition of which generates 35. In these days the Jews say that seven-months' children are formed. And 45 depends on the scale of triples—6, 9, 12, 18—the addition of which generates 45; and in these days likewise they say that nine-months' children are formed. Such, then, is the form of the arithmetical example. And of geometry let the testimony be the tabernacle that is constructed and the ark that is fashioned—constructed in certain most rational proportions by divine conceptions, according to the gift of understanding, which leads us over from sensible things to intelligible things, or rather from these to the holy places, and the Holy of Holies; for the square "timbers," signifying that the square figure stands firm on every side, making right angles, indicate security; and "the length" of the structure "three hundred cubits, and the breadth 50, and the depth 30, and into a cubit above" is the ark finished off, tapering from its broad base in the manner of a pyramid, a symbol of those who are purified and tested through fire. This geometrical proportion is presented for our escort to those holy mansions, whose differences the differences of the numbers set down below indicate. And the ratios contained therein are sixfold, as three hundred is of 50; and tenfold, as three hundred is tenfold of 30; and one and two-thirds, for 50 is one and two-thirds of 30. And there are some who say that the three hundred cubits are a symbol of the Lord's sign; and the 50, of hope and of the remission at Pentecost; and the 30, or as in some copies twelve, they relate as signifying the preaching, because in His thirtieth year the Lord preached, and the apostles were 12; and that the structure is finished off into a cubit because the progress of the righteous ends in a monad, and in the unity of the

Editors' notes and page, col. 308

Page

running head: MENTIS ALEXANDRINI 303
marginal letters: A κεʹ, τρίτου; B δείγματος· γεωμετρίας; C λογία, εἰς; D (in footnote)
old-edition numerals: (none)
other: column number in head prints 303 (or broken 308); begins mid-sentence; ends mid-word (πί-)

PG 9:309

στεως· ἡ δὲ τράπεζα ἡ ἐν τῷ ναῷ πηχῶν ἐγεγόνει ἓξ· καὶ πόδες οἱ τέσσαρες ἀνὰ πῆχυν ἕνα ἥμισυ. Συνάγουσιν οὖν τοὺς πάντας πήχεις δώδεκα, συμφώνως τῷ κατὰ τὸν ἐνιαύσιον κύκλον ἑλιγμῷ τῶν μηνῶν ιβʹ, καθ' οὓς τὰ πάντα φύει τε καὶ τελεσφορεῖ ἡ γῆ, ταῖς τέσσαρσιν ὥραις οἰκειουμένη. Γῆς δ', οἶμαι, εἰκόνα ἡ τράπεζα δηλοῖ, τέσσαρσιν ὑπερειδομένη ποσὶ, θέρει, μετοπώρῳ, ἔαρι, χειμῶνι, δι' ὧν ὁδεύει τὸ ἔτος. Διὸ καὶ « κυμάτια στρεπτά » φησιν ἔχειν τὴν τράπεζαν, ἤτοι ὅτι περιόδοις καιρῶν κυκλεῖται τὰ πάντα, ἢ καὶ τάχα τὴν ὠκεανῷ περιῤῥεομένην ἐδήλου γῆν. Ἔτι τῆς μουσικῆς παράδειγμα ψάλλων ὁμοῦ, καὶ προφητεύων ἐκκείσθω Δαβὶδ, ὑμνῶν τὸν Θεὸν ἐμμελῶς· προσήκει δὲ εὖ μάλα τὸ ἐναρμόνιον γένος τῇ Δωριστὶ ἁρμονίᾳ, καὶ τῇ Φρυγιστὶ τὸ διάτονον, ὥς φησιν Ἀριστόξενος. Ἡ τοίνυν ἁρμονία τοῦ βαρβάρου ψαλτηρίου, τὸ σεμνὸν ἐμφαίνουσα τοῦ μέλους, ἀρχαιοτάτη τυγχάνουσα, ὑπόδειγμα Τερπάνδρῳ μάλιστα γίνεται πρὸς ἁρμονίαν τὴν Δώριον ὑμνοῦντι τὸν Δία, ὧδέ πως·

faith. And the table in the temple was made of six cubits; and its four feet were of a cubit and a half each. They make up, therefore, in all twelve cubits, in harmony with the winding of the 12 months in the yearly cycle, during which the earth both brings forth and matures all things, adapting itself to the four seasons. And the table, I think, indicates an image of the earth, supported on four feet—summer, autumn, spring, winter—through which the year travels. Wherefore he also says that the table has "wreathed mouldings," either because all things revolve in cycles of seasons, or perhaps also it signified the earth encompassed by the ocean. Furthermore, as an example of music, let David be set forth, playing the harp and prophesying together, praising God melodiously; and the enharmonic genus is very well suited to the Dorian harmony, and the diatonic to the Phrygian, as Aristoxenus says. The harmony, therefore, of the barbarian psaltery, exhibiting the gravity of the melody, and being most ancient, becomes a pattern above all for Terpander in singing the praise of Zeus to the Dorian harmony, somewhat thus:

Ζεῦ, πάντων ἀρχὰ, πάντων ἁγήτωρ, Ζεῦ, σοὶ πέμπω ταύταν ὕμνων ἀρχάν.

Zeus, beginning of all things, leader of all things, Zeus, to you I send this beginning of hymns.

Εἴη δ' ἂν τῷ ψαλμῳδῷ κιθάρα ἀλληγορουμένη, κατὰ μὲν τὸ πρῶτον σημαινόμενον, ὁ Κύριος, κατὰ δὲ τὸ δεύτερον οἱ προσεχῶς κρούοντες τὰς ψυχὰς ὑπὸ μουσηγέτῃ τῷ Κυρίῳ. Κἂν ὁ σωζόμενος λέγηται λαὸς κιθάρα κατ' ἐπίπνοιαν τοῦ Λόγου, καὶ κατ' ἐπίγνωσιν τοῦ Θεοῦ δοξάζων μουσικῶς ἐξακούεται, κρουόμενος εἰς πίστιν τῷ Λόγῳ. Λάβοις δ' ἂν καὶ ἄλλως μουσικὴν συμφωνίαν τὴν ἐκκλησιαστικὴν, νόμου καὶ προφητῶν ὁμοῦ, καὶ ἀποστόλων σὺν καὶ τῷ Εὐαγγελίῳ· τήν τε ὑποβεβηκυῖαν τὴν καθ' ἕκαστον προφήτην κατὰ τὰς μεταπηδήσεις τῶν προσώπων συνῳδίαν· ἀλλ', ὡς ἔοικεν, οἱ πλεῖστοι τῶν τὸ ὄνομα ἐπιγραφομένων, καθάπερ οἱ τοῦ Ὀδυσσέως ἑταῖροι, ἀγροίκως μετίασι τὸν λόγον, οὐ τὰς Σειρῆνας, ἀλλὰ τὸν ῥυθμὸν καὶ τὸ μέλος παρερχόμενοι, ἀμαθίᾳ βύσαντες τὰ ὦτα· ἐπείπερ ἴσασιν οὐ δυνησόμενοι, ἅπαξ ὑποσχόντες τὰς ἀκοὰς Ἑλληνικοῖς μαθήμασι, μετὰ ταῦτα τοῦ νόστου τυχεῖν. Τῷ δ' ἀπανθιζομένῳ τὸ χρειῶδες εἰς ὠφέλειαν τῶν κατηχουμένων, καὶ μάλιστα Ἑλλήνων ὄντων (τοῦ Κυρίου δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς) οὐκ ἀφεκτέον τῆς φιλομαθίας, ἀλόγων δίκην ζώων· πλείω δ', ὡς ἔνι μάλιστα, βοηθήματα τοῖς ἐπαΐουσιν ἐρανιστέον. Πλὴν οὐδαμῶς τούτοις ἐνδιατριπτέον, ἀλλ' ἢ εἰς μό-

And the cithara might be allegorized by the psalmist, according to its primary signification, as the Lord, and according to the secondary, as those who continually strike the strings of souls under the Lord as choir-leader. And if the people that is being saved be called a cithara, it is heard glorifying musically according to the inspiration of the Word and according to the knowledge of God, being struck unto faith by the Word. And you might also take in another way the ecclesiastical musical symphony, of the law and the prophets together, and of the apostles along with the Gospel as well; and the subordinate concord in each prophet according to the transitions of persons. But, as it seems, most of those who enrolled under the Name, like the companions of Odysseus, approach the word boorishly, passing by not the Sirens, but the rhythm and the melody, stopping their ears with ignorance; since they know that they will not be able, once they have lent their ears to Greek studies, afterwards to win their return home. Yet he who culls what is serviceable for the benefit of those under instruction, especially when they are Greeks (and the earth is the Lord's and the fulness thereof), must not abstain from love of learning like irrational animals; rather, he must collect as many aids as possible for his hearers. Nevertheless, he must by no means linger over these studies, save only for

Editors' notes and page, col. 309

Footnotes

(a) ‹anchor: not visible› · call in col 310

Exod. XXV, 23 et seq.

Exodus 25:23 and following.

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Ibid., 24.

Ibid., 25:24.

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Πηχῶν… ἕξ. Quomodo certe Exod. XXV, 23, haec mensa dicitur fuisse δύο πήχεων τὸ μῆκος, καὶ πήχεως τὸ εὖρος, καὶ πήχεως καὶ ἡμίσους τὸ ὕψος.

"Of cubits … six." Whereas in Exod. 25:23 this table is said to have been "two cubits in length, a cubit in breadth, and a cubit and a half in height."

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Φησίν. Si quis pluraliter φασί malit, per me licet. Sylburg.

"He says." If anyone prefers the plural φασί, "they say," I have no objection. Sylburg.

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Τερπάνδρῳ. Qui scilicet νόμους λυρικοὺς πρῶτος ἔγραψεν, ut ait Suidas.

"To Terpander." The one, that is, who first wrote "lyric nomes," as the Suda says.

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Ζεῦ. Forte rectius post Ζεῦ distinxeris quam ante. Sylburg.

"Zeus." Perhaps you would do better to punctuate after "Zeus" than before. Sylburg.

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(6) ‹anchor: λαὸς κιθάρα› · call in col 310

Κιθάρα. Similia superius scribit auctor in Protrept. p. 5, ubi conf. not. 7 et 8.

"Lyre." The author writes similar things above in the Protrepticus, p. 5; compare notes 7 and 8 there.

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(7) ‹anchor: εἰς πίστιν τῷ Λόγῳ› · call in col 310

Κρουόμενος… Λόγῳ. « Pulsatus a Verbo. » Nam hominem comparat instrumento musico, quod a Verbo inspiratur, seu pulsatur, ut e loco Protreptici jam dicto clarius apparet.

"Struck … by the Word." "Struck by the Word." For he compares man to a musical instrument which is breathed upon, or struck, by the Word, as appears more clearly from the passage of the Protrepticus already mentioned.

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(8) ‹anchor: τὸ ὄνομα› · call in col 310

Τὸ ὄνομα. Scilicet Christi, ut supra. Solet enim ὄνομα simpliciter positum pro Christi nomine sumi. Proinde οἱ τὸ ὄνομα ἐπιγραφόμενοι sunt Christiani.

"The name." That is, Christ's, as above. For "the name," set down on its own, is usually taken for the name of Christ. So "those who are enrolled under the name" are Christians.

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(9) ‹anchor: τὸν ῥυθμὸν› · call in col 310

Οὐ τὰς Σειρῆνας, ἀλλὰ τὸν ῥ. « Non Sirenas, » id est quod fallax est et noxium, sed « numeros ipsos, » scilicet doctrinam, quae valde utilis ac jucunda est. Multo aliter ipse Ulysses, qui Sirenas quidem effugit malo navis alligatus, earum vero cantui aures avide praebuit, Odyss. M, v. 155.

"Not the Sirens, but the rhythm." "Not the Sirens," that is, what is deceitful and harmful, but "the rhythms themselves," that is, learning, which is very useful and pleasant. Quite otherwise did Ulysses himself, who escaped the Sirens bound to the ship's mast, yet eagerly lent his ears to their song, Odyssey XII (M), line 155.

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(10) ‹anchor: τοῦ Κυρίου› · call in col 310

Τοῦ Κυρίου. Hoc dicto innuit, Graecas disciplinas perinde Domini esse ac barbaras.

"The Lord's." By this saying he hints that the Greek disciplines belong to the Lord just as much as the barbarian ones.

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Footnotes

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I Cor. X, 26.

1 Corinthians 10:26.

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Τοῦτο. Τοῦτο accus. casu agnoscit etiam H. ms. Idem paulo post πεῖσμα, et mox τὴν ἁπάντων ἀσφάλ. Sylburg. — Hanc postremam lectionem tuetur etiam ms. Ottob.

"This." H.'s manuscript also recognizes τοῦτο in the accusative case. The same manuscript a little later has πεῖσμα, and just after τὴν ἁπάντων ἀσφάλ[ειαν], "the safety of all." Sylburg. — The Ottoboni manuscript also supports this last reading.

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Ψάλλειν. Scribendum ψάλλοντες, quod Lowthio etiam placuit: vel ἐν τῷ ψάλλειν. Vel sic formari possit haec sententia: Ἀμέλει καὶ ἐν τῷ παρὰ πότον ψάλλειν, ἀλλήλοις προπίνομεν. « Certe etiam in cantibus convivalibus nobis invicem propinamus. » Conf. superius Paedag. lib. II, c. 4.

"To sing." One should write ψάλλοντες, "singing," which Lowth also approved, or ἐν τῷ ψάλλειν, "in singing." Or the sentence could be framed thus: "Indeed, in singing over our drink too, we pledge one another." "Certainly in our table songs as well we drink to one another." Compare above, Paedagogus book II, ch. 4.

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Κατακλῶσα. De « musica animos frangente » agit etiam Philo p. 130. H. Sylburg.

"Breaking down." Philo too treats of "music that enervates the mind," p. 130. H. Sylburg.

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Τῆς τῶν μεταρσίων ἱστορίας. H. ms. τὴν τῶν μεταρσίων ἱστορίαν. Sylburg. — Quam lectionem exhibent etiam mss. Paris. et Ottob.

"Of the inquiry into things on high." H.'s manuscript has the accusative, τὴν τῶν μεταρσίων ἱστορίαν. Sylburg. — The Paris and Ottoboni manuscripts also give this reading.

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Ἐτίων vel ἐτείων, usurpatum pro ἐνιαυσίων, « annuarum, » seu cujusque anni temporum. Mox rectius forte ἐπιτολῆς ἄστρων. Sylburg.

"Yearly": ἐτίων or ἐτείων, used for ἐνιαυσίων, "annual," that is, of the seasons of each year. Just after, perhaps better ἐπιτολῆς ἄστρων, "rising of the stars." Sylburg.

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Ἐρρύηκε δέ. Scilicet τὸ ποιητικόν. Nam τὸ θεωρεῖν praecedat τὸ ποιεῖν necesse est: ut superius explicatum p. 649 edit. Paris.

"And it has flowed." That is, the practical part. For contemplating must precede doing, as was explained above, p. 649 of the Paris edition.

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(17) ‹anchor: πρὸς τὴν θεωρίαν› · call in col 311

Κατευθύνοντα τὰς πράξεις πρὸς τὴν θεωρίαν. Cum paulo ante dictum sit τὸ ποιητικὸν ἐρρυηκέναι ἀπὸ θεωρητικοῦ, et actio praesupponat contemplationem, quomodo hic dicit auctor « actiones dirigendas esse ad contemplationem? » Nempe κατευ- (continues)

"Directing actions towards contemplation." Since it was said a little before that the practical has flowed from the contemplative, and action presupposes contemplation, how does the author say here that "actions are to be directed towards contemplation"? Namely, (continues)

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Page

running head: 311 CLEMENTIS ALEXA
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:312

νον τὸ ἀπ' αὐτῶν χρήσιμον· ὡς λαβόντας τοῦτο καὶ κτησαμένους, ἀπεῖναι οἴκαδε δύνασθαι ἐπὶ τὴν ἀληθῆ φιλοσοφίαν, πεῖσμα τῇ ψυχῇ βέβαιον τὴν ἐκ πάντων ἀσφάλειαν πεπορισμένον. Ἁπτέον ἄρα μουσικῆς εἰς κατακόσμησιν ἤθους καὶ καταστολήν. Ἀμέλει καὶ παρὰ πότον ψάλλειν ἀλλήλοις προπίνομεν, κατεπάδοντες ἡμῶν τὸ ἐπιθυμητικὸν, καὶ τὸν Θεὸν δοξάζοντες ἐπὶ τῇ ἀφθόνῳ τῶν ἀνθρωπείων ἀπολαύσεων δωρεᾷ, τῶν τε εἰς τὴν τοῦ σώματος τῶν τε εἰς τὴν τῆς ψυχῆς αὔξησιν τροφῶν ἀϊδίως ἐπιχορηγηθῆναι. Περιττὴ δὲ μουσικὴ ἀποπτυστέα, ἡ κατακλῶσα τὰς ψυχὰς, καὶ εἰς ποικιλίαν ἐμβάλλουσα, τοτὲ μὲν θρηνώδη, τοτὲ δὲ ἀκόλαστον καὶ ἡδυπαθῆ, τοτὲ δὲ ἐκβακχευομένην καὶ μανικήν. Ὁ αὐτὸς λόγος καὶ περὶ ἀστρονομίας· αὕτη γὰρ μετὰ τῆς τῶν μεταρσίων ἱστορίας, περί τε σχήματος τοῦ παντὸς, καὶ φορᾶς οὐρανοῦ, τῆς τε τῶν ἄστρων κινήσεως, πλησιαίτερον τῇ κτιζούσῃ δυνάμει προσάγουσα τὴν ψυχὴν, εὐαισθήτως ἔχειν διδάσκει ὡρῶν ἐτίων, ἀέρων μεταβολῆς, ἐπιτολῶν ἄστρων· ἐπεὶ καὶ ναυτιλία, καὶ γεωργία τῆς ἀπὸ ταύτης χρείας πεπλήρωται, καθάπερ τῆς γεωμετρίας, ἀρχιτεκτονική τε καὶ οἰκοδομική. Παρακολουθητικὴν δ', ὡς ἔνι μάλιστα, τὴν ψυχὴν καὶ τοῦτο παρασκευαζει τὸ μάθημα, τοῦ τε ἀληθοῦς διορατικὴν, καὶ τοῦ ψεύδους διελεγκτικὴν, ὁμολογιῶν τε καὶ ἀναλογιῶν εὑρετικὴν, ὥστε ἐν τοῖς ἀνομοίοις τὸ ὅμοιον θηρᾷν· ἐνάγει τε ἡμᾶς ἐπὶ τὸ εὑρεῖν ἀπλατὲς μῆκος, καὶ ἐπιφάνειαν ἀβαθῆ, καὶ σημεῖον ἀμερές· καὶ ἐπὶ τὰ νοητὰ μετατίθησιν ἀπὸ τῶν αἰσθητῶν. Συνεργὰ τοίνυν φιλοσοφίας τὰ μαθήματα, καὶ αὐτὴ ἡ φιλοσοφία εἰς τὸ περὶ ἀληθείας διαλαβεῖν. Αὐτίκα ἡ χλαμὺς πόκος ἦν τὸ πρῶτον· εἶτα ἐξάνθη, κρόκη τε ἐγένετο, καὶ στήμων· καὶ τότε ὑφάνθη. Προπαρασκευασθῆναι τοίνυν τὴν ψυχὴν καὶ ποικίλως ἐργασθῆναι χρὴ, εἰ μέλλοι ἀρίστη κατασκευάζεσθαι· ἐπεὶ τῆς ἀληθείας τὸ μὲν ἔστι γνωστικὸν, τὸ δὲ ποιητικὸν, ἐῤῥύηκε δὲ ἀπὸ τοῦ θεωρητικοῦ· δεῖται δὲ ἀσκήσεως καὶ συγγυμνασίας πολλῆς καὶ ἐμπειρίας. Ἀλλὰ καὶ τοῦ θεωρητικοῦ τὸ μέν τί ἐστι πρὸς τοὺς πέλας, πὸ δὲ ὡς πρὸς αὑτόν· διόπερ καὶ τὴν παιδείαν οὕτω χρὴ συνεσκευάσθαι, ὥστε ἀμφοτέροις ἐνηρμόσθαι. Ἔνεστι μὲν οὖν αὐτάρκως τὰ συνεκτικὰ τῶν πρὸς γνῶσιν φερόντων ἐκμαθόντα, ἐφ' ἡσυχίας τοῦ λοιποῦ μένειν ἀναπεπαυμένον, κατευθύνοντα τὰς πράξεις πρὸς τὴν θεωρίαν. Διὰ δὲ τὴν τῶν πέλας ὠφέλειαν, τῶν

the benefit derived from them, so that having taken and acquired this, we may be able to depart homeward to true philosophy, which has provided for the soul a sure cable, security from all things. Music, then, is to be handled for the adorning and composing of character. Assuredly even over our drink we pledge one another in singing psalms, charming into stillness our appetitive part, and glorifying God for the bountiful gift of human enjoyments, and for the perpetual supply of nourishment for the growth both of the body and of the soul. But superfluous music is to be spurned, which breaks down souls and casts them into a variety of moods—now mournful, now licentious and voluptuous, and now frenzied and frantic. The same account holds also concerning astronomy; for this, together with the inquiry into things on high, concerning both the shape of the universe and the revolution of heaven and the motion of the stars, bringing the soul nearer to the creating Power, teaches it to be quick to perceive the yearly seasons, the change of airs, and the risings of stars; since both navigation and agriculture are filled with the benefit derived from it, just as architecture and building are from geometry. And this branch of learning also renders the soul in the highest degree attentive, perceptive of the true and refutative of falsehood, and inventive of agreements and proportions, so as to hunt out the like in things unlike; and it leads us on to find length without breadth, and surface without depth, and an indivisible point, and transfers us from sensible to intelligible things. The branches of learning, therefore, are helpers of philosophy, and philosophy itself is a helper for treating of the truth. For instance, the cloak was at first a fleece; then it was carded, and became woof and warp; and then it was woven. The soul, therefore, must be prepared beforehand and worked in manifold ways, if it is to be fashioned most excellently; since of truth one part is cognitive and the other practical, and this has flowed from the contemplative part, and needs much practice and joint exercise and experience. Moreover, of the contemplative part itself, one aspect is in relation to one's neighbours, and the other as in relation to oneself; wherefore education also must be so equipped as to be adapted to both. It is possible, then, for one who has sufficiently learned out the principles that hold together the things conducive to knowledge, to remain for the future at rest in quiet, directing his actions towards contemplation. Yet for the benefit of one's neighbours, when some

Editors' notes and page, col. 312

Page

running head: EMENTIS ALEXANDRINI 312
marginal letters: A νον τὸ; B τῆς τῶν; C νοητὰ μετατίθησιν; D ἀναπεπαυμένον, κατευθύνοντα
old-edition numerals: (none)
other: begins mid-word (-νον of μόνον); ends mid-sentence; παρασκευαζει (unaccented) prints for παρασκευάζει; πὸ δὲ ὡς prints for τὸ δὲ ὡς

PG 9:313

μὲν ἐπὶ τὸ γράφειν ἱεμένων, τῶν δὲ ἐπὶ τὸ παραδιδόναι στελλομένων τὸν λόγον· ἥ τε ἄλλη παιδεία χρήσιμος, ἥ τε τῶν γραφῶν τῶν Κυριακῶν ἀνάγνωσις εἰς ἀπόδειξιν τῶν λεγομένων ἀναγκαία, καὶ μάλιστα, ἐὰν ἀπὸ τῆς Ἑλληνικῆς ἀνάγωνται παιδείας οἱ ἐπαΐοντες. Τοιαύτην τὴν Ἐκκλησίαν ὁ Δαβὶδ διαγράφει· « Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη· » καὶ τοῖς Ἑλληνικοῖς καὶ περιττοῖς, « ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη. » Ἡ ἀλήθεια δὲ διὰ τοῦ Κυρίου· « Βουλὴν γάρ σου, φησὶ, τίς ἔγνω, εἰ μὴ σὺ δέδωκας σοφίαν, καὶ ἔπεμψας τὸ ἅγιόν σου Πνεῦμα ἀπὸ ὑψίστων· καὶ οὕτω διωρθώθησαν αἱ τρίβοι τῶν ἐπὶ τῆς γῆς, καὶ τὰ ἀρεστά σου ἐδιδάχθησαν οἱ ἄνθρωποι, καὶ τῇ σοφίᾳ ἐσώθησαν; » Ὁ γνωστικὸς γὰρ οἶδε κατὰ τὴν γραφὴν τὰ ἀρχαῖα, καὶ τὰ μέλλοντα εἰκάζει· ἐπίσταται στροφὰς λόγων καὶ λύσεις αἰνιγμάτων· σημεῖα καὶ τέρατα προγινώσκει, καὶ ἐκβάσεις καιρῶν καὶ χρόνων, ὡς προειρήκαμεν. Ὁρᾷς τὴν τῶν μαθημάτων πηγὴν, ἐκ τῆς σοφίας ὁρμωμένην; Τοῖς δὲ ὑποκρούουσι, Τί γὰρ ὄφελος εἰδέναι τὰς αἰτίας τοῦ, πῶς κινεῖται ὁ ἥλιος, φέρε εἰπεῖν, καὶ τὰ λοιπὰ ἄστρα, ἢ τὰ γεωμετρικὰ θεωρήματα ἐπεσκέφθαι, ἢ τὰ διαλεκτικὰ, καὶ τῶν ἄλλων ἕκαστον μαθημάτων; Πρὸς γὰρ καθηκόντων ἀπόδοσιν ταῦτα μηδὲν ὠφελεῖν, εἶναί τε ἀνθρωπίνην σύνεσιν τὴν Ἑλληνικὴν φιλοσοφίαν· μὴ γὰρ εἶναι διδακτὴν τῆς ἀληθείας· ἐκεῖνα λεκτέον· Πρῶτον μὲν ὅτι καὶ περὶ τὰ μέγιστα τῶν ὄντων πταίουσιν οὗτοι, τουτέστι τὴν προαίρεσιν τοῦ νοῦ· « Οἱ γὰρ φυλάσσοντες, φασὶν, ὁσίως τὰ ὅσια, ὁσιωθήσονται· καὶ οἱ διδαχθέντες αὐτὰ, εὑρήσουσιν ἀπολογίαν. » Ὁ γνωστικὸς γὰρ μόνος εὐλόγως πάντα ὁσίως πράξει τὰ πρακτέα, ὡς μεμάθηκε κατὰ τὴν τοῦ Κυρίου διδασκαλίαν, δι' ἀνθρώπων παραλαβών. Πάλιν τε αὖ ἀκούειν ἔξεστιν· « Ἐν γὰρ χειρὶ αὐτοῦ, τουτέστι τῇ δυνάμει καὶ σοφίᾳ, καὶ ἡμεῖς καὶ οἱ λόγοι ἡμῶν, πᾶσά τε φρόνησις, καὶ ἐργατειῶν ἐπιστήμη· οὐθὲν γὰρ ἀγαπᾷ ὁ Θεὸς εἰ μὴ τὸν σοφίᾳ συνοικοῦντα. » Ἔπειτα δὲ οὐκ ἀνέγνωσαν τὸ πρὸς τοῦ Σολομῶντος εἰρημένον. Περὶ γὰρ νεὼς κατασκευῆς διαλαβὼν, ἄντικρύς φησιν· « Τεχνῖτις δὲ σοφία κατεσκεύασεν· ἡ δὲ σὴ, πάτερ, διακυβερνᾷ πρόνοια. » Καὶ πῶς οὐκ ἄλογον, τεκτονικῆς καὶ ναυπηγικῆς χεῖρον νομίζειν φιλοσοφίαν; Τάχα που καὶ ὁ Κύριος τὸ πλῆθος ἐκεῖνο τῶν ἐπὶ τῆς πόας κατακλιθέντων καταντικρὺ τῆς Τιβεριάδος τοῖς ἰχθύσι τοῖς δυσὶ, καὶ τοῖς πέντε τοῖς κριθίνοις διέθρεψεν ἄρτοις·

apply themselves to writing, and others set out to hand down the word, both the rest of education is useful, and the reading of the Scriptures of the Lord is necessary for the demonstration of what is said, and especially if the hearers come from Greek training. Such does David describe the Church to be: "The queen stood at Thy right hand, clothed in vesture wrought with gold, arrayed in varied colours;" and in things Greek and superfluous, "clothed in golden fringes, arrayed in varied colours." And the truth is through the Lord: "For who," he says, "has known Thy counsel, unless Thou gave wisdom, and sent Thy Holy Spirit from on high? And so the paths of those on earth were set right, and men were taught the things that are pleasing unto Thee, and were saved by wisdom." For the gnostic knows, according to the Scripture, the ancient things, and conjectures the things to come; he understands the turnings of words and the solutions of riddles; he foreknows signs and wonders, and the issues of seasons and times, as we have said before. Do you see the fountain of the branches of learning springing forth from wisdom? And to those who interrupt and object, What profit is there in knowing the causes of how the sun moves, for instance, and the rest of the stars, or in having examined geometrical theorems, or dialectical ones, and each of the other branches of learning?—for these avail nothing towards the performance of duties, and Greek philosophy is human understanding, for it is not capable of teaching the truth—the following things must be said: First, that these men stumble even concerning the greatest of things that are, that is, the free choice of the mind: "For they," it is said, "who holily keep holy things shall be accounted holy; and they who have been taught them shall find a defence." For the gnostic alone will reasonably do all things that are to be done holily, as he has learned according to the teaching of the Lord, having received it through men. And again, one may hear: "For in His hand"—that is, in His power and wisdom—"are both we and our words, and all prudence and knowledge of workmanship; for God loves nothing save him that dwells with wisdom." And in the next place, they have not read what was spoken by Solomon; for treating of the building of a ship, he expressly says: "For wisdom, the artificer, framed it; and Thy providence, O Father, steers it through." And how is it not unreasonable to deem philosophy inferior to carpentry and shipbuilding? Perhaps too the Lord nourished that multitude of those who reclined upon the grass over against Tiberias with the two fishes and the five barley loaves,

Editors' notes and page, col. 313

Footnotes

(a) ‹anchor: not visible› · call in col 314

Psal. XLIV, 10.

Psalm 44 (Vulgate numbering), verse 10.

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(b) ‹anchor: et variata› · call in col 314

Ibid., 14, 15.

Ibid., verses 14–15.

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Sap. VII, 17, 18.

Wisdom 7:17–18.

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(d) ‹anchor: invenient responsionem› · call in col 314

Sap. VI, 10.

Wisdom 6:10.

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(17) (continued) ‹anchor: not visible› · call in col 314

θύνειν non est hoc loco « dirigere » tanquam ad finem, sed tanquam ad normam. Proinde sensus est, « actiones conformes esse debere regulae quam per contemplationem accepimus. » Nisi potius malit aliquis haec, mutato verborum ordine, sic scribi: Κατευθύνοντα πρὸς τὰς πράξεις τὴν θεωρίαν· « dirigendo contemplationem ad actiones. »

(continued) "to direct" here does not mean directing towards an end, but by a rule. So the sense is: "actions must conform to the rule we have received through contemplation." Unless someone prefers to have the words written in a changed order thus: "directing contemplation towards actions."

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(18) ‹anchor: not visible› · call in col 314

Γράφειν. Conf. superius Strom. I, p. 318.

"To write." Compare above, Strom. I, p. 318.

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(19) ‹anchor: not visible› · call in col 314

Ἀρεστά σου. Forsan rectius ἀρεστά σοι. Sylburg.

"Things pleasing of you." Perhaps better ἀρεστά σοι, "things pleasing to you." Sylburg.

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Ὡς προειρήκαμεν. Scilicet p. 649 edit. Paris.

"As we said before." Namely, p. 649 of the Paris edition.

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(21) ‹anchor: διδακτὴν τῆς ἀληθείας› · call in col 314

Διδακτὴν τῆς ἀληθείας. Forsan διδακτικὴν τῆς ἀληθείας. Vulgatam lectionem secutus interpres, vertit: « minime enim doceri a veritate. » Sylburg.

"Taught of the truth." Perhaps διδακτικὴν τῆς ἀληθείας, "able to teach the truth." The translator, following the common reading, rendered: "for it is in no way taught by the truth." Sylburg.

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(22) ‹anchor: Οἱ γὰρ› · call in col 314

Οἱ γάρ. Sap. VI, 11. Οἱ γὰρ φυλάξαντες ὁσίως τὰ ὅσια ὁσιωθήσονται. Latina: « Qui enim custodierint justitiam, juste judicabuntur: qui didicerint justa, invenient quid respondeant. » Collect.

"For those." Wis. 6:11: "For those who have kept holy things holily will be made holy." The Latin: "For they that have kept justice shall be justly judged; and they that have learned just things shall find what to answer." Collected [notes].

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(23) ‹anchor: Τεχνῖτις δὲ σοφία› · call in col 314

Τεχνῖτις. Sap. XIV, Τεχνίτης.

"Craftswoman." Wis. 14 has τεχνίτης, "craftsman."

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(24) ‹anchor: τοῖς κριθίνοις› · call in col 314

Καὶ τοῖς πέντε τοῖς κριθ. Ms. Ottob. καὶ τοῖς ἐν τοῖς κριθ. Numerali scilicet ε in praepos. ἐν versa.

"And the five barley." The Ottoboni manuscript has καὶ τοῖς ἐν τοῖς κριθ., the numeral ε, five, having evidently been turned into the preposition ἐν.

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Footnotes

(a) ‹anchor: not visible› · call in col 315

Sap. VII, 18.

Wisdom 7:18.

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(b) ‹anchor: not visible› · call in col 315

Ibid., 28.

Ibid., 7:28.

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Sap. XIV, 2, 3.

Wisdom 14:2–3.

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(d) ‹anchor: not visible› · call in col 315

Joan. VI, 11.

John 6:11.

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(e) ‹anchor: dixit propheta Joannes› · call in col 315

Joan. III, 30.

John 3:30.

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(25) ‹anchor: not visible› · call in col 315

Αὐξήσαντες μὲν οὐχ. Panis inter edendum adeo auctus est, ut illius fragmenta duodecim cophinos implerent: piscium vero fragmenta collecta nulla memorantur. Proinde hos auctor comparat verbo Graecis tradito, quod etiamsi tantos fructus ferre nequeat, quantos solet, quod a Judaeis ac bene praeparatis recipitur, tamen nutrit et vitam conservat. Quod ideo visum est adnotare, quia Clementis sensum non bene exposuit Hervetus. Porro Lowthius hic adnotat: « Ita innuere videtur S. Joan. c. VI, 13. Sed B. Marcus diserte ait fragmenta superfuisse, tam e piscibus, quam e panibus, c. VI, 43. »

"Not having increased." The bread so increased while it was being eaten that its fragments filled twelve baskets, but no collected fragments of the fishes are mentioned. So the author compares the fishes to the word delivered to the Greeks, which, even if it cannot bear as much fruit as that received by the Jews and the well prepared usually does, still nourishes and preserves life. It seemed worth noting this because Hervet did not expound Clement's meaning well. Lowth, further, notes here: "So St John seems to hint, ch. 6:13. But blessed Mark says expressly that fragments were left over both of the fishes and of the loaves, ch. 6:43."

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Τὴν ἀνάστασιν τῆς θειότητος.. ἐνεπνεύσθησαν. Ex Irenaeo notum est, ejus temporibus sensisse Christianos, sese in baptismo S. Spiritus participes fieri, a quo ad immortalitatem alerentur, et cujus vi a mortuis resurrecturi essent. Proinde « resurrectionem divinitatis » vocat auctor eam, quae divina virtute efficienda est.

"The resurrection of divinity … were breathed into." It is known from Irenaeus that in his time Christians held that in baptism they became partakers of the Holy Spirit, by whom they were nourished for immortality and by whose power they would rise from the dead. So the author calls "resurrection of divinity" the one to be brought about by divine power.

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Περίεργος εἶ. Ms. Ottob. περίεργον ᾖ.

"You are curious." The Ottoboni manuscript has περίεργον ᾖ.

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Συνάλογοι. Scribendum potius σύλλογοι, vel συναναλόγοι, quod Herveto placuit, quem editiones posteriores secutae sunt. Auctoris vero sententia, quam vix quisquam hactenus satis exposuisse videtur, sic se habet: « Collecta vero sunt ex verbo Domini. » Nam cum unum e piscibus, encyclicam doctrinam; alterum, philosophiam innuere dixisset: jam demum addit, fragmenta post coenam « collecta exhibere verbum Domini; » quod post encyclicam doctrinam atque philosophiam, quas praevias disciplinas appellat, postremo sequi debet.

Συνάλογοι. One should rather write σύλλογοι, "gathered," or συναναλόγοι, which pleased Hervet, whom the later editions followed. The author's meaning, which hardly anyone so far seems to have explained adequately, is this: "They are gathered from the word of the Lord." For having said that one of the fishes signifies the encyclical learning and the other philosophy, he now finally adds that the fragments "gathered" after the meal represent the word of the Lord, which must come last, after the encyclical learning and philosophy, which he calls the preparatory disciplines.

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Χορός. Haec verba iambicum constituent, si pro ἐπερρεθείη scriptum fuerit ἐπερρέθη. Idem Sylburgio placuit, qui tamen pro ἐπερρέθη frequentius usurpari ἐπερρύη, adnotat. Interpres optativum modum et ipse agnoscit, affluxerit.

"A chorus." These words will form an iambic line if ἐπερρέθη is written for ἐπερρεθείη. Sylburg agreed, though he notes that ἐπερρύη is more often used than ἐπερρέθη. The translator too recognizes the optative mood: "may have flowed in."

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(30) ‹anchor: not visible› · call in col 315

Κἀμέ. Respicit Joannis Baptistae verba, Joan. III, 30: Ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι, etc.

"And me." He has in view the words of John the Baptist, John 3:30: "He must increase, but I must decrease," etc.

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Εἰ περαιτέρω. Ed. Flor. εἴπερ ἑτέρῳ· errore satis evidente. Sylburg.

"If further." The Florence edition has εἴπερ ἑτέρῳ, a quite obvious error. Sylburg.

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(32) ‹anchor: πᾶσα οἰκοδομὴ› · call in col 315

Πᾶσα οἰκ. Vulg. Bib. Ephes. II, πᾶσα ἡ οἰκ. Et mox, ναὸν ἅγιον ἐν Κυρίῳ. Id.

"Every building." The common text of the Bible, Eph. 2, has πᾶσα ἡ οἰκ[οδομή], "the whole building." And just after, "a holy temple in the Lord." The same.

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(33) ‹anchor: Ὁμοία› · call in col 315

Ὁμοία. Non tam ipsa Matthaei verba, quam sensum hic exhibet Clemens.

"Like." Clement gives here not so much Matthew's actual words as their sense.

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(34) ‹anchor: τέσσαρας ἀρετὰς› · call in col 315

Τὰς τέσσαρας ἀρετάς. Nempe prudentiam, fortitudinem, justitiam, temperantiam: quae cardinales virtutes vulgo appellantur.

"The four virtues." Namely prudence, fortitude, justice and temperance, commonly called the cardinal virtues.

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(35) ‹anchor: ἀγαπᾷ τις› · call in col 315

Εἰ δικαιοσύνην ἀγαπᾷ τις. Videtur legendum σωφροσύνην. Lowth.

"If anyone loves justice." It seems one should read σωφροσύνην, "temperance." Lowth.

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Page

running head: 315 CLEMENTIS ALEXA
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:316

αἰνισσόμενος τὴν προπαιδείαν Ἑλλήνων τε καὶ Ἰουδαίων πρὸ τοῦ θείου πυροῦ, τῆς κατὰ τὸν νόμον γεωργουμένης τροφῆς. Προπετεστέρα γὰρ εἰς ὥραν θέρους τοῦ πυροῦ μᾶλλον ἡ κριθή· τὴν δὲ ἀνὰ τὸν κλύδωνα τὸν ἐθνικὸν γεννωμένην τε καὶ φερομένην φιλοσοφίαν Ἑλληνικὴν, οἱ ἰχθύες ἐμήνυον, εἰς διατροφὴν ἐκτενῆ τοῖς ἔτι χαμαὶ κειμένοις δεδομένοι, αὐξήσαντες μὲν οὐχ ἔτι καθάπερ τῶν ἄρτων τὰ κλάσματα, τῆς δὲ τοῦ Κυρίου μεταλαβόντες εὐλογίας, τὴν ἀνάστασιν τῆς θειότητος, διὰ τῆς τοῦ Λόγου δυνάμεως ἐνεπνεύσθησαν. Ἀλλ' εἰ καὶ περίεργος εἶ, ἔκλαβε θάτερον τῶν ἰχθύων τὴν ἐγκύκλιον, τὸν λοιπὸν δὲ αὐτὴν ἐκείνην τὴν ἐπαναβεβηκυῖαν μηνύειν φιλοσοφίαν· αἳ δῆτα συνάλογοι λόγου τοῦ Κυριακοῦ. « Χορὸς δ' ἀναύδων ἰχθύων ἐπεῤῥεθείη, » ἡ μοῦσα ἡ τραγικὴ εἴρηκέ που· « Κἀμὲ δεῖ ἐλαττοῦσθαι, αὔξειν » δὲ μόνον ἤδη λοιπὸν τὸν Κυριακὸν λόγον, εἰς ὃν περαιοῦται ὁ νόμος, ὁ προφήτης εἴρηκεν Ἰωάννης. Σύνες ἤδη μοι τὸ μυστήριον τῆς ἀληθείας, συγγνώμην ἀπονέμων εἰ περαιτέρω προβαίνειν τῆς ἐξεργασίας ὀκνῶ, τουτὶ μόνον ἀνακηρύσσων· « Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. Ἀμέλει « λίθος ἀκρογωνιαῖος εἴρηται, ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον Θεοῦ, » κατὰ τὸν θεῖον Ἀπόστολον. Σιωπῶ τὰ νῦν τὴν ἐν τῷ Εὐαγγελίῳ παραβολὴν λέγουσαν· « Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ, σαγήνην εἰς θάλασσαν βεβληκότι, κἀκ τοῦ πλήθους τῶν ἑαλωκότων ἰχθύων τὴν ἐκλογὴν τῶν ἀμεινόνων ποιουμένῳ. » Ἤδη δὲ καὶ τὰς τέσσαρας ἀρετὰς ἄντικρυς ἡ παρ' ἡμῖν σοφία ὧδέ πως ἀνακηρύσσει, ὥστε καὶ τούτων τὰς πηγὰς τοῖς Ἕλλησιν παρὰ Ἑβραίων δεδόσθαι. Μαθεῖν δ' ἐκ τῶνδ' ἔξεστι· « Καὶ εἰ δικαιοσύνην ἀγαπᾷ τις, οἱ πόνοι ταύτης εἰσὶν ἀρεταί. Σωφροσύνη γὰρ καὶ φρόνησις ἐκδιδάσκει δικαιοσύνην καὶ ἀνδρείαν

riddling the preparatory training both of Greeks and of Jews prior to the divine wheat, the nourishment cultivated according to the law. For barley hastens forward to the season of harvest sooner than wheat; while the fishes signified the Greek philosophy that is begotten and borne along amid the Gentile billow, given for abundant nourishment to those still lying on the ground, not indeed multiplying any further like the fragments of the loaves, yet having partaken of the blessing of the Lord, they had breathed into them the resurrection of divinity through the power of the Word. Nay, if you are also curious, take one of the fishes to signify the encyclical training, and the remaining one that supervening philosophy itself—which indeed are in keeping with the Word of the Lord. "And a choir of voiceless fishes might come rushing in," the tragic muse has said somewhere; "And I must decrease, while" the Word of the Lord alone henceforth "must increase," in Whom the law terminates, John the prophet has said. Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the working out of the theme, proclaiming this alone: "All things were made through Him, and without Him was not even one thing made." Assuredly He has been called "a cornerstone, in Whom all the building, fitted together, grows into a holy temple of God," according to the divine Apostle. I pass over in silence for the present the parable in the Gospel which says: "The kingdom of the heavens is like unto a man who cast a dragnet into the sea, and out of the multitude of the fishes caught made selection of the better ones." And now our wisdom also openly proclaims the four virtues after some such manner as this, so that the fountains of these too have been given to the Greeks from the Hebrews. And one may learn it from these words: "And if anyone loves righteousness, her labours are virtues; for temperance and prudence teach completely righteousness and courage

Editors' notes and page, col. 316

Page

running head: MENTIS ALEXANDRINI 316
marginal letters: A αἰνισσόμενος τὴν; B ἐπεῤῥεθείη, »; C τὴν ἐκλογὴν; D (in footnote)
old-edition numerals: (none)
misprints (set as printed): οὐχ for οὐκ, before ἔτι (αὐξήσαντες μὲν οὐχ ἔτι; so also the lemma of note 25)
other: begins mid-sentence; ends mid-word (ἀν-|δρείαν across the break to col 317), set whole here as ἀνδρείαν / courage (QA Q1c); col 317 still opens with the tail (δρείαν, / age,), to be dropped there
other: footnotes (25)–(35) called in this column are set once under n315

PG 9:317

ὧν χρησιμώτερον οὐδέν ἐστιν ἐν βίῳ ἀνθρώποις. » Ἐπὶ πᾶσιν εἰδέναι αὐτοὺς κἀκεῖνο ἐχρῆν· ὅτι φύσει μὲν ἐπιτήδειοι γεγόναμεν πρὸς ἀρετὴν, οὐ μὴν ὥστε ἔχειν αὐτὴν ἐκ γενετῆς, ἀλλὰ πρὸς τὸ κτήσασθαι ἐπιτήδειοι.

than which nothing is more useful in the life of men.” Over and above all, they ought to have known this too: that by nature we have been made fit for virtue, not however so as to possess it from birth, but fit for acquiring it.

CAPUT XII.

CHAPTER XII.

Hominem quamdam habere aptitudinem ad perfectionem, gnosticum autem solum eam revera consequi.

That man has a certain aptitude for perfection, but that the gnostic alone truly attains it.

Ὧ λόγῳ λύεται τὸ πρὸς τῶν αἱρετικῶν ἀπορούμενον ἡμῖν, πότερον τέλειος ἐπλάσθη ὁ Ἀδὰμ ἢ ἀτελής. Ἀλλ' εἰ μὲν ἀτελής, πῶς τελείου Θεοῦ ἀτελὲς τὸ ἔργον, καὶ μάλιστα ἄνθρωπος; εἰ δὲ τέλειος, πῶς παραβαίνει τὰς ἐντολάς; Ἀκούσονται γὰρ καὶ παρ' ἡμῶν ὅτι τέλειος κατὰ τὴν κατασκευὴν οὐκ ἐγένετο, πρὸς δὲ τὸ ἀναδέξασθαι τὴν ἀρετὴν ἐπιτήδειος· διαφέρει γὰρ δή που ἐπὶ τὴν ἀρετὴν γεγονέναι ἐπιτήδειον πρὸς τὴν κτῆσιν αὐτῆς· ἡμᾶς δὲ ἐξ ἡμῶν αὐτῶν βούλεται σώζεσθαι. Αὕτη οὖν φύσις ψυχῆς, ἐξ ἑαυτῆς ὁρμᾷν· εἶτα λογικοὶ ὄντες, λογικῆς οὔσης τῆς φιλοσοφίας, συγγενές τι ἔχομεν πρὸς αὐτήν. Ἡ δὲ ἐπιτηδειότης φορὰ μὲν ἔστι πρὸς ἀρετὴν, ἀρετὴ δ' οὔ. Πάντες μὲν οὖν, ὡς ἔφην, πρὸς ἀρετῆς κτῆσιν πεφύκασιν· ἀλλ' ὁ μὲν μᾶλλον, ὁ δ' ἧττον πρόσεισι τῇ τε μαθήσει, τῇ τε ἀσκήσει· διὸ καὶ οἱ μὲν ἐξήρκεσαν μέχρι τῆς τελείας ἀρετῆς, οἱ δὲ μέχρι τινὸς ἔφθασαν· ἀμεληθέντες δ' αὖ τινες, καὶ εἰ ἄλλως ἦσαν εὐφυεῖς, εἰς τοὐναντίον ἀπετράπησαν. Πολὺ δὲ μᾶλλον ἡ μεγέθει πασῶν μαθήσεων καὶ ἀληθείᾳ διαφέρουσα γνῶσις, χαλεπωτάτη κτήσασθαι, καὶ ἐν πολλῷ καμάτῳ περιγίνεται. « Ἀλλ', ὡς ἔοικεν, οὐκ ἔγνωσαν μυστήρια Θεοῦ· ὅτι ὁ Θεὸς ἔκτισε τὸν ἄνθρωπον ἐπὶ ἀφθαρσίᾳ, καὶ εἰκόνα τῆς ἰδίας ἰδιότητος ἐποίησεν αὐτόν· » καθ' ἣν ἰδιότητα τοῦ πάντα εἰδότος ὁ γνωστικὸς καὶ δίκαιος καὶ ὅσιος μετὰ φρονήσεως εἰς μέτρον ἡλικίας τελείας ἀφικνεῖσθαι σπεύδει. Ὅτι δ' οὐ μόνον αἱ πράξεις καὶ αἱ ἔννοιαι, ἀλλὰ καὶ οἱ λόγοι καθαρεύουσι τῷ γνωστικῷ· « Ἐδοκίμασας τὴν καρδίαν μου, ἐπεσκέψω νυκτός, φησίν·

By this reasoning is resolved the difficulty that the heretics raise against us, whether Adam was formed perfect or imperfect. For if imperfect, how is the work of a perfect God imperfect, and above all man? But if perfect, how does he transgress the commandments? For they shall hear from us too that he was not made perfect in his constitution, but fit for receiving virtue; for it surely makes a great difference, as regards virtue, to have been made fit for the acquiring of it; and He wills that we be saved by our own selves. This, then, is the nature of the soul: to move of itself. Next, since we are rational, and philosophy is rational, we have a certain kinship with it. Aptitude is a bent towards virtue, but it is not virtue. All, then, as I said, are fitted by nature for the acquiring of virtue; but one applies himself more, another less, to learning and to training; and therefore some have attained to perfect virtue, while others have reached a certain point; and some, again, being neglected, even if they were otherwise well endowed, have turned aside to the contrary. But much more is knowledge, which surpasses all branches of learning in greatness and in truth, the hardest to acquire, and it is won with much toil. "But, as it seems, they did not know the mysteries of God: that God created man for incorruption, and made him an image of His own proper being"; and according to this property of Him who knows all things, the gnostic, just and holy, hastens with prudence to come to the measure of perfect stature. And that not only the deeds and the thoughts but also the words of the gnostic are pure: "Thou hast proved my heart, Thou hast visited it by night," he says;

Editors' notes and page, col. 317

Footnotes

(none set here) · footnotes (36)–(41), called in this column and printed under it, the scripture references (a)–(e) and Potter's page mark are set once in notes/n318.md (printed under page 158)

Page

running head: 317 STROMATUM LIB. VI.
marginal letters: A δρείαν, ὧν; B Ὧ λόγῳ; C σαν μέχρι; D (in footnote)
old-edition numerals: (none)
other: begins mid-word (-δρείαν of ἀνδρείαν); ends mid-word (φη-); facing Latin after A (ex multitudine ... apti ad eam) not set; full-width heading CAPUT XII. and chapter summary before B are set in the part on their own lines (the summary runs past the cut of this column's image after ‹ad perfectionem, g›; its tail was not seen by Q7b: UNSURE)
running head: 317 STROMATUM LIB. VI. 318
marginal letters: A ‹ὧν χρησιμώτερον› / ‹pis angularis›; B ‹Ὧ λόγῳ λύεται› / ‹Qua ratione solvitur›; C ‹σαν μέχρι τῆς τελείας› / ‹omnes quidem, ut dixi›; D (footnotes) ‹creavit hominem inexterminabilem›
old-edition numerals: (none) in the Greek; the ✠ in the full-width Latin band (after ‹justitiam,›) is keyed to the foot line ✠ P. 788 ED. POTTER, 662-663 ED. PARIS.
other: Q3a recorded setting the column's second half (from Πάντες μὲν οὖν, ὡς ἔφην to the column foot), but the part file did not carry it: Q15a (2026-11-07) found the part ending at σώζεσθαι and set the rest from the page (Αὕτη οὖν φύσις ψυχῆς ... νυκτός, φη-), with its English, in the same paragraph
other: the hyphenated φη- at the column foot is joined here as φησίν· (Q15a read the tail σίν· at the top of col 319); col 319 should begin after that tail. The English "he says" is set here
other: UNSURE (Q15a): ὁρμᾷν is set with the iota subscript as it appears at this scan's resolution; Αὕτη's accent and the breathing of Ὧ (printed without iota for ᾯ) not certain at this resolution
running head: 317 STROMATUM LIB. VI. 318
marginal letters: A ‹ὧν χρησιμώτερον›; B ‹Ὧ λόγῳ λύεται›; C (in c318_a); D (beside the footnotes only)
old-edition numerals: (none)

PG 9:318

Editors' notes and page, col. 318

Footnotes

(a) ‹anchor: not visible› · call in col 318

Joan. I, 3.

John 1:3.

(printed under page 158)

(b) ‹anchor: ut ait divinus Apostolus› · call in col 318

Ephes. II, 20, 21.

Ephesians 2:20–21.

(printed under page 158)

Matth. XIII, 47, 48.

Matthew 13:47–48.

(printed under page 158)

(d) ‹anchor: not visible› · call in col 318

Sap. VII, 8.

Wisdom 7:8.

(printed under page 158)

(e) ‹anchor: imaginem suae proprietatis› · call in col 318

Sap. II, 22, 23.

Wisdom 2:22–23.

(printed under page 158)

(36) ‹anchor: not visible› · call in col 318

Φύσει. Aristoteles Ethic. ad Nicomachum l. II, c. 1: Οὔτ' ἄρα φύσει οὔτε παρὰ φύσιν ἐγγίνονται αἱ ἀρεταί· ἀλλὰ πεφυκόσι μὲν ἡμῖν δέξασθαι αὐτὰς, τελειουμένοις δὲ διὰ τοῦ ἔθους. « Neque igitur natura, neque praeter naturam virtutes efficiuntur: sed ita, ut nos quidem natura idonei simus ad ipsas suscipiendas, sed consuetudini perficiamur. »

"By nature." Aristotle, Nicomachean Ethics book II, ch. 1: "The virtues, then, arise in us neither by nature nor against nature; rather, we are fitted by nature to receive them, and are perfected by habit." "Virtues, then, are produced neither by nature nor contrary to nature, but in such a way that we are by nature fit to receive them and are perfected by habit."

(printed under page 158)

(37) ‹anchor: not visible› · call in col 318

Ἀκούσονται γὰρ καὶ παρ' ἡμῶν. Ms. Ottob. ἀκούσονται παρ' ἡμῶν, reliquis omissis.

"For they will hear also from us." The Ottoboni manuscript has "they will hear from us," omitting the rest.

(printed under page 158)

(38) ‹anchor: λογικῆς οὔσης› · call in col 318

Εἶτα λογικοὶ ὄντες, λογικῆς οὔσης. Ms. Ottob. εἶτα λογικῆς οὔσης, omisso λογικοὶ ὄντες.

"Then, being rational, since it is rational." The Ottoboni manuscript has "then, since it is rational," omitting "being rational."

(printed under page 158)

(39) ‹anchor: ἀμεληθέντες δ' αὖ› · call in col 318

Ἀμεληθέντες δ' αὖ. Plutarchus De liberorum educatione, pag. 1. H. Sylburg.

"But when neglected." Plutarch, On the Education of Children, p. 1. H. Sylburg.

(printed under page 158)

(40) ‹anchor: καὶ εἰκόνα› · call in col 318

Καὶ εἰκόνα. Sap. V, 23: « Quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suae fecit illum. » LXX: Καὶ εἰκόνα τῆς ἰδίας ἰδιότητος ἐποίησεν αὐτόν· « Et imaginem propriae similitudinis fecit eum. » In editione Romana Sixti V adnotatum est in plerisque libris haberi τῆς ἰδίας ἀϊδιότητος, « suae aeternitatis. » Quidam explicant ἰδιότητος, « proprietatis suae, » hoc est propriae naturae, ut sicut ipse est immortalis, ita eum ornarit eadem gloria, quae cum propria sit ipsius Dei, singulari ejus beneficio homini communicata est. Citatur paulo post versus psalmi XIV, de quo vide quae supra. Collect.

"And an image." Wis. 5:23 [as printed]: "For God created man incorruptible, and to the image of His own likeness He made him." The Septuagint: "And He made him an image of His own proper being": "And He made him an image of His own likeness." In the Roman edition of Sixtus V it is noted that most books have τῆς ἰδίας ἀϊδιότητος, "of His own eternity." Some explain ἰδιότητος as "of His own property," that is, of His own nature: so that, as He Himself is immortal, He adorned man with the same glory, which, though proper to God Himself, was communicated to man by His singular kindness. A verse of Psalm 14 is quoted a little later; on it see above. Collected [notes].

(printed under page 158)

(41) ‹anchor: εἰς μέτρον› · call in col 318

Εἰς μέτρον. Respicit Ephes. IV, 13: Μέχρι καταντήσωμεν … εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ.

"To the measure." He has in view Eph. 4:13: "Until we come … to a perfect man, to the measure of the stature of the fullness of Christ."

(printed under page 158)

Footnotes

(a) ‹anchor: not visible› · call in col 319

Psal. XVII, 3, 4.

Psalm 17 (Vulgate numbering), verses 3–4.

(printed under page 159)

(42) ‹anchor: not visible› · call in col 319

Λέγω. Vel λέγει, dicit. De sequentibus conf. Herveti Commentarius.

"I say." Or λέγει, "he says." On what follows, compare Hervet's commentary.

(printed under page 159)

(43) ‹anchor: not visible› · call in col 319

Διττή· ἡ μέν. Ms. Ottob. διττή ἐστιν ἡ μέν.

"Twofold: the one." The Ottoboni manuscript has "is twofold: the one."

(printed under page 159)

(44) ‹anchor: not visible› · call in col 319

Κατὰ τὸ ἁμαρτάνειν. Abest a ms. Ottob.

"As regards sinning." Absent from the Ottoboni manuscript.

(printed under page 159)

(45) ‹anchor: not visible› · call in col 319

Αὐτίκα ὁ μὲν κακὸς φύσει, ἁμαρτητ. Nemo κακὸς φύσει, « natura malus, » est: verum quicunque malus est, fit ἁμαρτητικὸς φύσει, « ad peccandum natura pronus. » Ea enim est malitiae natura, ut homines ad male agendum impellat. Proinde haec sic interpungi et explicari poterunt: Αὐτίκα ὁ μὲν κακὸς, φύσει ἁμαρτητικὸς διὰ κακίαν γεν. « Jam qui malus est, cum per malitiam natura fuerit ad peccandum propensus, improbus fit, eam habens, quam sponte elegit, malitiam. Cum vero ad peccandum propensus sit, actionibus etiam suis peccat. Econtra vir probus, etc. »

"So the man evil by nature, sinful…" No one is "evil by nature"; but whoever is evil becomes "by nature prone to sin." For it is the nature of wickedness to drive men to do evil. So these words can be punctuated and explained thus: "So the evil man, having become by nature prone to sin through wickedness…": "Now he who is evil, since through wickedness he has become by nature inclined to sin, becomes wicked, having the wickedness he freely chose. And since he is inclined to sin, he sins also in his actions. The good man, on the contrary," etc.

(printed under page 159)

(46) ‹anchor: ἀγαθῶν› · call in col 319

Τῶν δὲ ἀγαθῶν. Aristoteles Ethic. ad Nicomachum lib. I, cap. 6: Δῆλον οὖν ὅτι διττῶς λέγοιτ' ἂν τἀγαθά· καὶ τὰ μὲν καθ' αὑτά, θάτερα δὲ διὰ ταῦτα. « Manifestum est igitur dupliciter bona dici: alia quidem per se, alia vero propter haec. »

"And of good things." Aristotle, Nicomachean Ethics book I, ch. 6: "It is clear, then, that goods may be spoken of in two ways: some in themselves, the others for the sake of these." "It is plain, then, that goods are spoken of in two ways: some for their own sake, others for the sake of these."

(printed under page 159)

(47) ‹anchor: δι' αὐτὰ› · call in col 319

Αὐτά. Scribendum potius αὑτά cum aspero; ut apud Aristotelem in verbis jam allatis.

"Them." Better to write αὑτά with the rough breathing, "themselves," as in Aristotle in the words just cited.

(printed under page 159)

(48) ‹anchor: περιγινομένην› · call in col 319

Περιγινομένην. Ms. Paris. περιγενομένην.

"Resulting." The Paris manuscript has περιγενομένην.

(printed under page 159)

Page

running head: 319 CLEMENTIS ALEXAN
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:320

ἐπύρωσάς με, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία· ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. » Καὶ τί λέγω τὰ ἔργα τῶν ἀνθρώπων; αὐτὴν τὴν ἁμαρτίαν γνωρίζει, οὐ παραχθεῖσαν ἐπὶ μετάνοιαν· κοινὸν γὰρ τοῦτο καὶ τῶν ἄλλων πιστῶν, ἀλλ' ὅ ἐστιν ἁμαρτία· οὐδὲ γὰρ τῆσδέ τινος καταγινώσκει, ἀλλ' ἁπλῶς πάσης τῆς ἁμαρτίας· οὐδ' ὃ ἐποίησέ τις κακῶς, ἀλλὰ τὸ μὴ ποιητέον συνίστησιν. Ὅθεν καὶ ἡ μετάνοια δισσή· ἡ μὲν κοινὴ, ἐπὶ τῷ πεπλημμεληκέναι, ἡ δὲ, τὴν φύσιν τῆς ἁμαρτίας καταμαθοῦσα, ἀφίστασθαι τοῦ ἁμαρτάνειν αὐτοῦ κατὰ προηγούμενον λόγον πείθει, ᾧ ἕπεται τὸ μὴ ἁμαρτάνειν. Μὴ τοίνυν λεγόντων ὡς ὁ ἀδικῶν καὶ ἁμαρτάνων κατ' ἐνέργειαν δαιμόνων πλημμελεῖ· ἐπεὶ κἂν ἀθῶος γένοιτο· τὰ δὲ αὐτὰ τοῖς δαιμονίοις κατὰ τὸ ἁμαρτάνειν αἱρούμενος, ἀνέδραστος καὶ κοῦφος καὶ εὐμετάβολος ἐν ἐπιθυμίαις, ὡς δαίμων, γίνεται ἄνθρωπος δαιμονικός. Αὐτίκα ὁ μὲν κακὸς φύσει, ἁμαρτητικὸς διὰ κακίαν γενόμενος, φαῦλος καθέστηκεν, ἔχων ἣν ἑκὼν εἵλετο· ἁμαρτητικὸς δὲ ὢν, καὶ κατὰ πράξεις διαμαρτάνει· ἔμπαλιν δὲ ὁ σπουδαῖος κατορθοῖ. Διὸ οὐ μόνον τὰς ἀρετὰς, ἀλλὰ καὶ τὰς πράξεις τὰς καλὰς ἀγαθὰ καλοῦμεν. Τῶν δὲ ἀγαθῶν ἴσμεν τὰ μὲν αὐτὰ δι' αὐτὰ αἱρετὰ, ὡς τὴν γνῶσιν (οὐ γὰρ ἄλλο τι ἐξ αὐτῆς θηρῶμεν, ἐπειδὰν παρῇ, ἢ μόνον τὸ παρεῖναι αὐτὴν, καὶ ἐν ἀδιαλείπτῳ θεωρίᾳ ἡμᾶς εἶναι, καὶ εἰς αὐτὴν, καὶ δι' αὐτὴν ἀγωνίζεσθαι)· τὰ δὲ δι' ἕτερα, τὴν πίστιν, διὰ τὴν ἐξ αὐτῆς περιγινομένην φυγήν τε τῆς κολάσεως, καὶ ὠφέλειαν τὴν ἐκ τῆς ἀνταποδόσεως. Φόβος μὲν γὰρ αἴτιος τοῦ μὴ ἁμαρτάνειν τοῖς πολλοῖς. Ἐπαγγελία δὲ ἀφορμὴ τοῦ διώκειν ὑπακοὴν, δι' ἧς ἡ σωτηρία. Τελειότατον ἄρα ἀγαθὸν ἡ γνῶσις, δι' αὐτὴν οὖσα αἱρετή· κατ' ἐπακολούθημα δὲ καὶ τὰ διὰ ταύτης ἀκολουθοῦντα καλά. Καὶ ἡ κόλασις τῷ μὲν κολαζομένῳ διορθώσεως αἰτία· τοῖς δὲ διορᾷν πόῤῥωθεν δυναμένοις παράδειγμα γίνεται, δι' οὗ τὸ συνεμπίπτειν τοῖς ὁμοίοις ἀνακόπτουσι. Δεξώμεθα οὖν τὴν γνῶσιν οὐ τῶν ἀποβαινόντων ἐφιέμενοι, ἀλλ' αὐτοῦ ἕνεκα τοῦ γινώσκειν ἀσπαζόμενοι. Πρώτη γὰρ ὠφέλεια ἡ ἕξις ἡ γνωστικὴ, ἡδονὰς ἀβλαβεῖς παρεχομένη καὶ ἀγαλλίασιν, καὶ νῦν καὶ εἰς ὕστερον. Τὴν δὲ ἀγαλλίασιν εὐφροσύνην εἶναί φασιν, ἐπιλογισμὸν οὖσαν τῆς κατὰ τὴν ἀλήθειαν ἀρετῆς, διά τινος ἑστιάσεως καὶ διαχύσεως ψυχικῆς. Τὰ δὲ μετέχοντα τῆς γνώσεως ἔργα, αἱ ἀγαθαὶ καὶ καλαὶ πράξεις

"Thou hast tried me with fire, and iniquity was not found in me; that my mouth might not speak the works of men." And why do I say the works of men? He recognizes sin itself, not as brought forward unto repentance—for this is common also to the rest of the faithful—but what sin is; for neither does he condemn this or that particular sin, but simply all sin; nor does he set forth what someone has done badly, but what ought not to be done. Whence also repentance is twofold: the one common, on account of having transgressed; while the other, having thoroughly learned the nature of sin, persuades one by a primary principle to abstain from sinning itself, upon which follows the not sinning. Let them not say, then, that he who does wrong and sins transgresses through the working of demons; for then he would be guiltless; but by choosing the same things as the demons in sinning, unstable and light and changeable in desires, like a demon, he becomes a demoniacal man. For instance, he who is bad by nature, having become prone to sin through wickedness, is rendered base, possessing the wickedness which he voluntarily chose; and being prone to sin, he also errs in his actions; whereas, on the contrary, the earnest man acts rightly. Wherefore not only the virtues, but also noble actions we call goods. And of goods we know that some are eligible on their own account, such as knowledge (for we hunt after nothing else from it, when it is present, than simply its being present, and our being in unceasing contemplation, and striving unto it and through it); while others are eligible on account of other things, such as faith, on account of the escape from punishment that accrues from it, and the benefit arising from recompense. For fear is the cause of not sinning to the many; while promise is the starting-point for pursuing obedience, through which comes salvation. Knowledge, therefore, is the most perfect good, being eligible on its own account; and by way of consequence come also the noble things that follow through it. And punishment is to him who is punished a cause of correction; while to those who are able to see clearly from afar it becomes an example, whereby they check themselves from falling into the like things. Let us receive knowledge, then, not desiring the results that come from it, but embracing it for the sake of knowing itself. For the first benefit is the gnostic habit, affording harmless pleasures and exultation both now and for hereafter. And exultation they say is gladness, being a reflection upon virtue according to the truth, through a certain feasting and diffusion of the soul. And the works that partake of knowledge are good and noble actions—

Editors' notes and page, col. 320

Footnotes

(none set here) · footnotes (42)–(48), called in this column and printed at the foot of page 159 (the end of (45) and (46)–(48) under this column), the scripture reference (a) Psal. XVII, 3, 4 and Potter's page mark (✠ P. 789 ED. POTTER, 663-664 ED. PARIS.) are to be set once in notes/n319.md, the facing-Latin column of page 159 (not yet set at Q7b)

Page

running head: MENTIS ALEXANDRINI 320
marginal letters: A σίν· ἐπύρωσάς; B τάνειν αἱρούμενος,; C λάσεως, καὶ; D τινος ἑστιάσεως
old-edition numerals: (none)
other: begins mid-word (-σίν of φησίν); ends mid-sentence
misprints kept as printed: ‹δι' αὐτὴν οὖσα αἱρετή› is printed with the smooth breathing (the edition's practice for the reflexive; cf. footnote (47) on αὐτά), not αὑτὴν; read on the lean scan (Q7b)

PG 9:321

εἰσίν. Πλοῦτος μὲν γὰρ ἀληθὴς ὁ ἐν ταῖς κατὰ τὴν ἀρετὴν πράξεσι πλεονασμός· πενία δὲ ἡ κατὰ τὰς κοσμίας ἐπιθυμίας ἀπορία· αἱ κτήσεις γὰρ καὶ χρήσεις τῶν ἀναγκαίων οὐ τὴν ποιότητα ἔχουσι βλαβερὰν, ἀλλὰ τὴν παρὰ τὸ μέτρον ποσότητα. Διόπερ τὰς ἐπιθυμίας ὁ γνωστικὸς περιγράφει κατά τε τὴν κτῆσιν κατά τε τὴν χρῆσιν, οὐχ ὑπερβαίνων τὸν τῶν ἀναγκαίων ὅρον. Τὸ ζῇν ἄρα τὸ ἐνταῦθ' ἀναγκαῖον ἡγούμενος εἰς ἐπιστήμης συναύξησιν, καὶ τὴν περιποίησιν τῆς γνώσεως, οὐ τὸ ζῇν, ἀλλὰ τὸ εὖ ζῇν περὶ πλείστου ποιήσεται. Μήτ' οὖν παῖδας, μήτ' αὖ γάμον ἢ τοὺς γονεῖς, τῆς πρὸς τὸν Θεὸν ἀγάπης καὶ τῆς ἐν βίῳ δικαιοσύνης προτιμῶν· ἀδελφὴ δὲ τούτῳ ἡ γυνὴ μετὰ τὴν παιδοποιίαν ὡς καὶ ὁμοπατρία κρίνεται· τότε μόνον τοῦ ἀνδρὸς ἀναμιμνησκομένη, ὁπηνίκα ἂν τοῖς τέκνοις προβλέπῃ, ὡς ἂν ἀδελφὴ τῷ ὄντι ἐσομένη καὶ μετὰ τὴν ἀπόθεσιν τῆς σαρκὸς, τῆς διαχωριζούσης καὶ διοριζούσης τὴν γνῶσιν τῶν πνευματικῶν, τῇ ἰδιότητι τῶν σχημάτων. Αὐταὶ γὰρ καθ' αὑτὰς ἐπίσης εἰσὶ ψυχαί· αἱ ψυχαὶ οὐθέτεραι, οὔτε ἄῤῥενες, οὔτε θήλειαι, ἐπὰν μήτε γαμῶσι μήτε γαμίσκονται. Καὶ μήτι οὕτω μετατίθεται εἰς τὸν ἄνδρα ἡ γυνὴ, ἀθήλυντος ἐπίσης καὶ ἀνδρικὴ καὶ τελεία γενομένη; Τοῦτ' ἦν ἄρα ὁ τῆς Σάῤῥας, γένεσιν παιδὸς εὐαγγελισθείσης, γέλως· οὐκ ἀπιστησάσης, οἶμαι, τῷ ἀγγέλῳ, καταιδεσθείσης δὲ ἐκείνης αὖθις τὴν ὁμιλίαν, δι' ἧς ἔμελλε παιδὸς γενήσεσθαι μήτηρ. Καὶ μήτι ἔκτοτε ὁ Ἀβραὰμ, ὁπηνίκα παρὰ τῷ βασιλεῖ τῆς Αἰγύπτου διὰ τὸ τῆς Σάῤῥα ἐκινδύνευε κάλλος, οἰκείως αὐτὴν ἀδελφὴν προσεῖπεν, ἀλλ' οὔτε ὁμομητρίαν οὐδέπω καὶ ὁμοπατρίαν; Τοῖς μὲν οὖν ἐξ ἁμαρτιῶν μετανενοηκόσι καὶ μὴ στερεῶς πεπιστευκόσι διὰ τῶν δεήσεων παρέχει ὁ Θεὸς τὰ αἰτήματα· τοῖς δ' ἀναμαρτήτως καὶ γνωστικῶς βιοῦσιν ἐννοησαμένοις μόνον δίδωσιν. Αὐτίκα τῇ Ἄννῃ ἐννοηθείσῃ μόνον, τοῦ παιδὸς ἐδόθη σύλληψις τοῦ Σαμουήλ· « Αἴτησαι, φησὶν ἡ Γραφὴ, καὶ ποιήσω· ἐννοήθητι, καὶ

For true wealth is abundance in actions according to virtue; while poverty is the want of orderly desires; for possessions and uses of necessaries have not their quality harmful, but their quantity when it goes beyond measure. Wherefore the gnostic circumscribes his desires both in possession and in use, not overstepping the limit of necessaries. Deeming life here, therefore, necessary for the increase of science and the acquisition of knowledge, he will value most highly not living, but living well—preferring, then, neither children, nor again marriage or parents, before love unto God and righteousness in life; and his wife after childbearing is judged by him as a sister, as though born of the same father, calling her husband to mind only when she looks upon the children, as being in truth destined to be a sister also after the putting off of the flesh, which separates and bounds the knowledge of spiritual things by the peculiarity of the outward forms. For souls themselves by themselves are equally souls; souls are neither, neither male nor female, when they neither marry nor are given in marriage. And is not woman in this way transformed into man, becoming equally unfeminine and manly and perfect? This, then, was the laughter of Sarah when the birth of a child was announced to her—not, I think, because she disbelieved the angel, but because she was ashamed of that intercourse again through which she was about to become the mother of a child. And was it not from that time that Abraham, when he was in danger before the king of Egypt on account of Sarah's beauty, properly called her his sister, though neither born of the same mother nor yet of the same father? To those, then, who have repented from sins and have not firmly believed, God grants their requests through supplications; whereas to those who live sinlessly and gnostically He gives when they have merely thought. For instance, to Hannah, when she had merely thought in her heart, was given the conception of the child Samuel: "Ask," says the Scripture, "and I will do; think in your mind, and

Editors' notes and page, col. 321

Footnotes

(a) ‹anchor: fuit Sarae risus› · call in col 322

Gen. XVIII, 12.

Genesis 18:12.

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(49) ‹anchor: not visible› · call in col 322

Κοσμίας ἐπιθυμίας. Haud scio an verius κοσμικὰς ἐπιθυμίας· ut vera « paupertas » intelligatur, « mundanis concupiscentiis carere. » Interpres vertit « in moderatis actionibus. » Sylburg. — Possit tamen recepta lectio satis commode retineri, si κοσμίας ἐπιθυμίας exp. « honestas affectiones. » Nam quemadmodum « divitias » vocat auctor « bonarum actionum affluentiam; » sic econtra « paupertatem in inopia honestorum affectuum » constituit.

"Orderly desires." I am not sure that κοσμικὰς ἐπιθυμίας, "worldly desires," is not truer, so that true "poverty" would be understood as "being without worldly lusts." The translator rendered "in moderate actions." Sylburg. — The received reading could, however, be kept quite suitably, if κοσμίας ἐπιθυμίας is explained as "honourable affections." For just as the author calls "riches" "an abundance of good actions," so, conversely, he places "poverty in a lack of honourable affections."

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Οὐ τὸ ζῆν. Socratis effatum in Platonis Critone p. 36: Οὐ τὸ ζῆν περὶ πλείστου ποιητέον, ἀλλὰ τὸ εὖ ζῆν. « Non multi faciendum vivere, sed bene vivere. »

"Not living." A saying of Socrates in Plato's Crito, p. 36: "Not living is to be valued most, but living well." "Living is not to be valued highly, but living well."

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Ἀδελφή. Sic Clemens superius Strom. III, p. 536, de apostolis ait: Οὐχ ὡς γαμετὰς, ἀλλ' ὡς ἀδελφὰς περιῆγον τὰς γυναῖκας. « Non ut uxores, sed ut sorores, circumducebant mulieres. » Eodem sensu « sororem » ante eum usurpavit in Pastore Hermas lib. I, vis. 2, cap. 2: « Sed impropera haec verba filiis tuis, et conjugi tuae, quae futura est soror tua. » Idem similiter fratris vocem adhibuit lib. III, simil. 9, c. 11: « Nobiscum dormies ut frater, non ut maritus. »

"Sister." So Clement above, Strom. III, p. 536, says of the apostles: "They took the women about with them not as wives but as sisters." In the same sense Hermas used "sister" before him in the Shepherd, book I, Vision 2, ch. 2: "But reproach your sons with these words, and your wife, who is to be your sister." He likewise used the word "brother," book III, Similitude 9, ch. 11: "You will sleep with us as a brother, not as a husband."

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Οὔτε ἄῤῥ. Respicit Galat. III, 28: Οὐκ ἔνι ἄρσεν καὶ θῆλυ. Luc. XX, 35: Οὔτε γαμοῦσιν, οὔτε ἐκγαμίσκονται.

"Neither male." He has in view Gal. 3:28: "There is neither male nor female"; Luke 20:35: "They neither marry nor are given in marriage."

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(53) ‹anchor: μήτε γαμίσκονται› · call in col 322

Γαμῶσι, μήτε γαμίσκονται. Modi diversitas in γαμῶσι et γαμίσκονται occurrit etiam alibi. Sylburg.

"Marry, nor are given in marriage." The difference of mood between γαμῶσι (subjunctive) and γαμίσκονται (indicative) occurs elsewhere too. Sylburg.

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(54) ‹anchor: τὴν ὁμιλίαν› · call in col 322

Ἐκείνης αὖθις τὴν ὁμ. Congruentius ἐκείνην αὖθις τὴν ὁμιλίαν. Id.

"Of that … again the intercourse." More fittingly ἐκείνην αὖθις τὴν ὁμιλίαν, "that intercourse again." The same.

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(55) ‹anchor: οἰκείως› · call in col 322

Οἰκείως. Haec sententia hoc, vel simili modo scribenda videtur: Οἰκείως αὐτὴν ἀδελφὴν προσεῖπεν, τὴν ὁμοπατρίαν οὖσαν, ἀλλ' ὁμομητρίαν οὐδέπω· « Proprie ipsam sororem appellavit, ut quae eodem patre, licet non eadem matre, nata esset. » Id enim ipse Abraham testatur Gen. XX, 12: Καὶ γὰρ ἀληθῶς ἀδελφή μου ἐστὶν ἐκ πατρὸς, ἀλλ' οὐκ ἐκ μητρός· ἐγενήθη δέ μοι εἰς γυναῖκα.

"Properly." This sentence seems to need writing thus or in a similar way: "He properly called her sister, being of the same father, though not yet of the same mother": "He properly called her his sister, since she was born of the same father, though not of the same mother." For Abraham himself testifies to this, Gen. 20:12: "For truly she is my sister by my father, but not by my mother; and she became my wife."

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(56) ‹anchor: ἐννοηθείσῃ μόνον› · call in col 322

Ἐννοηθείσῃ μόνον. Respicit I Sam., I, 13: Καὶ αὐτὴ (Ἄννα) ἐλάλει ἐν τῇ καρδίᾳ αὐτῆς, καὶ τὰ χείλη αὐτῆς ἐκινεῖτο, καὶ φωνὴ αὐτῆς οὐκ ἠκούετο.

"Having only thought." He has in view 1 Sam. 1:13: "And she (Hannah) spoke in her heart, and her lips moved, and her voice was not heard."

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(57) ‹anchor: Αἴτησαι› · call in col 322

Αἴτησαι. Hoc dictum Clemens idem argumentum tractans, superius in hoc libro allegavit, pag. 653, et infra Strom. VII, pag. 723, 728, 745, edit. Paris.

"Ask." Clement, treating the same argument, cited this saying above in this book, p. 653, and below in Strom. VII, pp. 723, 728, 745 of the Paris edition.

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Footnotes

(a) ‹anchor: not visible› · call in col 323

Gen. XX 2 et seq.

Genesis 20:2 and following.

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(b) ‹anchor: not visible› · call in col 323

Act. I, 24; xv, 8.

Acts 1:24; 15:8.

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Gen. I, 3, 4.

Genesis 1:3–4 [the reference breaks across a line in print].

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(d) ‹anchor: ut mundo corde› · call in col 323

Matth. V, 8.

Matthew 5:8.

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(e) ‹anchor: facie ad faciem› · call in col 323

I Cor. XIII, 12.

1 Corinthians 13:12.

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(f) ‹anchor: jejunium cum oratione› · call in col 323

Tob. XII, 8.

Tobit 12:8.

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Οὐκ ἐκ κινήματος ψυχῆς τεκμ. Forte scribendum, Οὐκ ἐκ κινήματος ψυχὴν τεκμ. « Non conjectans animam, » ejusque affectus, « ex motu » aliquo externo, « ut nos homines » solemus.

"Not judging from a movement of the soul." Perhaps one should write "not judging the soul from a movement": "not conjecturing the soul" and its affections "from" some external "movement," "as we men" usually do.

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Τοῦτο ἐπῄνεσεν, ὃ ἐγένετο. Sic edit. posteriores hanc sententiam emendarunt, quae in Flor. Sylburg. et ms. Paris. hoc modo exstat: τοῦτο ἐπῄνεσεν, τὸ ἐγένετο.

"He praised this, which came to be." So the later editions corrected this sentence, which in the Florence edition, in Sylburg and in the Paris manuscript stands thus: "he praised this, the 'it came to be.'"

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Τῆς φράσεως ὑπερβατῷ. Flor. τῇ φράσεως ὑπερβατῷ, perperam. Concinnius et plenius τῷ τῆς φράσεως ὑπερβατῷ. Sylburg.

"By a transposition of the phrasing." The Florence edition has τῇ φράσεως ὑπερβατῷ, wrongly. More elegant and fuller: τῷ τῆς φράσεως ὑπερβατῷ, "by the transposition of the phrasing." Sylburg.

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Ἐπὶ τὸ εὖ π. Procul dubio verior lectio est, ἐπὶ τῷ εὖ ποιεῖν· dativo scilicet casu, pro « post, » seu « praeter » et « ultra bene faciendi facultatem: » inquit Sylburgius. Malim vero ἐπί τε τὸ εὖ ποιεῖν· « ac deinceps bene agendi facultatem. » Nam hic ἐπί, ut prius μετά, absque casu positum, significat « deinceps, praeterea, insuper, » etc.

"To doing good." Beyond doubt the truer reading is ἐπὶ τῷ εὖ ποιεῖν, in the dative, meaning "after," or "besides" and "beyond, the ability to do good," says Sylburg. I would rather read ἐπί τε τὸ εὖ ποιεῖν, "and thereafter the ability to act well." For here ἐπί, like μετά before, set without a case, means "thereafter, besides, moreover," etc.

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Καθαρός. Respicit Matt. V, 8: Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ· ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. I Cor. XIII, 12: Βλέπομεν μὲν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον.

"Pure." He has in view Matt. 5:8: "Blessed are the pure in heart, for they shall see God"; and 1 Cor. 13:12: "For now we see through a glass, darkly, but then face to face."

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(63) ‹anchor: τετράγωνός› · call in col 323

Τετράγωνος. Hac voce metaphorice utuntur auctores. Τετράγωνος ἀνήρ est « vir undequaque perfectus. » Plato in Protagora: Λέγει γάρ που καὶ Σιμωνίδης πρὸς Σκῶπαν τὸν Κρέοντος τοῦ Θεσσαλοῦ, ὅτι ἄνδρα ἀγαθὸν μὲν ἀληθέως γενέσθαι χαλεπόν· χερσί τε, καὶ ποσὶ, νόῳ τε τετράγωνον ἄνευ ψόγου. Aristoteles Ethic. ad Nicomachum lib. I, c. 10: Ὡς ἀγαθὸς ἀληθῶς καὶ τετράγωνος ἄνευ ψόγου. Latini « hominem rotundum » vocant. Horatius lib. II, sat. 7: . . . totus teres atque rotundus.

"Square." Writers use this word metaphorically. A "square man" is "a man perfect on every side." Plato in the Protagoras: "For Simonides somewhere says to Scopas, son of Creon the Thessalian, that it is hard truly to become a good man, square in hands and feet and mind, without blame." Aristotle, Nicomachean Ethics book I, ch. 10: "As truly good and square without blame." The Latins call such a one "a rounded man." Horace, book II, Satire 7: "… wholly smooth and round."

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(64) ‹anchor: ἐὰν μὴ προσεξεργάσηται› · call in col 323

Ἐὰν μὴ προσεξεργ. Ms. Ottob. ἢ ἂν προσεργάσηται. Ibidem mox, τῆς μὲν ἀφεκ.

"Unless he also works." The Ottoboni manuscript has ἢ ἂν προσεργάσηται. In the same place, just after, it has τῆς μὲν ἀφεκ[τέον].

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Page

running head: 323 CLEMENTIS ALEXA
marginal letters: (none)
old-edition numerals: P. 791 ED. POTTER, 665-666 ED. PARIS.
other: facing Latin version, not set

PG 9:324

δώσω. » Καρδιογνώστην γὰρ τὸν Θεὸν παρειλήφαμεν, οὐ κινήματος ψυχῆς τεκμαιρόμενον, καθάπερ ἡμεῖς οἱ ἄνθρωποι· ἀλλ' οὐδὲ ἐκ τοῦ ἀποβαίνοντος· γελοῖον γὰρ οὕτω νοεῖν· οὐδὲ ὡς ὁ ἀρχιτέκτων γενόμενον τὸ ἔργον ἐπῄνεσε, καὶ ὁ Θεὸς οὕτω ποιήσας τὸ φῶς, ἔπειτα ἰδὼν, καλὸν εἶπεν. Ὁ δὲ, καὶ πρὶν ἢ ποιῆσαι, οἷον ἔσται εἰδὼς, τοῦτο ἐπῄνεσεν, ὃ ἐγένετο, δυνάμει ποιοῦντος καλὸν ἄνωθεν διὰ τῆς ἀνάρχου προθέσεως τὸ ἐσόμενον ἐνεργείᾳ καλόν· αὐτίκα τὸ ἐσόμενον, ἤδη προεῖπεν εἶναι καλὸν, τῆς φράσεως ὑπερβατῷ κρυψάσης τὴν ἀλήθειαν. Εὔχεται τοίνυν ὁ γνωστικὸς καὶ κατὰ τὴν ἔννοιαν πᾶσαν τὴν ὥραν, δι' ἀγάπης οἰκειούμενος τῷ Θεῷ. Καὶ τὰ μὲν πρῶτα ἄφεσιν ἁμαρτιῶν αἰτήσεται· μετὰ δὲ τὸ μηκέτι ἁμαρτάνειν, ἐπὶ τὸ εὖ ποιεῖν δύνασθαι, καὶ πᾶσαν τὴν κατὰ τὸν Κύριον δημιουργίαν τε καὶ οἰκονομίαν συνιέναι, ἵνα δὴ καθαρὸς τὴν καρδίαν γενόμενος δι' ἐπιγνώσεως τῆς διὰ τοῦ Υἱοῦ τοῦ Θεοῦ, πρόσωπον πρὸς πρόσωπον τὴν μακαρίαν θέαν μυηθῇ, ἐπακούσας τῆς λεγούσης Γραφῆς· « Ἀγαθὸν νηστεία μετὰ προσευχῆς. » Νηστεῖαι δὲ ἀποχὰς κακῶν μηνύουσιν πάντων ἁπαξαπλῶς, τῶν τε κατ' ἐνέργειαν καὶ κατὰ λόγον καὶ κατὰ τὴν διάνοιαν αὐτήν. Ὡς ἔοικεν οὖν, ἡ δικαιοσύνη τετράγωνός ἐστι, πάντοθεν ἴση καὶ ὁμοία, ἐν λόγῳ, ἐν ἔργῳ, ἐν ἀποχῇ κακῶν, ἐν εὐποιΐᾳ, ἐν τελειότητι γνωστικῇ, οὐδαμῆ οὐδαμῶς χωλεύουσα, ἵνα μὴ ἄδικός τε καὶ ἄνισος φανῇ· Ἧ μὲν οὖν τίς ἐστι δίκαιος, πάντως οὗτος καὶ πιστός· ᾗ δὲ πιστὸς, οὐδέπω καὶ δίκαιος· τὴν κατὰ προκοπὴν καὶ τελείωσιν δικαιοσύνην λέγω καθ' ἣν ὁ γνωστικὸς δίκαιος λέγεται. Αὐτίκα τῷ Ἀβραὰμ πιστῷ γενομένῳ ἐλογίσθη εἰς δικαιοσύνην, εἰς τὸ μεῖζον καὶ τελειότερον τῆς πίστεως προβεβηκότι. Οὐ γὰρ ὁ ἀπεχόμενος μόνον τῆς κακῆς πράξεως δίκαιος, ἐὰν μὴ προσεξεργάσηται καὶ τὸ εὖ ποιεῖν καὶ τὸ γινώσκειν· δι' ἣν αἰτίαν, τῶν μὲν ἀφεκτέον, τὰ δ' ἐνεργητέον. « Διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν » φησὶν ὁ Ἀπόστολος παραπέμπεσθαι τὸν δίκαιον εἰς κληρονομίαν τὴν ἄκραν, ὑπὸ μὲν τῶν πεφραγμένον, τοῖς δὲ ἐνεργοῦντα· οὐ γὰρ ἡ σκέπη μόνη τῆς παντευχίας, καὶ ἡ τῶν ἁμαρτημάτων ἀποχὴ, ἱκανὴ πρὸς τελείωσιν, εἰ μὴ προσλάβοι τὸ ἔργον τῆς δικαιοσύνης,

I will give." For we have received that God is a knower of the heart, not conjecturing from the movement of the soul, just as we men do; nor yet from the event—for it were ridiculous to think thus; nor as the architect praised the work when it had been made, did God also thus, having made the light and afterward having seen it, call it good. Nay, even before He made it, knowing what it would be, He praised that which came into being, since potentially what was to be good in actuality is made good from above through His beginningless purpose; immediately what was to be, He already foretold to be good, the hyperbaton of the phrasing concealing the truth. The gnostic, therefore, prays even in thought at every hour, being made familiar with God through love. And first indeed he will ask forgiveness of sins; and after no longer sinning, that he may be able to do good, and to understand all the creation and dispensation according to the Lord, so that, becoming pure in heart through the full knowledge which is through the Son of God, he may be initiated face to face into the blessed vision, having hearkened to the Scripture which says: "Good is fasting with prayer." Now fastings signify abstinences from all evils whatsoever, both those in action and those in word and in thought itself. As it seems, then, righteousness is four-square, equal and like on all sides—in word, in deed, in abstinence from evils, in beneficence, in gnostic perfection—nowhere in any way limping, that it may not appear unjust and unequal. Insofar, then, as anyone is righteous, he is altogether also faithful; but insofar as he is faithful, he is not yet also righteous—I mean the righteousness according to progress and perfection, according to which the gnostic is called righteous. For instance, to Abraham when he had become faithful it was reckoned for righteousness, when he had advanced to that which is greater and more perfect than faith. For he who merely abstains from evil action is not righteous, unless he works out besides both doing good and knowing; for which cause, from some things we must abstain, and other things we must perform. "Through the armour of righteousness on the right hand and on the left," says the Apostle, the righteous man is escorted to the supreme inheritance, defended by the one, and working by the other; for the shelter alone of the panoply, and abstinence from sins, is not sufficient for perfection, unless it take in addition the work of righteousness—

Editors' notes and page, col. 324

Page

running head: EMENTIS ALEXANDRINI 324
marginal letters: A δώσω. »; B κατὰ τὸν; C ται. Αὐτίκα; D (in footnote)
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 9:325

τὴν εἰς εὐποιΐαν ἐνέργειαν. Τότε ὁ περιδέξιος ἡμῖν καὶ γνωστικὸς ἐν δικαιοσύνῃ ἀποκαλύπτεται, δεδοξασμένος ἤδη κἀνθένδε, καθάπερ ὁ Μωϋσῆς « τὸ πρόσωπον » τῆς ψυχῆς· ὅπερ ἐν τοῖς πρόσθεν τὸ σῶμα χαρακτηριστικὸν τῆς δικαίας εἰρήκαμεν ψυχῆς. Καθάπερ γὰρ τοῖς ἐρίοις ἡ στύψις τῆς βαφῆς ἐμμείνασα, τὴν ἰδιότητα καὶ παραλλαγὴν πρὸς τὰ λοιπὰ παρέχει ἔρια· οὕτως κἀπὶ τῆς ψυχῆς ὁ μὲν πόνος παρῆλθε, μένει δὲ τὸ καλόν· καὶ τὸ μὲν ἡδὺ καταλείπεται, ἀναμάσσεται δὲ τὸ αἰσχρόν· αὗται γὰρ ἑκατέρας ψυχῆς χαρακτηριστικαὶ ποιότητες, ἀφ' ὧν γνωρίζεται ἡ μὲν δεδοξασμένη, ἡ δὲ κατεγνωσμένη. Καὶ μὴν καθάπερ τῷ Μωϋσεῖ ἐκ τῆς δικαιοπραγίας καὶ τῆς κατὰ τὸ συνεχὲς πρὸς τὸν Θεὸν τὸν λαλοῦντα αὐτῷ ὁμιλίας, ἐπίχροιά τις ἐπικάθιζε τῷ προσώπῳ δεδοξασμένη· οὕτω καὶ τῇ δικαίᾳ ψυχῇ θεία τις ἀγαθωσύνης δύναμις, κατά τε τὴν ἐπισκοπὴν, κατά τε τὴν προφητείαν, κατά τε τὴν διοικητικὴν ἐνέργειαν ἐγχριμπτομένη, οἷον ἀπαυγάσματος νοεροῦ, καθάπερ ἡλιακῆς ἀλέας, ἐναποσημαίνεταί τι, δικαιοσύνης σφραγῖδα ἐπιφανῆ, φῶς ἡνωμένον ψυχῇ δι' ἀγάπης ἀδιαστάτου, θεοφορούσης καὶ θεοφορουμένης.

the activity that tends to well-doing. Then the man who is for us dexterous on both hands, and gnostic, is revealed in righteousness, glorified already even here, as Moses was, in “the face” of the soul; which is what we earlier called the body that marks the character of the righteous soul. For just as in wool the mordant of the dye, remaining in it, gives it its proper quality and its difference from the rest of the wool, so also in the soul the toil has passed but the good remains; and the pleasure is left behind, but the shameful is stamped in. For these are the qualities that mark the character of each soul, by which the one is known as glorified and the other as condemned. And indeed, just as upon Moses, from his righteous conduct and from his continual converse with God Who spoke to him, a certain glorified colouring settled upon his face, so also upon the righteous soul a certain divine power of goodness, pressing close upon it through oversight, through prophecy and through the activity of administration, stamps something as of an intellectual radiance, like the warmth of the sun, a manifest seal of righteousness, a light united to the soul through unbroken love, the soul that bears God and is borne by God.

Editors' notes and page, col. 325

Page

running head: 325 STROMATUM LIB. VI.
marginal letters: A τὴν εἰς; B οὕτω καὶ; C ταὐτότητι τῆς; D Ὁ τοίνυν
old-edition numerals: P. 792 ED. POTTER, 666-667 ED. PARIS.
other: begins mid-sentence; facing Latin after C (signaculum, lucem ... neque bono afficit?) not set. MISFILED (Q17): this file ends at θεοφορουμένης.; the rest of the Greek printed in col 325 (Ἐνταῦθα ἡ ἐξομοίωσις ... μηδὲ ἀγαθύνοντος;), the full-width heading CAPUT XIII. with its chapter summary, and the two Greek lines below the band (Ὁ τοίνυν ... γνωστικῆς) all stand in this column on the page but are filed under rail 326 (parts/c326_a.md); re-file all of it under 325 (Q17 checked that text against the page: no word errors). The earlier line saying the heading is set in this file was wrong (Q17)
running head: 325 STROMATUM LIB. VI. 326
marginal letters: A ‹τὴν εἰς εὐποιΐαν ἐνέργειαν› / ‹reputatum est ad justitiam›; B ‹οὕτω καὶ τῇ δικαίᾳ ψυχῇ› / ‹characterem tribuens›; C ‹ταὐτότητι τῆς ἀγαθωσύνης› / ‹vim, quasi radii›; D ‹Ὁ τοίνυν μετριοπαθήσας› / ‹Qui ergo primum›
old-edition numerals: (none) in the Greek; in the facing Latin, bold 283 after ‹relinquitur,› and ✠ before ‹Moyses› (foot line ✠ P. 792 ED. POTTER, 666-667 ED. PARIS.)
footnote calls in the Greek: (65) after ἀποκαλύπτεται, (66) after χαρακτηριστικὸν, (67) after πόνος, (68) after μακάριος (Variorum notae at the page foot, pass 2); scripture notes d, e are called in the facing Latin only
running head: 325 STROMATUM LIB. VI. 326
marginal letters: A ‹τὴν εἰς εὐποιΐαν ἐνέργειαν›; B ‹οὕτω καὶ τῇ δικαίᾳ ψυχῇ›; C and D stand in col 325 on the page, but their text is at present filed in c326_a (see MISFILED above)
old-edition numerals: (none in the Greek; 283 stands in the facing Latin)

PG 9:326

Ἐνταῦθα ἡ ἐξομοίωσις ἡ πρὸς τὸν Σωτῆρα Θεὸν ἀνακύπτει τῷ γνωστικῷ, εἰς ὅσον ἀνθρωπίνῃ θεμιτὸν φύσει, γινομένῳ τελείῳ, « ὡς ὁ Πατὴρ, φησὶν, ὁ ἐν τοῖς οὐρανοῖς· » αὐτός ἐστιν ὁ εἰπών, « Τεκνία, ἔτι μικρὸν μεθ' ὑμῶν εἰμι· » ἐπεὶ καὶ ὁ Θεὸς, οὐχ ᾗ φύσει ἀγαθός ἐστι, ταύτῃ μένει μακάριος καὶ ἄφθαρτος, οὔτε πράγματ' ἔχων, οὔτε ἄλλῳ παρέχων, ποιῶν δὲ ἰδίως ἀγαθά· Θεὸς ὄντως καὶ πατὴρ ἀγαθὸς ὤν τε καὶ γινόμενος ἐν ἀδιαλείπτοις εὐποιΐαις, ἐν ταὐτότητι τῆς ἀγαθωσύνης ἀπαραβάτως μένει. Τί γὰρ ὄφελος ἀγαθοῦ μὴ ἐνεργοῦντος μηδὲ ἀγαθύνοντος;

Here the likeness to God the Saviour comes to light in the gnostic, so far as is lawful for human nature, as he becomes perfect, “as the Father,” He says, “Who is in heaven.” It is He Himself Who said, “Little children, yet a little while I am with you.” For God too is not blessed and incorruptible in this respect, in that He is good by nature, “neither having trouble Himself nor causing it to another,” but in doing good in His own proper way: being truly God and a good Father, both being and becoming so in unceasing acts of well-doing, He abides without swerving in the sameness of goodness. For what use is a good that neither acts nor does good?

CAPUT XIII.

CHAPTER XIII.

Vere perfectis eminentes quosdam gloriae gradus in coelis reservatos, honori episcopatus, presbyteratus et diaconatus in Ecclesia terrestri respondentes.

That for the truly perfect certain eminent degrees of glory are reserved in heaven, answering to the honour of the episcopate, the presbyterate and the diaconate in the earthly Church.

Ὁ τοίνυν μετριοπαθήσας τὰ πρῶτα, καὶ εἰς ἀπάθειαν μελετήσας, αὐξήσας τε εἰς εὐποιΐαν γνωστικῆς

He, then, who has first moderated his passions, and has trained himself for impassibility, and has grown into the well-doing of gnostic

Editors' notes and page, col. 326

Footnotes

(✠) ‹anchor: non secus ac ✠ Moyses› · call in col 326 P. 792 ED. POTTER, 666-667 ED. PARIS.

P. 792 of Potter's edition, 666–667 of the Paris edition.

(printed under page 162)

(a) ‹anchor: reputatum est ad justitiam› · call in col 326

Gen. XV, 6; Rom. IV, 3.

Genesis 15:6; Romans 4:3.

(printed under page 162)

(b) ‹anchor: dextera et sinistra› · call in col 326

II Cor. V, 1, 7.

2 Corinthians 5:1, 7.

(printed under page 162)

Exod. XXXIV, 29.

Exodus 34:29.

(printed under page 162)

(d) ‹anchor: qui est in coelis› · call in col 326

Matth. V, 48.

Matthew 5:48.

(printed under page 162)

(e) ‹anchor: parum sum vobiscum› · call in col 326

Joan. XIII, 33.

John 13:33.

(printed under page 162)

(65) ‹anchor: not visible› · call in col 326

Ἀποκαλύπτεται. « Apparet, revelatur. » Est autem haec vox ab historia Moysis faciem velantis ac retegentis sumpta. Exod. XXXIV, 35: Εἶδον οἱ υἱοὶ Ἰσραὴλ τὸ πρόσωπον Μωϋσέως, ὅτι δεδόξασται· καὶ περιέθηκε Μωϋσῆς κάλυμμα ἐπὶ τὸ πρόσωπον ἑαυτοῦ.

"Is uncovered." "Appears, is revealed." The word is taken from the story of Moses veiling and unveiling his face. Exod. 34:35: "The sons of Israel saw the face of Moses, that it was glorified; and Moses put a veil over his face."

(printed under page 162)

(66) ‹anchor: not visible› · call in col 326

Τὸ σῶμα χαρακτ. Omnino legendum ἰδίωμα χαρακτηριστικόν. Vide p. 681 edit. Paris. Lowth.

"The body … characteristic." One should certainly read ἰδίωμα χαρακτηριστικόν, "a distinguishing property." See p. 681 of the Paris edition. Lowth.

(printed under page 162)

(67) ‹anchor: not visible› · call in col 326

Ὁ μὲν πόνος. Allusio est ad Musonii verba, quae A. Gellius initio libri XVI sic refert: Ἄν τι πράξῃς καλὸν μετὰ πόνου, ὁ μὲν πόνος οἴχεται, τὸ δὲ καλὸν μένει· ἄν τε ποιήσῃς αἰσχρὸν μετὰ ἡδονῆς, τὸ μὲν ἡδὺ οἴχεται, τὸ δὲ αἰσχρὸν μένει. Quam sententiam Cato in oratione ad Equites sic expressit: « Si quid per laborem recte feceritis, labor ille a vobis cito recedet; benefactum a vobis, dum vivetis, non abscedet; sed si qua per voluptatem nequiter feceritis, voluptas cito abibit, nequiter factum illud apud vos semper manebit. » Sylburg.

"The toil." It is an allusion to the words of Musonius, which Aulus Gellius reports at the start of book XVI thus: "If you do something noble with toil, the toil passes, but the noble remains; and if you do something shameful with pleasure, the pleasure passes, but the shame remains." Cato expressed this thought in his speech to the Knights thus: "If you do anything rightly through toil, that toil will soon leave you; the good deed will not leave you as long as you live. But if you do anything wickedly through pleasure, the pleasure will soon go, and that wicked deed will stay with you always." Sylburg.

(printed under page 162)

(68) ‹anchor: μένει μακάριος› · call in col 326

Μένει μακάρ. Hoc, tanquam primum Epicuri effatum, recitat Diogenes Laertius lib. X, seg. 139: Τὸ μακάριον καὶ ἄφθαρτον οὔτε αὐτὸ πράγματα ἔχει, οὔτε ἄλλῳ παρέχει· « Quod beatum atque immortale est, neque ipsum negotia habet, neque alii praebet. » Cicero lib. I De natura deorum, de Epicuro agens ait: « Itaque in illis selectis ejus brevibusque sententiis, quas appellat Κυρίας δόξας, haec, ut opinor, prior sententia est: Quod beatum et immortale est, id non habet, nec exhibet cuiquam negotium. » Idem alii plures testantur.

"Remains blessed." Diogenes Laertius quotes this as Epicurus's first maxim, book X, section 139: "What is blessed and incorruptible neither has troubles itself nor causes them to another." "What is blessed and immortal neither has business itself nor gives it to another." Cicero, On the Nature of the Gods book I, treating of Epicurus, says: "And so in those select and brief sayings of his which he calls 'Principal Doctrines,' this, I think, is the first: What is blessed and immortal neither has trouble nor causes trouble to anyone." Many others testify to the same.

(printed under page 162)

Footnotes

(69) · call in col 327

Κατά τι φύσεως. Flor. κατά τινα· unde altera scriptura colligitur, κατά τινα φύσεως ἐξαίρετον ἰδιότητα. Sylburg.—Respicit vero auctor haereticos, qui alios aliis natura praestare, et propter hanc praestantiam salutem consequi docebant: quod dogma superius refellit.

"In some respect of nature." The Florentine manuscript has κατά τινα, from which another reading is gathered: "according to some special property of nature." Sylburg.—The author has in view the heretics who taught that some men excel others by nature, and attain salvation because of this excellence: a doctrine he refuted above.

(printed under page 163)

(70) · call in col 327

Τοῦ γενέσθαι ἀπόστολον. Congruentius τοῦ γενέσθαι ἀπόστολος. Sylb.

"Of becoming an apostle" (accusative). More fittingly, "of becoming an apostle" (nominative). Sylburg.

(printed under page 163)

(71) · call in col 327

Καὶ νῦν. Ideo docet auctor suo tempore « licuisse » ad apostolicam dignitatem evehi, quod episcopi in locum ac dignitatem apostolorum successerint. Proinde idem est episcopatum obtinere, et ad apostolicam dignitatem evehi. Hinc statim mentionem injicit ordinum episcopatui subjectorum: nempe presbyterorum, qui πρωτοκαθεδρίαν non obtinuissent, et diaconorum. Haud aliter Theodoretus in I Corinth. XII, 28, aliisque in locis tradit, quod primaevi Christiani, τοὺς νῦν καλουμένους ἐπισκόπους, ἀποστόλους ὠνόμαζον· « eos, qui nunc vocantur episcopi, apostolos vocabant. » Idem Comment. in Philipp. I, 1, 2, inde colligit Epaphroditum episcopatum obtinuisse, quod a Paulo ἀπόστολος dictus sit: Σαφῶς τοίνυν ἐδίδαξεν, ὡς τὴν ἐπισκοπικὴν οἰκονομίαν αὐτὸς ἐπεπίστευτο, ἔχων ἀποστόλου προσηγορίαν. E converso apostolatus dicitur ἐπισκοπή, Act. I, 20, et veteres scriptores apostolis non raro episcoporum nomen tribuunt. Epiphanius, haeres. 27, par. 6: Πρῶτοι Πέτρος καὶ Παῦλος ἀπόστολοι αὐτοὶ καὶ ἐπίσκοποι. Conf. Cyprianus in Epist. ad Rogatianum; Ambrosius in Ephes. IV, 2, alios ut mittam quamplurimos.

"And now." The author teaches that in his own time it "was possible" to be raised to apostolic dignity because the bishops had succeeded to the place and dignity of the apostles. Hence to obtain the episcopate and to be raised to apostolic dignity are the same thing. That is why he at once mentions the orders subject to the episcopate: namely the presbyters, who had not obtained the first seat, and the deacons. In just the same way Theodoret, on 1 Corinthians 12:28 and in other places, records that the earliest Christians called "those who are now called bishops" apostles: "they called apostles those who are now called bishops." The same writer, in his Commentary on Philippians 1:1–2, gathers that Epaphroditus held the episcopate because Paul called him an apostle: "So he clearly taught that he himself had been entrusted with the episcopal charge, having the title of apostle." Conversely the apostolate is called "episcopate" (Acts 1:20), and the ancient writers not seldom give the apostles the name of bishops. Epiphanius, Heresy 27, paragraph 6: "The first, Peter and Paul, were themselves apostles and bishops." Compare Cyprian in the Letter to Rogatianus; Ambrose on Ephesians 4:2, to pass over a great many others.

(printed under page 163)

(72) · call in col 327

Ἐν τοῖς εἴκοσι. Ubi haec verba scribit Joannes? Scilicet eorum prima pars de viginti quatuor thronis occurrit Apocal. IV, 4; XI, 16. Pars vero posterior κρίνων τὸν λαόν, sumpta esse videtur ex Matth. XIX, 28, vel Luc. XXII, 30. Nec infrequens est Clementi aliisque antiquis Patribus, ut, Scripturas e memoria recitantes, diversa commisceant.

"Among the twenty." Where does John write these words? The first part of them, about the twenty-four thrones, occurs in Revelation 4:4 and 11:16. The latter part, "judging the people," seems to be taken from Matthew 19:28 or Luke 22:30. It is not uncommon for Clement and other ancient Fathers, reciting the Scriptures from memory, to blend different passages together.

(printed under page 163)

(73) ‹anchor: ἑνὸς Κυρίου› · call in col 327

Πολυτρόπως. Respicit Hebr. I, 1.

"In many ways." He has Hebrews 1:1 in view.

(printed under page 163)

(74) ‹anchor: τὸ μεσότοιχον› · call in col 327

Τὸ μεσότοιχον. Haec composuit auctor ex Ephes. II, 14, 15, 16; IV, 13.

"The dividing wall." The author has put this together from Ephesians 2:14, 15, 16 and 4:13.

(printed under page 163)

(75) ‹anchor: τῶν ἐκλεκτῶν, φησίν› · call in col 327

Φησίν. Scilicet Joannes in Apocalypsi, quam hic explicat.

"He says." That is, John in the Apocalypse, which he is expounding here.

(printed under page 163)

(76) ‹anchor: διπλασιασθείσης› · call in col 327

Διπλασ. Respicit numerum apostolorum, qui duplicatus numerum viginti quatuor seniorum efficit.

"Doubled." He has in view the number of the apostles, which when doubled makes the number of the twenty-four elders.

(printed under page 163)

Page

running head: 327 CLEMENTIS ALEXA
marginal letters: (none)
old-edition numerals: P. 793 ED. POTTER.
other: facing Latin version, not set

PG 9:328

τελειότητος, ἰσάγγελος μὲν ἐνταῦθα. Φωτεινὸς δὲ ἤδη καὶ ὡς ὁ ἥλιος λάμπων κατὰ τὴν εὐεργεσίαν, σπεύδει τῇ γνώσει τῇ δικαίᾳ δι' ἀγάπης Θεοῦ ἐπὶ τὴν ἁγίαν μονὴν, καθάπερ οἱ ἀπόστολοι· οὐχ ὅτι ἦσαν ἐκλεκτοὶ γενόμενοι ἀπόστολοι κατά τι φύσεως ἐξαίρετον ἰδίωμα· ἐπεὶ καὶ ὁ Ἰούδας ἐξελέγη σὺν αὐτοῖς· ἀλλ' οἷοί τε ἦσαν ἀπόστολοι γενέσθαι ἐκλεγέντες πρὸς τοῦ καὶ τὰ τέλη προορωμένου· ὁ γοῦν μὴ σὺν αὐτοῖς ἐκλεγεὶς Ματθίας, ἄξιον ἑαυτὸν παρασχόμενος τοῦ γενέσθαι ἀπόστολον, ἀντικατατάσσεται Ἰούδᾳ. Ἔξεστιν οὖν καὶ νῦν ταῖς Κυριακαῖς ἐνασκήσαντας ἐντολαῖς, κατὰ τὸ Εὐαγγέλιον τελείως βιώσαντας καὶ γνωστικῶς, εἰς τὴν ἐκλογὴν τῶν ἀποστόλων ἐγγραφῆναι. Οὗτος πρεσβύτερός ἐστι τῷ ὄντι τῆς Ἐκκλησίας, καὶ διάκονος ἀληθὴς τοῦ Θεοῦ βουλήσεως, ἐὰν ποιῇ καὶ διδάσκῃ τὰ τοῦ Κυρίου· οὐχ ὑπ' ἀνθρώπων χειροτονούμενος, οὐδ' ὅτι πρεσβύτερος, δίκαιος νομιζόμενος· ἀλλ' ὅτι δίκαιος, ἐν πρεσβυτερίῳ καταλεγόμενος· κἂν ἐνταῦθα ἐπὶ γῆς πρωτοκαθεδρίᾳ μὴ τιμηθῇ, ἐν τοῖς εἴκοσι καὶ τέσσαρσι καθεδεῖται θρόνοις, τὸν λαὸν κρίνων, ὥς φησιν ἐν τῇ Ἀποκαλύψει Ἰωάννης. Μία μὲν γὰρ τῷ ὄντι διαθήκη ἡ σωτήριος, ἀπὸ καταβολῆς κόσμου εἰς ἡμᾶς διήκουσα, κατὰ διαφόρους γενεάς τε καὶ χρόνους, διάφορος εἶναι τὴν δόσιν ὑποληφθεῖσα. Ἀκόλουθον γὰρ εἶναι μίαν ἀμετάθετον σωτηρίας δόσιν, παρ' ἑνὸς Θεοῦ, δι' ἑνὸς Κυρίου πολυτρόπως ὠφελοῦσαν· δι' ἣν αἰτίαν « τὸ μεσότοιχον » αἴρεται τὸ διορίζον τοῦ Ἰουδαίου τὸν Ἕλληνα εἰς περιούσιον λαόν. Καὶ οὕτως ἄμφω εἰς τὴν ἑνότητα τῆς πίστεως καταντῶσιν· καὶ ἡ ἐξ ἀμφοῖν ἐκλογὴ μία· καὶ τῶν ἐκλεκτῶν, φησὶν, ἐκλεκτότεροι οἱ κατὰ τὴν τελείαν γνῶσιν καὶ τῆς Ἐκκλησίας αὐτῆς ἀπηνθισμένοι, καὶ τῇ μεγαλοπρεπεστάτῃ δόξῃ τετιμημένοι, κριταί τε καὶ διοικηταὶ ἐπίσης ἔκ τε Ἰουδαίων ἔκ τε Ἑλλήνων οἱ τέσσαρες καὶ εἴκοσι, διπλασιασθείσης τῆς χάριτος· ἐπεὶ καὶ αἱ ἐνταῦθα κατὰ τὴν Ἐκκλησίαν προκοπαὶ ἐπισκόπων, πρεσβυτέρων, διακόνων, μιμήματα, οἶμαι, ἀγγελικῆς δόξης κἀκείνης τῆς οἰκονομίας τυγχάνουσιν, ἣν ἀναμένειν φασὶν αἱ Γραφαὶ τοὺς

perfection, is here indeed equal to the angels. And being already luminous, and shining like the sun in beneficence, he hastens by righteous knowledge through the love of God to the holy mansion, even as the apostles; not because they became apostles through being chosen according to some special peculiarity of nature—since Judas also was chosen along with them—but they were capable of becoming apostles on being chosen by Him Who foresees even the ends; Matthias, accordingly, who was not chosen along with them, on showing himself worthy of becoming an apostle, is substituted in the place of Judas. It is possible, therefore, now also for those who have exercised themselves in the commandments of the Lord, and have lived perfectly and gnostically according to the Gospel, to be enrolled in the chosen body of the apostles. This man is in reality a presbyter of the Church, and a true deacon of the will of God, if he does and teaches the things of the Lord; not as being ordained by men, nor deemed righteous because a presbyter, but enrolled in the presbytery because righteous; and even though here upon earth he be not honoured with the chief seat, he shall sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse. For one in truth is the saving covenant, reaching down to us from the foundation of the world, though supposed to be different in the giving according to different generations and times. For it follows that there is one unchangeable gift of salvation, from one God, through one Lord, benefiting in many ways; for which cause "the middle wall" is taken away which separates the Greek from the Jew, to form a peculiar people. And thus both come to the unity of the faith; and the election from both is one; and of the elect, he says, more elect are those who according to perfect knowledge have been culled as the flower even from the Church herself, and honoured with the most magnificent glory—judges and administrators alike, both from Jews and from Greeks, the four-and-twenty, the grace having been doubled; since the advancements here in the Church—of bishops, presbyters, deacons—are, I think, imitations of the angelic glory and of that dispensation which the Scriptures say awaits those

Editors' notes and page, col. 328

Page

running head: EMENTIS ALEXANDRINI 328
marginal letters: A τελειότητος, ἰσάγγελος; B καὶ διδάσκῃ; C καὶ ἡ; D (in footnote)
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 9:329

κατ' ἴχνος τῶν ἀποστόλων ἐν τελειώσει δικαιοσύνης κατὰ τὸ Εὐαγγέλιον βεβιωκότας. Ἐν νεφέλαις τούτους ἀρθέντας γράφει ὁ Ἀπόστολος, διακονήσειν μὲν τὰ πρῶτα, ἔπειτα ἐγκαταταγῆναι τῷ πρεσβυτερίῳ κατὰ προκοπὴν δόξης· (« δόξα γὰρ δόξης διαφέρει· ») ἄχρις ἂν εἰς « τέλειον ἄνδρα » αὐξήσωσιν.

who have lived in the footsteps of the apostles in the perfection of righteousness according to the Gospel. These, the Apostle writes, taken up in the clouds, will first minister, and then be enrolled in the presbyterate by advancement in glory (“for glory differs from glory”), until they grow up into “a perfect man.”

CAPUT XIV.

CHAPTER XIV.

Veritatis et bonorum operum studiosis pro cujusque merito in coelis locum assignatum iri.

That to those devoted to the truth and to good works a place will be assigned in heaven according to the merit of each.

Οἱ τοιοῦτοι, κατὰ τὸν Δαβὶδ, « καταπαύσουσιν ἐν ὄρει ἁγίῳ Θεοῦ, » τῇ ἀνωτάτω Ἐκκλησίᾳ, καθ' ἣν οἱ φιλόσοφοι συνάγονται τοῦ Θεοῦ, « οἱ τῷ ὄντι Ἰσραηλῖται, οἱ καθαροὶ τὴν καρδίαν, ἐν οἷς δόλος οὐδείς· » οἱ μὴ καταμείναντες ἐν ἑβδομάδι ἀναπαύσεως, ἀγαθοεργίᾳ δὲ θείας ἐξομοιώσεως εἰς ὀγδοαδικῆς εὐεργεσίας κληρονομίαν ὑπερκύψαντες, ἀκορέστου θεωρίας εἰλικρινεῖ ἐποπτείᾳ προσανέχοντες· « Ἔστι δὲ καὶ ἄλλα, φησὶν ὁ Κύριος, πρόβατα, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· » ἄλλης αὐλῆς καὶ μονῆς ἀναλόγως τῆς πίστεως κατηξιωμένα.

Such men, according to David, “shall rest in the holy mountain of God,” in the Church most high, in which the philosophers of God are gathered, “who are Israelites indeed, who are pure in heart, in whom there is no guile”; who have not remained in the seventh day of rest, but by the well-doing of divine likeness have risen up into the inheritance of the eighth day’s beneficence, giving themselves to the pure beholding of insatiable contemplation. “And there are other sheep,” says the Lord, “which are not of this fold”: deemed worthy of another fold and another mansion, in proportion to their faith.

Editors' notes and page, col. 329

Page

running head: 329 STROMATUM LIB. V
marginal letters: A κατ' ἴχνος; B οἱ καθαροὶ; C νομικοῖς καὶ; D (in footnote)
old-edition numerals: P. 794, ED. POTTER, 668, ED. PARIS.
other: begins and ends mid-sentence; facing Latin after A (optandos esse ... virum perfectum.) not set; the full-width heading CAPUT XIV. and its chapter summary stand before B and ARE set in this file. MISFILED (Q17 correction of the earlier line): the Greek below the band is set here only from Οἱ τοιοῦτοι to κατηξιωμένα.; the rest printed in this column (« Τὰ δὲ ἐμὰ πρόβατα ... ἐξέλθῃ τὴν σάρκα,) is filed under rail 330 (parts/c330_a.md): re-file it under 329 (Q17 checked that text against the page: no word errors). Δαβὶδ stands with the grave, as printed
running head: 329 STROMATUM LIB. VI. 330
marginal letters: A ‹κατ' ἴχνος τῶν ἀποστόλων› / ‹tror, imitationes gloriae›; B ‹οἱ καθαροὶ τὴν καρδίαν› / ‹Israelitae, mundi corde›; C ‹νομικοῖς καὶ ἀνεπιλήπτως› / ‹turos qui quomodocunque›; D (footnotes) ‹(80) Ἔστι δέ› / ‹Corporeae excedunt pestes›
old-edition numerals: (none) in the Greek; ✠ in the facing Latin before ‹mundi corde› (foot line ✠ P. 794, ED. POTTER, 668, ED. PARIS.)
footnote calls in the Greek: (77) after νεφέλαις, (78) after τῷ ὄντι, (79) after ἑβδομάδι, (80) after Ἔστι δὲ, (81) after ἀνεπιλήπτως, (82) after ἐξέλθῃ (Variorum notae at the page foot, pass 2)
running head: 329 STROMATUM LIB. VI. 330
marginal letters: A ‹κατ' ἴχνος τῶν ἀποστόλων›; B ‹οἱ καθαροὶ τὴν καρδίαν›; C stands in col 329 on the page, but its text is at present filed in c330_a (see MISFILED above); D (beside the footnotes only)
old-edition numerals: (none)

PG 9:330

« Τὰ δὲ ἐμὰ πρόβατα, τῆς ἐμῆς ἀκούει φωνῆς, » συνιέντα γνωστικῶς τὰς ἐντολάς· τὸ δ' ἔστι μεγαλοφρόνως καὶ ἀξιολόγως ἐκδέχεσθαι σὺν καὶ τῇ τῶν ἔργων ἀνταποδόσει τε καὶ ἀντακολουθίᾳ. Ὥστε, ὅταν ἀκούωμεν, « Ἡ πίστις σου σέσωκέ σε, » οὐχ ἁπλῶς τοὺς ὁπωσοῦν πιστεύσαντας σωθήσεσθαι λέγειν αὐτὸν ἐκδεχόμεθα, ἐὰν μὴ καὶ τὰ ἔργα ἐπακολουθήσῃ. Αὐτίκα Ἰουδαίοις μόνοις ταύτην ἔλεγε τὴν φωνὴν, τοῖς νομικοῖς καὶ ἀνεπιλήπτως βεβιωκόσιν, οἷς μόνον ἡ εἰς τὸν Κύριον ὑπελείπετο πίστις. Οὐκ ἂν οὖν μετὰ ἀκρασίας πιστὸς εἴη, ἀλλὰ κἂν ἐξέλθῃ τὴν σάρκα,

“But My sheep hear My voice,” understanding the commandments gnostically; that is, receiving them magnanimously and worthily, together with the recompense and due consequence of works. So, when we hear, “Your faith has saved you,” we do not understand Him to say simply that those who have believed in any way whatever will be saved, unless works also follow. Indeed, He spoke this word to Jews only, to those who lived by the law and blamelessly, who lacked only faith in the Lord. No one, then, could be faithful with incontinence; but even if he goes out of the flesh,

Editors' notes and page, col. 330

Footnotes

(a) · call in col 330

Psal. XV, 1.

Psalm 15:1.

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(b) · call in col 330

Joan. X, 16.

John 10:16.

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Ibid. 28.

Same, verse 28.

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(d) ‹anchor: te salvam fecit› · call in col 330

Marc. V, 34, et alibi.

Mark 5:34, and elsewhere.

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Ἐν νεφέλαις. Hic respicere videtur I Thess. IV, 17: Ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις, εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα· καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. Dein Apocalypseos loca modo citata: postea I Corinth. XV, 41, denique Ephes. IV, 13.

"In the clouds." He seems to have in view here 1 Thessalonians 4:17: "Then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord." Then the places of the Apocalypse just cited; afterwards 1 Corinthians 15:41; and finally Ephesians 4:13.

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Οἱ τῷ ὄντι. Haec sententia composita est ex Joan. I, 47: Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστι, et Matth. V, 8: Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.

"Those who truly." This sentence is put together from John 1:47, "Behold an Israelite indeed, in whom is no guile," and Matthew 5:8, "Blessed are the pure in heart, for they shall see God."

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Ἑβδομάδι. Ἑβδομάδα allegorice vocat quietem a malo, ὀγδοάδα vero reversionem ad bene agendum. Conf. superius Strom. IV, pag. 612, n. 12.

"In the hebdomad." By "the hebdomad" he means allegorically rest from evil, and by "the ogdoad" the return to doing good. Compare above, Stromata IV, page 612, note 12.

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Ἔστι δέ. Hunc et sequentem S. Scripturae locum e memoria recitavit auctor.

"But it is." The author has quoted this and the following place of Holy Scripture from memory.

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(81) ‹anchor: τοῖς νομικοῖς καὶ ἀνεπιλήπτως› · call in col 330

Τοῖς νομικοῖς καὶ ἀν. Non incommode scribi possit, τοῖς νομικῶς καὶ ἀνεπιλήπτως β.: « qui secundum legem et inculpate vitam egerunt. »

"To those of the law and blamelessly." It might not unfittingly be written "to those who lived lawfully and blamelessly": "who led their lives according to the law and without blame."

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(82) ‹anchor: κἂν ἐξέλθῃ› · call in col 330

Κἂν ἐξέλθῃ. Non uno in loco asserit Clemens, eos, qui post baptismum vitiis peccatisque inquinati fuerint, suppliciis quibusdam purgandos esse. Sic Strom. IV, p. 634: Ἰστέον μέν τοι, τοὺς κατὰ τὸ λουτρὸν τοῖς ἁμαρτήμασι περιπίπτοντας, τούτους εἶναι τοὺς παιδευομένους· τὰ μὲν γὰρ προενεργηθέντα ἀφείθη, τὰ ἐπιγενόμενα ἐκκαθαίρεται. In Strom. VII, p. 745, extrema edit. Paris. dicit Christianum perfectum: Οἰκτείρειν τοὺς μετὰ θάνατον παιδευομένους διὰ τῆς κολάσεως ἀκουσίως ἐξομολογουμένους· « Misereri eorum, qui post mortem castigantur, per supplicium inviti confitentes; » cum scilicet ipse gravioribus peccatis immunis, « castigatorias » has poenas non metuat. Ejusdem libri p. 732, ed. Paris. ait, « consummatis praemia dari » πεπαυμένοις τῆς καθάρσεως, « cum cessaverint a purgatione. » Nec mirum, si in hanc sententiam inciderit, qui cum Judaicis traditionibus, tum etiam philosophicis ac praesertim Platonicis et Pythagoricis, tantopere delectatus est. Est autem notissimum similia dogmata a Judaeorum magistris recepta fuisse. Plato sententiam suam exponit Phaedonis pag. 83, 84; Gorgiae pag. 356, 357, edit. Francofurt. aliisque in locis. Philosophorum hac de re dogma explicat Virgilius, Aeneid. VI, 735: Quin et supremo cum lumine vita reliquit, / Non tamen omne malum miseris, nec funditus omnes / Corporeae excedunt pestes; penitusque necesse est / Multa diu concreta modis inolescere miris: / Ergo exercentur poenis veterumque malorum / Supplicia expendunt. Aliae panduntur inanes / Suspensae ad ventos: aliis sub gurgite vasto / Infectum eluitur scelus aut exuritur igni. / Quisque suos patimur manes. Exinde per amplum / Mittimur Elysium, et pauci laeta arva tenemus. Origenes, Clementis discipulus, magistri sui sententiam plurimis in locis tuetur, ut homil. in Exod.: « Veniendum est ergo omnibus ad ignem, veniendum est ad conflatorium; sedet enim Dominus, et conflat, et purgat filios Juda. Sed et illuc cum venitur, si quis multa opera bona et parum aliquid iniquitatis attulerit, illud parum tanquam plumbum igne resolvitur, ac purgatur, et totum remanet aurum purum; et si quis plus illuc plumbi detulerit, plus exuritur, ut amplius decoquatur, ut etsi pa- (continues)

"Even if he should go out of the flesh." Clement asserts in more than one place that those who have been stained with vices and sins after baptism must be purged by certain punishments. So Stromata IV, page 634: "Be it known, however, that those who after the washing fall into sins are the ones who are disciplined; for what was done before was forgiven, and what comes after is purged away." In Stromata VII, at the foot of page 745 of the Paris edition, he says the perfect Christian "pities those who are disciplined after death through punishment, confessing against their will": "to pity those who are chastised after death, confessing unwillingly through punishment"; since he himself, free of graver sins, does not fear these "chastening" penalties. On page 732 of the same book (Paris edition) he says "rewards are given to the perfected" "who have ceased from purification": "when they have ceased from purgation." No wonder he fell into this opinion, who took such delight both in Jewish traditions and in philosophical ones, above all the Platonic and Pythagorean. It is very well known that similar doctrines were received by the teachers of the Jews. Plato sets out his view in the Phaedo, pages 83, 84, and the Gorgias, pages 356, 357 of the Frankfurt edition, and in other places. Virgil expounds the philosophers' doctrine on this matter, Aeneid 6.735: "Nay, even when life has left them at the last light, not every ill nor all the plagues of the body wholly quit the wretched; and needs must many a taint, long grown in, become ingrained in wondrous ways. Therefore they are schooled with penalties and pay the price of old misdeeds. Some are hung outspread to the empty winds; for others the stain of guilt is washed away beneath a vast flood or burned out by fire. Each of us suffers his own spirit. Then we are sent through wide Elysium, and a few of us hold the glad fields." Origen, Clement's disciple, defends his master's view in a great many places, as in a homily on Exodus: "All, then, must come to the fire; all must come to the furnace; for the Lord sits and smelts and purges the sons of Judah. But there too, when one comes, if anyone has brought many good works and some little iniquity, that little is melted down by the fire like lead and purged, and the whole remains pure gold; and if anyone has brought more lead there, more is burned out, so that he may be refined the more, so that even if ... (continues)

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Footnotes

(83) · call in col 331

Πλέον. Hoc fusius exponit auctor in Strom. VII, p. 732, 733, edit. Paris.: Ἡ μὲν οὖν πίστις σύντομός ἐστιν, ὡς εἰπεῖν, τῶν κατεπειγόντων γνῶσις· ἡ γνῶσις δὲ ἀπόδειξις τῶν διὰ πίστεως παρειλημμένων ἰσχυρὰ καὶ βέβαιος, διὰ τῆς Κυριακῆς διδασκαλίας ἐποικοδομουμένη τῇ πίστει, εἰς τὸ ἀμετάπτωτον καὶ μετ' ἐπιστήμης καὶ καταληπτὸν παραπέμπουσα. Καί μοι δοκεῖ πρώτη τις εἶναι μεταβολὴ σωτήριος ἡ ἐξ ἐθνῶν εἰς πίστιν, ὡς προεῖπον· δευτέρα δὲ ἡ ἐκ πίστεως εἰς γνῶσιν· ἡ δὲ εἰς ἀγάπην περαιουμένη ἐνθένδε ἤδη φίλον φίλῳ τὸ γινῶσκον τῷ γιγνωσκομένῳ παρίστησιν. Καὶ τάχα ὁ τοιοῦτος ἐνθένδε ἤδη προλαβὼν ἔχει τὸ ἰσάγγελος εἶναι. Vult autem varios esse gradus, seu προκοπάς, quibus ad summam perfectionem et gloriam tenditur; ut eodem loco plenius docet. Primus eorum est, in quibus πάθη καὶ ἀκρασία, « passiones et incontinentia, » fidei admista sunt. His peccata suppliciis eluenda sunt, priusquam ad οἰκείαν μονήν, « mansionem ipsis » in coelo « praestitutam, » ascendere liceat. Secundum ad gradum pertinent πιστοί, « fideles: » qui depositis peccatis, sive per virtutis in hac mortali vita studium, sive per poenas, quas post mortem pertulerunt, ad beatorum quidem sedes, verum non summas aut primas transmittuntur. Tertio denique loco constituit gnosticos, seu perfectos, quibus Deus summum gloriae ac felicitatis apicem designavit, et ἰσαγγέλους, « angelis pares, » esse voluit: ut aliis in locis scribit Clemens.

"More." The author sets this out more fully in Stromata VII, pages 732–733 of the Paris edition: "Faith, then, is, so to speak, a compendious knowledge of what is urgent; but knowledge is a strong and sure demonstration of what has been received through faith, built up on faith through the Lord's teaching, and conveying it to what is unchangeable, scientific and comprehensible. And it seems to me that the first saving change is that from heathenism to faith, as I said before; the second, that from faith to knowledge; and knowledge, passing on into love, from here on already makes the knower a friend to the known. And perhaps such a one already from here has attained beforehand to being equal to the angels." He means that there are various grades, or advances, by which one strives towards the highest perfection and glory, as he teaches more fully in the same place. The first of them is of those in whom "passions and incontinence" are mixed with faith. Their sins must be washed away by punishments before they may ascend to the "mansion" in heaven "appointed for them." To the second grade belong the "faithful," who, their sins put off, whether by the pursuit of virtue in this mortal life or by the punishments they have borne after death, are passed on to the seats of the blessed, but not the highest or first. In the third place, finally, he sets the gnostics, or perfect, for whom God has marked out the highest summit of glory and happiness, and whom he has willed to be "equal to the angels," as Clement writes in other places.

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(84) · call in col 331

Διὰ πολλ. Haec sic scribi et explicari poterunt: Διὰ πολλῆς... βελτίονα τῆς προτέρας μονὴν, μεγίστην κόλασιν ἐπιφερόμενος τὸ ἰδίωμα τῆς μετ. — « Cum igitur fidelis noster per multam disciplinam vitia exuerit, in meliorem ac beatiorem ea, quam prius habuit, mansionem transit; maximum supplicium perferens, quod iis proprium est, quos poenitet peccatorum post baptismum commissorum. »

"Through much." These words could be written and explained thus: "Through much ... a better mansion than the former, bearing the greatest punishment, the mark proper to repentance." — "When, then, our faithful one has put off his vices through much discipline, he passes into a better and more blessed mansion than the one he had before, bearing the greatest punishment, which is proper to those who repent of sins committed after baptism."

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(85) · call in col 331

Μηδέπω. Sensisse videtur auctor, nonnullos post peractam purgationem ad summum gloriae culmen perventuros, alios vero inferiore in loco semper mansuros esse.

"Not yet." The author seems to have held that some, after their purgation is complete, will reach the highest summit of glory, while others will remain for ever in a lower place.

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(86) · call in col 331

Τιμωρίαι. De poenis purgatoriis post hanc vitam futuris locus intelligendus. Vide p. 745, edit. Paris. Lowth.

"Punishments." The passage is to be understood of purgatorial punishments to come after this life. See page 745 of the Paris edition. Lowth.

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Μεγίστην. Huic sententiae sic demum sensus et syntaxis constabit, si hoc, vel simili, modo scripta fuerit: Μεγίστην ἔχουσι παραμένουσαν λύπην οἱ τῆς ἄλλης ἄξιοι εὑρεθέντες αὐλῆς, ἐπὶ τῷ μὴ συνεῖναι τοῖς διὰ τὴν δικ. « Manebit illis maximus dolor, qui altera aula (sc. inferiore) digni sunt inventi, quod non una sint cum iis, qui propter justitiam glorificati sunt. » Quin etiam Sylburgio visum est « planiorem fore structuram et sententiam, si pro conjunctione ὅτι reponatur pluralis articulus οἱ. »

"Greatest." This sentence will only make sense and syntax if it was written in this or a similar way: "Those found worthy of the other court have the greatest abiding grief, at not being with those who for righteousness' sake ..." "The greatest grief will remain for those who have been found worthy of the other court (that is, the lower one), because they are not together with those who have been glorified for their righteousness." Sylburg too thought "the construction and the sense would be plainer if the plural article οἱ were put back in place of the conjunction ὅτι."

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Ἐπὶ . . . αὐτοῦ. Haec non Sapientiae Salomonis, ut hactenus existimata fuisse videntur, sed Clementis verba sunt.

"Upon ... his." These are not words of the Wisdom of Solomon, as they seem hitherto to have been thought, but Clement's own.

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ἀποθέσθαι τὰ πάθη ἀνάγκη τοῦτον, ὡς εἰς τὴν μονὴν τὴν οἰκείαν χωρῆσαι δυνηθῆναι. Πλέον δέ ἐστι τοῦ πιστεῦσαι τὸ γνῶναι, καθάπερ ἀμέλει τοῦ σωθῆναι, τὸ καὶ μετὰ τὸ σωθῆναι τιμῆς τῆς ἀνωτάτω ἀξιωθῆναι. Διὰ πολλῆς τοίνυν τῆς παιδείας ἀπεκδυσάμενος τὰ πάθη ὁ πιστὸς ἡμῖν μέτεισιν ἐπὶ τὴν βελτίονα τῆς προτέρας μονῆς μεγίστην κόλασιν· ἐπιφερόμενος τὸ ἰδίωμα τῆς μετανοίας, ὧν ἐξήμαρτε μετὰ τὸ βάπτισμα. Ἀνιᾶται γοῦν ἔτι μᾶλλον, ἤτοι μηδέπω, ἢ καὶ μηδ' ὅλως τυγχάνων ὧν ἄλλους ὁρᾷ μετειληφότας· πρὸς δὲ, καὶ ἐπαισχύνεται τοῖς πλημμεληθεῖσιν αὐτῷ· αἳ δὴ μέγισται κολάσεις εἰσὶ τῷ πιστῷ. Ἀγαθὴ γὰρ ἡ τοῦ Θεοῦ δικαιοσύνη, καὶ δικαία ἐστὶν ἡ ἀγαθότης αὐτοῦ. Κἂν παύσωνται ἄρα που αἱ τιμωρίαι κατὰ τὴν ἀποπλήρωσιν τῆς ἐκτίσεως καὶ τῆς ἑκάστου ἀποκαθάρσεως, μεγίστην ἔχουσι παραμένουσαν λύπην, ὅτι τῆς ἄλλης ἄξιοι εὑρεθέντες αὐλῆς, τὴν ἐπὶ τῷ μὴ συνεῖναι τοῖς διὰ δικαιοσύνην δοξασθεῖσιν. Αὐτίκα ὁ Σαλομὼν σοφὸν καλῶν τὸν γνωστικὸν, περὶ τῶν θαυμαζόντων αὐτοῦ τὸ ἀξίωμα τῆς μονῆς, τάδε φησίν· « Ὄψονται γὰρ τελευτὴν σοφοῦ, καὶ οὐ νοήσουσι τί ἐβουλεύσατο περὶ αὐτοῦ, καὶ εἰς τί ἠσφαλίσατο αὐτὸν ὁ Κύριος· » ἐπί τε τῆς δόξης ἐροῦσιν αὐτοῦ· « Οὗτος ἦν ὃν ἔσχομεν ποτὲ εἰς γέλωτα καὶ εἰς παραβολὴν ὀνειδισμοῦ, οἱ ἄφρονες. Τὸν βίον αὐτοῦ ἐλογισάμεθα μανίαν, καὶ τὴν τελευτὴν αὐτοῦ ἄτιμον· πῶς κατελογίσθη ἐν υἱοῖς Θεοῦ. καὶ ἐν ἁ-

it is necessary for this man to put off his passions, so as to be able to pass to his own mansion. And to know is more than to believe, just as assuredly to be deemed worthy of the highest honour even after being saved is more than to be saved. Having stripped off his passions, therefore, through much discipline, our believer passes on to the greatest punishment, which is better than his former mansion, bearing with him the peculiar character of repentance for the sins he committed after baptism. He is distressed, accordingly, still more, either as not yet, or even as not at all attaining the things of which he sees others to have partaken; and besides, he is also ashamed at the transgressions committed by him; and these are indeed the greatest punishments to the believer. For good is the righteousness of God, and righteous is His goodness. And even if the punishments cease somewhere at the completion of the expiation and the purification of each, they have a very great abiding grief—because they were found worthy of the other fold—at not being together with those who have been glorified on account of righteousness. For instance, Solomon, calling the gnostic a wise man, speaks thus concerning those who wonder at the dignity of his mansion: "For they shall see the end of the wise man, and shall not understand what the Lord purposed concerning him, and wherefore He set him in safety;" and at his glory they shall say: "This was he whom we fools once had in derision and for a proverb of reproach; we accounted his life madness, and his end without honour; how was he numbered among the sons of God, and among the

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γίοις ὁ κλῆρος αὐτοῦ ἐστιν; οὐ μόνον τοίνυν ὁ πιστὸς, ἀλλὰ καὶ ὁ ἐθνικὸς δικαιότατα κρίνεται· ἐπειδὴ γὰρ ᾔδει ὁ Θεὸς, ἅτε προγνώστης ὢν, μὴ πιστεύσοντα τοῦτον, οὐδὲν ἧττον ὅπως τήν γε καθ' ἑαυτὸν ἀναδέξηται τελείωσιν, ἔδωκε μὲν φιλοσοφίαν αὐτῷ· ἀλλὰ πρὸ τῆς πίστεως· ἔδωκε δὲ τὸν ἥλιον καὶ τὴν σελήνην καὶ τὰ ἄστρα εἰς θρησκείαν· ἃ ἐποίησεν ὁ Θεὸς τοῖς ἔθνεσιν, φησὶν ὁ νόμος, ἵνα μὴ τέλεον ἄθεοι γενόμενοι, τελείως καὶ διαφθαρῶσιν. Οἱ δὲ, κἀν ταύτῃ γενόμενοι τῇ ἐντολῇ ἀγνώμονες, γλυπτοῖς προσεσχηκότες ἀγάλμασι, κἂν μὴ μετανοήσωσι, κρίνονται· οἱ μὲν, ὅτι δυνηθέντες, οὐκ ἠθέλησαν πιστεῦσαι τῷ Θεῷ· οἱ δὲ, ὅτι καὶ θελήσαντες, οὐκ ἐξεπόνησαν περιγενέσθαι πιστοί· ναὶ μὴν κἀκεῖνοι οἱ ἀπὸ τῆς τῶν ἄστρων σεβήσεως μὴ ἐπαναδραμόντες ἐπὶ τὸν τούτων ποιητήν· ὁδὸς γὰρ ἦν αὕτη δοθεῖσα τοῖς ἔθνεσιν, ἀνακύψαι πρὸς Θεὸν διὰ τῆς τῶν ἄστρων θρησκείας· οἱ δὲ μὴ ἐπὶ τούτοις θελήσαντες ἐπιμεῖναι τοῖς δοθεῖσιν αὐτοῖς ἄστρασιν, ἀλλὰ καὶ τούτων ἀποπεσόντες εἰς λίθους καὶ ξύλα, « ὡς χνοῦς, φησὶν, ἐλογίσθησαν, καὶ ὡς σταγὼν ἀπὸ κάδου, » περισσοὶ εἰς σωτηρίαν, οἱ ἀποῤῥιπτόμενοι τοῦ σώματος· ὥσπερ οὖν τὸ μὲν ἁπλῶς σώζειν τῶν μέσων ἐστί· τὸ δ' ὀρθῶς καὶ δεόν-

His lot is among the saints? Therefore not only the believer, but also the Gentile is most justly judged; for since God knew, inasmuch as He has foreknowledge, that this man would not believe, nonetheless, in order that he might receive the perfection according to his own capacity, He gave philosophy to him, yet before faith; and He gave the sun and the moon and the stars for worship, which God made for the nations, says the law, so that they might not, by becoming utterly godless, also be completely destroyed. But those who became ungrateful even in this commandment, having devoted themselves to carved statues, unless they repent, are judged: some because, though they were able, they were not willing to believe in God; others because, though they were willing, they did not labour to become believers; and indeed those too who did not run back from the veneration of the stars to the Maker of these; for this was a way given to the nations, to look up towards God through the worship of the stars; while those who were not willing to abide in these stars that were given to them, but fell away even from these unto stones and wood, "were reckoned as dust," it says, "and as a drop from a bucket," superfluous for salvation, cast away from the body; just as, therefore, simply to save belongs to intermediate things, whereas to do so rightly and du-

Editors' notes and page, col. 333

Footnotes

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Sap. IV, 17.

Wisdom 4:17.

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Sap. V, 3, 4, 5.

Wisdom 5:3, 4, 5.

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Deut. IV, 19.

Deuteronomy 4:19.

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Ἔδωκε. Respicit Deut. IV, 19: Καὶ μὴ ἀναβλέψας εἰς τὸν οὐρανὸν, καὶ ἰδὼν τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσῃς αὐτοῖς, ἃ ἀπένειμε Κύριος ὁ Θεὸς αὐτὰ πᾶσι τοῖς ἔθνεσι τοῖς ὑποκάτω τοῦ οὐρανοῦ. Clementis autem verba sic scribi et explicari poterunt: Ἔδωκε δὲ τὸν ἥλιον καὶ τὴν σελήνην καὶ τὰ ἄστρα, ἃ ἐποίησεν ὁ Θεὸς εἰς θρησκείαν τοῖς ἔθνεσι, φησὶν ὁ νόμος. « Dedit autem solem, et lunam, et astra, quae fecit Deus, in cultum gentibus, ait lex. » Putavit enim, Deum gentibus concessisse, ut coelestia corpora, religioso cultu prosequerentur, quod praestet pro diis habere ea, quae veri Dei non sunt, quam absque religionis sensu vitam agere: hoc scilicet sensu illud ἀπένειμε τοῖς ἔθνεσι in loco Deuteronomii jam allato accipiendum esse arbitratus. Proinde gentium εἰδωλολατρείαν in hoc praecipue constitisse autumat, quod, posthabitis coeli luminaribus, « sculptilia simulacra adoraverint. »

"He gave." He has in view Deuteronomy 4:19: "And lest, lifting up your eyes to heaven and seeing the sun and the moon and the stars and all the host of heaven, you be led astray and worship them, which the Lord your God has allotted to all the nations under heaven." Clement's words could be written and explained thus: "He gave the sun and the moon and the stars, which God made, to the nations for worship, says the law." "God gave the sun and the moon and the stars, which he made, to the nations for worship, says the law." For he thought that God had allowed the nations to honour the heavenly bodies with religious worship, since it is better to hold for gods things that are not the true God than to live without any sense of religion: in this sense, that is, he judged the phrase "allotted to the nations" in the passage of Deuteronomy just cited is to be taken. Accordingly he holds that the idolatry of the nations consisted chiefly in this, that, setting aside the lights of heaven, they "worshipped carved images."

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Ὡς χνοῦς, φησὶν, ἐλογίσθησαν, καὶ ὡς σταγὼν ἀπὸ κάδου. Apud LXX. Isa. XL, 15: Εἰ πάντα τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν, καὶ ὡς σίελος λογισθήσονται. « Si omnes gentes sicut stilla a situla, et sicut momentum staterae reputatae sunt, et quasi salivae reputabuntur. » Vel, ut est apud D. Hieronymum, « Reputatae sunt. » Vulgata, « Ecce gentes sicut stilla situlae, et quasi momentum staterae reputatae sunt. Ecce insulae quasi pulvis exiguus. » Aquila, ut docet D. Hieronymus, vertit postremum illud vocabulum λεπτὸν βαλλόμενον, Hebraei aiunt, eo significari tenuissimum pulverem, qui vento raptante saepe in oculos mittitur, et sentitur potius quam videtur. Quod ergo LXX salivam dicunt, id Aquila pulverem, unde Clemens χνοῦς ἐλογίσθησαν. Tertullianus utramque vocem usurpat lib. De resurrectione carnis 59: « Sed cum idem prophetes nationes ostendat nunc deputatas velut pulverem et salivam, nunc speraturas et credituras in nomen, et in brachium Domini. » Idem in Scorpiaco 10: « Quasi stillicidium situlae, et pulverem areae, et sputamen, et locustas deputavit. » In quem locum Pamelius scribens arbitratur, Clementem legisse « quasi sputum » lib. VII Stromatum, et « pulverem » lib. VI. At Leo Castrus in doctis in Isaiam Commentariis, ut « sputum reputabuntur, inquit, rejecti a corpore Ecclesiae, » citatque Clementem hoc libro. Verum neque hic « sputum » facile reperias, et in lib. VII, p. 750, 10, conjungitur pars hujus versus Isaiae, « tanquam stilla a cado, » cum altera, « tanquam pulvis, » quae est ex psalm. I, non ex Isaia, ubi utuntur LXX eadem voce, qua hic Clemens pulverem significat, ὡς ὁ χνοῦς ὃν ἐκρίπτει ὁ ἄνεμος. Et libro quarto in incredulos usurpatur. Collect. — Conf. superius Strom. IV, p. 634, n. 3; Tertullianus, De fuga in persec. c. 2: « In stillam situlae, et in pulverem areae, et in salivam nationibus deputatis a Deo. » Idem, adversus Marcionem, lib. IV, c. 25: « Ecce enim de nationibus, inquit, nemo (Deum cognovit) propter quod et illas stillicidium situlae deputavit, et Sionem tanquam speculum in vinea dereliquit. » Similia sunt illa IV Esdrae VI, 56: « Residuas autem gentes ab Adam natas dixisti eas nil esse, et quoniam salivae assimilatae sunt, et quasi stillicidium de vase similasti abundantiam eorum. »

"They were counted as dust, he says, and as a drop from a bucket." In the Septuagint, Isaiah 40:15: "If all the nations were counted as a drop from a bucket and as the turn of a scale, they shall also be counted as spittle." "If all the nations were reckoned as a drop from a bucket and as the weight in a balance, they shall also be reckoned as spittle." Or, as it stands in St Jerome, "They are reckoned." The Vulgate: "Behold, the nations are as a drop of a bucket, and are counted as the small weight in the balance. Behold, the islands are as fine dust." Aquila, as St Jerome tells us, rendered that last word "a fine thing cast," and the Hebrews say it means the finest dust, which, snatched up by the wind, is often blown into the eyes and is felt rather than seen. So what the Septuagint calls spittle Aquila calls dust; hence Clement's "they were counted as dust." Tertullian uses both words, On the Resurrection of the Flesh 59: "But since the same prophet shows the nations now reckoned as dust and spittle, now about to hope and believe in the name and the arm of the Lord." Likewise in the Scorpiace 10: "He reckoned them as a drip from a bucket, and the dust of the threshing floor, and spittle, and locusts." Pamelius, writing on that passage, thinks Clement read "as spittle" in Stromata VII and "dust" in Book VI. But Leo Castrus, in his learned Commentaries on Isaiah, says, "they shall be reckoned as spittle, cast out from the body of the Church," and cites Clement in this book. Yet neither will you easily find "spittle" here; and in Book VII, page 750, line 10, part of this verse of Isaiah, "as a drop from a jar," is joined with another, "as dust," which comes from Psalm 1, not from Isaiah, where the Septuagint uses the same word by which Clement here signifies dust: "as the chaff which the wind drives away." And in the fourth book it is used of unbelievers. Collected notes. — Compare above, Stromata IV, page 634, note 3; Tertullian, On Flight in Persecution, chapter 2: "the nations having been reckoned by God as a drop of a bucket, the dust of the threshing floor, and spittle." The same, Against Marcion, Book IV, chapter 25: "For behold, he says, of the nations no one (knew God); for which reason he also reckoned them as the drip of a bucket, and left Sion as a lookout in a vineyard." Similar are those words of 4 Esdras 6:56: "As for the other nations born of Adam, you have said that they are nothing, and that they are like spittle, and you have likened their abundance to a drip from a vessel."

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Μέσων. Tria actionum genera constituit auctor; quorum primum est κατόρθωμα seu perfecta actio, quae soli gnostico ac perfecto Christiano convenit, eumque εἰς τὴν ἀνωτάτω δόξαν, « ad supremum gloriae fastigium, » evehit. Secundum genus est τῶν μέσων, « mediarum » actionum, quae a fidelibus minus perfectis fiunt, et salutem atque inferiorem gloriae gradum conciliant. Tertio loco constituit τὰς ἁμαρτητικάς, seu « peccatrices, » quae ab iis fiunt qui salute excidunt. In his autem eos philosophos secutus est, qui bonas actiones in duas species distribuunt; quorum sententiam explicat Cicero De officiis lib. I, c. 3: « Atque etiam alia divisio est officii: nam et medium quoddam officium dicitur, et perfectum. Perfectum officium rectum opinor vocemus, quod Graeci κατόρθωμα· hoc autem commune, καθῆκον vocant. Atque ea sic definiunt, ut rectum quod sit, id perfectum officium esse definiant; medium autem officium id esse dicant, quod, cur factum sit, ratio probabilis (continues)

"Middle." The author lays down three kinds of action. The first is the right action, or perfect action, which belongs only to the gnostic and perfect Christian and raises him "to the highest summit of glory." The second kind is that of "middle" actions, which are done by the less perfect faithful and win salvation and a lower degree of glory. In the third place he sets the "sinful" ones, done by those who fall away from salvation. In this he followed those philosophers who divide good actions into two kinds, whose view Cicero explains in On Duties, Book I, chapter 3: "There is also another division of duty: for there is said to be a certain middle duty and a perfect one. The perfect duty let us call, I think, the right, which the Greeks call katorthoma; and the common one they call kathekon. And they define them thus: what is right they define as perfect duty; but middle duty, they say, is that for whose performance a probable reason (continues)

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Footnotes

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Matth. XVI, 26.

Matthew 16:26.

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Καὶ λόγον ἐνεργεῖν καθῆκεν. Scribendum potius καὶ κατὰ λόγον ἐνεργεῖν, « et secundum rationem operari. » Sylburgius ait: « Convenientius H. καθήκειν, infinitivo verbi modo alioqui ante αἱ Γραφαί, inserendum foret ὡς, seu ὥσπερ, sicut. »

"And it was fitting to act a reason." Rather write "and to act according to reason," "and to work according to reason." Sylburg says: "More fittingly here καθήκειν, in the infinitive; otherwise ὡς or ὥσπερ, 'as,' would have to be inserted before 'the Scriptures.'"

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Παρὰ λόγον. Παρὰ λόγον habet etiam H. ms., sed rectius H. παρὰ ὅλον, « per totum. » Sylburg. — Παρὰ λόγον habent etiam mss. Paris. et Ottob., quorum posterior χρηστέον τὸν βίον habet pro τὸν βίον χρηστέον.

"Contrary to reason." The manuscript here also has "contrary to reason," but here "throughout the whole" is more correct: "throughout." Sylburg. — The Paris and Ottoboni manuscripts also have "contrary to reason"; the latter has "one must use life" in the order χρηστέον τὸν βίον for τὸν βίον χρηστέον.

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Οὐ μήν ποτ' ἂν ἀρετὰν ἀλλάξωμαι. Haud scio an verior lectio sit, οὐ μήν πω τὰν ἀρετὰν ἀλλάξωμαι. Sylburg.

"Never would I exchange virtue." I rather think the truer reading may be "not yet would I exchange virtue." Sylburg.

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Τί γάρ. Hoc quoad sensum exstat Matth. XVI, 26; Marc. VIII, 36; Luc. IX, 25.

"For what." In sense this is found in Matthew 16:26, Mark 8:36, Luke 9:25.

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Οὐδ' ἂν εἰ ἀπολαύσειαν. Convenientius οὐδ' ἄν τι ἀπολαύσειαν. Sylburg.

"Nor, if they should enjoy." More fittingly, "nor would they enjoy anything." Sylburg.

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Μηδέπω χρηστέον. Legendum puto, vel μηδέ πως χρηστέον, vel μηδέπω χρῆσθαι. Id.

"Must not yet be used." I think we should read either "must not in any way be used" or "not yet to use." The same.

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Πρὸς ταῦθ'. In Graeco anapaestici sunt versus ex comoedia Aristophanis, cui titulus Ἀχαρνεῖς, quos etiam παρῳδῶν usurpat Cicero lib. VIII ad Atticum epistola 8, ut monuit nos Fed. Morellus Pr. Reg. Clemens tamen legit πρὸς ταῦθ' ὅ τι χρή, ut apud Ciceronem, non ut apud Aristophanem πρὸς ταῦτα Κλέων. Vide quae in eum locum Manutius et Bosius. Collect. — Visum est Heinsio scribere, Πρὸς ταῦθ' ὅ τι χρὴ καὶ παλαμάσθων. Verum haec sic potius scribenda sunt: Πρὸς ταῦθ' ὅ τι χρὴ καὶ παλαμάσθων· / Τὸ γὰρ εὖ μετ' ἐμοῦ καὶ τὸ δίκαιον / Σύμμαχον ἔσται· κοὐ μή ποθ' ἁλῶ / (καλὰ πράσσων.) / Ad haec quidquid placuerit agant. / Nam bene mecum erit, et jus / Me adjuvabit; nec unquam capiar / (dum honesta facio.) Hervetus postrema verba, καλὰ πράσσων, ad praecedentes versus pertinere existimans, perinde explicavit, ac si scriptum fuisset κακὰ πράσσων. Sunt autem non poetae, sed ipsius Clementis verba. Porro hi anapaestici versus exstant apud Ciceronem lib. VIII ad Atticum epist. 8: « Fulsisse mihi videbatur τὸ καλόν ad oculos ejus, et exclamasse ille vir, qui esse debuit: / Πρὸς ταῦθ' ὅ τι χρὴ καὶ παλαμάσθων. / Καὶ πᾶν ἐπ' ἐμοὶ καὶ τεκταινέσθων· / Τὸ γὰρ εὖ μετ' ἐμοῦ· / Ubi posterius καί in secundo versu redundat. Caetera recte se habent, nec Bosii aliorumve emendatione indigent. Sumpti autem sunt hi versus ex parabasi actus 2 Acharn. Aristophanis, ubi sic se habent: / Πρὸς ταῦτα Κλέων καὶ παλαμάσθω, / Καὶ πᾶν ἐπ' ἐμοὶ τεκταινέσθω. / Τὸ γὰρ εὖ μετ' ἐμοῦ, καὶ τὸ δίκαιον / Σύμμαχον ἔσται· κοὐ μή ποθ' ἁλῶ (continues)

"Against this." In the Greek these are anapaestic lines from Aristophanes' comedy entitled The Acharnians, which Cicero also uses in parody in his letter to Atticus, Book VIII, letter 8, as Fed. Morel, the King's Professor, pointed out to us. Clement, however, reads "against this, let them scheme whatever they must," as in Cicero, not "against this let Cleon," as in Aristophanes. See what Manutius and Bosius say on that passage. Collected notes. — Heinsius chose to write "Against this let them scheme whatever they must." But these lines should rather be written thus: "Against this let them scheme whatever they must; for the good and the just will be my ally with me, and never shall I be caught (doing what is honourable)." "Against this let them do whatever they please. For it will be well with me, and right will help me; nor shall I ever be caught (while I do what is honourable)." Hervetus, thinking the last words, "doing what is honourable," belonged to the preceding lines, explained them as if "doing evil" had been written. But they are not the poet's words but Clement's own. These anapaestic lines are found in Cicero, letter to Atticus, Book VIII, letter 8: "The honourable seemed to me to have flashed before his eyes, and that man, the man he ought to have been, to have cried out: 'Against this let them scheme whatever they must, and contrive everything against me; for the good is with me.'" There the second "and" in the second line is superfluous. The rest is sound and needs no emendation from Bosius or others. These lines are taken from the parabasis of Act 2 of Aristophanes' Acharnians, where they run thus: "Against this let Cleon scheme, and contrive everything against me. For the good and the just will be my ally with me, and never shall I be caught (continues)

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running head: 335 CLEMENTIS ALEXANDRINI
marginal letters: (none)
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PG 9:336

κατόρθωμα· οὕτω καὶ πᾶσα πρᾶξις, γνωστικοῦ μὲν, κατόρθωμα, τοῦ δὲ ἁπλῶς πιστοῦ, μέση πρᾶξις λέγοιτ' ἂν, μηδέπω κατὰ λόγον ἐπιτελουμένη, μηδὲ μὴν κατ' ἐπίστασιν κατορθουμένη· παντὸς δὲ ἔμπαλιν τοῦ ἐθνικοῦ, ἁμαρτητική· οὐ γὰρ τὸ ἁπλῶς εὖ πράττειν, ἀλλὰ τὸ πρός τινα σκοπὸν τὰς πράξεις ποιεῖσθαι καὶ λόγον ἐνεργεῖν καθῆκεν, αἱ Γραφαὶ παριστᾶσιν. Καθάπερ οὖν τοῖς ἀπείροις τοῦ λυρίζειν λύρας οὐχ ἁπτέον, οὐδὲ μὴν τοῖς ἀπείροις τοῦ αὐλεῖν αὐλῶν· οὕτως οὐδὲ πραγμάτων ἁπτέον τοῖς μὴ τὴν γνῶσιν εἰληφόσι, καὶ εἰδόσιν ὅπως αὐτοῖς παρὰ λόγον τὸν βίον χρηστέον. Τὸν γοῦν τῆς ἐλευθερίας ἀγῶνα οὐ μόνον ἐν πολέμοις ἀγωνίζονται οἱ πολέμων ἀθληταὶ, ἀλλὰ καὶ ἐν συμποσίοις, καὶ ἐπὶ κοίτης, κἀν τοῖς δικαστηρίοις, οἱ ἀλειψάμενοι τῷ λόγῳ, αἰχμάλωτοι γενέσθαι ἡδονῆς αἰσχυνόμενοι. « Οὐ μὴν ποτ' ἂν ἀρετὰν ἀλλάξωμαι ἀντ' ἀδίκου κέρδους. » Ἄδικον δὲ ἄντικρυς κέρδος, ἡδονὴ καὶ λύπη, πόνος τε καὶ φόβος, καὶ συνελόντι εἰπεῖν τὰ πάθη τῆς ψυχῆς, ὧν τὸ παραυτίκα τερπνὸν, ἀνιαρὸν εἰς τοὐπιόν. « Τί γὰρ ὄφελος, ἐὰν τὸν κόσμον κερδήσῃς, φησὶ, τὴν δὲ ψυχὴν ἀπολέσῃς; » δῆλον οὖν τοὺς μὴ ἐπιτελοῦντας τὰς καλὰς πράξεις, οὐδὲ γιγνώσκειν τὰ ὠφέλιμα ἑαυτοῖς. Εἰ δὲ τοῦτο, οὐδὲ εὔξασθαι ὀρθῶς οἷοί τε οὗτοι παρὰ τοῦ Θεοῦ λαβεῖν τὰ ἀγαθὰ, ἀγνοοῦντες τὰ ὄντως ἀγαθὰ, οὐδ' ἂν λαβόντες, αἴσθοιντο τῆς δωρεᾶς, οὐδ' ἂν εἰ ἀπολαύσειαν κατ' ἀξίαν οὗ μὴ ἔγνωσαν, ὑπό τε τῆς ἀπειρίας τοῦ χρήσασθαι τοῖς δοθεῖσι καλῶς, ὑπό τε τῆς ἄγαν ἀμαθίας, μηδέπω χρηστέον ταῖς θείαις δωρεαῖς ἐγνωκότες.

is a right action; so also every action of a Gnostic is a right action, whereas that of the simple believer may be called an intermediate action, not yet accomplished according to reason, nor indeed rightly performed with understanding; while on the contrary, every action of the Gentile is sinful; for the Scriptures show that it is fitting not simply to do well, but to perform actions towards a certain aim and to act according to reason. Just as, therefore, those unpractised in playing the lyre must not touch a lyre, nor indeed those unpractised in playing the flute touch flutes, so neither must affairs be touched by those who have not received knowledge and who know how they must use their life in keeping with reason. At any rate, the contest for freedom is waged not only in wars by the combatants of wars, but also at banquets, and upon the couch, and in the courts of justice, by those who have anointed themselves with the Word, being ashamed to become captives of pleasure. "Never would I exchange virtue for unjust gain." And unjust gain is manifestly pleasure and grief, toil and fear, and to speak concisely, the passions of the soul, whose immediate delight is grievous for the future. "For what profit is it, if you gain the world," He says, "and lose your soul?" It is clear, then, that those who do not perform noble actions do not even know what is profitable for themselves. And if this is so, neither are these people able to pray rightly to receive good things from God, being ignorant of the things that are truly good, nor if they received them would they perceive the gift, nor would they enjoy worthily what they did not know, both through inexperience of using well the things given, and through excessive ignorance, not yet knowing how one must use the divine gifts.

Ἀμαθία δὲ ἀγνοίας αἰτία· καί μοι δοκῶ, κομπώδους μὲν εἶναι ψυχῆς καύχημα, πλὴν εὐσυνειδήτου, ἐπιφθέγξεσθαι τοῖς κατὰ περίστασιν συμβαίνουσι· « Πρὸς ταῦθ' ὅ τι χρὴ καὶ παλαμᾶσθαι· τὸ γὰρ εὖ μετ'

And lack of learning is the cause of ignorance; and I think that I shall exclaim (it is the boast of a vauntful soul, yet of one with a good conscience) over the things that happen according to circumstance: "Against these things let him contrive whatever he must; for the good is with

Editors' notes and page, col. 336

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running head: CLEMENTIS ALEXANDRINI 336
marginal letters: A τως κατόρθωμα·; B αἰχμάλωτοι γενέσθαι; C δέπω χρηστέον; D (in footnote)
old-edition numerals: foot line "✠ P. 796, ED. POTTER, 669 670, ED. PARIS." printed across the foot of page 167 above the notes (not recorded in n335)
other: the column opens with the tail τως of δεόν-|τως (English "du-|ly"), which per the column-break rule is not set here (QA Q1c); col 333 still ends δεόν- / du- and must be set whole there as δεόντως / duly. Note (94) in n335 has its lemma as Οὐ μήν; the page prints μὴν (grave) in both text and lemma
other: footnotes (92)–(98) called in this column, and the scripture note a (Matth. XVI, 26), are set once under n335

PG 9:337

ἐμοῦ· καὶ τὸ δίκαιον σύμμαχον ἔσται· καὶ οὐ μή ποτε ἁλῷ κακὰ πράσσων. » Αὕτη δὲ ἡ εὐσυνειδησία, τὸ ὅσιον τὸ πρὸς τὸν Θεὸν, καὶ τὸ πρὸς τοὺς ἀνθρώπους δίκαιον διασώζει, καθαρὰν τὴν ψυχὴν φυλάττουσα διανοήμασι σεμνοῖς, καὶ λόγοις ἁγνοῖς, καὶ τοῖς δικαίοις ἔργοις· οὕτω δύναμιν λαβοῦσα Κυριακὴν ἡ ψυχὴ, μελετᾷ εἶναι Θεός· κακὸν μὲν οὐδὲν ἄλλο, πλὴν ἀγνοίας, εἶναι νομίζουσα, καὶ τῆς μὴ κατὰ τὸν ὀρθὸν λόγον ἐνεργείας· ἀεὶ δὲ εὐχαριστοῦσα ἐπὶ πᾶσι τῷ Θεῷ, δι' ἀκοῆς δικαίας καὶ ἀναγνώσεως θείας, διὰ ζητήσεως ἀληθοῦς, διὰ προσφορᾶς ἁγίας, δι' εὐχῆς μακαρίας· αἰνοῦσα, ὑμνοῦσα εὐλογοῦσα, ψάλλουσα, οὐ διορίζεταί ποτε τοῦ Θεοῦ κατ' οὐδένα καιρὸν ἡ τοιάδε ψυχή. Εἰκότως οὖν εἴρηται· « Καὶ οἱ πεποιθότες ἐπ' αὐτῷ, συνήσουσιν ἀλήθειαν· καὶ οἱ πιστοὶ ἐν ἀγάπῃ προσμενοῦσιν αὐτῷ· » ὁρᾷς οἷα περὶ τῶν γνωστικῶν διαλέγεται ἡ σοφία· ἀναλόγως ἄρα καὶ μοναὶ ποικίλαι κατ' ἀξίαν τῶν πιστευσάντων. Αὐτίκα ὁ Σαλομῶν· « Δοθήσεται γὰρ αὐτῷ τῆς πίστεως ἡ χάρις ἐκλεκτὴ, καὶ κλῆρος ἐν ναῷ Κυρίου θυμηρέστερος. » Τὸ συγκριτικὸν γὰρ δείκνυσι μὲν τὰ ὑποβεβηκότα ἐν τῷ ναῷ τοῦ Θεοῦ, ὅς ἐστιν ἡ πᾶσα Ἐκκλησία· ἀπολείπει δὲ ἐννοεῖν καὶ τὸ ὑπερθετικὸν, ἔνθα ὁ Κύριός ἐστιν. Ταύτας ἐκλεκτὰς οὔσας τὰς τρεῖς μονὰς οἱ ἐν τῷ Εὐαγγελίῳ ἀριθμοὶ αἰνίσσονται, « ὁ τριάκοντα, καὶ ὁ ἑξήκοντα, καὶ ὁ ἑκατόν· » καὶ ἡ μὲν τελεία κληρονομια τῶν εἰς « ἄνδρα τέλειον » ἀφικνουμένων, κατ' εἰκόνα τοῦ Κυρίου· ἡ δὲ ὁμοίωσις, οὐχ ὥς τινες, ἡ κατὰ τὸ σχῆμα τὸ ἀνθρώπειον· ἄθεος γὰρ ἥδε ἐφορία· οὐδὲ μὴν ἡ κατ' ἀρετὴν, ἡ πρὸς τὸ πρῶτον αἴτιον· ἀσεβὴς γὰρ καὶ ἥδε ἡ ἔκδοσις, τὴν αὐτὴν ἀρετὴν εἶναι ἀνθρώπου καὶ τοῦ παντοκράτορος Θεοῦ προσδοκησάντων· « Ὑπέλαβες, φησὶν, ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιός· ἀλλ' ἀρκετὸν » γὰρ « τῷ μαθητῇ γενέσθαι ὡς ὁ διδάσκαλος, » λέγει ὁ Διδάσκαλος. Καθ' ὁμοίωσιν οὖν τοῦ Θεοῦ ὁ εἰς υἱοθεσίαν καὶ φιλίαν τοῦ Θεοῦ καταταγεὶς, κατὰ τὴν συγκληρονομίαν τῶν κυρίων καὶ θεῶν γίνεται, ἐὰν,

me, and the just will be my ally; and never shall he be caught doing evil." And this good conscience preserves holiness towards God and justice towards men, keeping the soul pure with reverent thoughts, and chaste words, and just deeds; thus having received the Lord's power, the soul practises to be God, considering nothing else to be evil except ignorance and action that is not according to right reason; and always giving thanks in all things to God, through righteous hearing and divine reading, through true inquiry, through holy offering, through blessed prayer; praising, hymning, blessing, singing psalms, such a soul is never separated from God at any time. Fittingly, therefore, has it been said: "And those who trust in Him will understand truth, and the faithful will abide in love with Him"; you see in what manner wisdom discourses concerning the gnostics; proportionally, then, there are also various mansions according to the worthiness of those who have believed. For instance, Solomon: "For there shall be given to him the chosen grace of faith, and a more delightful lot in the temple of the Lord." For the comparative shows the subordinate things in the temple of God, which is the whole Church, and leaves us to understand also the superlative, where the Lord is. These three mansions, being chosen, the numbers in the Gospel hint at: "the thirty, and the sixty, and the hundred"; and the perfect inheritance belongs to those who arrive at the "perfect man", according to the image of the Lord; whereas the likeness is not, as some think, that according to the human form—for this consideration is godless—nor indeed that according to virtue in relation to the First Cause—for impious too is this interpretation of those who have expected that the virtue of man and of almighty God is the same: "You thought iniquity," He says, "that I shall be like you; but it is enough" for "the disciple to become as the teacher," says the Teacher. According to the likeness of God, therefore, he who has been enrolled into adoption and friendship of God comes to be according to the joint inheritance of the lords and gods, if,

Editors' notes and page, col. 337

Footnotes

(a) ‹anchor: in ipso permanebunt› · call in col 338

Sap. IV, 9.

Wisdom 4:9.

(printed under page 168)

(b) ‹anchor: templo Domini jucundior› · call in col 338

Ibid. 14.

Same, verse 14.

(printed under page 168)

Matth. XIII, 8.

Matthew 13:8.

(printed under page 168)

(99) · call in col 338

Θεός. Conf. superius Protrept. p. 88, not. 7.

"God." Compare above, Protrepticus, page 88, note 7.

(printed under page 168)

(1) · call in col 338

Δοθήσεται. Sapientiae Salom. III, 14: « Dabitur enim illi fidei donum, et sors in templo Dei acceptissima. » De eunuchis loquitur, qui non operati sunt iniquitatem, de quibus et dicitur Isa. LVI, 5: « Dabo eis in domo mea et intra muros meos patrem, et nomen melius a filiis et filiabus. » Paulo post citatur ex psal. XLIX, 22: Ὑπέλαβες, φησὶν, ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος, quod in Antuerp. edit. vertitur ut in Vulgata: « Existimasti iniquitatem, quod ero tui similis. » At in plerisque libris Vulgatae legitur « inique. » Theodotio, Aquila et 7, edit. ex Hebraeo: Ὑπέλαβες ἐσόμενος ἔσομαι ὅμοιός σοι. Symmachus, Ἐνόμισας ἔσεσθαί με ὡς σέ, quod videtur ante oculos habuisse S. Hieronymus, dum vertit: « Existimasti me futurum similem tui. » Apud D. Augustinum lego, « Suspicatus es iniquitatem, quod ero tibi similis. » Theodoretus sic explicat, « Suspicatus es, me tua iniquitate delectari. » D. Chrysostomus aliter, « Existimasti me haec ferre non propter patientiam, sed quod nollem haec castigari, et quae a te fiebant non aegre ferrem. » Collect.

"It shall be given." Wisdom of Solomon 3:14: "For to him shall be given the gift of faith, and a most acceptable lot in the temple of God." He is speaking of the eunuchs who have not worked iniquity, of whom it is also said in Isaiah 56:5: "I will give them in my house and within my walls a father, and a name better than sons and daughters." A little after, Psalm 49:22 is quoted: "You supposed, he says, iniquity, that I shall be like you," which the Antwerp edition renders as in the Vulgate: "You thought unjustly that I shall be like you." But in most copies of the Vulgate one reads "unjustly." Theodotion, Aquila and the seventh edition, from the Hebrew: "You supposed that I would surely be like you." Symmachus: "You thought I would be as you," which St Jerome seems to have had before his eyes when he renders, "You thought I would be like you." In St Augustine I read, "You suspected iniquity, that I shall be like you." Theodoret explains it thus: "You suspected that I took delight in your iniquity." St Chrysostom otherwise: "You thought I bore these things not out of patience but because I did not wish them punished, and that I was not displeased by what you did." Collected notes.

(2-3) ‹anchor: ὁ τριάκοντα› · call in col 338 Ὁ τριάκοντα. Respicit Matth. XIII, 8, ubi semen, quod ἔπεσεν ἐπὶ τὴν καλὴν γῆν, ἐδίδου καρπὸν, ὁ μὲν ἑκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα.

"The thirty." He has in view Matthew 13:8, where the seed that "fell on the good ground yielded fruit, some a hundredfold, some sixty, some thirty."

(printed under page 168)

(4) ‹anchor: καὶ ὁ ἑξήκοντα› · call in col 338

Ὁ ἑξήκοντα. Particulam ὁ omittit ms. Paris.

"The sixty." The Paris manuscript omits the article ὁ.

(printed under page 168)

(5) ‹anchor: ἡ δὲ ὁμοίωσις› · call in col 338

Ὁμοίωσις. Conf. superius Protrept. pag. 79.

"Likeness." Compare above, Protrepticus, page 79.

(printed under page 168)

(6) ‹anchor: ἡ κατ' ἀρετήν› · call in col 338

Κατ' ἀρετήν. Conf. infra Strom. VII, p. 753, edit. Paris.

"According to virtue." Compare below, Stromata VII, page 753 of the Paris edition.

(printed under page 168)

(7) ‹anchor: τῷ μαθητῇ γενέσθαι› · call in col 338

Γενέσθαι. Psalm. L. ἵνα γίνηται.

"To become." Psalm 50 [sic]: "that he may become."

(printed under page 168)

(8) ‹anchor: κυρίων καὶ θεῶν› · call in col 338

Θεῶν. Nam ἐγὼ εἶπα, Θεοί ἐστε, inquit per Psalmographum Deus. Conf. Protrept. p. 88, n. 7; Strom. IV, p. 633, n. 4.

"Gods." For "I said, You are gods," says God through the Psalmist. Compare Protrepticus, page 88, note 7; Stromata IV, page 633, note 4.

(printed under page 168)

Footnotes

(a) · call in col 339

Psal. XLIX, 21.

Psalm 49:21.

(printed under page 169)

(b) · call in col 339

Matth. XXV, 10.

Matthew 25:10.

(printed under page 169)

Matth. X, 27; Luc. XII, 3.

Matthew 10:27; Luke 12:3.

(printed under page 169)

(d) ‹anchor: Scribae et Pharisaei› · call in col 339

Matth. V, 20.

Matthew 5:20.

(printed under page 169)

(e) ‹anchor: scribit David› · call in col 339

Psal. XIV, 4.

Psalm 14:4.

(printed under page 169)

(f) ‹anchor: inquit propheta› · call in col 339

Os. XIV, 9.

Hosea 14:9.

(printed under page 169)

(g) ‹anchor: inquit Scriptura› · call in col 339

Amos. V, 13.

Amos 5:13.

(printed under page 169)

(h) ‹anchor: audiendum, audiat› · call in col 339

Matth. XI, 15.

Matthew 11:15.

(printed under page 169)

(i) ‹anchor: carbones ignis› · call in col 339

Psal. XVIII, 11, 12.

Psalm 18:11, 12.

(printed under page 169)

(9) · call in col 339

Ἐπὶ τῶν δωμάτων. Allegorice exponit illud Christi dictum: Ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. Matth. X, 27; Luc. XII, 3.

"On the housetops." He expounds allegorically that saying of Christ: "What you hear in the ear, preach on the housetops." Matthew 10:27; Luke 12:3.

(printed under page 169)

(10) · call in col 339

Βασιλικόν. Clementi idem est βασιλικός qui Χριστιανός· nam Christus ἐποίησεν ἡμᾶς βασιλεῖς καὶ ἱερεῖς τῷ Θεῷ καὶ Πατρὶ αὐτοῦ, ut dictum est Apoc. I, 6.

"Royal." For Clement "royal" is the same as "Christian"; for Christ "has made us kings and priests to God and his Father," as is said in Revelation 1:6.

(printed under page 169)

(11) ‹anchor: πλέον› · call in col 339

Πλέον. Respicit Matth. V, 20: Ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.

"More." He has in view Matthew 5:20: "Unless your righteousness exceeds that of the scribes and Pharisees, you shall not enter the kingdom of heaven."

(printed under page 169)

(12) ‹anchor: πραότητος› · call in col 339

Πραότητος. Psalm. πραΰτητος.

"Meekness." The Psalm has πραΰτητος.

(printed under page 169)

(13) ‹anchor: γνώσεται› · call in col 339

Γνώσεται. Os. ἐπιγνώσεται, et statim ὅτι pro διότι.

"He will know." Hosea has "he will recognize," and just after, ὅτι for διότι ("because").

(printed under page 169)

(14) ‹anchor: σκοτεινοὺς δὲ πολλούς› · call in col 339

Σκοτεινοὺς δὲ πολλούς. Optime interpres legit σκοτεινοὺς δὲ πολλοῖς. Heinsius.

"But many dark." The translator read very well "but dark to the many." Heinsius.

(printed under page 169)

(15) ‹anchor: Κύριος› · call in col 339

Κύριος. Isa. Κύριος, Κύριος.

"The Lord." Isaiah has "The Lord, the Lord."

(printed under page 169)

Page

running head: 339 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin chapter heading CAPUT XV. and summary across cols 339-340 not set
other: facing Latin version, not set
running head: 339 CLEMENTIS ALEXANDRINI 340
marginal letters: A ‹traditio eorum›; B ‹dignitate quidem docens›; C ‹ergo sapiens›; D ‹vulgo autem obscuros›
old-edition numerals: ✠ in the facing Latin before ‹vulgo› (foot line ✠ P. 799, ED. POTTER, 672, ED. PARIS.)
other: on page 169 all the Greek (layer 1) stands in col 340, and CAPUT XV with its caption belongs to col 340 per the driver, so the page's whole layer-1 text is set under the col 340 rail; this column holds only the facing Latin, and the full-width Latin lines above CAPUT XV and the Latin heading are not set.
other: facing Latin version, not set
running head: 339 CLEMENTIS ALEXANDRINI 340
marginal letters: (none in this column; letters A–D stand between the columns, recorded in c340_a)
old-edition numerals: (none)
other: page 169: col 339 is wholly the facing Latin, and the full-width Latin lines above CAPUT XV are facing Latin too; none set. The whole of the page's Greek, with the Latin-only CAPUT XV heading, is set in c340_a as the driver directs.

PG 9:340

καθὼς αὐτὸς ἐδίδαξεν ὁ Κύριος, κατὰ τὸ Εὐαγγέλιον τελειωθῇ.

as the Lord Himself taught, he be perfected according to the Gospel.

CAPUT XV.

CHAPTER XV.

De variis cognitionis ad perfectionem ducentis gradibus; et qua de causa multa obscure et mystice in S. Scriptura tradantur.

On the various degrees of the knowledge that leads to perfection; and for what reason many things are handed down obscurely and mystically in Holy Scripture.

Ὁ γνωστικὸς ἄρα τὴν προσεχεστέραν ἀναμάσσεται ὁμοιότητα, τὴν διάνοιαν τὴν τοῦ διδασκάλου, ἥντινα ἐκεῖνος νοῶν, ἐνετείλατό τε καὶ συνεβούλευσε τοῖς φρονίμοις καὶ σώφροσι· ταύτην συνιεὶς, ὡς ὁ διδάξας ἐβούλετο, καὶ διὰ τὴν νόησιν ἀναλαβὼν τὴν μεγαλοπρεπῆ, διδάξας μὲν ἀξιολόγως « ἐπὶ τῶν δωμάτων » τοὺς ὑψηλῶς οἰκοδομεῖσθαι δυναμένους, προκατάρξας δὲ τῆς τῶν λεγομένων ἐνεργείας κατὰ τὸ ὑπόδειγμα τῆς πολιτείας· δυνατὰ γὰρ ἐνετείλατο· καὶ δὴ τῷ ὄντι ἀρχικὸν εἶναι καὶ ἡγεμονικὸν τὸν βασιλικόν τε καὶ Χριστιανόν· ἐπεὶ μὴ τῶν ἔξω μόνων θηρίων καταχυριεύειν ἐτάγημεν, ἀλλὰ καὶ τῶν ἐν ἡμῖν αὐτοῖς ἀγρίων παθῶν· κατ' ἐπίστασιν οὖν, ὡς ἔοικε, τοῦ κακοῦ καὶ ἀγαθοῦ βίου σώζεται ὁ γνωστικὸς, « πλέον τῶν Γραμματέων καὶ Φαρισαίων » συνιείς τε καὶ ἐνεργῶν. « Ἔντεινον καὶ κατευόδου καὶ βασίλευε, » ὁ Δαβὶδ γράφει, « ἕνεκεν ἀληθείας καὶ πραότητος καὶ δικαιοσύνης, καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου· » τουτέστιν ὁ Κύριος. « Τίς οὖν σοφός; καὶ συνήσει ταῦτα· συνετός; καὶ γνώσεται αὐτά· διότι εὐθεῖαι αἱ ὁδοὶ τοῦ Κυρίου, » φησὶν ὁ προφήτης, δηλῶν μόνον δύνασθαι τὸν γνωστικὸν τὰ ἐπικεκρυμμένως πρὸς τοῦ Πνεύματος εἰρημένα, νοήσειν τε καὶ διασαφήσειν. « Καὶ ὁ συνιὼν ἐν τῷ καιρῷ ἐκείνῳ, σιωπήσεται, » λέγει ἡ Γραφή· δηλονότι πρὸς τοὺς ἀναξίους ἐξειπεῖν· ὅτι φησὶν ὁ Κύριος, « Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω· » οὐ πάντων εἶναι τὸ ἀκούειν καὶ συνιέναι, λέγων. Αὐτίκα ὁ Δαβὶδ, « Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων, » γράφει· « ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ, αἱ νεφέλαι διῆλθον, χάλαζα καὶ ἄνθρακες πυρός· » ἐπικεκρυμμένους τοὺς ἁγίους λόγους εἶναι διδάσκων, καὶ δὴ τοῖς μὲν γνωστικοῖς διειδεῖς καὶ τηλαυγεῖς, καθάπερ χάλαζαν ἀβλαβῆ, καταπέμπεσθαι θεόθεν μηνύει· σκοτεινοὺς δὲ πολλοὺς, καθάπερ τοὺς ἐκ πυρὸς ἀπεσβεσμένους ἄνθρακας, οὓς εἰ μή τις ἀνάψαι καὶ ἀναζωπυρῆσαι, οὐκ ἐκφλεγήσονται, οὐδ' ἐμφωτισθήσονται. « Κύριος » οὖν, φησὶ, « δίδωσί μοι

The gnostic, then, takes the impress of the nearer likeness, the mind of the Teacher, which He had in mind when He commanded and counselled the prudent and the temperate; understanding it as He Who taught wished, and taking up through his understanding its magnificence, he teaches worthily “on the housetops” those who can be built up on high, and leads the way in doing what is said, after the pattern of his way of life; for He commanded things that are possible. And indeed the kingly man and the Christian must truly be fit to rule and to lead; since we were appointed to be masters not of the wild beasts outside alone, but also of the savage passions within ourselves. By his understanding, then, as it seems, of the evil and the good life the gnostic is saved, understanding and doing “more than the scribes and Pharisees.” “Bend [your bow], and prosper, and reign,” David writes, “because of truth and meekness and righteousness, and your right hand shall guide you wonderfully”; that is, the Lord. “Who then is wise, and he will understand these things? Who is prudent, and he will know them? For the ways of the Lord are straight,” says the prophet, showing that the gnostic alone is able to understand and to make plain what was spoken in a hidden way by the Spirit. “And he who understands at that time shall keep silence,” says the Scripture; that is, from speaking it out to the unworthy; because the Lord says, “He who has ears to hear, let him hear,” saying that to hear and to understand is not for all. Thus David writes, “Dark water in the clouds of the air: from the brightness before Him the clouds passed, hail and coals of fire”; teaching that the holy words are hidden, and showing that to the gnostics they are sent down from God clear and shining, like harmless hail, but many of them dark, like coals quenched from the fire, which, unless one kindles and fans them into flame, will not blaze up nor give light. “The Lord,” then, he says, “gives me

Editors' notes and page, col. 340

Footnotes

(none) — footnotes (9)–(15), called in this column's Greek, and the scripture notes a–i, called in the facing Latin, are set in n339 (printed under page 169)

Page

running head: CLEMENTIS ALEXANDRINI 340
marginal letters: A καθὼς αὐτὸς; B μεγαλοπρεπῆ, διδάξας; C Κύριος. « Τίς; D χάλαζαν ἀβλαβῆ,
old-edition numerals: (none)
other: after τελειωθῇ., 3 lines of facing Latin run across from col 339 (not set); the full-width heading CAPUT XV. with its Latin summary across cols 339-340 IS set in this file (Q5 correction: earlier line said not set)
running head: 339 CLEMENTIS ALEXANDRINI 340
marginal letters: A ‹καθὼς αὐτὸς ἐδίδαξεν›; B ‹μεγαλοπρεπῆ, διδάξας μὲν›; C ‹Κύριος. « Τίς οὖν σοφός›; D ‹χάλαζαν ἀβλαβῆ›
old-edition numerals: (none) in the Greek; ✠ in the facing Latin (col 339) before ‹vulgo autem obscuros› (foot line ✠ P. 799, ED. POTTER, 672, ED. PARIS.)
footnote calls in the Greek: (9) after δωμάτων, (10) after βασιλικόν, (11) after πλέον, (12) after πραότητος, (13) after γνώσεται, (14) after πολλοὺς, (15) after Κύριος (Variorum notae at the page foot, set in n339); scripture notes a–i are called in the facing Latin only
other: n339 labels (9)–(15) "call in col 339"; the calls stand in col 340's Greek (Q8b; noted here, n339 not written)
running head: 339 CLEMENTIS ALEXANDRINI 340
marginal letters: A ‹καθὼς αὐτὸς ἐδίδαξεν›; B ‹διδάξας ἐβούλετο, καὶ διὰ τὴν νόησιν›; C ‹Κύριος. « Τίς οὖν σοφός›; D ‹χάλαζαν ἀβλαβῆ›
old-edition numerals: (none)

PG 9:341

γλῶσσαν παιδείας, τοῦ γνῶναι ἐν καιρῷ, ἡνίκα δεῖ εἰπεῖν λόγον, » οὐ κατὰ τὸ μαρτύριον μόνον, ἀλλὰ γὰρ καὶ τὸν κατ' ἐρώτησιν καὶ ἀπόκρισιν· « Καὶ ἡ παιδεία Κυρίου ἀνοίγει μου τὸ στόμα· » γνωστικοῦ ἄρα καὶ τὸ εἰδέναι χρῆσθαι τῷ λόγῳ, καὶ ὁπότε, καὶ ὅπως, καὶ πρὸς οὕς τινας. Ἤδη δὲ καὶ ὁ Ἀπόστολος λέγων, « Κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστὸν, » τὴν μὲν διδασκαλίαν τὴν Ἑλληνικὴν στοιχειώδη παραδίδωσιν εἶναι, τελείαν δὲ τὴν κατὰ Χριστὸν, καθάπερ ἤδη πρότερον ἐμηνύσαμεν. « Αὐτίκα ἡ ἀγριέλαιος ἐγκεντρίζεται εἰς τὴν πιότητα τῆς ἐλαίας· » καὶ δὴ καὶ φύεται ὁμοειδῶς ταῖς ἡμέροις ἐλαίαις· χρῆται γὰρ τὸ ἐμφυτευόμενον ἀντὶ γῆς τῷ δένδρῳ τῷ ἐν ᾧ ἐμφυτεύεται· πάντα δὲ ὁμοῦ τὰ φυτὰ ἐκ κελεύσματος θείου βεβλάστηκε· διὸ κἂν ἀγριέλαιος ὁ κότινος τυγχάνῃ, ἀλλὰ τοὺς Ὀλυμπιονίκας στέφει, καὶ τὴν ἄμπελον ἡ πτελέα εἰς ὕψος ἀνάγουσα εὐκαρπεῖν διδάσκει· ὁρῶμεν δὲ ἤδη πλείονα τὴν τροφὴν ἐπισπώμενα τὰ ἄγρια τῶν δένδρων, διὰ τὸ μὴ δύνασθαι πέττειν. Τὰ οὖν ἄγρια τῶν ἡμέρων ἀπεπτότερα ὑπάρχει· καὶ τὸ αἴτιον τοῦ ἄγρια εἶναι αὐτὰ, στέρησις δυνάμεως πεπτικῆς· λαμβάνει τοίνυν τροφὴν μὲν πλείονα ἡ ἐγκεντρισθεῖσα ἐλαία, διὰ τὸ ἀγρίᾳ ἐμφύεσθαι· οἷον δὲ ἤδη πέττειν ἐθίζεται τὴν τροφὴν, συνεξομοιουμένη τῇ πιότητι τῆς ἡμέρου· ὣς δὲ καὶ ὁ φιλόσοφος, ἀγρίᾳ εἰκαζόμενος ἐλαίᾳ, πολὺ τὸ ἄπεπτον ἔχων, διὰ τὸ εἶναι ζητητικὸς καὶ εὐπαρακολούθητος καὶ ὀρεκτικὸς τῆς πιότητος τῆς ἀληθείας· ἐὰν προσλάβῃ τὴν θείαν διὰ πίστεως δύναμιν, τῇ χρηστῇ καὶ ἡμέρῳ καταφυτευθεὶς γνώσει, καθάπερ ἡ ἀγριέλαιος, ἐγκεντρισθεῖσα τῷ ὄντως καλῷ καὶ ἐλεήμονι λόγῳ, πέττει τε τὴν παραδιδομένην τροφὴν, καὶ καλλιέλαιος γίνεται· ὁ γάρ τοι ἐγκεντρισμὸς τὰς ἀχρείους εὐγενεῖς ποιεῖ, καὶ τὰς ἀφόρους φορίμους γίνεσθαι βιάζεται, τέχνῃ τῇ γεωργικῇ καὶ ἐπιστήμῃ τῇ γνωστικῇ. Φασὶ δ' οὖν γίνεσθαι τὸν ἐγκεντρισμὸν κατὰ τρόπους τέσσαρας· ἕνα μὲν, καθ' ὃν μεταξὺ τοῦ ξύλου καὶ τοῦ φλοιοῦ ἐναρμόζειν δεῖ τὸ ἐγκεντριζόμενον· ὡς κατηχοῦνται οἱ ἐξ ἐθνῶν ἰδιῶται, ἐξ ἐπιπολῆς δεχόμενοι τὸν λόγον· θάτερον δὲ ὅταν, τὸ ξύλον σχίσαντες, εἰς αὐτὸ ἐμβάλωσι τὸ εὐγενὲς φυτόν· ὃ συμβαίνει ἐπὶ τῶν φιλοσοφησάντων· διατμηθέντων γὰρ αὐτοῖς τῶν δογμάτων, ἡ ἐπίγνωσις τῆς ἀληθείας ἐγγίνεται· ὡς δὲ καὶ Ἰουδαίοις διοι-

a tongue of instruction, to know in season when it is necessary to speak a word," not only in bearing witness, but also in question and answer; "And the instruction of the Lord opens my mouth"; it belongs to the Gnostic, therefore, also to know how to use speech, and when, and how, and towards whom. And already the Apostle also, saying, "According to the elements of the world, and not according to Christ," hands down that the Greek teaching is elementary, whereas that according to Christ is perfect, just as we have already declared before. "For instance, the wild olive is grafted into the fatness of the olive tree," and indeed it grows of like kind with the cultivated olive trees; for that which is implanted uses the tree in which it is implanted instead of earth; and all plants together have sprouted by divine command; wherefore, even though the wild olive is uncultivated, yet it crowns the Olympic victors, and the elm, raising the vine to a height, teaches it to bear fruit well; and we see that the wild among trees draw to themselves more nourishment, because of not being able to digest it. Therefore the wild are less able to digest than the cultivated; and the cause of their being wild is a deprivation of digestive power; accordingly, the grafted olive receives more nourishment because of growing in a wild one, and gets accustomed, as it were, to digest the nourishment, being assimilated to the fatness of the cultivated tree; and thus also the philosopher, likened to a wild olive, having much that is undigested, because of being inquisitive and quick to follow and desirous of the fatness of the truth, if he receives in addition the divine power through faith, being planted in the kindly and cultivated knowledge, just like the wild olive grafted into the truly noble and merciful Word, both digests the nourishment handed down and becomes a cultivated olive tree; for grafting makes the useless noble, and compels the barren to become fruitful, by the agricultural art and the Gnostic science. Now they say that grafting takes place in four ways: one, according to which one must fit that which is grafted between the wood and the bark, as the unlearned from the nations are instructed, receiving the Word superficially; and the second, when, having cleaved the wood, they insert the noble shoot into it, which happens in the case of those who have practised philosophy, for when their doctrines are cut through, the full knowledge of the truth arises in them; and as also among the Jews, through the open-

Editors' notes and page, col. 341

Footnotes

(a) · call in col 342

Isa. L, 4.

Isaiah 50:4.

(printed under page 170)

(b) · call in col 342

Ibid. 5.

Same, verse 5.

(printed under page 170)

Col. II, 8.

Colossians 2:8.

(printed under page 170)

(d) · call in col 342

Rom. XI, 17.

Romans 11:17.

(printed under page 170)

(16) · call in col 342

Ἐν καιρῷ. Haec Clementis verba sunt, non Isaiae.

"In season." These are Clement's words, not Isaiah's.

(printed under page 170)

(17) · call in col 342

Παιδεία Κυρίου. Isa. Παιδεία Κυρίου, Κυρίου ἀνοίγει μοι τὰ ὦτα, favente Hebr. textu, ut adnotat Sylburg.

"The Lord's instruction." Isaiah has "The instruction of the Lord, the Lord opens my ears," with the Hebrew text in its favour, as Sylburg notes.

(printed under page 170)

(18) · call in col 342

Ἡ ἀγριέλαιος. Respicit Rom. XI, 17: Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ, ἀγριέλαιος ὢν, ἐνεκεντρίσθης ἐν αὐτοῖς, καὶ συγκοινωνὸς τῆς ῥίζης καὶ τῆς ποιότητος τῆς ἐλαίας ἐγένου.

"The wild olive." He has in view Romans 11:17: "But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became a partaker of the root and the quality of the olive."

(printed under page 170)

(19) · call in col 342

Ἐλαίαις. Ms. Paris. ἐλαίας.

"Olives" (dative plural). The Paris manuscript has the genitive singular.

(printed under page 170)

(20) ‹anchor: τῇ πιότητι› · call in col 342

Πιότητι. Ms. Paris. mendose ποιότητι.

"Fatness." The Paris manuscript wrongly has "quality."

(printed under page 170)

(21) ‹anchor: τρόπους τέσσαρας› · call in col 342

Τέσσαρας. Τρεῖς τρόποι εἰσὶν ἐγκεντρισμῶν· « tres sunt modi insitionis; » inquit auctor Geoponic. lib. X, c. 75, eorum scilicet, quos enumerat Clemens, tertium omittens. Conf. Theophrastus De causis plant. lib. I, c. 6, Columella lib. V, c. 11. Petrus Crescentiensis, lib. II, c. 22.

"Four." "There are three ways of grafting," "there are three methods of grafting," says the author of the Geoponica, Book X, chapter 75, namely those that Clement lists, leaving out the third. Compare Theophrastus, On the Causes of Plants, Book I, chapter 6; Columella, Book V, chapter 11; Petrus de Crescentiis, Book II, chapter 22.

(printed under page 170)

(22) ‹anchor: ἕνα μέν› · call in col 342

Ἕνα. Καλεῖται οὗτος ὁ τρόπος ἐμφυλλισμός· « vocatur hic modus infoliatio, » inquit auctor Geoponic. loco jam dicto.

"One." "This method is called leaf-grafting," "this method is called infoliation," says the author of the Geoponica in the place already mentioned.

(printed under page 170)

(23) ‹anchor: τὸ ἐγκεντριζόμενον› · call in col 342

Τὸ ἐγκεντριζόμενον. « Id quod inseritur. » Interpres legit τὸν ἐγκ. in edit. Flor. Sed neutrum genus agnoscit H. ms. inquit Sylburgius.

"That which is grafted." "That which is inserted." The translator read the masculine in the Florentine edition. But the manuscript here recognizes the neuter, says Sylburg.

(printed under page 170)

(24) ‹anchor: θάτερον δὲ ὅταν› · call in col 342

Θάτερον. Hic proprie dicitur ἐγκεντρισμός· quando αὐτὸ μέσον τὸ ξυλῶδες σχίσαντες, ἐμβάλωσι τὰ ἐνθέματα· « media lignosa parte fissa, surculos injiciunt. »

"The other." This is properly called "grafting": when, "having split the woody part itself down the middle, they put in the scions": "the woody middle part being split, they insert the shoots."

(printed under page 170)

(25) ‹anchor: ὃ συμβαίνει› · call in col 342

Συμβαίνει. H. ms. σχῆμα. De insitionis generibus prolixe Geoponica p. 109. H. Sylburg.

"Happens." The manuscript here has "form." On the kinds of grafting the Geoponica treats at length, page 109. Here. Sylburg.

(printed under page 170)

Footnotes

(a) · call in col 343

Rom. XI, 24.

Romans 11:24.

(printed under page 171)

(b) ‹anchor: omnium cognitio› · call in col 343

I Cor. VIII, 7.

1 Corinthians 8:7.

(printed under page 171)

Sap. VI, 12, 13, 14, 15.

Wisdom 6:12, 13, 14, 15.

(printed under page 171)

(d) ‹anchor: occurrit ipsis› · call in col 343

Ibid. 16.

Same, verse 16.

(printed under page 171)

(e) ‹anchor: attollit ad regnum› · call in col 343

Ibid. 17, 18, 19, 20.

Same, verses 17, 18, 19, 20.

(printed under page 171)

(26) · call in col 343

Ἐπίσφιγον. Alibi rectius ἐπίσφηνον, inquit in Indice Graeco Sylburg.

"Wedged on" (as printed). Elsewhere more correctly ἐπίσφηνον, says Sylburg in the Greek index.

(printed under page 171)

(27) ‹anchor: οὐ γὰρ πάντων ἡ γνῶσις› · call in col 343

Οὐ γὰρ πάντων ἡ γνῶσις. Haec verba non sunt Sapientiae, sed in parenthesi scribenda; ut interpolata scilicet a Clem. ex I Cor. VIII, 7, ubi dicit Apostolus, οὐκ ἐν πᾶσιν ἡ γνῶσις.

"For knowledge is not of all." These words are not from Wisdom, but are to be written in parentheses, as inserted by Clement from 1 Corinthians 8:7, where the Apostle says, "knowledge is not in all."

(printed under page 171)

(28) ‹anchor: ἀποδεικτικωτάτην καί› · call in col 343

Καί. Abest a ms. Paris.

"And." It is missing from the Paris manuscript.

(printed under page 171)

(29) ‹anchor: ἀληθεστάτη› · call in col 343

Ἀληθεστάτη. Vulg. Bib. Sapient. VI: ἡ ἀληθεστάτη, cum articulo. Sylburg.

"Truest." The common Bible text of Wisdom 6 has "the truest," with the article. Sylburg.

(printed under page 171)

(30) ‹anchor: βεβαίωσις ἀφθαρσίας› · call in col 343

Νόμων βεβαίωσις ἀφθαρσίας· ἀφθαρσία δέ. Ms. Paris. mendose, νόμων βεβαίωσις ἀφθαρσία· ἀφθαρσία δέ.

"Of laws, a confirmation of incorruption; and incorruption." The Paris manuscript wrongly has "of laws, confirmation, incorruption; and incorruption."

(printed under page 171)

Page

running head: 343 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:344

χθείσης τῆς παλαιᾶς Γραφῆς, τὸ νέον καὶ εὐγενὲς ἐγκεντρίζεται τῆς ἐλαίας φυτόν· ὁ τρίτος δὲ ἐγκεντρισμὸς τῶν ἀγριάδων καὶ τῶν αἱρετικῶν ἅπτεται, τῶν μετὰ βίας εἰς τὴν ἀλήθειαν μεταγομένων· ἀποξύσαντες γὰρ ἑκάτερον ἐπίσφινον ὀξεῖ δρεπάνῳ, μέχρι τοῦ τὴν ἐντεριώνην γυμνῶσαι μὲν, μὴ ἑλκῶσαι δὲ, δεσμεύουσι πρὸς ἄλληλα· τέταρτος δέ ἐστιν ἐγκεντρισμοῦ τρόπος ὁ λεγόμενος ἐνοφθαλμισμός· περιαιρεῖται γὰρ ἀπὸ εὐγενοῦς στελέχους ὀφθαλμὸς, συμπεριγραφομένου αὐτῷ καὶ τοῦ φλοιοῦ κύκλῳ, ὅσον παλαιστιαῖον μῆκος· εἶτα ἐναποξύεται τὸ στέλεχος κατ' ὀφθαλμὸν, ἴσον τῇ περιγραφῇ· καὶ οὕτως ἐντίθεται περισχοινιζόμενον καὶ περιχριόμενον πηλῷ, τηρουμένου τοῦ ὀφθαλμοῦ ἀπαθοῦς καὶ ἀμολύντου. Εἶδος τοῦτο γνωστικῆς διδασκαλίας, διαθρεῖν τὰ πράγματα δυναμένης· ἀμέλει καὶ ἐπὶ ἡμέρων δένδρων τοῦτο μάλιστα χρησιμεύει τὸ εἶδος. Δύναται δὲ ὁ ὑπὸ τοῦ Ἀποστόλου λεγόμενος « ἐγκεντρισμὸς εἰς τὴν καλλιέλαιον » γίγνεσθαι, τὸν Χριστὸν αὐτὸν, τῆς ἀνημέρου καὶ ἀπίστου φύσεως καταφυτευομένης εἰς Χριστὸν, τουτέστι τῶν εἰς Χριστὸν πιστευόντων· ἄμεινον δὲ τὴν ἑκάστου πίστιν ἐν αὐτῇ ἐγκεντρίζεσθαι τῇ ψυχῇ. Καὶ γὰρ τὸ ἅγιον Πνεῦμα ταύτῃ πως μεταφυτεύεται διανενεμημένως, κατὰ τὴν ἑκάστου περιγραφὴν ἀπεριγράφως. Περὶ δὲ τῆς γνώσεως ὁ Σαλομῶν διαλεγόμενος, τάδε φησί· « Λαμπρὰ καὶ ἀμάραντός ἐστιν ἡ σοφία, καὶ εὐχερῶς θεωρεῖται ὑπὸ τῶν ἀγαπώντων αὐτήν· φθάνει τοὺς ἐπιθυμοῦντας προγνωσθῆναι. Ὁ ὀρθρίσας ἐπ' αὐτὴν, οὐ κοπιάσει· τὸ γὰρ ἐνθυμηθῆναι περὶ αὐτῆς φρονήσεως τελειότης· καὶ ὁ ἀγρυπνήσας δι' αὐτὴν ταχέως ἀμέριμνος ἔσται· ὅτι τοὺς ἀξίους αὐτῆς αὐτὴ περιέρχεται ζητοῦσα· (οὐ γὰρ πάντων ἡ γνῶσις·) καὶ ἐν ταῖς τρίβοις φαντάζεται αὐτοῖς εὐμενῶς· » τρίβοι δὲ ἡ τοῦ βίου διεξαγωγὴ καὶ ἡ κατὰ τὰς Διαθήκας πολυειδία. Αὐτίκα ἐπιφέρει· « Καὶ ἐν πάσῃ ἐπινοίᾳ ὑπαντᾷ αὐτοῖς, » ποικίλως θεωρουμένη, διὰ πάσης δηλονότι παιδείας. Εἶτα ἐπιλέγει τὴν τελεωτικὴν ἀγάπην παρατιθέμενος διὰ λόγου συλλογιστικοῦ καὶ λημμάτων ἀληθῶν ἀποδεικτικωτάτην καὶ ἀληθῆ ὧδέ πως ἐπάγων ἐπιφοράν· « Ἀρχὴ γὰρ αὐτῆς ἀληθεστάτη παιδείας ἐπιθυμία, » τουτέστι τῆς γνώσεως· « φροντὶς δὲ παιδείας ἀγάπη· ἀγάπη δὲ τήρησις νόμων αὐτῆς· προσοχὴ δὴ νόμων βεβαίωσις ἀφθαρσίας· ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ Θεοῦ. Ἐπιθυμία ἄρα σοφίας ἀνάγει ἐπὶ βασιλείαν. Διδάσκει γὰρ, οἶμαι, ὡς ἀληθινὴ παιδεία ἐπιθυμία τις ἐστὶ γνώσεως· ἄσκησις δὲ παιδείας συνίσταται δ' ἀγάπην γνώσεως· καὶ ἡ μὲν ἀγάπη τήρησις τῶν εἰς γνῶσιν ἀναγουσῶν ἐντολῶν· ἡ τήρησις δὲ αὐτῶν βεβαίωσις τῶν ἐντολῶν, δι' ἣν ἡ ἀφθαρσία ἐπισυμβαίνει· ἀφθαρσία δὲ ἐγγὺς ειναι ποιεῖ Θεοῦ. »

ing of the ancient Scripture, the new and noble shoot of the olive tree is grafted in; and the third grafting touches the wild and the heretics, who are brought over by force to the truth; for having scraped each shoot wedge-wise with a sharp pruning-knife, until they lay bare the pith, yet without wounding it, they bind them to one another; and the fourth mode of grafting is that called budding; for an eye is taken round from a noble trunk, the bark also being marked round with it in a circle, about a palm's length; then the trunk is scraped bare at the eye, equal to the marking round; and thus it is set in, bound round with cords and smeared round with clay, the eye being kept unharmed and unstained. This is a form of Gnostic teaching, which is able to look into things; indeed, in the case of cultivated trees also this form is especially useful. And what is called by the Apostle "grafting into the cultivated olive tree" can take place into Christ Himself, the uncultivated and unbelieving nature being planted into Christ, that is, those who believe in Christ; and it is better that the faith of each one be grafted in the soul itself. For the Holy Spirit also is somehow transplanted in this way distributively, according to the circumscription of each one, uncircumscribedly. And Solomon, discoursing concerning knowledge, says these things: "Bright and unfading is wisdom, and is easily beheld by those who love her; she anticipates those who desire her, so as to be known beforehand. He who rises early for her will not toil; for to think upon her is perfection of prudence; and he who keeps vigil on her account will quickly be free from care; because she herself goes about seeking those who are worthy of her (for not all have knowledge), and in the paths she appears to them graciously"; and paths are the conduct of life and the manifold variety according to the Covenants. Immediately he adds: "And in every thought she meets them," being beheld in various ways, plainly through all instruction. Then he subjoins, setting forth perfecting love through syllogistic reasoning and true premises, bringing in a most demonstrative and true conclusion somewhat thus: "For the truest beginning of her is desire of instruction," that is, of knowledge; "and care for instruction is love; and love is keeping of her laws; and heed to laws is confirmation of incorruption; and incorruption makes one to be near to God. Desire of wisdom, therefore, leads up to a kingdom. For he teaches, I think, that true instruction is a certain desire of knowledge; and practice of instruction consists through love of knowledge; and love is keeping of the commandments that lead up to knowledge; and the keeping of them is confirmation of the commandments, through which incorruption comes to pass; and incorruption makes one to be near to God."

Editors' notes and page, col. 344

Page

running head: CLEMENTIS ALEXANDRINI 344
marginal letters: A χθείσης τῆς; B γματα δυναμένης·; C τὸ γὰρ; D σις ἀφθαρσίας·
old-edition numerals: (none)
other: begins mid-word χθείσης (from διοιχθείσης); line 49 prints δ' ἀγάπην for δι' ἀγάπης

PG 9:345

Εἰ ἄρα ἀγάπη τῆς γνώσεως ἄφθαρτον ποιεῖ, καὶ ἐγγὺς Θεοῦ βασιλέως τὸν βασιλικὸν ἀνάγει, ζητεῖν ἄρα δεῖ τὴν γνῶσιν εἰς εὕρεσιν. Ἔστι δὲ ἡ μὲν ζήτησις ὁρμὴ ἐπὶ τὸ καταλαβεῖν διά τινων σημείων ἀνευρίσκουσα τὸ ὑποκείμενον· ἡ εὕρεσις δὲ, πέρας καὶ ἀνάπαυσις ζητήσεως ἐν καταλήψει γενομένης· ὅπερ ἐστὶν ἡ γνῶσις· καὶ αὕτη κυρίως εὕρεσίς ἐστιν ἡ γνῶσις, κατάληψις ζητήσεως ὑπάρχουσα. Σημεῖον δ' εἶναί φασι τὸ προηγούμενον, ἢ συνυπάρχον, ἢ ἑπόμενον. Τῆς τοίνυν περὶ Θεοῦ ζητήσεως εὕρεσις μὲν ἡ διὰ τοῦ Υἱοῦ διδασκαλία, σημεῖον δὲ τοῦ εἶναι τὸν Σωτῆρα ἡμῶν αὐτὸν ἐκεῖνον τὸν Υἱὸν τοῦ Θεοῦ, αἵ τε προηγούμεναι τῆς παρουσίας αὐτοῦ προφητεῖαι, τοῦτον κηρύσσουσαι, αἵ τε συνυπάρξασαι τῇ γενήσει αὐτοῦ τῇ αἰσθητῇ περὶ αὐτοῦ μαρτυρίαι· πρὸς δὲ καὶ μετὰ τὴν ἀνάληψιν κηρυσσόμεναί τε καὶ ἐμφανῶς δεικνύμεναι δυνάμεις αὐτοῦ. Τεκμήριον τοῦ παρ' ἡμῖν εἶναι τὴν ἀλήθειαν τὸ αὐτὸν διδάξαι τὸν Υἱὸν τοῦ Θεοῦ. Εἰ γὰρ περὶ πᾶν ζήτημα καθολικὰ ταῦτα εὑρίσκεται, πρόσωπόν τε καὶ πρᾶγμα, ἡ ὄντως ἀλήθεια παρ' ἡμῖν δείκνυται μόνοις· ἐπεὶ πρόσωπον μὲν τῆς δεικνυμένης ἀληθείας, ὁ Υἱὸς τοῦ Θεοῦ, τὸ πρᾶγμα δὲ, ἡ δύναμις τῆς πίστεως, ἡ καὶ παντὸς οὑτινοσουν ἐναντιουμένου καὶ αὐτοῦ ὅλου ἐνισταμένου τοῦ κόσμου πλεονάζουσα. Ἀλλ' ἐπεὶ τοῦτο ἀνωμολόγηται βεβαιωθῆναι ἐν αἰωνίοις ἔργοις καὶ λόγοις, καὶ πέφηνεν ἤδη κολάσεως, οὐκ ἀντιῤῥήσεως ἄξιος ἅπας ὁ μὴ νομίζων εἶναι πρόνοιαν, καὶ τῷ ὄντι ἄθεος· πρόκειται δ' ἡμῖν τί ποιοῦντες καὶ τίνα τρόπον βιοῦντες, εἰς τὴν ἐπίγνωσιν τοῦ παντοκράτορος Θεοῦ ἀφικοίμεθα, καὶ πῶς τιμῶντες τὸ Θεῖον, σφίσιν σωτηρίας αἴτιοι γινοίμεθα, οὐ παρὰ τῶν σοφιστῶν, ἀλλὰ παρ' αὐτοῦ τοῦ Θεοῦ γνόντες καὶ μαθόντες τὸ εὐάρεστον αὐτῷ, τὸ δίκαιον καὶ ὅσιον δρᾷν ἐγχειροῦμεν. Τὸ σώζεσθαι δ' ἡμᾶς εὐάρεστον αὐτῷ· καὶ ἡ σωτηρία διά τε εὐπραγίας διά τε γνώσεως παραγίνεται· ὧν ἀμφοῖν ὁ Κύριος διδάσκαλος. Εἴπερ οὖν καὶ κατὰ Πλάτωνα, ἢ παρὰ τοῦ Θεοῦ ἢ παρὰ τῶν ἐκγόνων τοῦ Θεοῦ τὸ ἀληθὲς ἐκμανθάνειν μόνως οἷόν τε, εἰκότως παρὰ τῶν θείων λογίων τὰ μαρτύρια ἐκλεγόμενοι, τὴν ἀλήθειαν αὐχοῦμεν ἐκδιδάσκεσθαι διὰ τοῦ Υἱοῦ τοῦ Θεοῦ, προφητευθέντων μὲν τὸ πρῶτον, ἔπειτα δὲ καὶ σαφηνισθέντων. Τὰ συνεργοῦντα δὲ πρὸς τὴν εὕρεσιν τῆς ἀληθείας, οὐδὲ αὐτὰ ἀδόκιμα. Ἡ γοῦν φιλοσοφία πρόνοιαν καταγγέλλουσα, καὶ τοῦ μὲν εὐδαίμονος βίου τὴν ἀμοιβὴν, τοῦ δ' αὖ κακοδαίμονος τὴν κόλασιν, περιληπτικῶς θεολογεῖ· τὰ πρὸς

If, therefore, love of knowledge makes one incorruptible, and leads the kingly man up near to God the King, one must therefore seek knowledge unto discovery. And seeking is an impulse towards apprehending, discovering the subject through certain signs; whereas discovery is the end and rest of seeking when it has come to apprehension; which is knowledge; and this knowledge is properly discovery, being the apprehension of seeking. And they say that a sign is either that which precedes, or that which coexists, or that which follows. Of the seeking concerning God, therefore, the discovery is the teaching through the Son, while the sign that our Saviour Himself is that very Son of God is both the prophecies preceding His coming, proclaiming Him, and the testimonies concerning Him that coexisted with His sensible birth; and in addition, His powers proclaimed and manifestly shown after the ascension. The proof that the truth is with us is that the Son of God Himself taught it. For if in every inquiry these universal things are found, both person and thing, the real truth is shown to be with us alone; since the person of the truth shown is the Son of God, and the thing is the power of faith, which prevails over everyone whosoever opposes it and even the whole world itself standing against it. But since this has been acknowledged to be confirmed in eternal deeds and words, and everyone who does not think that there is providence, and who is in reality godless, has already appeared worthy of punishment, not of refutation, and it lies before us by doing what and living in what manner we may arrive at the full knowledge of almighty God, and how by honouring the Divine we may become causes of salvation to ourselves, not from the sophists, but from God Himself knowing and learning what is well-pleasing to Him, we undertake to do what is just and holy. And that we should be saved is well-pleasing to Him; and salvation comes to pass both through good action and through knowledge; of both of which the Lord is teacher. If, therefore, even according to Plato, it is possible to learn the truth thoroughly only either from God or from the offspring of God, reasonably selecting the testimonies from the divine oracles, we boast that we are taught the truth thoroughly through the Son of God, in things prophesied at first, and afterwards also made clear. Yet the things that cooperate towards the discovery of the truth are not themselves rejected either. Philosophy, at any rate, proclaiming providence, and the reward of the happy life, and on the other hand the punishment of the unhappy life, discourses of God comprehensively; but as for the things relating to

Editors' notes and page, col. 345

Footnotes

(31) · call in col 346

Σημεῖον. Vox dialectica, quam explicabunt Aristotelis verba Analyt. prior. lib. II, c. 26: Σημεῖον δὲ βούλεται εἶναι πρότασις ἀποδεικτικὴ, ἢ ἀναγκαία ἢ ἔνδοξος· οὗ γὰρ ὄντος ἐστὶν, ἢ οὗ γενομένου, πρότερον ἢ ὕστερον γέγονε τὸ πρᾶγμα· τοῦτο σημεῖόν ἐστι τοῦ γεγονέναι ἢ εἶναι. « Signum autem nihil aliud esse videtur, quam propositio demonstrativa, aut necessaria, aut probabilis. Nam quo exstante res exstat; vel quo facto prius aut posterius res facta est: hoc est signum indicans rem factam esse aut exstare. »

"Sign." A term of logic, which Aristotle's words in the Prior Analytics, Book II, chapter 26, will explain: "A sign is meant to be a demonstrative premise, either necessary or probable; for that which being, the thing is, or which having come to be, the thing has come to be before or after, is a sign of the thing's having come to be or being." "A sign seems to be nothing other than a demonstrative proposition, either necessary or probable. For that whose existence means the thing exists, or whose occurrence means the thing occurred before or after, is a sign showing that the thing has occurred or exists."

(printed under page 172)

(32) · call in col 346

Τῇ αἰσθητῇ. « Sensibili, » quae opponitur generationi νοητῇ ac aeternae.

"To the sensible." "Sensible," as opposed to the intelligible and eternal generation.

(printed under page 172)

(33) · call in col 346

Τεκμήριον. Signi species est. Aristoteles loco jam dicto: Τὸ τεκμήριον τὸ εἰδέναι ποιοῦν φασὶν εἶναι· « indicium aiunt esse, quod scire facit. »

"Proof." It is a kind of sign. Aristotle, in the place just cited: "They say a proof is what produces knowledge": "they say an indication is what makes one know."

(printed under page 172)

(34) ‹anchor: πέφηνεν ἤδη κολάσεως› · call in col 346

Κολάσεως. Simile est, quod scribit Aristoteles de problemate Topico agens, Topic. lib. I sub finem cap. 11: Οὐ δεῖ δὲ πᾶν πρόβλημα οὐδὲ πᾶσαν θέσιν ἐπισκοπεῖν· ἀλλ' ἣν ἀπορήσειεν ἄν τις τῶν λόγου δεομένων, καὶ μὴ κολάσεως ἢ αἰσθήσεως· οἱ μὲν γὰρ ἀποροῦντες, πότερον δεῖ τοὺς θεοὺς τιμᾶν, καὶ τοὺς γονεῖς ἀγαπᾶν, ἢ οὔ, κολάσεως δέονται. « Nec vero oportet omne problema aut omnem thesin in quaestionem revocare: sed eam de qua dubitare quispiam possit egens rationis, non poenae, aut sensus. Nam qui ambigunt utrum oporteat deos colere et parentes diligere, necne, poena indigent. »

"Of punishment." Similar is what Aristotle writes when treating of the dialectical problem, Topics, Book I, near the end of chapter 11: "One need not examine every problem or every thesis, but only one that a person might be puzzled about who needs argument, not punishment or perception; for those who are puzzled whether one ought to honour the gods and love one's parents or not need punishment." "Nor should every problem or every thesis be called into question, but one that someone could doubt who needs reasoning, not punishment or sense. For those who doubt whether one ought to worship the gods and love one's parents or not need punishment."

(printed under page 172)

Footnotes

(a) · call in col 347

Act. XVI, 3.

Acts 16:3.

(printed under page 173)

(b) ‹anchor: omnes lucrifaceret› · call in col 347

I Cor. IX, 19 et seq.

1 Corinthians 9:19 and following.

(printed under page 173)

Matth. X, 27.

Matthew 10:27.

(printed under page 173)

(d) ‹anchor: sine parabola› · call in col 347

Matth. XIII, 34.

Matthew 13:34.

(printed under page 173)

(e) ‹anchor: factum est nihil› · call in col 347

Joan. I, 3.

John 1:3.

(printed under page 173)

(35) · call in col 347

Κατὰ περίληψιν. An legendum κατὰ περίφρασιν, ut supra p. 612, ed. Paris. Lowth.

"By comprehension." Perhaps read "by periphrasis," as above, page 612 of the Paris edition. Lowth.

(printed under page 173)

(36) · call in col 347

Τοῖς πᾶσι. Respicit ad illud Pauli I Cor. IX, 19: Πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· et mox vers. 22: Τοῖς πᾶσι γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω. Infra eadem iisdem verbis repetuntur pag. 310. Sylburg.

"To all." He has in view that saying of Paul, 1 Corinthians 9:19: "I made myself a slave to all, that I might win the more"; and soon after, verse 22: "I have become all things to all, that I might by all means save some." The same is repeated below in the same words, page 310. Sylburg.

(printed under page 173)

(37) · call in col 347

Μανίακιν. Μανιάκην, Dan. V, 7, 29, quod usitatius est.

"Necklace." Daniel 5:7, 29 has the form Μανιάκην, which is the more usual.

(printed under page 173)

(38) ‹anchor: λεγοῦντές› · call in col 347

Λεγοῦντες. Λεγοῦντες vitiosum est. Interpres vertit « disserunt. » Fortasse verius λαλοῦντες, ut in sequentibus aliquoties. Si quis λαβόντες malit, per me licet. Παραδιδόντες sane ibidem scribi potest, ut paulo post. Sylburg.

"Saying." Λεγοῦντες is faulty. The translator renders "they discourse." Perhaps more truly "speaking," as several times in what follows. If anyone prefers "having received," he may, for my part. In the same place "handing down" can certainly be written, as a little after. Sylburg.

(printed under page 173)

(39) ‹anchor: παραθήκη› · call in col 347

Παραθήκη. Sic edit. Flor. Sylburgius et ms. Paris. Id vero recentiores editiones in παρακαταθήκη mutarunt.

"Deposit." So the Florentine edition, Sylburg and the Paris manuscript. The more recent editions changed it to παρακαταθήκη.

(printed under page 173)

(40) ‹anchor: ἐλάλει› · call in col 347

Οὐδὲν ἄνευ παραβολῆς ἐλ. Matth. χωρὶς παραβολῆς οὐκ ἐλ.

"Nothing without a parable he spoke." Matthew has "without a parable he did not speak."

(printed under page 173)

(41) ‹anchor: τῶν συνιέντων› · call in col 347

Ἅπαντα ὀρθὰ ἐνώπιον τῶν συνιέντων. Latina Vulgata, « Recti sunt intelligentibus, et aequi invenientibus scientiam, » Proverb. VIII, 9. Introducitur Sapientia de suis sermonibus verba faciens. LXX: Πάντα ἐνώπια τοῖς συνιοῦσι, καὶ (continues)

"All things are right before those who understand." The Latin Vulgate has "They are right to them that understand, and just to them that find knowledge," Proverbs 8:9. Wisdom is brought in speaking of her own words. The Septuagint: "All are plain to those who understand, and (continues)

(printed under page 173)

Page

running head: 347 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: 287 (in the Latin, before "Dei"); ✠ before "elocutus", keyed at the foot: P. 803, ED. POTTER, 676, ED. PARIS.
other: facing Latin version, not set

PG 9:348

ἀκρίβειαν δὲ καὶ τὰ ἐπὶ μέρους οὐκ ἔτι σώζει· οὔτε γὰρ περὶ τοῦ Υἱοῦ τοῦ Θεοῦ, οὔτε περὶ τῆς κατὰ τὴν πρόνοιαν οἰκονομίας, ὁμοίως ἡμῖν διαλαμβάνει· οὐ γὰρ τὴν κατὰ τὸν Θεὸν ἔγνω θρησκείαν. Διόπερ αἱ κατὰ τὴν βάρβαρον φιλοσοφίαν αἱρέσεις, κἂν Θεὸν λέγωσιν ἕνα, κἂν Χριστὸν ὑμνῶσι, κατὰ περίληψιν λέγουσιν, οὐ πρὸς ἀλήθειαν· ἄλλον τε γὰρ Θεὸν παρευρίσκουσι, καὶ τὸν Χριστὸν οὐχ ὡς αἱ προφητεῖαι παραδιδόασιν ἐκδέχονται. Ἀλλ' οὖν γε τὰ ψευδῆ τῶν δογμάτων αὐτοῖς, ἔστ' ἂν ἐναντιῶνται τῇ κατὰ τὴν ἀλήθειαν ἀγωγῇ, καθ' ἡμῶν ἐστιν. Αὐτίκα ὁ Παῦλος τὸν Τιμόθεον περιέτεμεν διὰ τοὺς ἐξ Ἰουδαίων πιστεύοντας, ἵνα μὴ καταλύοντος αὐτοῦ τὰ ἐκ τοῦ νόμου σαρκικώτερον προειλημμένα, ἀποστῶσι τῆς πίστεως οἱ ἐκ νόμου κατηχούμενοι· εἰδὼς ἀκριβῶς ὅτι περιτομὴ οὐ δικαιοῖ· « τοῖς πᾶσι γὰρ πάντα γίγνεσθαι » ὡμολόγει κατὰ συμπεριφορὰν, σώζων τὰ κύρια τῶν δογμάτων, « ἵνα πάντας κερδήσῃ. » Δανιὴλ δὲ, « τὸν μανίακιν » ἐβάστασεν ἐπὶ τοῦ βασιλέως τῶν Περσῶν, μὴ ὑπεριδὼν θλιβῆναι τὸν λεών. Ψεῦσται τοίνυν τῷ ὄντι οὐχ οἱ συμπεριφερόμενοι δι' οἰκονομίαν σωτηρίας, οὐδ' οἱ περί τινα τῶν ἐν μέρει σφαλλόμενοι, ἀλλ' οἱ εἰς τὰ κυριώτατα παραπίπτοντες, καὶ ἀθετοῦντες μὲν τὸν Κύριον, τὸ ὅσον ἐπ' αὐτοῖς, ἀποστεροῦντες δὲ τοῦ Κυρίου τὴν ἀληθῆ διδασκαλίαν· οἱ μὴ κατ' ἀξίαν τοῦ Θεοῦ καὶ τοῦ Κυρίου τὰς Γραφὰς λεγοῦντές τε καὶ παραδιδοῦντες· παραθήκη γὰρ ἀποδιδομένη Θεῷ ἡ κατὰ τὴν τοῦ Κυρίου διδασκαλίαν διὰ τῶν ἀποστόλων αὐτοῦ, τῆς θεοσεβοῦς παραδόσεως σύνεσίς τε καὶ συνάσκησις· « Ὃ δὲ ἀκούετε εἰς τὸ οὖς, » ἐπικεκρυμμένως δηλονότι καὶ ἐν μυστηρίῳ· (τὰ τοιαῦτα γὰρ εἰς τὸ οὖς λέγεσθαι ἀλληγορεῖται·) « ἐπὶ τῶν δωμάτων, φησὶ, κηρύξατε· » μεγαλοφρόνως τε ἐκδεξάμενοι καὶ ὑψηγόρως παραδιδόντες, καὶ κατὰ τὸν τῆς ἀληθείας κανόνα, διασαφοῦντες τὰς Γραφάς· οὔτε γὰρ ἡ προφητεία, οὔτε ὁ Σωτὴρ αὐτὸς, ἁπλῶς οὕτως ὡς τοῖς ἐπιτυχοῦσιν εὐάλωτα εἶναι, τὰ θεῖα μυστήρια ἀπεφθέγξατο, ἀλλ' ἐν παραβολαῖς διελέξατο. Λέγουσι γοῦν οἱ ἀπόστολοι περὶ τοῦ Κυρίου, ὅτι « πάντα ἐν παραβολαῖς ἐλάλησε, καὶ οὐδὲν ἄνευ παραβολῆς ἐλάλει αὐτοῖς. » Εἰ δὲ « πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, » καὶ ἡ προφητεία ἄρα καὶ ὁ νόμος δι' αὐτοῦ τε ἐγένετο, καὶ ἐν παραβολαῖς ἐλαλήθησαν δι' αὐτοῦ· πλὴν « Ἅπαντα ὀρθὰ ἐνώπιον τῶν συνιέντων, » φησὶν ἡ Γραφή· τουτ-

exactness and the particulars, it no longer preserves them; for neither concerning the Son of God, nor concerning the dispensation according to providence, does it treat in like manner with us; for it did not know the worship according to God. Wherefore the sects according to barbarian philosophy, even if they speak of one God, even if they hymn Christ, speak by way of general summary, not according to truth; for they invent another God, and they do not receive the Christ as the prophecies hand down. However, their false doctrines, so long as they oppose the conduct of life according to the truth, are against us. For instance, Paul circumcised Timothy on account of those from the Jews who believed, lest if he abolished the things previously received more carnally from the law, those instructed out of the law should fall away from the faith, knowing accurately that circumcision does not justify; for he confessed that he "became all things to all men" by way of accommodation, preserving the chief points of the doctrines, "that he might gain all." And Daniel wore "the collar" under the king of the Persians, not disdaining that the people should be afflicted. Liars in reality, therefore, are not those who accommodate themselves for the dispensation of salvation, nor those who err concerning some of the particulars, but those who fall aside in the most principal things, and reject the Lord, so far as lies in them, and rob the Lord of His true teaching; who do not worthily of God and the Lord speak and hand down the Scriptures; for the deposit rendered to God is the understanding and joint practice of the godly tradition according to the teaching of the Lord through His apostles; "And what you hear in the ear"—plainly covertly and in a mystery (for such things are allegorically said to be spoken in the ear)—"proclaim," He says, "upon the housetops," receiving them magnanimously and handing them down loftily, and making clear the Scriptures according to the rule of the truth; for neither prophecy nor the Saviour Himself uttered the divine mysteries so simply as to be easily grasped by chance comers, but conversed in parables. At any rate, the apostles say concerning the Lord that "all things He spoke in parables, and without a parable He spoke nothing to them." And if "all things came into being through Him, and apart from Him not even one thing came into being," then both prophecy and the law came into being through Him, and were spoken in parables through Him; yet "All things are right before those who understand," says the Scripture; that

Editors' notes and page, col. 348

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running head: CLEMENTIS ALEXANDRINI 348
marginal letters: A ἀκρίβειαν δὲ; B βῶς ὅτι; C ἀποστόλων αὐτοῦ,; D ἄρα καὶ
old-edition numerals: (none)
other: ends mid-word τουτ-

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έστι, τῶν ὅσοι ὑπ' αὐτοῦ σαφηνισθεῖσαν τῶν Γραφῶν ἐξήγησιν κατὰ τὸν ἐκκλησιαστικὸν κανόνα ἐκδεχόμενοι διασώζουσι. Κανὼν δὲ ἐκκλησιαστικὸς ἡ συνῳδία καὶ ἡ συμφωνία νόμου τε καὶ προφητῶν τῇ κατὰ τὴν τοῦ Κυρίου παρουσίαν παραδιδομένῃ διαθήκῃ. Γνώσει μὲν οὖν ἕπεται φρόνησις, σωφροσύνη δὲ τῇ φρονήσει· εἰρήσθω γὰρ τὴν μὲν φρόνησιν ὑπάρχειν γνῶσιν θείαν, καὶ ἐν τοῖς θεοποιουμένοις, τὴν δὲ σωφροσύνην θνητὴν καὶ ἐν ἀνθρώποις εἶναι φιλοσοφοῦσιν, οὐδέπω σοφοῖς, αὐτίκα εἴπερ ἀρετή τέ ἐστιν θεία καὶ γνῶσις ἑαυτῆς· ἡ σωφροσύνη δὲ οἷον ἀτελὴς φρόνησις, ἐφιεμένη μὲν φρονήσεως, ἐργατικὴ δὲ ἐπιπόνως, καὶ οὐ θεωρητική· καθάπερ ἀμέλει ἡ δικαιοσύνη, ἀνθρωπίνη οὖσα, κοινὸν ὑποβέβηκε τῇ ὁσιότητι, θείαν δικαιοσύνην ὑπάρχουσαν· τῷ τελείῳ γὰρ οὐκ ἐν συμβολαίοις πολιτικοῖς, οὐδὲ ἐν ἀπαγορεύσει νόμου, ἀλλ' ἐξ ἰδιοπραγίας καὶ τῆς πρὸς Θεὸν ἀγάπης ἡ δικαιοσύνη. Διὰ πολλὰς τοίνυν αἰτίας ἐπικρύπτονται τὸν νοῦν αἱ Γραφαί· πρῶτον μὲν, ἵνα ζητητικοὶ ὑπάρχωμεν, καὶ προσαγρυπνῶμεν ἀεὶ τῇ τῶν σωτηρίων λόγων εὑρέσει· ἔπειτα μηδὲ τοῖς ἅπασι προσῆκον ἦν νοεῖν ὡς μὴ βλαβεῖεν ἑτέρως ἐκδεξάμενοι τὰ ὑπὸ τοῦ ἁγίου Πνεύματος σωτηρίως εἰρημένα. Διὸ δὴ τοῖς ἐκλεκτοῖς τῶν ἀνθρώπων, τοῖς τε ἐκ πίστεως εἰς γνῶσιν ἐγκρίτοις τηρούμενα τὰ ἅγια τῶν προφητειῶν μυστήρια, ταῖς παραβολαῖς ἐγκαλύπτεται· παραβολικὸς γὰρ ὁ χαρακτὴρ ὑπάρχει τῶν Γραφῶν· διότι καὶ ὁ Κύριος, οὐκ ὢν κοσμικὸς, ὡς κοσμικὸς εἰς ἀνθρώπους ἦλθε· καὶ γὰρ ἐφόρεσε τὴν πᾶσαν ἀρετήν· ἔμελλέ τε τὸν σύντροφον τοῦ κόσμου ἄνθρωπον ἐπὶ τὰ νοητὰ καὶ κύρια διὰ τῆς γνώσεως ἀνάγειν ἐκ κόσμου εἰς κόσμον. Διὸ καὶ μεταφορικῇ κέχρηται τῇ γραφῇ· τοιοῦτον γὰρ ἡ παραβολὴ, λόγος ἀπό τινος οὐ κυρίου μὲν, ἐμφεροῦς δὲ τῷ κυρίῳ, ἐπὶ τἀληθὲς καὶ κύριον ἄγων τὸν συνιέντα· ἢ, ὥς τινές φασι, λέξις δι' ἑτέρων τὰ κυρίως λεγόμενα μετ' ἐνεργείας περιστάνουσα. Ἤδη δὲ καὶ ἡ οἰκονομία πᾶσα ἡ περὶ τὸν Κύριον προφητευθεῖσα, παραβολὴ ὡς ἀληθῶς φαίνεται τοῖς μὴ τὴν ἀλήθειαν ἐγνωκόσιν, ὅτ' ἄν τις τὸν Υἱὸν τοῦ Θεοῦ, τοῦ τὰ πάντα πεποιηκότος, σάρκα ἀνειληφότα, καὶ ἐν μήτρᾳ παρθένου κυοφορηθέντα·

is, of as many as receive and preserve the exposition of the Scriptures made clear by Him according to the ecclesiastical rule. And the ecclesiastical rule is the concord and symphony of both the law and the prophets with the covenant handed down at the coming of the Lord. Now prudence follows knowledge, and temperance follows prudence; for let it be said that prudence is divine knowledge, and is in those who are made gods, whereas temperance is mortal and is in men who practise philosophy, not yet wise; for instance, if virtue is divine, so also is the knowledge of itself; while temperance is as it were an imperfect prudence, desiring prudence indeed, but working laboriously, and not contemplative; just as indeed justice, being human, is subordinate as a common thing to holiness, which is divine justice; for to the perfect man justice is not in civil contracts, nor in the prohibition of law, but from doing one's own work and from love towards God. For many reasons, therefore, the Scriptures hide their meaning: first, that we may be inquisitive, and may ever keep vigil for the discovery of the saving words; next, it was not even fitting for all to understand, lest they should be harmed by taking otherwise the things salutarily spoken by the Holy Spirit. Wherefore the holy mysteries of the prophecies, preserved for the chosen among men, and for those selected from faith unto knowledge, are veiled in parables; for the style of the Scriptures is parabolic; because the Lord also, not being of the world, came among men as if of the world; for He wore all virtue; and He was about to lead man, the foster-brother of the world, up to the intelligible and sovereign things through knowledge, from world to world. Wherefore He also uses metaphorical scripture; for such is the parable, a discourse which from something not literal indeed, yet similar to the literal, leads him who understands to the true and literal meaning; or, as some say, a diction presenting with efficacy through other things the things properly meant. And already the whole dispensation prophesied concerning the Lord appears in truth a parable to those who have not known the truth, whenever anyone says that the Son of God, Who made all things, took up flesh, and was conceived in the womb of a virgin

Editors' notes and page, col. 349

Footnotes

(a) · call in col 350

Prov. VIII, 9.

Proverbs 8:9.

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(42) · call in col 350

Θεοποιουμένοις. Saepe dicit auctor, sanctos homines, deos fieri. Conf. superius p. 88, not. 7. Similiter Gregorius Nazianz., in Orat. θεοποιοῦν dicit τὸ ἅγιον Πνεῦμα, « Spiritum sanctum deos facientem. » Theophilus lib. I ad Autolyc. p. 101 et 103, edit. Paris., ait hominem Θεὸν ἀναδειχθῆναι, cum sit factus ἀθάνατος.

"To those being made gods." The author often says that holy men become gods. Compare above, page 88, note 7. Likewise Gregory Nazianzen, in an Oration, calls the Holy Spirit "deifying": "the Holy Spirit making gods." Theophilus, To Autolycus Book I, pages 101 and 103 of the Paris edition, says that man is "declared God" when he has been made immortal.

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(43) · call in col 350

Καθάπερ ἀμέλει ἡ δικαιοσύνη. Scribe totum locum hoc modo, Καθάπερ ἀμέλει ἡ δικαιοσύνη, ἀνθρωπίνη οὖσα, ὡς κοινόν τι ὑποβέβηκε τῇ ὁσιότητι, κατὰ θείαν δικαιοσύνην ὑπαρχούσῃ. Et Plato quidem in Protagora, τὴν ὁσιότητα καὶ τὴν δικαιοσύνην κατὰ τὸ αὐτὸ ponit, et eodem habet loco. Alii τὴν ὁσιότητα diis immortalibus tribuunt, sicut τὴν θέμιν. Ut cum Pythagorici dicunt, θέμιν, ἤγουν ὁσιότητα, φημίζεσθαι παρὰ τοῖς οὐρανίοις θεοῖς, δίκαν δὲ παρὰ τοῖς χθονίοις, νόμον δὲ παρὰ τοῖς ἀνθρώποις. Quos et noster sequitur. Qui praeterea ita ὁσιότητα distinguit et δικαιοσύνην, quod altera sit superior et comprehendat justitiam, altera sit inferior et comprehendatur sub sanctitate. Ita ars superior, quae complectitur inferiorem, ὑπερβαίνειν dicitur, et ὑπερβεβηκυῖα vocatur. Qua de re alibi. Ita est intelligendum quod ait, τὴν δικαιοσύνην ὑποβεβηκέναι τῇ ὁσιότητι. Et eleganter ait, sanctitatem cum sit justitia; sicut species ad genus, κατὰ θείαν δικαιοσύνην ὑπάρχειν, id est, « ad divinam justitiam referri. » Heinsius.

"Just as, no doubt, justice." Write the whole passage in this way: "Just as, no doubt, justice, being human, stands beneath holiness as something common, holiness existing according to divine justice." Plato in the Protagoras puts holiness and justice on the same footing and holds them in the same place. Others assign holiness to the immortal gods, as they do themis. So the Pythagoreans say that themis, that is, holiness, is spoken of among the heavenly gods, dike among the gods below, and law among men. Our author follows them too. He further distinguishes holiness and justice thus: the one is higher and comprehends justice, the other is lower and is comprehended under holiness. So a higher art, which embraces a lower, is said to "go beyond" it and is called "having gone beyond." On this elsewhere. That is how his saying is to be understood, that "justice stands beneath holiness." And he says elegantly that holiness, since it is justice (as species to genus), "exists according to divine justice," that is, "is referred to divine justice." Heinsius.

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(44) · call in col 350

Ὑποβέβηκε τῇ ὁσιότητι. Forte ὑποβέβηκε τὴν ὁσιότητα, accus. casu. Sylburg.

"Stands beneath holiness" (dative). Perhaps "stands beneath holiness" with the accusative case. Sylburg.

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Footnotes

(a) · call in col 351

II Cor. I, 23.

2 Corinthians 1:23.

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(b) · call in col 351

Matth. XI, 15, et alibi.

Matthew 11:15, and elsewhere.

(printed under page 175)

II Cor. I, 24.

2 Corinthians 1:24.

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(45) · call in col 351

Ὡς παρεστήσαμεν. Scilicet per maximam partem Strom. V.

"As we have shown." Namely through the greater part of Stromata V.

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(46) ‹anchor: κηρύξαντες τὸν λόγον› · call in col 351

Οἱ κηρύξαντες τὸν Λόγον, ὡς αὐτὸς, μετ' αὐτὸν τὸ ζῆν παρεβάλοντο. « Qui verbum praedicaverunt, ut ipse, post ipsum vitam exposuerunt, » aut, « vita functi sunt. » Collect.

"Those who preached the Word, like him, after him hazarded their lives." "Those who preached the word, like him, after him laid down their lives," or "departed this life." Collected notes.

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(47) ‹anchor: ὡς αὐτός› · call in col 351

Ὡς αὐτός. Haud scio an rectius ὡς αὔτως, seu ὡσαύτως, « eodem modo. » Sylburg.

"Like him." I rather think "likewise" (ὡς αὔτως or ὡσαύτως), "in the same way," may be more correct. Sylburg.

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(48) ‹anchor: τὸ ζῆν παρεβάλοντο› · call in col 351

Μετ' αὐτὸν τὸ ζῆν παρεβάλοντο. « Post ipsum vitae dispendium subierunt. » Id enim est τὸ ζῆν παραβάλλεσθαι. Hervetus perinde exponit ac si legisset, μετ' αὐτοῦ τὸ ζῆν παρεβάλοντο.

"After him they hazarded their lives." "After him they underwent the loss of life." For that is what "to hazard one's life" means. Hervetus explains it as if he had read "with him they hazarded their lives."

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(49) ‹anchor: Ἱεροσόλυμα κτισθῆναι› · call in col 351

Πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι. Christus in coelum non ascendit « ante conditam, » sed ante captam Hierosolymam. Proinde pro κτισθῆναι scribendum ληφθῆναι, ἁλωθῆναι, quod Herveto placuit, καθαιρεθῆναι vel aliquid simile. Verum haec alii ad novam Hierosolymam referunt. Proinde cl. Grabius Spicileg. I, pag. 329, in haec verba adnotat: « Ad illustrandum Petri locum dicam. Quod Petrus hic viva voce praedicasse dicitur, id ipsum in canonica ejus epistola cap. I, vers 11, diserte scribit, nempe prophetas servatos esse, in quod vel quale tempus significaret et posteriores glorias, τὰ εἰς Χριστὸν παθήματα, καὶ τὰς μετὰ ταῦτα δόξας. Ex quibus lux accedit iis, quae in Praedicatione Petri ex apocrypho quodam V. T. scripto allegari videntur: Ταῦτα πάντα, ἃ ἔδει αὐτὸν παθεῖν, καὶ μετ' αὐτὸν ἃ ἔσται. Haec omnia sunt, quae oportebat ipsum pati, et post ipsum quae erunt, nempe non solum resurrectio ejus atque ascensio in coelos, sed et sanctae civitatis, Hierosolymae novae, descensio de coelo, quam auctor Praedicationis Petri respexit, dum mentionem fecit assumptionis Christi in coelos, priusquam conderentur Hierosolyma, πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι, quamque prolixe describit S. Joannes Apocalyp. cap. XXI, quod ita incipit: Et vidi coelum novum et terram novam; primum enim coelum et prima terra abiit, et mare jam non est. Et ego Joannes vidi sanctam civitatem, Hierusalem novam, descendentem de coelo, a Deo paratam. Quae consona sunt istis Petri, II epist. c. III, v. 13: Novos coelos et novam terram secundum promissa ipsius exspectamus, in quibus justitia habitat. »

"Before Jerusalem was founded." Christ did not ascend into heaven "before Jerusalem was founded" but before it was taken. So for "founded" we should write "taken" or "captured," which Hervetus preferred, or "destroyed," or something like it. Others, however, refer these words to the new Jerusalem. So the renowned Grabe, Spicilegium I, page 329, notes on these words: "To illustrate the passage of Peter, I will say this. What Peter is here said to have preached by word of mouth, he writes expressly in his canonical epistle, chapter 1, verse 11: that the prophets were searching what or what manner of time it signified, and the later glories, 'the sufferings destined for Christ, and the glories after them.' From this light falls on the words that seem to be cited in the Preaching of Peter from some apocryphal writing of the Old Testament: 'All these things that he had to suffer, and what will be after him.' These are all the things that he had to suffer, and the things that will be after him: namely not only his resurrection and ascension into heaven, but also the descent from heaven of the holy city, the new Jerusalem, which the author of the Preaching of Peter had in view when he mentioned Christ's being taken up into heaven before Jerusalem was founded, and which St John describes at length in Revelation chapter 21, which begins thus: And I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and the sea is no more. And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared. This accords with Peter's words, 2 Peter 3:13: We look for new heavens and a new earth according to his promise, in which righteousness dwells."

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running head: 351 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:352

(καθὸ γεγένηται τὸ αἰσθητὸν αὐτοῦ σαρκίον·) ἀκολούθως δὲ, καθὸ γέγονε, τοῦτο πεπονθότα καὶ ἀνεσταμένον, ὁ μὲν λέγει, οἱ δὲ ἀκούουσιν, « Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν, » ὥς φησὶν ὁ Ἀπόστολος. Διανοιχθεῖσαι δὲ αἱ Γραφαὶ, καὶ τοῖς ὦτα ἔχουσιν ἐμφήνασαι τὸ ἀληθὲς αὐτὸ ἐκεῖνο, ὃ πέπονθεν ἡ σὰρξ, ἣν ἀνείληφεν ὁ Κύριος, « δύναμιν Θεοῦ καὶ σοφίαν » καταγγέλλουσιν. Ἐπὶ πᾶσί τε τὸ παραβολικὸν εἶδος τῆς Γραφῆς, ἀρχαιότατον ὂν, ὡς παρεστήσαμεν, εἰκότως παρὰ τοῖς προφήταις μάλιστα ἐπλεόνασεν, ἵνα δὴ καὶ τοὺς φιλοσόφους τοὺς παρ' Ἕλλησι, καὶ τοὺς παρὰ τοῖς ἄλλοις βαρβάροις σοφοὺς ἠγνοηκέναι τὸ ἅγιον ἐπιδείξῃ Πνεῦμα τὴν ἐσομένην τοῦ Κυρίου παρουσίαν, καὶ τὴν ὑπ' αὐτοῦ παραδοθησομένην μυστικὴν διδασκαλίαν· εἰκότως ἄρα κηρύσσουσα ἡ προφητεία τὸν Κύριον, ὡς μὴ παρὰ τὰς τῶν πολλῶν ὑπολήψεις λέγουσα, βλασφημεῖν τισὶ δοκοίη, ἐσχημάτισε τὰ σημαινόμενα φωναῖς ταῖς καὶ ἐπὶ ἑτέρας ἐννοίας ἄγειν δυναμέναις. Αὐτίκα οἱ προφῆται πάντες οἱ προθεσπίσαντες τὴν παρουσίαν τοῦ Κυρίου καὶ σὺν αὐτῇ τὰ ἅγια μυστήρια ἐδιώχθησαν, ἐφονεύθησαν· καθάπερ καὶ αὐτὸς ὁ Κύριος, διασαφήσας αὐτοῖς τὰς Γραφὰς, καὶ οἱ τούτου γνώριμοι, οἱ κηρύξαντες τὸν λόγον, ὡς αὐτὸς, μετ' αὐτὸν τὸ ζῆν παρεβάλοντο, ὅθεν καὶ ὁ Πέτρος, ἐν τῷ Κηρύγματι περὶ τῶν ἀποστόλων λέγων, φησίν· « Ἡμεῖς δὲ, ἀναπτύξαντες τὰς βίβλους, ἃς εἴχομεν τῶν προφητῶν, ἃ μὲν διὰ παραβολῶν, ἃ δὲ δι' αἰνιγμάτων, ἃ δὲ αὐθεντικῶς καὶ αὐτολεξεὶ τὸν Χριστὸν Ἰησοῦν ὀνομαζόντων, εὕρομεν καὶ τὴν παρουσίαν αὐτοῦ, καὶ τὸν θάνατον, καὶ τὸν σταυρὸν, καὶ τὰς λοιπὰς κολάσεις πάσας, ὅσας ἐποίησαν αὐτῷ οἱ Ἰουδαῖοι, καὶ τὴν ἔγερσιν, καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν, πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι, καθὼς ἐγέγραπτο· Ταῦτα πάντα ἃ ἔδει αὐτὸν παθεῖν, καὶ μετ' αὐτὸν ἃ ἔσται. Ταῦτα οὖν ἐπιγνόντες, ἐπιστεύσαμεν τῷ Θεῷ διὰ τῶν γεγραμμένων εἰς αὐτόν. » Καὶ μετ' ὀλίγα ἐπιφέρει πάλιν, θείᾳ προνοίᾳ τὰς προφητείας γεγενῆσθαι παριστὰς ὧδε·

(inasmuch as His sensible flesh came into being), and consequently, inasmuch as He came into being, suffered this and rose again—one indeed says, and others hear: "to the Jews a stumbling-block, and to the Greeks foolishness," as the Apostle says. But the Scriptures, when opened up, and having manifested to those who have ears that very truth which the flesh that the Lord took up suffered, proclaim "the power of God and the wisdom." And above all, the parabolic form of the Scripture, being most ancient, as we have shown, reasonably abounded especially among the prophets, in order that the Holy Spirit might show that both the philosophers among the Greeks and the wise men among the other barbarians were ignorant of the future coming of the Lord, and of the mystical teaching that was to be handed down by Him; reasonably, therefore, prophecy, in proclaiming the Lord, lest by speaking contrary to the opinions of the many it should seem to some to blaspheme, shaped the things signified in expressions that are able to lead also to other conceptions. For instance, all the prophets who foretold the coming of the Lord and the holy mysteries with it were persecuted, were slain; just as both the Lord Himself, when He made clear the Scriptures to them, and His acquaintances, who proclaimed the Word, like Him, hazarded their lives after Him; whence Peter also, in the Preaching, speaking concerning the apostles, says: "And we, having unrolled the books which we had of the prophets, who name Christ Jesus partly through parables, partly through enigmas, and partly with express authority and in so many words, found both His coming, and His death, and the cross, and all the rest of the punishments, as many as the Jews inflicted on Him, and the resurrection, and the assumption into the heavens, before Jerusalem was founded, even as it had been written: All these things which it behoved Him to suffer, and what things shall be after Him. Having therefore recognized these things, we believed in God through the things written concerning Him." And after a little he adds again, showing that the prophecies came to pass by divine providence, thus:

Editors' notes and page, col. 352

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running head: CLEMENTIS ALEXANDRINI 352
marginal letters: A (καθὸ γεγένηται; B ἄρα κηρύσσουσα; C καὶ αὐτολεξεὶ; D (in footnote)
old-edition numerals: (none)
other: (none)

PG 9:353

« Ἔγνωμεν γὰρ ὅτι ὁ Θεὸς αὐτὰ προσέταξεν ὄντως, καὶ οὐδὲν ἄτερ Γραφῆς λέγομεν. » Ἔχει δ' οὖν καὶ ἄλλας τινὰς ἰδιότητας ἡ Ἑβραίων διάλεκτος, καθάπερ καὶ ἑκάστη τῶν λοιπῶν, λόγον τινὰ ἐμπεριέχουσα, ἐθνικὸν ἐμφαίνοντα χαρακτῆρα. Διάλεκτον γοῦν ὁρίζονται λέξιν ἐθνικῷ χαρακτῆρι συντελουμένην· ἀλλ' οὔτε γε ἐκείναις ταῖς διαλέκτοις ἡ προφητεία γνώριμος καθίσταται· ταῖς μὲν γὰρ Ἑλληνικαῖς κατ' ἐπιτήδευσιν αἱ καλούμεναι τῶν τρόπων ἐξαλλαγαὶ τὰς ἐπικρύψεις ποιοῦνται, κατ' εἰκόνα τῶν παρ' ἡμῖν προφητειῶν ἀναγόμεναι· πλὴν ἑκουσίου τῆς παρατροπῆς παρὰ τὸ ὀρθὸν ἐμμέτρῳ ἢ σχεδίῳ φράσει γινομένης δείκνυται. Ἔστι γοῦν ὁ τρόπος λέξις παραγεγραμμένη ἀπὸ τοῦ Κυρίου ἐπὶ τὸ μὴ κύριον, κατασκευῆς ἕνεκα καὶ φράσεως τῆς ἐν τῷ λόγῳ εὐχρηστίας χάριν. Ἡ προφητεία δὲ οὐδ' ὅλως τοὺς περὶ τὰς λέξεις σχηματισμοὺς ἐπιτηδεύει διὰ τὸ κάλλος τῆς φράσεως, τῷ δὲ μὴ πάντων εἶναι τὴν ἀλήθειαν, ἐπικρύπτεται πολυτρόπως, μόνοις τοῖς εἰς γνῶσιν μεμυημένοις, τοῖς δι' ἀγάπης ζητοῦσι τὴν ἀλήθειαν, τὸ φῶς ἀνατέλλουσα. Λέγεται δ' οὖν εἶδος τῆς προφητείας ἡ παροιμία κατὰ τὴν βάρβαρον φιλοσοφίαν· λέγεταί τε καὶ παραβολή· τό τε αἴνιγμα ἐπὶ τούτοις. Ἀλλὰ μὴν καὶ « σοφία » λέγεται· καὶ ὡς ἕτερον αὐτῆς « ἡ παιδεία, λόγοι τε » αὖ « φρονήσεως, » καὶ « στροφαὶ λόγων, » καὶ « δικαιοσύνη ἀληθὴς, » διδασκαλία τε αὖ « τοῦ κατευθῦναι κρῖμα, » καὶ « πανουργία ἀκάκοις » κατὰ τὴν παιδείαν περιγινομένη, αἴσθησίς τε καὶ ἔννοια τῷ νεοκατηχήτῳ γινομένη· « Ὁ τούτων ἀκούσας, φησὶ, τῶν προφητῶν, σοφὸς, σοφώτερος ἔσται· κυβέρνησιν δὲ ὁ νοήμων κτήσεται, καὶ νοήσει παραβολὴν καὶ σκοτεινὸν λόγον, ῥήσεις τε σοφῶν καὶ αἰνίγματα. » Εἰ δὲ ἀπὸ Ἕλληνος τοῦ Διὸς τοῦ κατ' ἐπίκλησιν Δευκαλίωνος τὰς Ἑλληνικὰς συνέβη κεκλῆσθαι διαλέκτους, ἐκ τῶν

"For we knew that God truly enjoined them, and without Scripture we say nothing." Now the dialect of the Hebrews has also certain other peculiarities, just as each of the rest also, comprising a certain mode of speech that exhibits a national character. Accordingly, they define a dialect as a diction accomplished with a national character; yet not even by those dialects is prophecy made known; for in the Greek dialects the so-called changes of tropes make concealments by design, being referred to the likeness of the prophecies among us; except that the turning aside from what is direct is shown to take place voluntarily in metrical or extemporaneous phrasing. At any rate, a trope is a diction transferred from the literal sense to the non-literal, for the sake of embellishment and on account of the usefulness of phrasing in discourse. Prophecy, however, does not at all study figures of speech for the beauty of phrasing, but because the truth does not belong to all, it is veiled in many ways, causing the light to rise only for those initiated into knowledge, who seek the truth through love. Now the proverb is called a species of prophecy according to barbarian philosophy; and it is also called a parable, and the enigma in addition to these. Moreover, it is also called "wisdom"; and as something distinct from it, "instruction, and words" again "of prudence," and "turnings of words," and "true righteousness," and teaching again "to direct judgement," and "subtlety for the guileless" accruing through instruction, and perception and thought accruing to the newly instructed: "He who hears these prophets," it says, "being wise, will be wiser; and the man of understanding will acquire guidance, and will understand a parable and a dark word, both the sayings of the wise and enigmas." And if from Hellen the son of Zeus, surnamed the son of Deucalion, it came about that the Greek dialects were called, from the

Editors' notes and page, col. 353

Footnotes

(a) ‹anchor: dicitur sapientia› · call in col 354

Prov. I, 1-4.

Proverbs 1:1–4.

(printed under page 176)

(50) · call in col 354

Προσέταξεν ὄντως. Legi posset etiam προσέταξεν οὕτως, « imperavit ita. » Sylb.

"He truly commanded." One could also read "he commanded thus," "he ordered so." Sylburg.

(printed under page 176)

(51) · call in col 354

Διάλεκτον γοῦν ὁρίζονται λέξιν ἐθνικῷ χαρακτῆρι συντελουμένην. « Definiunt itaque dialectum dictionem, quae gentis stylo et charactere conficitur. » Corinthus, De dialectis, Διάλεκτος, λέξις ἴδιον χαρακτῆρα τόπου ἐμφαίνουσα. « Dictio proprium characterem loci ostendens est dialectus. » Collect.

"So they define dialect as speech completed by a national character." "So they define a dialect as speech formed by the style and character of a people." Corinthus, On Dialects: "A dialect is speech that displays the proper character of a place." "Speech showing the proper character of a place is a dialect." Collected notes.

(printed under page 176)

(52) · call in col 354

Εὐχρηστίας. Lege εὐχρήστου. Lowth.

"Of usefulness." Read "useful." Lowth.

(printed under page 176)

(53) ‹anchor: καὶ σοφία› · call in col 354

Σοφία. Respicit Proverb. I, 1, 2, 3, 4: Παροιμίαι Σολομῶντος υἱοῦ Δαβὶδ, ὃς ἐβασίλευσεν ἐν Ἰσραήλ. Δέξασθαί τε στροφὰς λόγων, νοῆσαί τε δικαιοσύνην ἀληθῆ, καὶ κρῖμα κατευθύνειν· ἵνα δῷ ἀκάκοις πανουργίαν, παιδὶ δὲ νέῳ αἴσθησίν τε καὶ ἔννοιαν.

"Wisdom." He has in view Proverbs 1:1–4: "The proverbs of Solomon son of David, who reigned in Israel ... to receive the turns of words, and to understand true justice, and to direct judgement; to give subtlety to the simple, and to the young child perception and understanding."

(printed under page 176)

(54) ‹anchor: κυβέρνησιν› · call in col 354

Κυβέρν. Prov. I: Ὁ δὲ νοήμων κυβέρνησιν κτήσεται, νοήσει τε.

"Steering." Proverbs 1: "And the man of understanding shall acquire guidance, and shall understand."

(printed under page 176)

(55) ‹anchor: Εἰ δὲ ἀπὸ› · call in col 354

Εἰ δὲ ἀπὸ Ἕλληνος. Quo tempore vixerit Hellen, disce ex Eusebio in Chronico, an. XXXVIII Cecropis primi Athen. regis, eumque ita lege ex ms.: « Ab Hellene Deucalionis et Pyrrhae filio ii, qui prius Graeci, Hellenes nuncupati, et Acta Attica vocata. » Clemens tamen pag. 351, tempore Crotopi Deucalionis inundationem constituit, cum successor Cecropis regnaret. Moysen Cecropi σύγχρονον plerique faciunt, Clemens Inacho. Pausanias in Lacon. ab Hellade dictos Hellenas, urbe Thessaliae. Stephanus de urbibus, de Hellade haec, Ἐκτίσθη ὑπὸ Ἕλληνος, οὐ τοῦ Δευκαλίωνος, ἀλλὰ τοῦ Φθίου καὶ Χρυσίππης. Vide Strab. lib. VIII et IX. Collect.

"But if from Hellen." Learn when Hellen lived from Eusebius in the Chronicle, year 38 of Cecrops, first king of Athens, and read him thus from the manuscript: "From Hellen, son of Deucalion and Pyrrha, those who were formerly Graeci were named Hellenes, and Acta was called Attica." Clement, however, at page 351, puts Deucalion's flood in the time of Crotopus, when Cecrops's successor was reigning. Most make Moses contemporary with Cecrops; Clement makes him contemporary with Inachus. Pausanias, in the Laconica, says the Hellenes were named from Hellas, a city of Thessaly. Stephanus, On Cities, says this of Hellas: "It was founded by Hellen, not the son of Deucalion, but the son of Phthius and Chrysippe." See Strabo, Books VIII and IX. Collected notes.

(printed under page 176)

(56) ‹anchor: Δευκαλίωνος› · call in col 354

Ἕλληνος τοῦ Διὸς τοῦ κατ' ἐπίκλησιν Δευκαλίωνος. Hervetus exp.: « Hellene, Jovis filio, qui fuit cognominatus Deucalion. » Porro Hellenem Deucalionis filium fuisse, multi scribunt: « Eumdem vero appellatum fuisse Deucalionem, haud quisquam. » Proinde haec Clementis verba sic Latine reddi debent: « Hellene, filio Jovis, quoad nomen vero Deucalionis. » Sensus enim est, Hellenem quidem, cum revera Jovis esset, pro Deucalionis filio vulgo habitum fuisse. Idem aliis pluribus contigisse fertur. Hercules, Jovis filius, Amphitryoniades dictus est: Hector, cum Priami filius haberetur, ab Apolline genitus est secundum Lycophronem Cassandrae v. 264. Idem igitur de Hellene intelligendum est: quem alii Jove, alii Deucalione natum tradunt. Apollodor. lib. I, c. 7: Γίνονται δὲ ἐκ Πύῤῥας Δευκαλίωνι παῖδες Ἕλλην μὲν πρῶτος, ὃν ἐκ Διὸς ἔνιοι γεγενῆσθαι λέγουσιν. « Porro ex Deucalione et Pyrrha nati sunt, Hellen ante alios, quem a Jove ortum esse nonnulli tradunt. » Conon, narrat. 27: Περὶ Ἕλληνος τοῦ παιδὸς αὐτοῦ (Δευκαλίωνος) ὃν ἔνιοι τοῦ Διὸς παῖδα εἶναί φασιν. « De Hellene filio Deucalionis, quem nonnulli Jovis esse filium dicunt. »

"Hellen, son of Zeus, called by surname Deucalion's." Hervetus explains: "Hellen, son of Jupiter, who was surnamed Deucalion." Many write that Hellen was Deucalion's son; "but that he himself was called Deucalion, nobody." So these words of Clement should be rendered in Latin thus: "Hellen, son of Jupiter, but by name son of Deucalion." The sense is that Hellen, though in truth Jupiter's son, was commonly held to be Deucalion's. The same is said to have happened to several others. Hercules, son of Jupiter, was called son of Amphitryon; Hector, though held to be Priam's son, was begotten by Apollo according to Lycophron, Cassandra line 264. The same, then, is to be understood of Hellen, whom some record as born of Jupiter, others of Deucalion. Apollodorus, Book I, chapter 7: "Children were born to Deucalion of Pyrrha: Hellen first, who some say was begotten by Zeus." "From Deucalion and Pyrrha were born Hellen before the others, whom some record to have sprung from Jupiter." Conon, Narrative 27: "Of Hellen his son (Deucalion's), whom some say is the son of Zeus." "Of Hellen, son of Deucalion, whom some say is Jupiter's son."

(printed under page 176)

(57) ‹anchor: τὰς Ἑλληνικάς› · call in col 354

Ἑλληνικάς. Apollodori versionem obiter hic emenda, loco jam dicto: Αὐτὸς (Ἕλλην) μὲν ἀφ' αὐτοῦ τοὺς καλουμένους Γραικοὺς προηγόρευσεν Ἕλ- (continues)

"Hellenic." Correct here in passing the translation of Apollodorus, in the place already cited: "He himself (Hellen) named after himself those called Graeci Hel- (continues)

(printed under page 176)

Footnotes

(a) · call in col 355

Prov. I, 5, 6.

Proverbs 1:5, 6.

(printed under page 177)

(b) ‹anchor: Isaias propheta› · call in col 355

Isa. VIII, 1.

Isaiah 8:1.

(printed under page 177)

(58) · call in col 355

Παρεστήσαμεν. Nempe superius in Strom. lib. I.

"We have shown." Namely above, in Stromata Book I.

(printed under page 177)

(59) · call in col 355

Τοῦ προφήτου. Id est Salomone. Vide supra ad p. 470 edit. Paris. Lowth.

"Of the prophet." That is, Solomon. See above, on page 470 of the Paris edition. Lowth.

(printed under page 177)

(60) · call in col 355

Ἡ δύναμις. Intelligit « anum, » quae Hermae Ecclesiam repraesentabat, Pastor. lib. I, vis. II, cap. 1: « Et cum surrexissem ab oratione, video contra me anum illam, quam et anno superiore videram, ambulantem, et legentem libellum aliquem. Et ait mihi: Potes haec electis Dei renuntiare? Dico ei: Domina, in memoria retinere non possum; da autem mihi libellum, et describam. Accipe, inquit, et restituas mihi illum. Ut autem accepi, in quemdam locum agri secedens, descripsi omnia ad litteram; non enim inveniebam syllabas. »

"The power." He means the "old woman" who represented the Church to Hermas, Shepherd Book I, Vision II, chapter 1: "And when I had risen from prayer, I saw before me that old woman whom I had seen the year before, walking and reading a little book. And she said to me: Can you report these things to God's elect? I said to her: Lady, I cannot keep it in memory; but give me the little book and I will copy it. Take it, she said, and give it back to me. When I had taken it, I withdrew to a certain place in the field and copied it all letter by letter; for I could not make out the syllables."

(printed under page 177)

(61) · call in col 355

Μὴ εὑρίσκων. Hoc modo cum marmora et nummi, tum etiam libri vetustissimi scripti conspiciuntur, perpetua scilicet litterarum serie, nulla vocum distinctione facta.

"Not finding." In this way marbles and coins, and also the most ancient books, are seen to be written: that is, in an unbroken run of letters, with no division between words.

(printed under page 177)

(62) · call in col 355

Στοιχείων. Respicere videtur Hebr. V, 12: Τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων.

"Of the elements." He seems to have in view Hebrews 5:12: "The first elements of the oracles."

(printed under page 177)

(63) · call in col 355

Δι' ὅ. Ms. Paris. διό.

"Because of which." The Paris manuscript has "wherefore."

(printed under page 177)

(64) · call in col 355

Ἡσαΐας. Isa. VIII, 1: « Et dixit Dominus ad me: Sume tibi librum graudem, et scribe in eo stylo hominis: velociter spolia. » LXX: Λάβε σεαυτῷ τόμον καινὸν μέγαν. Eusebius legit, τόμον καινοῦ, ut adnotatur in editione Romana, in quibusdam libris esse τόμον χάρτου καινοῦ. Clemens habet βιβλίον καινὸν κελεύεται λαβών. « Sume tibi librum novum magnum, » verterunt LXX et addiderunt « novum, » ut admonerent prophetiam esse de Testamento Novo. Eusebius lib. VII, c. 3, Demonstrat. evang. Collect.

"Isaiah." Isaiah 8:1: "And the Lord said to me: Take a great book and write in it with a man's pen: Take the spoils quickly." The Septuagint: "Take for yourself a new, great volume." Eusebius reads "a volume of new," as is noted in the Roman edition, where some copies have "a volume of new paper." Clement has "is bidden take a new book." The Septuagint rendered "Take for yourself a great new book" and added "new" to signal that the prophecy concerns the New Testament. Eusebius, Demonstration of the Gospel, Book VII, chapter 3. Collected notes.

(printed under page 177)

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running head: 355 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:356

χρόνων ὧν φθάσαντες παρεστήσαμεν, ῥᾴδιον συνιδεῖν ὅσαις γενεαῖς τῆς Ἑβραίων φωνῆς αἱ παρ' Ἕλλησι μεταγενέστεραι διάλεκτον ὑπάρχουσι. Προϊούσης δὲ τῆς γραφῆς τοὺς προειρημένους ὑπὸ τοῦ προφήτου τρόπους καθ' ἑκάστην περικοπὴν σημειωσάμενοι, παραστήσομεν τὴν γνωστικὴν ἀγωγὴν, κατὰ τὸν τῆς ἀληθείας κανόνα φιλοτέχνως ἐνδεικνύμενοι. Ἦ γὰρ οὐχὶ καὶ ἐν τῇ ὁράσει τῷ Ἑρμᾷ ἡ Δύναμις, ἐν τῷ τύπῳ τῆς Ἐκκλησίας φανεῖσα, ἔδωκε τὸ βιβλίον εἰς μεταγραφὴν, ὃ τοῖς ἐκλεκτοῖς ἀναγγελῆναι ἐβούλετο; Τοῦτο δὲ μετεγράψατο πρὸς γράμμα, φησὶ, μὴ εὑρίσκων τὰς συλλαβὰς τελέσαι. Ἐδήλου δ' ἄρα τὴν μὲν Γραφὴν πρόδηλον εἶναι πᾶσι, κατὰ τὴν ψιλὴν ἀνάγνωσιν ἐκλαμβανομένην, καὶ ταύτην εἶναι τὴν πίστιν στοιχείων τάξιν ἔχουσαν, δι' ὃ καὶ « ἡ πρὸς τὸ γράμμα ἀνάγνωσις » ἀλληγορεῖται· τὴν διάπτυξιν δὲ τὴν γνωστικὴν τῶν Γραφῶν, προκοπτούσης ἤδη τῆς πίστεως εἰκάζεσθαι τῇ κατὰ τὰς συλλαβὰς ἀναγνώσει ἐκδεχόμεθα. Ἀλλὰ καὶ Ἠσαΐας ὁ προφήτης βιβλίον « καινὸν » κελεύεται λαβὼν, « ἐγγράψαι » τινὰ, τὴν γνῶσιν τὴν ἁγίαν διὰ τῆς τῶν Γραφῶν ἐξηγήσεως ὕστερον ἔσεσθαι προφητεύοντος τοῦ Πνεύματος, τὴν ἔτι κατ' ἐκεῖνον τὸν καιρὸν ἄγραφον τυγχάνουσαν, διὰ τὸ μηδέπω γιγνώσκεσθαι· εἴρητο γὰρ ἀπ' ἀρχῆς μόνοις τοῖς νοοῦσιν. Αὐτίκα διδάξαντος τοῦ Σωτῆρος τοὺς ἀποστόλους, ἡ τῆς ἐγγράφου ἄγραφος ἤδη καὶ εἰς ἡμᾶς διαδίδοται παράδοσις, καρδίαις καιναῖς κατὰ τὴν ἀνακαίνωσιν τοῦ βιβλίου τῇ δυνάμει τοῦ Θεοῦ ἐγγεγραμμένη. Ταύτῃ οἱ τῶν παρ' Ἕλλησι λογιώτατοι τῷ Ἑρμῇ, ὃν δὴ λόγον εἶναι φασὶ, διὰ τὴν ἑρμηνείαν καθιεροῦσι τῆς ῥοιᾶς τὸν καρπόν· πολυκευθὴς γὰρ ὁ λόγος. Εἰκότως ἄρα καὶ τὸν Μωϋσέα ἀναλαμβανόμενον διττὸν εἶδεν Ἰησοῦς ὁ τοῦ Ναυή· καὶ τὸν μὲν μετ' ἀγγέλων, τὸν δὲ ἐπὶ τὰ ὄρη περὶ τὰς φάραγγας κηδείας ἀξιούμενον. Εἶδε δὲ Ἰησοῦς τὴν θέαν ταύτην κάτω, πνεύματι ἐπαρθεὶς, σὺν καὶ τῷ Χαλέβ· ἀλλ' οὐχ ὁμοίως ἄμφω θεῶνται· ἀλλ' ὁ μὲν καὶ θᾶττον κατῆλθε, πολὺ τὸ βρίθον ἐπαγόμενος· ὁ δὲ, ἐπικατελθὼν, ὕστερον τὴν δόξαν διηγεῖτο ἣν ἐθεᾶτο, διαθρῆσαι δυνηθεὶς μᾶλλον θατέρου, ἅτε καὶ καθαρώτερος γενόμενος· δηλούσης, οἶμαι, τῆς ἱστορίας, μὴ πάντων εἶναι τὴν γνῶσιν· ἐπεὶ οἱ μὲν τὸ

times which we have previously set forth, it is easy to perceive by how many generations the dialects among the Greeks are later than the language of the Hebrews. And as the writing proceeds, having noted at each passage the tropes forespoken by the prophet, we shall set forth the Gnostic way of life, skilfully displaying it according to the rule of the truth. For did not the Power also, that appeared to Hermas in the vision in the figure of the Church, give the book for copying which she wished to be declared to the chosen? And this, he says, he copied letter by letter, not finding how to complete the syllables. Now this signified that the Scripture is manifest to all when taken according to bare reading, and that this is the faith which holds the rank of elements, wherefore also it is allegorically called "reading according to the letter"; whereas we understand the Gnostic unfolding of the Scriptures, when faith is already advancing, to be likened to reading according to syllables. Moreover, Isaiah the prophet is also commanded to take a "new" book and "write in it" certain things, the Spirit prophesying that through the exposition of the Scriptures there would afterwards be the sacred knowledge, which at that time was still unwritten, because it was not yet known; for it had been spoken from the beginning only to those who understand. For instance, since the Saviour taught the apostles, the unwritten tradition of the written word is now handed down also to us, inscribed by the power of God upon hearts made new according to the renewal of the book. In this way the most learned among the Greeks consecrate to Hermes, whom they say is speech, the fruit of the pomegranate on account of interpretation; for speech hides many things. Reasonably, therefore, Joshua the son of Nun also saw Moses doubly when he was being taken up: one with angels, and the other on the mountains about the ravines deemed worthy of burial. And Joshua saw this sight below, being lifted up in spirit, together also with Caleb; yet both do not behold in like manner; but the one came down more quickly, bringing much weight with him, while the other, coming down afterwards, related the glory which he beheld, having been able to look into it more than the other, inasmuch as he had become purer; the story showing, I think, that knowledge does not belong to all; since some look at the

Editors' notes and page, col. 356

Page

running head: CLEMENTIS ALEXANDRINI 356
marginal letters: A χρόνων ὧν; B « ἡ πρὸς; C λογιώτατοι τῷ; D (in footnote)
old-edition numerals: (none)
other: misprint kept as printed: διάλεκτον (for διάλεκτοι), line 3 of the column (Q1d)
other: footnotes (a) Prov. I, 5, 6, (b) Isa. VIII, 1 and (58)–(64) are called in this column's Greek and set once in n355; (a), (b) and (61)–(64) are printed at the foot of this column, (60) running on into it (D ram; non enim inveniebam syllabas)

PG 9:357

σῶμα τῶν Γραφῶν τὰς λέξεις καὶ τὰ ὀνόματα, καθάπερ τὸ σῶμα τὸ Μωϋσέως, προσβλέπουσιν· οἱ δὲ τὰς διανοίας καὶ τὰ ὑπὸ τῶν ὀνομάτων δηλούμενα διορῶσι, τὸν μετὰ ἀγγέλων Μωϋσέα πολυπραγμονοῦντες. Ἀμέλει καὶ τῶν ἐπιβοωμένων τὸν Κύριον αὐτὸν οἱ μὲν πολλοὶ, « Υἱὲ Δαβὶδ, ἐλέησόν με, » ἔλεγον· ὀλίγοι καὶ Υἱὸν ἐγίγνωσκον τοῦ Θεοῦ, καθάπερ ὁ Πέτρος· ὃν καὶ ἐμακάρισεν, « ὅτι αὐτῷ σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψε τὴν ἀλήθειαν, ἀλλ' ἢ ὁ Πατὴρ αὐτοῦ ὁ ἐν τοῖς οὐρανοῖς, » δηλῶν τὸν γνωστικὸν οὐ διὰ τῆς σαρκὸς αὐτοῦ τῆς κυηθείσης, ἀλλὰ δι' αὐτῆς τῆς δυνάμεως τῆς πατρικῆς, γνωρίζειν τὸν Υἱὸν τοῦ Παντοκράτορος. Οὐ μόνον τοίνυν τοῖς ἐπιτυγχάνουσιν ἁπλῶς οὕτω δύσκολος ἡ τῆς ἀληθείας κτῆσις, ἀλλὰ καὶ ὧν τυγχάνει ἡ ἐπιστήμη οἰκεία, μηδὲ τούτοις ἀθρόαν δίδοσθαι τὴν θεωρίαν, ἡ κατὰ τὸν Μωϋσέα ἱστορία διδάσκει, μέχρις ἂν ἐθισθέντες ἀντωπεῖν, καθάπερ οἱ Ἑβραῖοι, τῇ δόξῃ τῇ Μωϋσέως, καὶ οἱ ἅγιοι τοῦ Ἰσραὴλ ταῖς τῶν ἀγγέλων ὀπτασίαις, οὕτω καὶ ἡμεῖς ταῖς τῆς ἀληθείας μαρμαρυγαῖς ἀντιβλέπειν δυνηθῶμεν.

look upon the body of the Scriptures, the words and the names, as upon the body of Moses; while others see through to the meanings and to what the names signify, searching out the Moses who is with the angels. Indeed, of those who called upon the Lord Himself, the many said, “Son of David, have mercy on me”; few knew Him also as Son of God, as Peter did; whom He also called blessed, “because flesh and blood had not revealed the truth to him, but His Father Who is in heaven,” showing that the gnostic knows the Son of the Almighty not through His flesh that was conceived, but through the Father’s power itself. Not only, then, for those who come upon it at random is the acquiring of the truth so hard; but even to those to whom knowledge is proper, not even to these, as the history of Moses teaches, is contemplation given all at once, until, having grown used to looking face to face, as the Hebrews at the glory of Moses and the holy ones of Israel at the visions of the angels, so we too become able to look back at the flashing splendours of the truth.

CAPUT XVI.

CHAPTER XVI.

Exemplum hujus mystici intellectus (de quo in capite praecedente) ponit in explicatione mystica Decalogi.

He gives an example of this mystical understanding (of which in the preceding chapter) in a mystical explanation of the Decalogue.

Editors' notes and page, col. 357

Page

running head: 357 STROMATUM LIB. VI.
marginal letters: A σῶμα τῶν; B ἀθρόαν δίδοσθαι; C Ὑπόδειγμα δ'; D σαρκοβόρα καὶ
old-edition numerals: (none)
other: after δυνηθῶμεν., 5 lines of facing Latin run across from col 358 (not set); the full-width heading CAPUT XVI. and its Latin chapter summary across cols 357-358 ARE set in this file (Q5 correction: earlier line said not set); the Greek below the band (Ὑπόδειγμα δ' ἡμῖν ... διαθηκῶν.), printed in this column, is filed under rail 358 (parts/c358_a.md), not here: re-file under 357; in it, check Αὕτη (twice) on the page, which may print Αὔτη (Q5, UNSURE at this resolution)
running head: 357 STROMATUM LIB. VI. 358
marginal letters: A ‹σῶμα τῶν Γραφῶν› / ‹dignus erat cui›; B ‹ἱστορία διδάσκει› / ‹bant : « Fili David›; C ‹Ὑπόδειγμα δ' ἡμῖν› / ‹Nobis autem gnosticae›; D ‹σαρκοβόρα καὶ τὰ ἡμέρῳ› / ‹rursus similiter›
old-edition numerals: (none) in the Greek; in the facing Latin, ✠ before ‹Verum hic quidem› and bold 289 after ‹non omnium› (foot line ✠ P. 807, ED. POTTER, 680, ED. PARIS.)
footnote calls in the Greek: (65) after ὑπὸ, (66) after ἀντωπεῖν, (67) after Ἑβραῖοι, (68) after ἅγιοι; below the band (69) after ἐνυποκειμένη, (70) after ὡς αὔτως, (71) after σοφία (Variorum notae at the page foot, pass 2); scripture notes a–d are called in the facing Latin only
running head: 357 STROMATUM LIB. VI. 358
marginal letters: A ‹σῶμα τῶν Γραφῶν›; B ‹ἀθρόαν δίδοσθαι τὴν θεωρίαν›; C (in c358_a); D (in c358_a)
old-edition numerals: (none in the Greek; 289 stands in the facing Latin)

PG 9:358

Ὑπόδειγμα δ' ἡμῖν κατὰ παραδρομὴν ἐκκείσθω εἰς σαφήνειαν γνωστικὴν ἡ Δεκάλογος. Καὶ ὅτι μὲν ἱερὰ ἡ δεκὰς, παρέλκει λέγειν τὰ νῦν. Εἰ δὲ αἱ πλάκες αἱ γεγραμμέναι ἔργον Θεοῦ, φυσικὴν ἐμφαίνουσαι δημιουργίαν εὑρεθήσονται· « δάκτυλος » γὰρ « Θεοῦ » δύναμις νοεῖται Θεοῦ, δι' ἧς ἡ κτίσις τελειοῦται οὐρανοῦ καὶ γῆς· ὧν ἀμφοῖν αἱ πλάκες νοηθήσονται σύμβολα· Θεοῦ μὲν γὰρ γραφὴ καὶ εἰδοποιία ἐνυποκειμένη τῇ πλακὶ δημιουργία τοῦ κόσμου τυγχάνει· ἡ Δεκάλογος δὲ, κατὰ μὲν οὐράνιον εἰκόνα, περιέχει ἥλιον καὶ σελήνην, ἄστρα, νέφη, φῶς, πνεῦμα, ὕδωρ, ἀέρα, σκότος, πῦρ. Αὕτη φυσικὴ Δεκάλογος οὐρανοῦ· ἡ δὲ τῆς γῆς εἰκὼν, περιέχει ἀνθρώπους, κτήνη, ἑρπετὰ, θηρία, καὶ τῶν ἐνύδρων ἰχθύας καὶ κήτη· τῶν τε αὖ πτηνῶν ὁμοίως τά τε σαρκοβόρα καὶ τὰ ἡμέρῳ χρώμενα τροφῇ· φυτῶν τε ὡς αὔτως, τὰ καρποφόρα καὶ ἄκαρπα. Αὕτη φυσικὴ Δεκάλογος γῆς. Καὶ « ἡ κιβωτὸς » δὲ, ἡ ταῦτα περιειληφυῖα, ἡ τῶν θείων τε καὶ ἀνθρωπίνων γνῶσις εἴη ἂν καὶ σοφία. Τάχα δ' ἂν εἶεν αἱ δύο πλάκες αὗται δισσῶν προφητεία διαθηκῶν.

Let the Decalogue be set out for us in passing as an example, for the sake of gnostic clearness. That the decad is sacred it is superfluous to say now. But if the tables that were written are the work of God, they will be found to display the creation of nature; for by “the finger of God” is understood the power of God, through which the creation of heaven and earth is accomplished; and the tables will be understood as symbols of both. For the writing of God and the shaping of forms laid upon the table is the creation of the world; and the Decalogue, according to a heavenly image, contains sun and moon, stars, clouds, light, wind, water, air, darkness, fire. This is the natural Decalogue of heaven. And the image of the earth contains men, cattle, creeping things, wild beasts, and of the creatures of the water fishes and sea monsters; and again of the winged creatures likewise both the flesh-eating and those that live on gentle food; and of plants in the same way the fruit-bearing and the barren. This is the natural Decalogue of earth. And “the ark,” too, which held these things, would be the knowledge of things divine and human, and wisdom. And perhaps these two tables would be a prophecy of the two covenants.

Editors' notes and page, col. 358

Footnotes

(a) · call in col 358

Marc. X, 48, et alibi saepe.

Mark 10:48, and often elsewhere.

(printed under page 178)

(b) · call in col 358

Matth. XVI, 17.

Matthew 16:17.

(printed under page 178)

Exod. XXXII, 15, 16; XXXI, 18.

Exodus 32:15, 16; 31:18.

(printed under page 178)

(d) ‹anchor: autem arca› · call in col 358

Exod. XXV, 16.

Exodus 25:16.

(printed under page 178)

(65) · call in col 358

Ὑπό. Ms. Ottob. ὑπέρ.

"Under." The Ottoboni manuscript has "above."

(printed under page 178)

(66) · call in col 358

Ἀντωπεῖν. Haec vox infra occurrit in Excerptis e Theodoto p. 791, edit. Paris. Ἀντομματεῖν dicit auctor Constitut. apost. lib. VI, c. 2, ubi adnotat Cotelerius, « Lucam, et post eum Barnabam, ac verum Clementem Romanum, Clementemque Alexandrinum, et alios, ante vero auctorem libri Sapientiae, ἀντοφθαλμεῖν usurpasse; Dionysium vero Pseudo-Areopagitam cum Clemente Alexandrino, Method. Athanas. ἀντωπεῖν, et ἀντωπῆσαι. »

"To face." This word occurs below in the Excerpts from Theodotus, page 791 of the Paris edition. The author of the Apostolic Constitutions, Book VI, chapter 2, says ἀντομματεῖν, where Cotelier notes "that Luke, and after him Barnabas, and the genuine Clement of Rome, and Clement of Alexandria, and others, and before them the author of the book of Wisdom, used ἀντοφθαλμεῖν; but Dionysius the Pseudo-Areopagite, with Clement of Alexandria, Methodius and Athanasius, used ἀντωπεῖν and ἀντωπῆσαι."

(printed under page 178)

(67) · call in col 358

Οἱ Ἑβρ. Respicit Exod. XXXIV, 30 et seq.

"The Hebrews." He has in view Exodus 34:30 and following.

(printed under page 178)

(68) · call in col 358

Οἱ ἅγιοι. Scilicet prophetae, veluti Dan. X, 7 et seq., et alibi.

"The holy ones." That is, the prophets, as in Daniel 10:7 and following, and elsewhere.

(printed under page 178)

(69) ‹anchor: εἰδοποιία ἐνυποκειμένη› · call in col 358

Ἐνυποκ. Forte rectius ἐναποκειμένη. Sylb.

"Underlying." Perhaps more correctly "laid up within." Sylburg.

(printed under page 178)

(70) ‹anchor: ὡς αὔτως› · call in col 358

Ὡς αὔτως. Vel conjuncte ὡσαύτως.

"Likewise." Or joined as one word, ὡσαύτως.

(printed under page 178)

(71) ‹anchor: καὶ σοφία› · call in col 358

Σοφία. Conf. superius Paedag. p. 181, not.

"Wisdom." Compare above, Paedagogus, page 181, note.

(printed under page 178)

Footnotes

(a) · call in col 359

Gal. V, 17.

Galatians 5:17.

(printed under page 179)

(72) · call in col 359

Γράφονται, δισσοῖς πνεύμασιν ἐντολαῖς. Forte rectius γράφονται, δισσοῖς πνεύμασιν ἐντολαί· ut conjicere licet ex v. 48. Utique Hervetus interpres ita legit. Sylburg. — Totam hanc sententiam sic scribe: Δισσῶς, ὡς ἔοικε, γράφονται, δισσοῖς δεδομέναις πνεύμασιν ἐντολαῖς, sicut infra: τοῖς δισσοῖς πνεύμασι τὰς δεδομένας ἐντολάς. Paulo enim post: Εἰκότως τοίνυν αἱ δύο πλάκες τοῖς δισσοῖς πνεύμασι τὰς δεδομένας ἐντολὰς, τῷ πλασθέντι τῷ τε ἡγεμονικῷ, τὰς πρὸ τοῦ νόμου παραδεδομένας. Heinsius.

"They are written, for the two spirits, with commandments." Perhaps more correctly "commandments are written for the two spirits," as may be conjectured from line 48. Certainly the translator Hervetus read it so. Sylburg. — Write the whole sentence thus: "They are written twofold, it seems, the commandments given to the two spirits," as below: "the commandments given to the two spirits." For a little later: "Fittingly, then, the two tables [signify] the commandments given to the two spirits, to the one that was formed and to the ruling one, those handed down before the law." Heinsius.

(printed under page 179)

(73) · call in col 359

Τῷ τε. Id est rationali et sensibili hominis facultati. Sic Philo Judaeus lib. Quis sit rerum divinarum haeres. p. 504: Τί δ' αἱ στῆλαι τῶν γενικῶν δέκα νόμων, ἃς ὀνομάζει πλάκας; δύο εἰσὶν ἰσάριθμοι τοῖς τῆς ψυχῆς μέρεσι· λογικῷ γὰρ καὶ ἀλόγῳ παιδευθῆναι καὶ σωφρονισθῆναι χρή. « Quid innuunt columnae decem legum generalium, quas nominant tabulas? duae sunt numero pares animae partibus. Nam brutae pariter ac rationali debetur eruditio castigatioque. »

"And to the." That is, to the rational and the sensible faculty of man. So Philo the Jew, in the book Who Is the Heir of Divine Things, page 504: "And what of the pillars of the ten general laws, which he calls tables? They are two, equal in number to the parts of the soul; for the rational and the irrational part must both be trained and chastened." "What do the pillars of the ten general laws, which they call tables, signify? They are two, equal in number to the parts of the soul. For instruction and correction are owed alike to the brute part and to the rational."

(printed under page 179)

(74) · call in col 359

Καὶ τό. Galat. τὸ δέ.

"And the." Galatians has "but the."

(printed under page 179)

(75) · call in col 359

Καὶ τοῦτο. Nempe πνοὴν ζωῆς, quam in creando homine ἐνεφύσησεν ὁ Θεός, Genes. II, 7. Hanc Clemens paulo superius dixit τὸ ὑποκείμενον πνεῦμα, et infra πνεῦμα σαρκικὸν, σωματικόν.

"And this." Namely the breath of life, which "God breathed in" when creating man, Genesis 2:7. A little above Clement called this "the underlying spirit," and below "the fleshly, bodily spirit."

(printed under page 179)

(76) · call in col 359

Προεισκρίνεται. Possit etiam scribi προσεισκρίνεται.

"Is introduced beforehand." It could also be written "is introduced besides."

(printed under page 179)

(77) ‹anchor: καὶ παντί› · call in col 359

Καὶ παντί. Aptius καὶ πάντῃ· ut interpres vertit, « et quoquo versus per sensus et reliquum corpus procedit. » Sylburg.

"And to all." More aptly "and everywhere," as the translator renders, "and passes in every direction through the senses and the rest of the body." Sylburg.

(printed under page 179)

(78) ‹anchor: καὶ δή› · call in col 359

Καὶ δή. Hoc est, « quin etiam quae mente ac animo conceptae sunt, in actionem per hunc transeunt. » Herveti versio ferri posset, si legatur τὰς κατ' ἔννοιαν.

"And indeed." That is, "indeed, things conceived in mind and spirit pass into action through it." Hervetus's version could be allowed if one read "those according to thought."

(printed under page 179)

Page

running head: 359 CLEMENTIS ALEXANDRINI
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:360

Ἀνεκαινίσθησαν οὖν μυστικῶς, πλεοναζούσης ἀγνοίας ἅμα καὶ ἁμαρτίας. Δισσῶς, ὡς ἔοικε, γράφονται, δισσοῖς πνεύμασιν ἐντολαῖς, τῷ τε ἡγεμονικῷ τῷ τε ὑποκειμένῳ· ἐπεὶ « ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, καὶ τὸ πνεῦμα κατὰ τῆς σαρκός. » Ἔστι δὲ καὶ δεκάς τις περὶ τὸν ἄνθρωπον αὐτὸν, τά τε αἰσθητήρια πέντε καὶ τὸ φωνητικὸν καὶ τὸ σπερματικόν· καὶ τοῦτο δὴ ὄγδοον τὸ κατὰ τὴν πλάσιν πνευματικόν· ἔννατον δὲ τὸ ἡγεμονικὸν τῆς ψυχῆς· καὶ δέκατον τὸ διὰ τῆς πίστεως προσγινόμενον ἁγίου Πνεύματος χαρακτηριστικὸν ἰδίωμα. Ἔτι πρὸς τούτοις δέκα τισὶν ἀνθρωπείοις μέρεσι προστάσσειν ἡ νομοθεσία φαίνεται, τῇ τε ὁράσει καὶ ἀκοῇ, καὶ τῇ ὀσφρήσει, ἁφῇ τε καὶ γεύσει, καὶ τοῖς τούτων ὑπουργοῖς ὀργάνοις, δισσοῖς οὖσι, χερσί τε καὶ ποσίν· αὕτη γὰρ ἡ πλάσις τοῦ ἀνθρώπου. Ἐπεισκρίνεται δὲ ἡ ψυχὴ, καὶ προεισκρίνεται τὸ ἡγεμονικὸν, ᾧ διαλογιζόμεθα, οὐ κατὰ τὴν τοῦ σπέρματος καταβολὴν γεννώμενον, ὡς συνάγεσθαι καὶ ἄνευ τούτου τὸν δέκατον ἀριθμὸν, δι' ὧν ἡ πᾶσα ἐνέργεια τοῦ ἀνθρώπου ἐπιτελεῖται. Τῇ τάξει γὰρ εὐθέως γενόμενος ὁ ἄνθρωπος, ἀπὸ τῶν παθητικῶν τὴν ἀρχὴν τοῦ ζῆν λαμβάνει. Τὸ λογιστικὸν τοίνυν καὶ ἡγεμονικὸν αἴτιον εἶναι φαμὲν τῆς συστάσεως τῷ ζώῳ· ἀλλὰ καὶ τοῦτο τὸ ἄλογον μέρος ἐψυχῶσθαί τε καὶ μόριον αὐτῆς εἶναι. Αὐτίκα τὴν μὲν ζωτικὴν δύναμιν, ᾗ ἐμπεριέχεται τὸ θρεπτικόν τε καὶ αὐξητικὸν καὶ καθ' ὅλου κινητικὸν, τὸ πνεῦμα εἴληχε τὸ σαρκικὸν, ὀξυκίνητον ὂν, καὶ παντὶ διά τε τῶν αἰσθήσεων καὶ τοῦ λοιποῦ σώματος πορευόμενόν τε καὶ πρωτοπαθοῦν διὰ σώματος· τὴν προαιρετικὴν δὲ τὸ ἡγεμονικὸν ἔχει δύναμιν, περὶ ἣν ἡ ζήτησις καὶ ἡ μάθησις καὶ ἡ γνῶσις. Ἀλλὰ γὰρ ἡ πάντων ἀναφορὰ εἰς ἓν συντέτακται τὸ ἡγεμονικὸν, καὶ δι' ἐκεῖνο ζῇ τε ὁ ἄνθρωπος, καί πως ζῇ. Διὰ τοῦ σωματικοῦ ἄρα πνεύματος αἰσθάνεται ὁ ἄνθρωπος, ἐπιθυμεῖ, ἥδεται, ὀργίζεται, τρέφεται, αὔξεται· καὶ δὴ καὶ πρὸς τὰς πράξεις διὰ τούτου πορεύεται τὰ κατ' ἔννοιάν τε καὶ διάνοιαν· καὶ ἐπειδὰν κρατῇ τῶν ἐπιθυμιῶν, βασιλεύει τὸ ἡγεμονικόν. Τὸ οὖν, « Οὐκ ἐπιθυμήσεις, » οὐ δουλεύσεις, φησὶ, τῷ σαρκικῷ πνεύματι, ἀλλὰ ἄρξεις αὐτοῦ· « ἐπεὶ ἡ σὰρξ ἐπιθυμεῖ κατὰ

They were renewed, therefore, mystically, when ignorance and sin abounded together. They are written in two ways, as it seems, with commandments for two spirits, both the ruling principle and the subject one; since "the flesh lusts against the spirit, and the spirit against the flesh." And there is also a certain decade about man himself: the five senses, and the vocal faculty, and the generative faculty; and this eighth, the spiritual principle at his formation; and ninth, the ruling principle of the soul; and tenth, the characteristic property of the Holy Spirit accruing through faith. Still further, in addition to these, the giving of the law appears to give commands to ten human parts: to sight and hearing, and to smell, touch, and taste, and to the instruments subservient to these, which are double, hands and feet; for this is the formation of man. And the soul is introduced besides, and prior to it is introduced the ruling principle, by which we reason, not engendered in the casting of the seed, so that even without this the tenth number is gathered, through which the whole activity of man is accomplished. For in order, as soon as man comes into being, he takes the beginning of life from the passible parts. We say, therefore, that the rational and ruling principle is the cause of constitution for the living creature; yet that this irrational part also is animate and is a part of the soul. For instance, the carnal spirit has obtained by lot the vital power, in which is comprised the nutritive and the growth-producing and in general the locomotive faculty, being swift to move, and proceeding everywhere both through the senses and the rest of the body, and being the first to be affected through the body; whereas the ruling principle has the faculty of choice, about which are inquiry and learning and knowledge. In fact, the reference of all things is ordered towards one thing, the ruling principle, and through that man both lives and lives in a certain way. Through the bodily spirit, therefore, man perceives, desires, rejoices, is angry, is nourished, grows; and indeed through this also the things according to thought and understanding proceed to actions; and whenever it masters the desires, the ruling principle reigns. Therefore, the commandment, "You shall not covet," means, He says, you shall not be a slave to the carnal spirit, but shall rule over it; "since the flesh lusts against

Editors' notes and page, col. 360

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running head: CLEMENTIS ALEXANDRINI 360
marginal letters: A Ἀνεκαινίσθησαν οὖν; B καὶ ποσίν·; C αἰσθήσεων καὶ; D (in footnote)
old-edition numerals: (none)
other: line 3 prints ἐντολαῖς for ἐντολαί

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τοῦ πνεύματος, » καὶ εἰς τὸ παρὰ φύσιν ἀτακτεῖν ἐπανίσταται· καὶ « τὸ πνεῦμα κατὰ τῆς σαρκὸς » εἰς τὴν κατὰ φύσιν τοῦ ἀνθρώπου διεξαγωγὴν ἐπικρατεῖ. Μήτι οὖν εἰκότως « κατ' εἰκόνα Θεοῦ γεγονέναι » ὁ ἄνθρωπος εἴρηται, οὐ κατὰ τῆς κατασκευῆς τὸ σχῆμα, ἀλλ' ἐπεὶ ὁ μὲν Θεὸς λόγῳ τὰ πάντα δημιουργεῖ, ὁ δὲ ἄνθρωπος, ὁ γνωστικὸς γενόμενος, τῷ λογικῷ τὰς καλὰς πράξεις ἐπιτελεῖ; Εἰκότως τοίνυν αἱ δύο πλάκες τοῖς δισσοῖς πνεύμασι τὰς δεδομένας ἐντολὰς, τῷ τε πλασθέντι, τῷ τε ἡγεμονικῷ τὰς πρὸ τοῦ νόμου παραδεδομένας, ἀλλὰ καὶ εἴρηνται μηνύειν, καὶ τὰ τῶν αἰσθήσεων κινήματα κατά τε τὴν διάνοιαν ἀποτυποῦνται κατά τε τὴν ἀπὸ τοῦ σώματος ἐνέργειαν φανεροῦνται. Ἐξ ἀμφοῖν γὰρ ἡ κατάληψις. Πάλιν τε αὖ ὡς αἴσθησις πρὸς τὸ αἰσθητὸν, οὕτω νόησις πρὸς τὸ νοητόν. Διτταὶ δὲ καὶ αἱ πράξεις, αἱ μὲν κατ' ἔννοιαν, αἱ δὲ κατ' ἐνέργειαν. Καὶ ἡ μὲν πρώτη τῆς Δεκαλόγου ἐντολὴ παρίστησιν, ὅτι μόνος εἷς ἐστι Θεὸς παντοκράτωρ, ὃς ἐκ τῆς Αἰγύπτου τὸν λαὸν μετήγαγεν διὰ τῆς ἐρήμου εἰς τὴν πατρῴαν γῆν, ὅπως καταλαμβάνωσι μὲν διὰ τῶν θείων ἐνεργημάτων, ὡς ἐδύναντο, τὴν δύναμιν αὐτοῦ, ἀφιστῶνται δὲ τῆς τῶν γενητῶν

the spirit," and rises up into disorderly conduct contrary to nature; and "the spirit against the flesh" prevails for the conduct of man's life according to nature. Is it not, then, reasonably said that man "was made according to the image of God," not according to the form of his frame, but since God creates all things by reason, and man, having become Gnostic, accomplishes noble actions by the rational faculty? Reasonably, therefore, the two tablets are also said to declare the commandments given to the two spirits, both to that which was formed and to the ruling principle, handed down before the law, and the movements of the senses are both stamped according to the understanding and manifested according to the activity from the body. For from both comes apprehension. And again, as sensation is to the sensible, so is intellection to the intelligible. And twofold also are actions, some according to thought, and others according to activity. And the first commandment of the Decalogue shows that there is one only God Almighty, Who led the people over out of Egypt through the wilderness into their ancestral land, in order that they might apprehend His power through the divine operations, so far as they were able, and might abstain from the

Editors' notes and page, col. 361

Footnotes

(a) · call in col 362

Gen. I, 26.

Genesis 1:26.

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(79) · call in col 362

Ἀλλὰ καὶ εἴρ. Malim haec sic scribere: εἴρηνται μηνύειν· ἀλλὰ καὶ τὰ τῶν αἰσθ. Sylburgius ait: « Haud scio an legendum ἀλλαχῇ εἴρηνται. Si quis ordine inverso καὶ ἄλλα malit, per me licet. Interpres, ut corrupta, transiliit. »

"But also it has been said." I should prefer to write this thus: "they are said to indicate; but also the things of the senses." Sylburg says: "I rather think we should read 'they are said elsewhere.' If anyone prefers, in reverse order, 'and other things,' he may, for my part. The translator skipped it as corrupt."

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(80) · call in col 362

Ἡ μὲν πρώτη. Haud in promptu est dicere, quo modo Clemens Decalogum in partes suas distribuerit. Nam praeceptum de honore parentibus tribuendo clare quintum vocat: cum tamen alterum de non sumendo in vanum Dei nomine secundo, et quod de Sabbato agit, tertio loco ponere videatur; ac proinde quae haec praecepta praecedunt, universa uno praecepto concludantur, necesse est. Porro post quintum praeceptum statim illud addit, quo adulterium prohibetur: tum alterum, quo homicidium; ac deinde eo, quod de falso testimonio agit, prorsus omisso, vel cum praecedente confuso, decimum pronuntiat esse, quo a qualicunque concupiscentia arcemur. Pro certo igitur tenendum est quod cum Clemens praeceptum de honore parentibus tribuendo quinto loco ponat, ante id alia quatuor numeraverit; et quod post id itidem quatuor praecedere voluerit praeceptum illud, quo qualiscunque concupiscentia prohibetur, cum hoc decimum esse aperte doceat. Quae cum ita sint, Clementis verba hoc, vel alio simili, modo scribenda esse videntur: Καὶ ἡ μὲν πρώτη . . . πατρῴαν γῆν. Ὅπως καταλαμβ. . . . ἔχοντες Θεὸν, ὁ δεύτερος ἐμήνυε λόγος. Μὴ δεῖν λαμβάνειν . . . αὐτὸς μόνος, τρίτος ἐστὶ λόγος. Τέταρτος δὲ ὁ μηνύων γεγονέναι, etc. Qua mutatione haud ita magna fiet, ut et secum consentiat Clemens, et cum Philone Judaeo, quem in iis, quae ad veterem legem spectant, ubique fere sequitur, ut saepe alias observatum est. Philo enim primum id praeceptum esse declarat, quo dicitur unum esse verum Deum colendum, qui Judaeos ex Aegypto eduxit; secundum, quo simulacra coli prohibentur; tertium, quo Dei nomen in vanum non esse sumendum decernitur; quartum, quo septimi diei observatio praecipitur, etc. Conf. ejus lib. Quis sit rerum divinarum haeres, pag. 504, lib. De decalogo, lib. De specialibus praeceptis in ipso principio. Ad sententiam nostram confirmandam accedit, quod Philo, perinde ac Clemens noster, praeceptum de adulterio ei, quo prohibetur homicidium, anteponat; octavo autem loco praeceptum de furto, et illud, quo qualiscunque concupiscentia prohibetur, decimo constituat. Sylburg. ait: « Hoeschelius Decalogi numerum sic impleri posse arbitratur, si post γῆν inseratur, ὁ δεύτερος δὲ λόγος (seu ἡ δὲ δευτέρα ἐντολή) παρίστησι· mutato mox δεύτερος in τρίτος, et τρίτος in τέταρτος. Mihi vero, inquit, post comma istud, ὁ δεύτερος δὲ ἐμήνυε λόγος, mutilatus esse videtur locus, deesseque enarratio secundi praecepti de imaginibus. Id enim eum hoc loco agnovisse, satis declarant quae cum alibi passim contra imagines disputat, tum p. 249, 295 et 303, secundum vero ei praecepto locum tribuunt etiam Philo tribus in locis, et Josephus p. 69, itemque Origenes homilia octava in Exodum, Athanasius in Synopsi sacrae Scripturae, Gregorius Naz., in Carminibus: imo et recentiores, Nicephorus, Zonaras, Cedrenus et Suidas in voce Πλάξ· atque adeo nisi hoc loco defectus statuatur, et mox pro τρίτος reponatur τέταρτος, quomodo consistet ordo et numerus in sequentibus? Manifeste namque cum caeteris supra nominatis auctoribus decimum praeceptum esse dicit περὶ ἐπιθυμιῶν, p. 292. Atque en tibi octo hexametris expressa haec decem praecepta per Gregorium pag. 36: / Οὐ γνώσῃ Θεὸν ἄλλον· ἐπεὶ σέβας οἷον ἑνός γε. / Οὐ στήσεις ἴνδαλμα κενὸν καὶ ἄπνοον εἰκώ. / Οὔ ποτε μαψιδίως μνήσῃ μεγάλοιο Θεοῖο. / Σάββατα πάντα φύλασσε μετάρσια καὶ σκιόεντα. / Ὄλβιος, ἢν τοκέεσσι φέρῃς χάριν ἣν ἐπέοικε. / Φεύγειν ἀνδροφόνου παλάμας ἄγος, ἀλλοτρίης τε / Εὐνῆς· κλεπτοσύνην τε κακόφρονα, μαρτυρίην τε / Ψευδῆ· ἀλλοτρίων τε πόθον, σπινθῆρα μόροιο. » Atque hactenus viri doctissimi Hoeschelius et Sylburg., quorum conjecturae an Clementis sententiae magis consentaneae sint, quam quae a nobis allata sunt, aequus lector, omnibus diligenter perpensis, facile judicabit.

"The first." It is not easy to say how Clement divided the Decalogue into its parts. For he plainly calls the commandment on honouring parents the fifth; yet he seems to put the one on not taking God's name in vain second and the one on the Sabbath third; and so everything that precedes these commandments must be gathered into one commandment. Again, right after the fifth commandment he adds the one forbidding adultery, then the one forbidding murder; and then, leaving out altogether the one on false witness, or merging it with the preceding, he declares the tenth to be the one by which we are kept from every kind of covetousness. It must therefore be held for certain that, since Clement puts the commandment on honouring parents fifth, he counted four others before it; and that he meant four likewise to come after it and before the commandment forbidding every kind of covetousness, since he plainly teaches that this is the tenth. This being so, Clement's words seem to need writing in this or some similar way: "And the first ... the fatherland. That ... having God, the second word declared. That one must not take ... he alone, is the third word. The fourth is the one declaring that [the world] was made," etc. By this not very great change Clement will agree both with himself and with Philo the Jew, whom he follows almost everywhere in matters touching the old law, as has often been observed elsewhere. For Philo declares the first commandment to be the one saying that the one true God is to be worshipped, who brought the Jews out of Egypt; the second, that by which the worship of images is forbidden; the third, that by which it is decreed that God's name is not to be taken in vain; the fourth, that by which the keeping of the seventh day is commanded, and so on. Compare his book Who Is the Heir of Divine Things, page 504, the book On the Decalogue, and the book On the Special Laws at its very beginning. Our view is further confirmed by this: Philo, just like our Clement, puts the commandment on adultery before the one forbidding murder, and sets the commandment on theft eighth and the one forbidding every kind of covetousness tenth. Sylburg says: "Hoeschel thinks the number of the Decalogue can be made up if after 'land' there is inserted 'and the second word (or, the second commandment) presents,' changing 'second' just after into 'third,' and 'third' into 'fourth.' But to me, he says, after the clause 'and the second word declared' the passage seems mutilated, and the explanation of the second commandment, on images, to be missing. That he recognized it in this place is shown clearly enough both by his arguments against images elsewhere, passim, and at pages 249, 295 and 303; and the second place is given to that commandment also by Philo in three places, by Josephus at page 69, and likewise by Origen in the eighth homily on Exodus, Athanasius in the Synopsis of Holy Scripture, Gregory Nazianzen in his Poems; and indeed by more recent writers, Nicephorus, Zonaras, Cedrenus, and Suidas under the word 'Tablet.' So unless a gap is assumed at this place, and 'fourth' is put back for 'third' just after, how will the order and number hold in what follows? For plainly, with the other authors named above, he says at page 292 that the tenth commandment is about desires. And here you have these ten commandments expressed in eight hexameters by Gregory, page 36: 'You shall know no other God, since worship belongs to One alone. You shall set up no empty idol, no breathless image. Never shall you name the great God in vain. Keep every Sabbath, the lofty and shadowed. Blessed are you if you render your parents the thanks that is fitting. Flee the guilt of the murderer's hand, and of another's bed; and evil-minded theft, and false witness; and desire for what is another's, the spark of death.'" Thus far those most learned men Hoeschel and Sylburg; whether their conjectures agree better with Clement's meaning than what we have put forward, the fair reader, having weighed everything carefully, will readily judge.

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(81) ‹anchor: τῆς τῶν γενητῶν› · call in col 362

Γενητῶν. A. mavult γεννητῶν. Sylburg.

"Of things that have come to be." A. prefers "of things begotten." Sylburg.

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Footnotes

(a) · call in col 363

Exod. XX, 2, 3 et seq.

Exodus 20:2, 3 and following.

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(b) · call in col 363

Ibid. 7.

Same, verse 7.

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Exod. XX, 8.

Exodus 20:8.

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(d) ‹anchor: Quocirca Solomon› · call in col 363

Prov. VIII, 22 et seq.

Proverbs 8:22 and following.

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(82) · call in col 363

Γενητὰ καὶ μάταια. Vult auctor μάταια esse « creata, » ac proinde nomen Dei sumere ἐπὶ ματαίῳ esse id rebus creatis imponere. Itaque hoc praecepto, secundum Clementem, prohibemur Dei nomen creaturis imponere, quibus proxime superiori praecepto divinum cultum tribuere vetitum est.

"Things that have come to be, and vain things." The author means that "vain things" are "created things," and so to take God's name "in vain" is to give it to created things. By this commandment, then, according to Clement, we are forbidden to give God's name to creatures, to which the commandment just before forbade us to pay divine worship.

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(83) · call in col 363

Ὁ ὤν. Nomen Dei Exod. III, 14: Ἐγώ εἰμι ὁ ὤν, etc.

"He who is." The name of God, Exodus 3:14: "I am he who is," etc.

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(84) · call in col 363

Τρίτος. Legendum omnino τέταρτος, uti notavit Sylburg. Nam p. 687, edit. Paris., proximum mandatum ut quintum ordine recensetur. Deest itaque tertii praecepti explicatio, quamvis secundum ita exponat, ut etiam tertii vim quodammodo in se contineret, unde forte defectus ortum habuit. Ita infra nonum cum decimo in unam et eamdem interpretationem coalescit. Lowth. — Porro mihi nec secundi praecepti, ut Sylburgio visum est, nec tertii enarratio desiderari videtur; quorum prius de divino cultu, posterius de divino nomine rebus creatis non tribuendo, satis clare exposuit auctor; ut modo dictum est.

"Third." Read by all means "fourth," as Sylburg noted. For at page 687 of the Paris edition the next commandment is counted fifth in order. So the explanation of the third commandment is missing, though he expounds the second in such a way that it in some measure contains the force of the third as well, which is perhaps how the gap arose. So below the ninth merges with the tenth into one and the same interpretation. Lowth. — To me, however, neither the explanation of the second commandment, as Sylburg thought, nor that of the third seems to be wanting; the author has set out clearly enough the former, on divine worship, and the latter, on not giving the divine name to created things, as was just said.

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(85) · call in col 363

Ἀνάπαυσις. Id significat Hebraica vox Σάββατον. Conf. Strom. IV, pag. 612, n. 12.

"Rest." That is what the Hebrew word "Sabbath" means. Compare Stromata IV, page 612, note 12.

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(86) · call in col 363

Ἑτοιμάζουσα. Hoc est, praesignificans Christum qui nobis et exsistentiam et lucem donat, et requiem. His similia scribit Barnabas epistolae suae c. 15, ubi conf. quae adnotavit Cotelerius.

"Preparing." That is, foreshadowing Christ, who gives us existence and light, and rest. Barnabas writes things like this in chapter 15 of his epistle; there compare what Cotelier noted.

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(87) ‹anchor: ἐπιστήμονα εἶναι› · call in col 363

Ἐπιστήμονα εἶν. Hoc est, « habere scientiam docet. Cum autem huc pervenimus, haec quoque sunt obiter memoranda. » Quae Hervetus perinde vertit, ac si legisset: Ἐπιστήμονας εἶναι διδάσκει, ἐνταῦθα γενομένους. Ἐν παρέργῳ καὶ ταῦτα ὑπομνηστέον, ἐπεὶ περὶ ἑβ. Quo modo haec sententia in edit. Flor. interpuncta est; ubi tamen ἐπιστήμονα occurrit, non ἐπιστήμονας.

"To be knowing." That is, "he teaches to have knowledge. But since we have come to this point, these things too must be mentioned in passing." Hervetus rendered this as if he had read: "He teaches that, having arrived here, they are knowing. These things too must be mentioned in passing, since about the seventh..." That is how the sentence is punctuated in the Florentine edition; there, however, ἐπιστήμονα occurs, not ἐπιστήμονας.

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(88) ‹anchor: κινδυνεύει› · call in col 363

Κινδυνεύει. Vide pag. 684, ed. Paris. Lowth. — Herveti etiam Commentarium, et quae ad Barnabae locum paulo superius dictum adnotat Cotelerius.

"It may be." See page 684 of the Paris edition. Lowth. — See also Hervetus's Commentary, and what Cotelier notes on the passage of Barnabas mentioned a little above.

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(89) ‹anchor: ἐργάτις› · call in col 363

Ἐργάτις. Ἑβδομάδα etiam mystice ἐργάτιδα dictam fuisse ex Nicomacho tradit Photius.

"Worker." Photius records from Nicomachus that the hebdomad was also mystically called "the worker."

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(90) ‹anchor: ἀπὸ τροπῶν› · call in col 363

Ἥ τε ἀπὸ τροπῶν. His similia scribit Macrobius in Somnium Scipionis lib. I, cap. 6. Clemens autem Philonis verba abbreviavit, lib. De opificio mundi: Ὁ θ' ἡγεμὼν ἡμέρας ἥλιος, διττὰς καθ' ἕκαστον ἐνιαυτὸν ἀποτελῶν ἰσημερίας, ἔαρι καὶ μετοπώρῳ, τὴν μὲν ἐαρινὴν ἐν Κριῷ, τὴν δὲ μετοπωρινὴν ἐν Ζυγῷ, ἐναργεστάτην παρέχεται πίστιν τοῦ περὶ τὴν ἑβδόμην θεοπρεποῦς. Ἑκατέρα γὰρ τῶν ἰσημεριῶν ἑβδόμῳ γίνεται μηνὶ, καθ' ἃς καὶ ἑορτάζειν διείρηται νόμῳ τὰς μεγίστας καὶ δημοτελεστάτας ἑορτάς· ἐπειδήπερ ἀμφοτέραις ὅσα ἐκ γῆς τελειογονεῖται, ἔαρι μὲν ὁ τοῦ σίτου καρπὸς, καὶ τῶν (continues)

"And the [revolution] from the solstices." Macrobius writes things like this in his commentary on the Dream of Scipio, Book I, chapter 6. Clement, however, has abridged Philo's words, from the book On the Creation of the World: "And the sun, ruler of the day, bringing about two equinoxes each year, in spring and autumn, the vernal in the Ram and the autumnal in the Balance, offers the clearest proof of the divine dignity of the seventh. For each of the equinoxes falls in the seventh month, at which the law has ordained the keeping of the greatest and most public feasts; since at both, the things that come to fullness from the earth ripen: in spring the fruit of the corn, and of the (continues)

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running head: 363 CLEMENTIS ALEXANDRINI
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other: facing Latin version, not set

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εἰδωλολατρείας, τὴν πᾶσαν ἐλπίδα ἐπὶ τὸν κατ' ἀλήθειαν ἔχοντες Θεόν· ὁ δεύτερος δὲ ἐμήνυε λόγος, μὴ δεῖν λαμβάνειν, μηδὲ ἐπιφέρειν τὸ μεγαλεῖον κράτι τοῦ Θεοῦ (ὅπερ ἐστὶ τὸ ὄνομα· τοῦτο γὰρ μόνον ἐχώρουν καὶ ἔτι νῦν οἱ πολλοὶ μαθεῖν), μὴ φέρειν τούτου τὴν ἐπίκλησιν ἐπὶ τὰ γενητὰ καὶ μάταια, ἃ δὴ οἱ τεχνῖται τῶν ἀνθρώπων πεποιήκασι, καθ' ὧν ὁ ὢν οὐ τάσσεται (ἐν ταὐτότητι γὰρ ἀγεννήτῳ ὁ ὢν αὐτὸς μόνος). Τρίτος δέ ἐστι λόγος ὁ μηνύων γεγονέναι πρὸς τοῦ Θεοῦ τὸν κόσμον, καὶ δεδωκέναι ἀνάπαυσιν ἡμῖν ἑβδόμην ἡμέραν, διὰ τὴν κατὰ τὸν βίον κακοπάθειαν· Θεὸς γὰρ ἄκμητός τε καὶ ἀπαθὴς, καὶ ἀπροσδεής· ἀναπαύλης δὲ ἡμεῖς οἱ σαρκοφοροῦντες δεόμεθα· ἡ ἑβδόμη τοίνυν ἡμέρα ἀνάπαυσις κηρύσσεται, ἀποχὴ κακῶν, ἑτοιμάζουσα τὴν ἀρχέγονον ἡμέραν, τὴν τῷ ὄντι ἀνάπαυσιν ἡμῶν· ἣν δὴ καὶ πρώτην τῷ ὄντι φωτὸς γένεσιν, ἐν ᾧ τὰ πάντα συνθεωρεῖται, καὶ πάντα κληρονομεῖται. Ἐκ ταύτης τῆς ἡμέρας ἡ πρώτη σοφία καὶ ἡ γνῶσις ἡμᾶς ἐλλάμπεται· τὸ γὰρ φῶς τῆς ἀληθείας φῶς ἀληθὲς, ἄσκιον, ἀμερῶς μεριζόμενον Πνεῦμα Κυρίου εἰς τοὺς διὰ πίστεως ἡγιασμένους, λαμπτῆρος ἐπέχον τάξιν, εἰς τὴν τῶν ὄντων ἐπίγνωσιν. Ἀκολουθοῦντες οὖν αὐτῷ δι' ὅλου τοῦ βίου, ἀπαθεῖς καθιστάμεθα· τὸ δέ ἐστιν ἀναπαύσασθαι. Διὸ καὶ Σολομὼν πρὸ οὐρανοῦ καὶ γῆς καὶ πάντων τῶν ὄντων τῷ Παντοκράτορι γεγονέναι τὴν σοφίαν λέγει, ἧς ἡ μέθεξις ἡ κατὰ δύναμιν, οὐ κατ' οὐσίαν λέγω, θείων καὶ ἀνθρωπίνων καταληπτικῶς ἐπιστήμονα εἶναι διδάσκει. Ἐνταῦθα γενομένους, ἐν παρέργῳ καὶ ταῦτα ὑπομνηστέον· ἐπεὶ περὶ ἑβδομάδος καὶ ὀγδοάδος ὁ λόγος παρεισῆλθε· κινδυνεύει γὰρ ἡ μὲν ὀγδοὰς ἑβδομὰς εἶναι κυρίως, ἑξὰς δὲ ἡ ἑβδομὰς κατά γε τὸ ἐμφανές· καὶ ἡ μὲν, κυρίως εἶναι Σάββατον, ἐργάτις δὲ ἡ ἑβδομάς· ἥ τε γὰρ κοσμογένεια ἐν ἓξ περαιοῦται ἡμέραις· ἥ τε ἀπὸ τροπῶν ἐπὶ

idolatry, having all their hope set on the God Who truly is. The second word made known that one must not take, nor apply, the majestic might of God (which is the Name; for this alone the many were able to learn, and are even now), must not bring the invocation of it upon things created and vain, which the craftsmen among men have made, among which He Who Is is not ranked (for in unbegotten selfsameness He Who Is is alone Himself). The third word is the one that makes known that the world was made by God, and that He gave us the seventh day as a rest, on account of the hardship of life; for God is unwearying and impassible and without need, but we who bear flesh need rest. The seventh day, therefore, is proclaimed a rest, an abstaining from evils, preparing for the primal day, our rest in very truth; which is indeed also, in very truth, the first genesis of light, in which all things are beheld together and all things are inherited. From this day the first wisdom and knowledge shine upon us; for the light of truth is a true light, without shadow, the Spirit of the Lord divided without division to those sanctified through faith, holding the place of a lamp, for the knowledge of the things that are. Following it, then, through the whole of life, we become impassible; and this is to rest. Therefore Solomon too says that wisdom came to be with the Almighty before heaven and earth and all things that are; and participation in it, by power, I say, not by essence, teaches one to be comprehensively knowing of things divine and human. Having come so far, we must by the way recall these things too, since the discussion of the seven and the eight has come in: for it may be that the eight is properly a seven, and the seven, at least to appearance, a six; and that the one is properly the Sabbath, while the seven is a worker. For the making of the world is completed in six days; and the [course] from the solstices to

Editors' notes and page, col. 364

Page

running head: CLEMENTIS ALEXANDRINI 364
marginal letters: A εἰδωλολατρείας, την; B τὴν ἀρχέγονον; C διδάσκει. Ἐνταῦθα; D (in footnote)
old-edition numerals: (none)
other: damaged type in κράτ⟨ο⟩ς
running head: CLEMENTIS ALEXANDRINI 364
marginal letters: A ‹εἰδωλολατρείας, τὴν πᾶσαν›; B ‹(86) τὴν ἀρχέγονον ἡμέραν›; C ‹(87) διδάσκει. Ἐνταῦθα›; D (beside the footnotes, not the text)
old-edition numerals: (none)
other: after κράτι the page shows a stray mark like ";" (probably a dropped or damaged sort); not set — UNSURE. ἀνάπαυσις is printed in italic. Page-foot scripture references (Exod. XX, 2, 3 et seq.; Ibid. 7; Exod. XX, 8) and notes (87)–(90) are apparatus, not set. Column ends with ἐπὶ, no word split at the break.

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τροπὰς κίνησις τοῦ ἡλίου, ἐν ἓξ συντελεῖται μησί· καθ' ἣν πὴ μὲν φυλλοῤῥοεῖ, πὴ δὲ βλαστάνει τὰ φυτὰ, καὶ αἱ τῶν σπερμάτων γίνονται τελειώσεις. Φασὶ δὲ καὶ τὸ ἔμβρυον ἀπαρτίζεσθαι πρὸς ἀκρίβειαν μηνὶ τῷ ἕκτῳ, τουτέστιν ἑκατὸν ἡμέραις καὶ ὀγδοήκοντα πρὸς ταῖς δύο καὶ ἡμίσει, ὡς ἱστορεῖ Πόλυβος μὲν ὁ ἰατρὸς ἐν τῷ Περὶ ὀκταμήνων, Ἀριστοτέλης δὲ ὁ φιλόσοφος ἐν τῷ Περὶ φύσεως· οἵ τε Πυθαγόρειοι ἐντεῦθεν, οἶμαι, ἀπὸ τῆς τοῦ κόσμου κατὰ τὸν προφήτην γενέσεως τὸν ἓξ ἀριθμὸν τέλειον νομίζουσι, καὶ μεσευθὴν καλοῦσι τοῦτον καὶ γάμον, διὰ τὸ μέσον αὐτὸν εἶναι τοῦ εὐθέως, τουτέστι τοῦ δέκα καὶ τοῦ δύο· φαίνεται γὰρ ἶσον ἀμφοῖν ἀπέχων. Ὡς δ' ὁ γάμος ἐξ ἄῤῥενος καὶ θηλείας γεννᾷ, οὕτως ὁ ἓξ ἐκ περισσοῦ μὲν τοῦ τρία, ἄῤῥενος ἀριθμοῦ λεγομένου, ἀρτίου δὲ τοῦ δύο, θήλεος νομιζομένου, γεννᾶται· δὶς γὰρ τὰ τρία γίνεται ὁ ἕξ. Τοσαῦτα πάλιν αἱ γενικώταται κινήσεις, καθ' ἃς ἡ πᾶσα γένεσις φέρεται ἄνω, κάτω, εἰς δεξιὰ, εἰς ἀριστερὰ, πρόσω, ὀπίσω. Εἰκότως ἄρα τὸν ἑπτὰ ἀριθμὸν ἀμήτορα καὶ ἄγονον λογίζονται, τὸ Σάβ-

solstice, the motion of the sun, is accomplished in six months; according to which partly the plants shed their leaves, and partly they sprout, and the maturations of seeds take place. And they say that the embryo also is brought to completion with exactness in the sixth month, that is, in a hundred and eighty days along with two and a half, as Polybus the physician relates in his work On Eight-Months' Children, and Aristotle the philosopher in his work On Nature; and the Pythagoreans from this source, I think, from the creation of the world according to the prophet, consider the number six perfect, and call this the middle of the straight and marriage, because of its being in the middle of the straight, that is, of ten and of two; for it is seen to be equally distant from both. And as marriage begets from male and female, so six is begotten from the odd number three, which is called a male number, and the even number two, which is considered female; for twice three becomes six. So many again are the most generic motions, according to which all generation is borne upwards, downwards, to the right, to the left, forwards, backwards. Reasonably, therefore, do they reckon the number seven motherless and barren, the Sab-

Editors' notes and page, col. 365

Footnotes

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Φασὶ δὲ καὶ τὸ ἔμ. Macrobius, in Somnium Scipionis lib. I, cap. 6: « Habet et alia suae venerationis indicia, sed ne longior faciat sermo fastidium, unum ex omnibus ejus officium persequemur; quod ideo praetulimus, quia hoc commemorato, non senarii tantum, sed et septenarii pariter dignitas astruetur. Humano partui frequentiorem usum novem mensium, certo numerorum modulamine natura constituit; sed ratio sub asciti senarii numeri multiplicatione procedens etiam septem menses compulit usurpari; quam breviter absoluteque dicemus duos esse primos omnium numerorum cubos, id est a pari octo, ab impari viginti septem: et esse imparem marem, parem feminam superius expressimus. Horum uterque si per senarium numerum multiplicetur, efficiunt dierum numerum, qui septem mensibus explicantur. Coeant enim numeri mas ille qui memoratur et femina, octo scilicet et viginti septem; pariunt ex se quinque et triginta. Haec sexies multiplicata creant decem et ducentos: qui numerus mensem 7 claudit. »

"And they say that the embryo too." Macrobius, on the Dream of Scipio, Book I, chapter 6: "It has other marks of its dignity too, but lest a longer discourse bring weariness, we shall pursue one of all its functions; we have preferred it because, once it is recounted, the dignity not of the six alone but of the seven as well will be established. Nature, by a fixed harmony of numbers, has made nine months the more frequent term for human birth; but reason, proceeding by the multiplication of the number six taken in, has made seven months also come into use. We shall state it briefly and plainly: there are two first cubes of all numbers, eight from the even and twenty-seven from the odd; and we have said above that the odd is male and the even female. If each of these is multiplied by the number six, they make the number of days that is unfolded in seven months. For let the numbers come together, the male mentioned and the female, that is, eight and twenty-seven: they beget thirty-five. This multiplied six times produces two hundred and ten, which number closes the seventh month."

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Προφήτην. Nempe Moysem.

"The prophet." Namely Moses.

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Ἕξ. Euclides lib. VII, definit. 22: Τέλειος ἀριθμός ἐστιν, ὁ τοῖς ἑαυτοῦ μέρεσιν ἴσος ὤν· « Perfectus numerus est, suis partibus aequalis exsistens. » Cassiodorus lib. De amicitia: « Senarius numerus, perfectus, constans ex partibus suis. Si enim conjunxeris unum, duo, tria, perfectum habebis senarium. » Conf. Censorinus cap. 11. Hinc senarium numerum Veneri sacrum fuisse tradit Jamblichus De vita Pythagorae lib. I, cap. 28. Idem dictus est Ἀφροδίτη Ζυγία, Γαμηλία, Ἀνδρογυναία, ut refert Photius in Excerptis e Nicomacho. Item Γάμος, ut tradit Plutarchus lib. De animae procreatione, ex Timaeo; et anonymus apud Meursium Denarii Pythagorici cap. 8. Ab eodem dicitur Ἀῤῥενόθηλυς. Ejus verba, quae Clementinis paria sunt, hic legisse haud pigebit: Ἐξ ἀρτίου καὶ περισσοῦ τῶν πρώτων, ἄῤῥενος καὶ θήλεος, δυνάμει καὶ πολλαπλασιασμῷ γίνεται· διὸ καὶ ἀῤῥενόθηλυς καλεῖται. Ἔτι δὲ γάμος καλεῖται, ὅτι αὐτὸς τοῖς ἑαυτοῦ μέρεσίν ἐστιν ἴσος· γάμου δὲ ἔργον τὰ ὅμοια ποιεῖν τὰ ἔγγονα τοῖς γονεῦσιν. « Ex pari et impari primis, mari ac femina, potentia ac multiplicatione fit senarius, unde etiam virofemina appellatur. Ac praeterea etiam matrimonium dicitur quod suis ipse partibus sit aequalis: est autem opus matrimonii prolem parentibus similem facere. » De numero senario plura refert Macrobius, in Somnium Scipionis lib. I, c. 6. Non sunt autem verba Philonis, quem sequi amat Clemens, hoc loco praetereunda lib. De septenario et festis pag. 1177: Μωϋσῆς δ' ἀπὸ σεμνοτέρου πράγματος ἐκάλεσεν αὐτὴν συντέλειαν καὶ παντέλειαν, ἑξάδι μὲν τὴν γένεσιν τῶν τοῦ κόσμου μερῶν ἀναθεὶς, ἑβδομάδι δὲ τὴν τελείωσιν. Ἑξὰς μὲν γὰρ ἀρτιοπέριττος ἀριθμὸς, ἐκ τοῦ δὶς τρία παγεὶς, ἔχων ἄῤῥενα μὲν τὸν περιττὸν, θῆλυν δὲ τὸν ἄρτιον, ἐξ ὧν εἰσιν αἱ γενέσεις κατὰ φύσεως θεσμοὺς ἀκινήτους· ἑβδομὰς δ' ἀμιγέστατος, καὶ φῶς (εἰ χρὴ τἀληθὲς εἰπεῖν) ἑξάδος· ἃ γὰρ ἐγέννησεν ἑξὰς, ταῦθ' ἑβδομὰς τελεσφορηθέντα ἐπεδείξατο. « Moyses autem abs re honestiore indigitavit ipsam consummationem et absolutam perfectionem. Hexadi quidem ortu mundi partium consecrato, hebdomadi vero absoluta perfectione data. Etenim hexas est numerus par et impar, compactus ex bis tribus, cum habeat masculum imparem, feminam vero parem: ex quibus sunt procreationes juxta immota naturae statuta. Porro hebdomas purissima est et lux hexadis (si veritati favendum est), nam quae generavit hexas, eadem hebdomas ostendit ad perfectionem redacta. »

"Six." Euclid, Book VII, definition 22: "A perfect number is one that is equal to its own parts." "A perfect number is one that is equal to its parts." Cassiodorus, in the book On Friendship: "The number six is perfect, consisting of its own parts. For if you join one, two and three, you will have the perfect six." Compare Censorinus, chapter 11. Hence Iamblichus, Life of Pythagoras, Book I, chapter 28, records that the number six was sacred to Venus. It was also called "Aphrodite of the yoke," "of marriage," "man-woman," as Photius reports in his Excerpts from Nicomachus. Likewise "Marriage," as Plutarch records in the book On the Generation of the Soul, from the Timaeus; and the anonymous writer in Meursius, The Pythagorean Denary, chapter 8. The same writer calls it "male-female." It will be no trouble to read his words here, which match Clement's: "It comes from the first even and odd, male and female, by power and multiplication; hence it is also called male-female. It is further called marriage, because it is equal to its own parts; and the work of marriage is to make offspring like their parents." "From the first even and odd, male and female, six is made by power and multiplication, whence it is also called man-woman. And further it is called marriage because it is equal to its own parts; and the work of marriage is to make offspring like the parents." Macrobius says more about the number six, on the Dream of Scipio, Book I, chapter 6. But the words of Philo, whom Clement likes to follow, are not to be passed over here, from the book On the Number Seven and the Feasts, page 1177: "Moses, from a more solemn consideration, called it consummation and full completeness, assigning to the six the coming-to-be of the parts of the world, and to the seven their perfecting. For six is an even-odd number, formed from twice three, having the odd as male and the even as female, from which come generations according to the unmoved laws of nature; but seven is most unmixed, and (if one must tell the truth) the light of six; for what six begot, seven displayed brought to perfection." "Moses, from a more honourable consideration, named it consummation and absolute perfection, the six being dedicated to the origin of the parts of the world and the seven given absolute perfection. For six is a number even and odd, made of twice three, having the odd as male and the even as female, from which come procreations according to the unmoved statutes of nature. But seven is most pure and the light of six (if we are to side with truth); for what six begot, seven shows brought to perfection."

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Μεσευθήν. Scribendum μεσευθύν. Facta enim est haec vox ex μέσος et εὐθύς.

"Middle-straight" (as printed). Write μεσευθύν, for this word is made from "middle" and "straight."

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Δύο, θῆλεος. Hinc Juno dictus est numerus binarius, ut tradunt Eulogius in Somnium Scipionis, et Martianus Capella. A Proclo dicitur γόνιμος ἀριθμός, « fecundus numerus, » Comment. in Hesiodi Dies. Conf. Meursius Denarii Pythagorici cap. 4.

"Two, of the female." Hence the number two was called Juno, as Eulogius on the Dream of Scipio and Martianus Capella record. Proclus calls it "the generative number," "the fertile number," in his Commentary on Hesiod's Days. Compare Meursius, The Pythagorean Denary, chapter 4.

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Ἀμήτορα. Philo Judaeus lib. Quis sit rerum divinarum haeres, pag. 504: Τέταρτος δὲ περὶ τῆς ἀειπαρθένου καὶ ἀμήτορος ἑβδομάδος, ἵνα τὴν ἀπραξίαν αὐτῆς μελετῶσα γένεσις, εἰς μνήμην τοῦ ἀοράτως πάντα δρῶντος γένηται. « Quartum mandatum est de semper virgine sine matre hebdomada, ut creatura assueta ejus otio, reminiscatur ejus, qui (continues)

"Motherless." Philo the Jew, in the book Who Is the Heir of Divine Things, page 504: "The fourth is about the ever-virgin and motherless seven, so that creation, practising its inactivity, may come to remember Him who does all things invisibly." "The fourth commandment concerns the ever-virgin, motherless seven, so that creation, accustomed to its rest, may remember Him who (continues)

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Footnotes

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omnia facit invisibiliter. » Idem lib. I Legis allegor., p. 43: Καὶ πρῶτος ἀπὸ τελείου τοῦ ἓξ καὶ μονάδος, κατά τινα λόγον οἱ ἐντὸς δεκάδος ἀριθμοὶ γεννῶνται, ἢ γεννῶσι τοὺς ἐντὸς δεκάδος καὶ αὐτήν· ἡ δέ γε ἑβδομὰς οὔτε γεννᾷ τινα τῶν ἐντὸς δεκάδος ἀριθμῶν, οὔτε γεννᾶται ὑπό τινος· παρ' ὃ μυθεύοντες οἱ Πυθαγόρειοι τῇ ἀειπαρθένῳ καὶ ἀμήτορι αὐτὴν ἀπεικάζουσιν, ὅτι οὔτε ἀπεκυήθη, οὔτε ἀποτέξεται. « Et primus numerus nascitur ex perfecto, id est senario et unitate: praeterea juxta quamdam rationem qui infra denarium sunt numeri, aut gignunt eos qui sunt infra denarium, aut ab iis gignuntur, aut utrumque: at septenarius nec gignit ullum eorum, nec gignitur a quoquam. Quapropter Pythagorici eam semper virgini ac sine matre natae similem esse fabulantur, quia et illa nec partu est edita, nec unquam pariet. » Porro Minerva ἀειπάρθενος et ἀμήτωρ est apud poetas. Haec autem Philo plenius exponit lib. De septenario et festis p. 1177, 1178.

...does all things invisibly." The same writer, Allegories of the Law, book I, p. 43: "And the first number is born of the perfect, six, and of the unit; by a certain reckoning the numbers within the decad either are begotten or beget those within the decad and the decad itself; but the seven neither begets any of the numbers within the decad nor is begotten by any. For this reason the Pythagoreans in their myths liken it to the ever-virgin and motherless one, because it was neither brought forth nor will it bring forth." [Latin version of the same follows.] Moreover, among the poets Minerva is "ever-virgin" and "motherless". Philo sets this out more fully in his book On the Seventh Day and the Feasts, pp. 1177, 1178.

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Δωδεκάδος. Duo denarii; seu potius δεκάδος, denarii numeri, ut apud Philonem est.

"Of the dodecad": two tens; or rather δεκάδος, "of the number ten", as it stands in Philo.

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Κύβον. Macrobius in Somnium Scipionis lib. I, c. 5, postquam cubi naturam docuisset, addit: « Ex his apparet octonarium numerum solidum corpus et esse et haberi; siquidem unum apud geometras puncti locum obtinet. Duo lineae ductum faciunt, quae duobus punctis, ut supra diximus, coercetur: quatuor vero puncta adversum se in duobus ordinibus, bina per ordinem posita exprimunt quadri speciem a singulis punctis in adversum punctum ejecta linea. Haec quatuor, ut diximus, duplicata et octo facta duo quadra similia describunt: quae sibi superposita additaque altitudine formam cubi, quod est solidum corpus, efficiunt. »

"A cube." Macrobius, on the Dream of Scipio, book I, ch. 5, after explaining the nature of the cube, adds: "From this it is plain that the number eight both is and is held to be a solid body; for among geometers one holds the place of a point. Two make the drawing of a line, which is bounded by two points, as we said above; four points facing one another in two rows, set two by two in order, express the figure of a square, a line being drawn from each point to the point opposite. These four, as we said, doubled and made eight, describe two like squares, which, set one upon the other with height added, produce the form of a cube, which is a solid body."

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(99) ‹anchor: Περίοδος› · call in col 367

Περίοδος. Non pauci ex antiquis Ecclesiae scriptoribus putarunt mundum sex millibus annorum consummandum esse, qui sex creationis diebus respondent; septima futurum esse judicium, octavo omnium restitutionem. Barnabas epist. c. 15: Προσέχετε, τέκνα, τί λέγει τὸ, συνετέλεσεν ἐν ἓξ ἡμέραις· τοῦτο λέγει, ὅτι συντελεῖ ὁ Θεὸς Κύριος ἐν ἑξακισχιλίοις ἔτεσι τὰ πάντα. Ἡ γὰρ ἡμέρα παρ' αὐτῷ χίλια ἔτη· αὐτὸς δὲ μαρτυρεῖ, λέγων· Ἰδοὺ σήμερον ἡμέρα ἔσται ὡς χίλια ἔτη. Οὐκοῦν, τέκνα, ἐν ἓξ ἡμέραις, ἐν τοῖς ἑξακισχιλίοις ἔτεσι συντελεσθήσεται τὰ πάντα. Καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ. « Advertite, filii, quid dicat: Consummavit in sex diebus: id ait, omnia consummabit Dominus Deus in sex millibus annorum. Nam apud illum dies aequiparatur mille annis; ut ipsemet testatur, dicens: Ecce hodiernus dies erit tanquam mille anni. Itaque, filii, in sex diebus, hoc est, in sex annorum millibus consummabuntur universa. Et requievit die septima. » Idem paulo post: Πέρας γέ τοι λέγει αὐτοῖς· Τὰς νεομηνίας ὑμῶν, καὶ τὰ Σάββατα ὑμῶν οὐκ ἀνέχομαι. Ὁρᾶτε, πῶς λέγει· Οὐ τὰ νῦν Σάββατα ἐμοὶ δεκτά, ἀλλ' ἃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα, ἀρχὴν ἡμέρας ὀγδόης ποιήσω, ὅ ἐστιν ἄλλου κόσμου ἀρχήν. Διὸ καὶ ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ἰησοῦς ἀνέστη ἐκ νεκρῶν, καὶ φανερωθεὶς ἀνέβη εἰς τοὺς οὐρανούς. « Demum illis dicit: Novilunia vestra et Sabbata vestra non fero. Cernite qua ratione loquatur: Non mihi accepta sunt praesentia Sabbata: sed illa quae feci; quando scilicet universis finem imponens, octavi diei faciam initium, hoc est initium alterius mundi. Idcirco et diem octavum in laetitia agimus; in quo et Jesus resurrexit, et cum apparuisset, ascendit in coelos. » Conf. quae ibi adnotavit Cotelerius. Vide Lactantium lib. VII, cap. 14.

"Period." Not a few of the ancient writers of the Church held that the world is to be brought to its end in six thousand years, answering to the six days of creation; that the judgement will come in the seventh, and the restoration of all things in the eighth. Barnabas, Epistle, ch. 15: "Mark, children, what is meant by 'He finished in six days': it means that the Lord God will finish all things in six thousand years. For with him a day is a thousand years; and he himself bears witness, saying, 'Behold, today shall be as a thousand years.' Therefore, children, in six days, that is in six thousand years, all things will be finished. 'And he rested on the seventh day.'" [Latin version follows.] The same a little later: "Finally he says to them, 'Your new moons and your sabbaths I cannot bear.' See how he speaks: 'Not the present sabbaths are acceptable to me, but the one I have made, in which, having brought all things to rest, I will make the beginning of an eighth day, that is, the beginning of another world.' Therefore we also keep the eighth day for gladness, on which Jesus too rose from the dead, and, having been made manifest, ascended into the heavens." [Latin version follows.] Compare Cotelier's notes on that place. See Lactantius, book VII, ch. 14.

(printed under page 183)

(1) ‹anchor: Ταύτῃ› · call in col 367

Ταύτῃ. Dominus in montem ascendit quartus: comitatus nempe tribus discipulis, Petro, Jacobo, Joanne, deinde, accessione Moysis et Eliae, fit sextus; ut testatur Marc. IX, Matth. XVII, Luc. IX, et Collectanea infra p. 335. SYLBURG.— Pro septima persona vocem Dei Patris habet, Christum Filium suum esse coelitus declarantis. Proinde Christus, qui ante id tempus purus ac simplex homo existimabatur, Θεὸς ἐν σαρκίῳ esse, atque duplicem habere naturam, apparens, octonarium numerum explevit. Ex his liquet, quod secundum Clementem Christus verus Deus sit; deinde hoc ex eo colligi posse, quod Filius Dei sit; postremo, quod persona Christi sit a persona Patris distincta.

"In this way." The Lord went up the mountain as the fourth, being accompanied by three disciples, Peter, James and John; then, with Moses and Elijah added, he becomes the sixth, as Mark 9, Matthew 17, Luke 9 testify, and the Collectanea below, p. 335. SYLBURG.— For the seventh person he has the voice of God the Father, declaring from heaven that Christ is his Son. Thus Christ, who until that time was thought a pure and simple man, appearing as "God in the flesh" and having a twofold nature, filled out the number eight. From this it is clear that according to Clement Christ is true God; next, that this can be gathered from his being the Son of God; lastly, that the person of Christ is distinct from the person of the Father.

(printed under page 183)

(2) ‹anchor: Ἐπίσημον γνωρίζει› · call in col 367

Ἐπίσημον γνωρίζει τὸ μὴ γραφόμενον. Videtur legendum ἐπίσημον μὴ γνωρίζει τὸ γραφόμενον· intelligit enim notam sextam numeralem ϛ, quam non agnoscit ordo alphabeti. LOWTH.— Receptae lectionis sensus est, numeralem notam ϛ, licet in alphabeto « scribi non » soleat, tamen inter (continues)

"Makes known the episemon that is not written." It seems we should read "the written [order] does not recognize the episemon"; for he means the sixth numeral sign ϛ, which the order of the alphabet does not acknowledge. LOWTH.— The sense of the received reading is that the numeral sign ϛ, although it is "not usually written" in the alphabet, nevertheless among... (continues)

(printed under page 183)

Page

running head: 367 CLEMENTIS ALEXAND
marginal letters: A βατον; B Neque enim; C Et primus; D faciunt, quae
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:368

βατον ἑρμηνεύοντες, καὶ τὸ τῆς ἀναπαύσεως εἶδος ἀλληγοροῦντες· καθ' ἣν « οὔτε γαμοῦσιν, οὔτε γαμίσκονται ἔτι· » οὔτε γὰρ ἔκ τινος ἀριθμοῦ ἐπί τινα λαμβάνουσι γίνεται ὁ ἑπτὰ, οὔτε ἐπί τινα ληφθεὶς, ἀποτελεῖ τῶν ἐντὸς τῆς δωδεκάδος ἑκάτερον. Τήν τε ὀγδοάδα κύβον καλοῦσι, μετὰ τῶν ἑπτὰ πλανωμένων τὴν ἀπλανῆ συγκαταριθμοῦντες σφαῖραν, δι' ὧν ὁ μέγας ἐνιαυτὸς γίνεται, οἷον περίοδός τις τῆς τῶν ἐπηγγελμένων ἀνταποδόσεως. Ταύτῃ τοι ὁ Κύριος τέταρτος ἀναβὰς εἰς τὸ ὄρος, ἕκτος γίνεται, καὶ φωτὶ περιλάμπεται πνευματικῷ, τὴν δύναμιν τὴν ἀπ' αὐτοῦ παραγυμνώσας, εἰς ὅσον οἷόν τε ἦν ἰδεῖν τοῖς ὁρᾷν ἐκλεγεῖσι· δι' ἑβδόμης ἀνακηρυσσόμενος τῆς φωνῆς Υἱὸς εἶναι Θεοῦ, ἵνα δὴ οἱ μὲν ἀναπαύσωνται, πεισθέντες περὶ αὐτοῦ, ὁ δὲ διὰ γενέσεως, ἣν ἐδήλωσεν ἡ ἑξὰς, ἐπίσημος, ὀγδοὰς ὑπάρχων, φανῇ Θεὸς ἐν σαρκίῳ, τὴν δύναμιν ἐνδεικνύμενος· ἀριθμούμενος μὲν ὡς ἄνθρωπος, κρυπτόμενος δὲ ὃς ἦν· τῇ μὲν γὰρ τάξει τῶν ἀριθμῶν συγκαταλέγεται καὶ ὁ ἓξ, ἡ δὲ τῶν στοιχείων ἀκολουθία ἐπίσημον γνωρίζει τὸ μὴ γραφόμενον. Ἐνταῦθα κατὰ

interpreting it as the Sabbath, and allegorizing the form of rest, according to which "they neither marry nor are given in marriage any more" (Luke 20:35); for neither when they take any number with another does the seven arise, nor when taken with any does it produce either of those within the twelve. And they call the ogdoad a cube, counting the fixed sphere together with the seven wandering ones, through which the great year arises, as a kind of period of the recompense of the things promised. In this way, indeed, the Lord, having gone up into the mountain as the fourth, becomes the sixth, and is shone around with spiritual light, having laid bare the power proceeding from Him, so far as it was possible for those chosen to see to behold it; being proclaimed through the seventh, the voice, to be the Son of God, in order that they, being persuaded concerning Him, might find rest, while He, through birth, which the hexad indicated, marked with the sign, being an ogdoad, might appear as God in a little body of flesh, displaying His power; being numbered indeed as a man, but concealed as to Who He was; for in the order of numbers the six also is reckoned along with the rest, whereas the sequence of the letters recognizes as the sign that which is not written. Here, according to

Editors' notes and page, col. 368

Page

running head: ENTIS ALEXANDRINI 368
marginal letters: A βατον ἑρμηνεύοντες,; B χων, φανῇ; C sex annorum; D (1) Ταύτῃ.
old-edition numerals: (none)
other: word split at start of column (Σάβ-βατον)
other (Q1d): the join at this break was NOT made: parts/c365_a.md ends "Σάβ-" (English "the Sab-") and this column opens with the tail "βατον" (English "interpreting it as the Sabbath"). Fix at col 365: set "Σάββατον" whole there and complete its English; then drop the tail "βατον" here. Left in place here until 365 is fixed, so no text is lost.

PG 9:369

μὲν τοὺς ἀριθμοὺς αὐτοὺς σώζεται τῇ τάξει ἑκάστη μονὰς εἰς ἑβδομάδα τε καὶ ὀγδοάδα, κατὰ δὲ τὸν τῶν στοιχείων ἀριθμὸν ἕκτον γίνεται τὸ ζῆτα, καὶ ἕβδομον τό ἦτα. Ἐκκλαπέντος δ', οὐκ οἶδ' ὅπως, τοῦ ἐπισήμου εἰς τὴν γραφὴν, κἂν οὕτως ἑπώμεθα, ἕκτη μὲν γίνεται ἡ ἑβδομὰς, ἑβδόμη δὲ ἡ ὀγδοάς· διὸ καὶ ἐν τῇ ἕκτῃ ὁ ἄνθρωπος λέγεται πεποιῆσθαι, ὁ τῷ ἐπισήμῳ πιστὸς γενόμενος, ὡς εὐθέως Κυριακῆς κληρονομίας ἀνάπαυσιν ἀπολαβεῖν. Τοιοῦτόν τι καὶ ἡ ἕκτη ὥρα τῆς σωτηρίου οἰκονομίας ἐμφαίνει, καθ' ἣν ἐτελειώθη ὁ ἄνθρωπος. Ναὶ μὴν τῶν μὲν ὀκτὼ αἱ μεσότητες γίνονται ἑπτὰ, τῶν δὲ ἑπτὰ φαίνονται εἶναι τὰ διαστήματα ἕξ· ἄλλος γὰρ ἐκεῖνος λόγος, ἐπὰν ἑβδομὰς δοξάζῃ τὴν ὀγδοάδα, καὶ « οἱ οὐρανοὶ τοῖς οὐρανοῖς διηγοῦνται δόξαν Θεοῦ. » Οἱ τούτων αἰσθητοὶ τύποι τὰ παρ' ἡμῖν φωνήεντα στοιχεῖα. Οὕτως καὶ αὐτὸς εἴρηται ὁ Κύριος Α καὶ Ω, « ἀρχὴ καὶ τέλος, δι' οὗ τὰ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. » Οὐ τοίνυν, ὥσπερ τινὲς ὑπολαμβάνουσι, τὴν ἀνάπαυσιν τοῦ Θεοῦ πέπαυται ποιῶν ὁ Θεός· ἀγαθὸς γὰρ ὢν, εἰ παύσεταί ποτε ἀγαθοεργῶν, καὶ τοῦ Θεὸς εἶναι παύσεται· ὅπερ οὐδὲ εἰπεῖν θέμις. Ἔστι δ' οὖν καταπεπαυκέναι, τὸ τὴν τάξιν τῶν γενομένων εἰς πάντα χρόνον ἀπαραβάτως φυλάσσεσθαι τεταχέναι, καὶ τῆς παλαιᾶς ἀταξίας ἕκαστον τῶν κτισμάτων καταπεπαυκέναι· αἱ μὲν γὰρ κατὰ τὰς διαφόρους ἡμέρας δημιουργίαι ἀκολουθίᾳ μεγίστῃ παρειλήφεισαν, ὡς ἂν ἐκ τοῦ προγενεστέρου τὴν τιμὴν ἑξόντων ἁπάντων τῶν γενομένων, ἅμα νοήματι κτισθέντων, ἀλλ' οὐκ ἐπίσης ὄντων τιμίων. Οὐδ' ἂν φωνῇ δεδήλωτο ἡ ἑκάστου γένεσις, ἀθρόως ποιῆσαι λεχθείσης τῆς δημιουργίας· ἐχρῆν γάρ τι καὶ πρῶτον ὀνομάσαι. Διὰ τοῦτο ἄρα προεφητεύθη πρῶτα, ἐξ ὧν τὰ δεύτερα, πάντων ὁμοῦ ἐκ μιᾶς οὐσίας μιᾷ δυνάμει γενομένων· ἓν γὰρ, οἶμαι, τὸ βούλημα τοῦ Θεοῦ ἐν μιᾷ ταὐτότητι. Πῶς δ' ἂν ἐν χρόνῳ γένοιτο κτίσις, συγγενομένου τοῖς οὖσι καὶ τοῦ χρόνου; Ἤδη δὲ καὶ ἐν ἑβδομάσι πᾶς ὁ κόσμος κυκλεῖται τῶν ζωογονουμένων καὶ τῶν φυομένων ἁπάντων. Ἑπτὰ μέν εἰσιν οἱ τὴν μεγίστην δύναμιν ἔχοντες πρωτόγονοι ἀγγέλων ἄρχοντες· ἑπτὰ δὲ καὶ οἱ ἀπὸ τῶν μαθημάτων τοὺς πλάνητας εἶναί φασιν ἀστέρας, τὴν περίγειον διοίκησιν

the numbers themselves, each unit is preserved in order up to the hebdomad and the ogdoad, whereas according to the number of the letters, zeta becomes the sixth and eta the seventh. And when the sign has been stolen into the writing, I know not how, even if we follow it thus, the hebdomad becomes the sixth, and the ogdoad the seventh; wherefore also man is said to have been made on the sixth day, who became faithful to him who bears the sign, so as straightway to receive the rest of the Lord's inheritance. Some such thing also the sixth hour of the saving dispensation indicates, at which man was perfected. Yea, truly, of the eight the middle intervals come to be seven, and of the seven the intervals appear to be six; for that is another account, whenever the hebdomad glorifies the ogdoad, and "the heavens declare to the heavens the glory of God" (Ps. 18:2). The perceptible types of these are the vowel letters among us. Thus also the Lord Himself has been called Alpha and Omega, "the beginning and the end" (Rev. 21:6), "through Whom all things came into being, and without Him not even one thing came into being" (John 1:3). God has not, therefore, as some suppose, ceased from working in the rest of God; for, being good, if He shall ever cease doing good, He will also cease being God, which it is not even lawful to say. To have rested, therefore, is to have ordained that the order of the things that have come into being should be preserved inviolably for all time, and to have made each of the creatures cease from the ancient disorder; for the creations on the different days had been received in the greatest sequence, inasmuch as all the things that came into being would have their honour from priority, having been created at the same instant as the thought, yet not being equally honourable. Nor would the generation of each thing have been signified by a voice, had the creation been said to make them all at once; for it was necessary to name something first as well. On this account, therefore, those things were prophesied as first, from which came the second, although all things came into being together out of one essence by one power; for the will of God, I think, is one, in one identity. And how could creation take place in time, seeing that time also came into being together with the things that exist? And already in periods of seven the whole world of all living things and growing plants revolves. Seven, indeed, are the firstborn princes of angels who hold the greatest power; and those versed in mathematics say that the wandering stars also, which carry out the terrestre administration, are seven,

Editors' notes and page, col. 369

Footnotes

(a) ‹anchor: gloriam Dei› · call in col 370

Psal. XVIII 1.

Psalm 18 (19):1.

(printed under page 184)

(b) ‹anchor: principium et finis› · call in col 370

Apoc. XXI, 6.

Revelation 21:6.

(printed under page 184)

Joan. I, 3.

John 1:3.

(printed under page 184)

(3) ‹anchor: Ἐκκλαπέντος› · call in col 370

Ἐκκλαπέντος. Legendum omnino εἰσκλαπέντος. Vult Clemens « irrepsisse » hanc notam numeralem inter litteras ε et ζ, cum non esset littera. LOWTH.

"Stolen out." Read by all means "stolen in". Clement means that this numeral sign "crept in" between the letters ε and ζ, though it was not a letter. LOWTH.

(printed under page 184)

(4) ‹anchor: Τῷ ἐπισήμῳ› · call in col 370

Τῷ ἐπισήμῳ. Hoc est Christo, qui notae sexti numeri respondet, ut modo dictum est.

"To the episemon": that is, to Christ, who answers to the sign of the number six, as was just said.

(printed under page 184)

(5) ‹anchor: Ἡ ἕκτη ὥρα› · call in col 370

Ἡ ἕκτη ὥρα. Hac hora Christus hominem morte sua redemit, Matth. XXVII, 45; Marc. XV, 33; Luc. XXIII, 44; Joan. XIX, 14.

"The sixth hour." At this hour Christ redeemed man by his death: Matthew 27:45; Mark 15:33; Luke 23:44; John 19:14.

(printed under page 184)

(6) ‹anchor: Διαστήματα› · call in col 370

Διαστήματα. Intervalla; idem, quod μεσότητες. LOWTH.

"Intervals"; the same as "means". LOWTH.

(printed under page 184)

(7) ‹anchor: Τοῖς οὐρανοῖς› · call in col 370

Τοῖς οὐρανοῖς. Haec verba vulgata Biblia non agnoscunt. Verum cum in seq. commate dictum sit ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, inde factum videtur οὐρανοὶ τοῖς οὐρανοῖς, ut sententiae quodammodo pares essent.

"To the heavens." The common Bibles do not have these words. But since the following clause says "day unto day utters speech", it seems that "the heavens to the heavens" arose from it, so that the two clauses should in some way match.

(printed under page 184)

(8) ‹anchor: Οὐ τοίνυν› · call in col 370

Οὐ τοίνυν. Haec sic distinguenda et explicanda sunt: Οὐ τοίνυν, ὥσπερ τινὲς ὑπολαμβάνουσι τὴν ἀνάπαυσιν τοῦ Θεοῦ, πέπαυται ποιῶν ὁ Θεός. « Non igitur, quemadmodum quidam quietem Dei concipiunt, quievit Deus ab agendo. »

"Not then." These words are to be punctuated and explained thus: "God, then, has not ceased from making, as some understand God's rest." [Latin version of the same follows.]

(printed under page 184)

(9) ‹anchor: Αἱ μέν› · call in col 370

Αἱ μέν. Vide Herveti Commentarium.

See Hervet's commentary.

(printed under page 184)

(10) ‹anchor: Ἅμα νοήματι› · call in col 370

Ἅμα νοήματι. Vide pag. 721, edit. Paris. LOWTH.

"Together with the thought." See p. 721 of the Paris edition. LOWTH.

(printed under page 184)

(11) ‹anchor: Φωνῇ› · call in col 370

Φωνῇ. Vocem intelligit Dei singulis rebus ordine suo dicentis Γένοιτο.

"By a voice." He means the voice of God saying "Let it be" to each thing in its order.

(printed under page 184)

(12) ‹anchor: Ἑβδομάσι› · call in col 370

Ἑβδομάσι. Conf. Lactantius lib. VII, cap. 14.

"In sevens." Compare Lactantius, book VII, ch. 14.

(printed under page 184)

(13) ‹anchor: Ἑπτά› · call in col 370

Ἑπτά. Alexander Aphrodis. lib. II, pro 47: Ὅτι δὲ τέλειος ὁ ἑπτὰ φύσει ἀριθμός, δῆλον ἐκ τοῦ διοικεῖν τὸν Θεὸν τὸν περίγειον κόσμον ἑπτὰ ἄστροις. « Numerum septenarium natura perfectum esse, (continues)

"Seven." Alexander of Aphrodisias, book II, [problem] 47: "That the number seven is perfect by nature is plain from God's governing the world about the earth by seven stars." [Latin version begins:] "That the number seven is by nature perfect... (continues)

(printed under page 184)

Footnotes

(14) ‹anchor: Ἑπτάστεροι› · call in col 371

Ἑπτάστεροι. Philo, lib. De mundi opificio, p. 26: Ἄρκτος τε μήν, ἥν φασι πλωτήρων εἶναι προπομπόν, ἐξ ἑπτὰ ἀστέρων συνέστηκεν. « Ursa quidem quae dicitur nautarum deductrix, ex septem stellis constat. » Idem paulo post: Καὶ ὁ τῶν πλειάδων χορὸς ἀστέρων ἑβδομάδι συμπεπλήρωται. « Pleiadum etiam chorus ex septem stellis absolvitur. »

"Of seven stars." Philo, On the Creation of the World, p. 26: "The Bear, which they say is the sailors' guide, consists of seven stars." [Latin version follows.] The same a little later: "And the chorus of the Pleiades is filled up with seven stars." [Latin version follows.]

(printed under page 185)

(15) ‹anchor: Γεωργίαι› · call in col 371

Γεωργίαι. Agricolas et nautas sidera spectare, supra quoque docuit Clemens p. 280, et Basilius p. 187. SYLBURG.

"Farming." That farmers and sailors watch the stars Clement also taught above, p. 280, and Basil, p. 187. SYLBURG.

(printed under page 185)

(16) ‹anchor: Ἡ σελήνη› · call in col 371

Ἡ σελήνη. Alexander Aphrodis. loco jam dicto: Ὁμοίως δὲ καὶ ἡ σελήνη τῷ ἑπτὰ ἀριθμῷ σχηματίζεται. « Luna itidem per septenarium formatur. » Philo, lib. De mundi opificio pag. 23: Ἀπὸ μονάδος συντεθεὶς ἑξῆς ὁ ἑπτὰ ἀριθμός, γεννᾷ τὸν ὀκτὼ καὶ εἴκοσι τέλειον, καὶ τοῖς αὐτοῦ μέρεσιν ἰσούμενον· ὁ δὲ γεννηθεὶς ἀριθμὸς ἀποκαταστατικός ἐστι σελήνης, ἀφ' οὗ ἤρξατο σχήματος λαμβάνειν αὔξησιν αἰσθητῶς, εἰς ἐκεῖνον κατὰ μείωσιν ἀνακαμπτούσης· αὔξεται μὲν ἀπὸ τῆς πρώτης μηνοειδοῦς ἐπιλάμψεως ἄχρι διχοτόμου ἡμέραις ἑπτά, εἶθ' ἑτέραις τοσαύταις πλησιφαὴς γίνεται, καὶ πάλιν ὑποστρέφει διαυλοδρομοῦσα τὴν αὐτὴν ὁδόν, ἀπὸ μὲν τῆς πλησιφαοῦς ἐπὶ τὴν διχότομον ἑπτὰ πάλιν ἡμέραις, εἶτ' ἀπὸ ταύτης ἐπὶ τὴν μηνοειδῆ, ταῖς ἴσαις ἑξῆς ὁ λεχθεὶς ἀριθμὸς συμπεπλήρωται. « Septenarius ex unitate et reliquis deinceps numeris compositus, gignit XXVIII, perfectum numerum aequatum suis partibus. Is ita natus numerus aptus est ad restituendam lunam in id momentum ex quo primum coepit crescere sensibiliter, et ad quod decrescendo solet recurrere; ea crescit a prima lunata facie usque ad dimidiatam diebus septenis, moxque totidem aliis ad plenum orbem proficit; deinde rursum a meta per eamdem viam a pleno orbe ad dimidiatum aliis septenis diebus recurrit, totidemque ad lunatam faciem, quibus deinceps additus conficitur modo dictus numerus. » Macrobius in Somnium Scipionis lib. I, c. 6: « Similibus quoque dispensationibus hebdomadum hominis sui vices sempiterna lege variando disponit. Primis enim septem usque ad medietatem velut divisi orbis excrescit, et διχότομος tunc vocatur; secundis orbem renascentes ignes colligendo jam complet, et plena tunc dicitur; tertiis διχότομος rursus efficitur, cum ad medietatem decrescendo contrahitur; quartis ultima luminis sui diminutione tenuatur. Septem quoque permutationibus, quas phasis vocant Graeci, toto mense distinguitur; cum nascitur, cum fit dichotomos; et cum fit ἀμφίκυρτος, cum plena, et rursus ac denuo dichotomos, et cum ad nos luminis universitate privatur. Amphicyrtos est autem, cum supra diametrum dichotomi est antequam orbis conclusione cingatur, vel de orbe jam minuens inter medietatem ac plenitudinem insuper mediam luminis curvat eminentiam. »

"The moon." Alexander of Aphrodisias, in the place already cited: "Likewise the moon too is shaped by the number seven." [Latin version follows.] Philo, On the Creation of the World, p. 23: "The number seven, put together in sequence from the unit, begets twenty-eight, a perfect number, equal to the sum of its own parts. And the number so begotten brings the moon back to the shape from which it began to grow visibly, as it returns to it by waning: it grows from the first crescent gleam to the half in seven days, then in as many more becomes full, and turns back again running the same course in return, from full to half again in seven days, then from half to crescent in as many; and so the said number is completed." [Latin version follows.] Macrobius, on the Dream of Scipio, book I, ch. 6: "By like arrangements of sevens it orders the changes of its [light] by everlasting law. In the first seven days it grows to the half, as of a divided orb, and is then called 'halved'; in the second, gathering its renewed fires, it fills the orb, and is then called full; in the third it becomes 'halved' again, as it shrinks back to the half by waning; in the fourth it is thinned to the last diminution of its light. Through seven changes too, which the Greeks call phases, it is marked off over the whole month: when it is born, when it becomes half, when it becomes gibbous, when full, and again and once more half, and when it is wholly deprived of light towards us. It is gibbous when it is beyond the diameter of the half before it is enclosed in the full circle, or when, already waning from the full, between the half and the full it bends outward a middle swelling of light."

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(17) ‹anchor: Τῆς› · call in col 371

Τῆς. Hanc particulam omittit ms. Ottob.

The Ottoboni manuscript omits this particle.

(printed under page 185)

Page

running head: 371 CLEMENTIS ALEXAN
marginal letters: A tiquitate, nec; B strant, a; C gubernarent. Philo,; D percipiunt; dico
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:372

ἐπιτελοῦντας· ὑφ' ὧν κατὰ συμπάθειαν οἱ Χαλδαῖοι πάντα γίνεσθαι νομίζουσι τὰ περὶ τὸν θνητὸν βίον παρ' ὃ καὶ περὶ τῶν μελλόντων λέγειν τινὰ ὑπισχνοῦνται· τῶν δὲ ἀπλανῶν, ἑπτὰ μὲν αἱ πλειάδες· ἑπτάστεροι δὲ αἱ ἄρκτοι, καθ' ἃς αἱ γεωργίαι καὶ ναυτιλίαι συμπεραιοῦνται· ἡ σελήνη τε δι' ἑπτὰ ἡμερῶν λαμβάνει τοὺς μετασχηματισμούς. Κατὰ μὲν οὖν τὴν πρώτην ἑβδομάδα διχότομος γίνεται, κατὰ δὲ τὴν δευτέραν πανσέληνος· τρίτῃ δὲ ἀπὸ τῆς ἀποκρούσεως αὖθις διχότομος· καὶ τετάρτῃ ἀφανίζεται. Ἀλλὰ καὶ αὐτὴ, καθάπερ Σέλευκος ὁ μαθηματικὸς παραδίδωσιν, ἑπτάκις μετασχηματίζεται· γίνεται γὰρ ἐξ ἀφεγγοῦς μηνοειδὴς, εἶτα διχότομος, εἶτα ἀμφίκυρτος πανσέληνός τε· καὶ κατὰ ἀπόκρουσιν πάλιν ἀμφίκυρτος, διχότομός τε ὁμοίως καὶ μηνοειδής.

by which, through sympathy, the Chaldaeans suppose that all things pertaining to mortal life come to pass, wherefore they also promise to tell certain things concerning the future; and of the fixed stars, the Pleiades are seven, and the Bears are seven-starred, according to which husbandry and navigation are accomplished; and the moon undergoes its changes of phase at intervals of seven days. In the first week, then, it becomes half-full, and in the second a full moon; and in the third, from its waning, it becomes half-full again; and in the fourth it disappears. Moreover, as Seleucus the mathematician hands down, it also changes its form seven times; for from being dark it becomes crescent-shaped, then half-full, then gibbous and full moon; and in its waning again gibbous, and likewise half-full and crescent-shaped.

Editors' notes and page, col. 372

Footnotes

(none) — footnotes (14)–(17), called in this column's Greek, are set under the facing Latin, n371 (printed under page 185)

Page

running head: MENTIS ALEXANDRINI 372
marginal letters: A ἐπιτελοῦντας· ὑφ'; B νοειδής.; C αὔξησιν αἰσθητῶς,; D bius in
old-edition numerals: (none)
other: full-width Latin lines across columns 371-372 below B (ia per sympathiam ...) not set
other: UNSURE (Q10a) τρίτῃ and τετάρτῃ: at this scan's resolution no iota subscript is visible under either η; re-read at high zoom and, if the page prints τρίτη / τετάρτη, set them as printed and list them

PG 9:373

Ἑπτατόνῳ φόρμιγγι νέους κελαδήσομεν ὕμνους,

On a seven-toned lyre we shall sing new hymns,

ποιητής τις οὐκ ἄσημος γράφει, καὶ τὴν παλαιὰν λύραν ἑπτάφθογγον εἶναι διδάσκων. Ἑπτὰ καὶ περὶ τῷ προσώπῳ τῷ ἡμετέρῳ ἐπίκειται τῶν αἰσθητηρίων τὰ ὄργανα· δύο μὲν τὰ τῶν ὀφθαλμῶν, δύο δὲ τὰ τῶν ἀκουστικῶν πόρων· δύο δὲ, τὰ τῶν μυκτήρων· ἕβδομον δὲ τὸ τοῦ στόματος. Τάς τε τῶν ἡλικιῶν μεταβολὰς κατὰ ἑβδομάδα γίνεσθαι, Σόλωνος αἱ ἐλεγεῖαι δηλοῦσιν ὧδέ πως·

writes a certain not undistinguished poet, teaching also that the ancient lyre was seven-sounding. Seven also are the organs of the senses set upon our face: two those of the eyes, two those of the auditory passages, two those of the nostrils, and the seventh that of the mouth. And that the changes of the ages of life take place by periods of seven, the elegies of Solon show somewhat as follows:

Παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων

A boy, while yet an unripe child, the fence of teeth

Φύσας, ἐκβάλλει πρῶτον ἐν ἑπτ' ἔτεσιν·

Having grown, sheds it first within seven years;

Τοὺς δ' ἑτέρους ὅτε δὴ τελέσει Θεὸς ἕπτ' ἐνιαυτοὺς,

And when God completes seven other years,

Ἥβης ἐκφαίνει σπέρματα γεινομένης.

He shows forth the seeds of nascent youth.

Τῇ τριτάτῃ δὲ γένειον ἀεξομένων ἐπὶ γυίων

And in the third period of seven, while the limbs are growing, the chin

Λαχνοῦται χροιῆς ἄνθος ἀμειβομένης.

Grows downy as the bloom of the skin changes.

Τῇ δὲ τετάρτῃ πᾶς τις ἐν ἑβδομάδι μέγ' ἄριστος

And in the fourth hebdomad every man is at his very best

Ἰσχὺν, ἥν τ' ἄνδρες σήματ' ἔχουσ' ἀρετῆς.

In strength, which men hold as tokens of manly excellence.

Editors' notes and page, col. 373

Footnotes

(18) ‹anchor: not visible; the note's opening lines lie above the page-foot image, and its first visible line is cut at the top edge› · call in col 374

[…] Scholiastes ejus ἑπτάχορδον λύραν, Lucianus ἑπτάμιτον λύραν, Synesius ἑπτάτονον λύραν hymno 8, et Philo pag. 19, septichordem lyram, septem planetarum choreae respondere tradit. Plutarchus quoque pag. 442, lyram ἑπτάφθογγον fuisse scribit usque ad Terpandrum: postea numerum chordarum a Timotheo Milesio auctum esse. Unde λύραν et φόρμιγγα pro eodem accipiunt multi, sicut Eustathius etiam in Homerico illo, φόρμιγγι λιγείῃ Ἱμερόεν κιθάριζε. Diversa tamen facit Gregorius carmine Nicobuli ad filium, Basilius homilia in psalm. I, et Lucianus libro Πρὸς ἀπαίδευτον. Inventorem autem lyrae Plato facit Amphionem, Pausanias Mercurium. HOESCH. SYLBURG.

[...] his scholiast [speaks of] the "seven-stringed lyre", Lucian of the "seven-threaded lyre", Synesius of the "seven-toned lyre" in Hymn 8; and Philo, p. 19, teaches that the seven-stringed lyre answers to the dance of the seven planets. Plutarch too, p. 442, writes that the lyre was "seven-voiced" down to Terpander, and that afterwards the number of strings was increased by Timotheus of Miletus. Hence many take "lyre" and "phorminx" as the same thing, as Eustathius does in that Homeric line, "on the clear phorminx he played a lovely tune". Yet Gregory distinguishes them in the poem of Nicobulus to his son, Basil in his homily on Psalm 1, and Lucian in the book Against the Ignorant. Plato makes Amphion the inventor of the lyre, Pausanias Mercury. HOESCHEL. SYLBURG.

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(19) ‹anchor: Ἑπτά› · call in col 374

Ἑπτά. Philo, lib. modo dicti pag. 27: Πάλιν τε αὖ τὸ ἡγεμονικώτατον ἐν ζώῳ κεφαλὴ τοῖς ἀναγκαιοτάτοις ἑπτὰ χρῆται, δυσὶν ὀφθαλμοῖς, ἀκοαῖς ἴσαις, αὐλαῖς μυκτῆρος δυσίν, ἑβδόμῳ στόματι. « Item quod regnum obtinet in animante caput, maxime necessariis instrumentis septem utitur, geminis oculis, auribusque totidem, et narium fistulis, septimoque ore. » Idem, lib. I Legis allegor. pag. 42: Τό γε ἡγεμονικώτατον τοῦ ζώου πρόσωπον ἑπταχῇ κατατέτρηται, δυσὶν ὀφθαλμοῖς, καὶ ὠσὶ δυσίν, ἴσοις μυκτῆρσι, ἑβδόμῳ στόματι. « Principalis pars hominis septem habet foramina: oculos duos, totidem aures, naresque, os septimum. » Similia scribit Macrobius, in Somnium Scipionis lib. I, c. 6, ubi de virtute septenarii alia tradit satis multa.

"Seven." Philo, in the book just named, p. 27: "And again the head, the ruling part in a living creature, uses seven most necessary [organs]: two eyes, as many ears, two channels of the nostrils, and the mouth as seventh." [Latin version follows.] The same, Allegories of the Law, book I, p. 42: "The face, the ruling part of the creature, is pierced in seven places: two eyes, two ears, as many nostrils, and the mouth as seventh." [Latin version follows.] Macrobius writes much the same on the Dream of Scipio, book I, ch. 6, where he gives a good deal more on the power of the number seven.

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(20) ‹anchor: Σόλωνος› · call in col 374

Σόλωνος. Conf. Censorinus c. 14; Philo, De mundi opificio, p. 24.

"Of Solon." Compare Censorinus, ch. 14; Philo, On the Creation of the World, p. 24.

(printed under page 186)

(21) ‹anchor: Ἥβης› · call in col 374

Ἥβης. In edit. Flor. hoc modo exstat hic versus: Ἥβης δὲ φανείσης σπέρματα γινομένων. Eumdem sic exhibet ms. Paris.: Ἥβης δὲ φανείσης σπέρματα γινομένης. Ibidem σήματα γινομένης habet Philo.

"Of youth." In the Florence edition this verse stands thus: "and when youth appears, the seeds of things coming to be". The Paris manuscript gives it thus: "and when youth appears, the seeds of [youth] coming to be". In the same place Philo has "the signs of [youth] coming to be".

(printed under page 186)

(22) ‹anchor: Σπέρματα› · call in col 374

Σπέρματα. Solonis de aetate hominis elegos descripsit et Philo, in lib. De mundi fabric., ubi pentameter hic ita legitur: Ἥβης δ' ἐκφαίνει σήματα γεινομένης. Non ut apud Clementem: Ἥβης δὲ φανείσης σπέρματα γεινομένης. J. Christophorsonus interpres Philonis, Puberis hinc aevi signa reclusa patent. […]cundo septenario prodit. Macrobius, in Somnium Scipionis lib. I, c. 6: « Post autem bis septem ipsa aetas necessitate pubescit. Tunc enim moveri incipit vis generationis in masculis, et purgatio feminarum. » In tertio mendose Clemens ἀεξόμενον ἐπὶ γενύων, Philo ἀεξομένων ἐπὶ γυίων. Barba genas decorat, cum tertia creverit aetas, Mutaturque rubens flore cadente color. Macrobius: « Post ter septem annos genas flore vestit juventa: idemque annus finem in longum crescendi facit. » Duodecimum sic habet Clemens: Οὐδ' ἐσιδεῖν ἔθ' ὅμως ἔργα μάταια θέλει. Philo: Οὐδ' ἔρδειν ἔθ' ὅμως ἔργ' ἀπάλαμνα θέλει. Nec facinus post hac vile patrare velit. Quintum decimum cum pentametro Clemens: Τῇ ἐνάτῃ ἔτι μὲν δύναται, μετριώτερα δ' αὐτοῦ Πρὸς μεγάλην ἀρετὴν σῶμά τε καὶ δύναμις. Philo vero, μαλακώτερα δ' αὐτοῦ Πρὸς μεγάλην ἀρετὴν γλῶσσά τε καὶ σοφίη. Ad novies septem valet utraque, verum ubi clara Res est coepta geri, sermoque mensque labat. Macrobius ait: « Cum numerus septem se multiplicat, eum facere aetatem quae proprie perfecta et habetur, et dicitur: adeo ut illius aetatis homo, utpote qui jam perfectionem et attigerit, et necdum praeterierit: et consilio aptus sit, nec ab exercitio virium alienus habeatur. Cum vero decas, qui et ipse perfectissimus numerus est, perfecto numero, id est heptadi jungitur, haec a physicis creditur meta vivendi. » Philo item ibidem ex Hippocrate docet in hominis natura septem esse tempora. Infans est usque ad annos septem, dum emittit dentes. Puer ad quatuordecim, dum semen in eo crescere incipit. Adolescens usque ad vicesimum primum, dum barbae pubescit lanugo. Juvenis usque ad vicesimum octavum, dum totius corporis vires augescunt. Vir ad undequinquaginta, nempe ad septies septem. Senex ad quinquaginta sex. Decrepitus quod inde reliquum est temporis obtinet. COLLECT.

"Seeds." Philo too copied out Solon's elegiacs on the ages of man, in the book On the Making of the World, where this pentameter reads: "it shows the signs of youth coming to be"; not, as in Clement, "when youth appears, the seeds of [youth] coming to be". J. Christopherson, Philo's translator: "Hence the signs of the age of puberty lie open." [...] comes forth in the second seven. Macrobius, on the Dream of Scipio, book I, ch. 6: "After twice seven years that age by necessity reaches puberty; for then the power of generation begins to stir in males, and the purgation of females." In the third [line] Clement wrongly has "growing upon the cheeks", Philo "of the limbs growing". "The beard adorns the cheeks when the third age has grown, and the ruddy colour changes as the bloom falls." Macrobius: "After three times seven years youth clothes the cheeks with bloom, and the same year puts an end to growing in height." The twelfth [line] Clement has thus: "nor yet does he wish to look upon vain works". Philo: "nor yet does he wish to do reckless works": "nor would he wish thereafter to commit a base deed." The fifteenth with its pentameter Clement gives: "In the ninth he is still able, but his body and power are more moderate for great virtue." Philo however: "but his tongue and wisdom are softer for great virtue": "Up to nine times seven each is strong, but when a notable deed is begun, speech and mind falter." Macrobius says: "When the number seven multiplies itself, it makes the age that is properly both held and called perfect, so that a man of that age, as one who has both reached perfection and not yet passed it, is both fit for counsel and not held a stranger to the exercise of strength. But when the decad, itself a most perfect number, is joined to the perfect number, that is, to the seven, the natural philosophers believe this to be the goal of life." Philo likewise teaches in the same place, from Hippocrates, that there are seven times in man's nature. He is an infant up to seven years, while he puts forth teeth; a boy to fourteen, while seed begins to grow in him; a youth up to twenty-one, while the down of the beard grows; a young man up to twenty-eight, while the strength of his whole body increases; a man to forty-nine, that is, to seven times seven; an elder to fifty-six; the decrepit has whatever time is left after that. COLLECT.

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(23) ‹anchor: Ἀεξομένων ἐπὶ γυίων› · call in col 374

Ἀεξομένων ἐπὶ γυίων. Hanc lectionem e Philone substituit Sylburg. In edit. Flor. et ms. Paris. exstat ἀεξομένων ἐπὶ γενύων.

"Of the limbs growing." Sylburg substituted this reading from Philo. The Florence edition and the Paris manuscript have "growing upon the cheeks".

(printed under page 186)

(24) ‹anchor: Πᾶς τ› · call in col 374

Πᾶς τ. Philo, πᾶς ἐνὶ ἑβδομάδεσσιν ἄριστος.

Philo: "every man is best in the sevens".

(printed under page 186)

(25) ‹anchor: Ἣν› · call in col 374

Ἣν. Philo οἵ.

Philo has "to him".

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Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 375

Psal. LXXXIX, 9, 10.

Psalm 89 (90):9-10.

(printed under page 187)

(b) ‹anchor: et terram› · call in col 375

Gen. II, 4.

Genesis 2:4.

(printed under page 187)

Joan. I, 3.

John 1:3.

(printed under page 187)

(d) ‹anchor: laetemur in eo› · call in col 375

Psal. CXVII, 24.

Psalm 117 (118):24.

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(26) ‹anchor: Γάμου μ› · call in col 375

Γάμου μ. Philo μεμνημένον ἀρ' γάμου εἶναι. In vers. seq. idem ἐξοπίσω habet pro εἰς ὀπίσω.

"Of marriage." Philo has "mindful then of marriage". In the next verse the same has "hereafter" for "afterwards".

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(27) ‹anchor: Καταρτύεται› · call in col 375

Καταρτύεται. Hanc vocem e Philone substituit Sylburg. pro χαρτύνεται, quam habent edit. Flor. et ms. Paris. A. transpositione facta legit, περὶ πάντα νόος χαρτύνεται ἀνδρός, non incommode. Nos Philonem secuti sumus, inquit Sylburg. In versu seq. ὁμῶς e Philone substituit Sylburg, cum ὁμοίως habeat edit. Flor., quod in ms. Paris. etiam occurrit.

"Is trained." Sylburg substituted this word from Philo for "is strengthened", which the Florence edition and the Paris manuscript have. A., transposing, reads "a man's mind is strengthened in all things", not unsuitably. "We have followed Philo," says Sylburg. In the next verse Sylburg substituted "alike" from Philo, the Florence edition having "likewise", which also occurs in the Paris manuscript.

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(28) ‹anchor: Μέγ' ἄριστος› · call in col 375

Μέγ' ἄριστος. Philo μετ' ἀρίσταις. In versu seq. idem ἀμφότερα pro ἀμφοτέρων exhibet.

"By far the best." Philo has "among the best". In the next verse the same gives "both" (accusative) for "of both".

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(29) ‹anchor: Τῇ δεκ› · call in col 375

Τῇ δεκ. Philo: Τῇ δεκάτῃ εἴ τις τελέσας κατὰ μέτρον ἵκοιτο. In seq. vers. ἔχει habent edit. Flor. et ms. Paris., sed ἔχοι e Philone huc transtulit Sylburg.

"In the tenth." Philo: "If one should complete [it] and reach the tenth in due measure." In the next verse the Florence edition and the Paris manuscript have "has", but Sylburg brought "would have" here from Philo.

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(30) ‹anchor: Πάλιν› · call in col 375

Πάλιν. Alexander Aphrodis. lib. II, problem. 47, de perfectione septenarii agens: Τὰ νοσήματα δὲ τῷ ἑπτὰ ἀριθμῷ ἀναλόγως κρίνεται. « Morbi quoque eodem modo septimo die judicantur. » A. Gellius lib. III, cap. 10: « Discrimina etiam periculorum in morbis majore vi fieri putant in diebus, qui conficiuntur ex numero septenarii; eosque dies omnium maxime ita ut medici appellant, κριτικοὺς ἢ κρισίμους, cuique videri, primam hebdomadam, et secundam, et tertiam. » De virtute septenarii numeri alia quoque multa ibidem legi possunt. Conf. Joannis Meursii Denarius Pythagoricus cap. 9.

"Again." Alexander of Aphrodisias, book II, problem 47, treating of the perfection of the number seven: "Diseases too reach their crisis in proportion to the number seven." [Latin version follows.] Aulus Gellius, book III, ch. 10: "They think too that the crises of danger in diseases come with greater force on the days made up from the number seven, and that the days which the physicians call 'critical' are, above all, the first week, the second and the third." Much else on the power of the number seven can be read in the same place. Compare Johannes Meursius, Denarius Pythagoricus, ch. 9.

(printed under page 187)

(31) ‹anchor: Ἕρμιππος› · call in col 375

Ἕρμιππος. Hujus viri superius facta mentio est in Str. I. Hermippi scripta recensens Cl. Vossius, Histor. Graec., p. 220, hunc Περὶ ἑβδομάδος librum praetermisit.

"Hermippus." This man was mentioned earlier, in Stromata I. The learned Vossius, listing the writings of Hermippus in his Greek Historians, p. 220, left out this book On the Seven.

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(32) ‹anchor: Ἐν αὐτοῖς› · call in col 375

Ἐν αὐτοῖς. Sic vulg. Bibl. Ps. LXXXIX. Eadem post ὀγδοήκοντα ἔτη subjungunt, καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος. SYLBURG.

"In them." So the common Bibles at Psalm 89 (90). After "eighty years" they add "and the more of them is toil and trouble". SYLBURG.

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(33) ‹anchor: Γενητόν› · call in col 375

Γενητόν. A. γεννητόν. Sed vulgatum γενητόν tuetur sequens vocabulum γενέσεως et verbum ἐγένετο. ID.

"Made." A. has "begotten". But the common reading "made" is supported by the following word "of the genesis" and the verb "came to be". The same [Sylburg].

(printed under page 187)

(34) ‹anchor: Γενέσεως καὶ τῶν ἐν αὐτοῖς› · call in col 375

Γενέσεως καὶ τῶν ἐν αὐτοῖς, ὅτε ἐγένετο. Genes. γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο. Ibidem mox ἐποίησε Κύριος ὁ Θεός.

"Of the genesis and of the things in them, when it came to be." Genesis has "of the genesis of heaven and earth, when it came to be". There, just after, "the Lord God made".

(printed under page 187)

(35) ‹anchor: Αὕτη› · call in col 375

Αὕτη. S. Chrysostomus in hunc locum Ps. CXVII: Ἡμέραν ἐνταῦθα οὐχὶ τὸν δρόμον λέγει τὸν ἡλιακόν, ἀλλὰ τὰ κατορθώματα τὰ ἐν αὐτῇ γενόμενα· ὥσπερ ἡμέραν πονηρὰν λέγει οὐ τὸν δρόμον τοῦ ἡλίου, ἀλλὰ τὰ ἐν αὐτῇ κακά, οὕτω καὶ ἡμέραν ἀγαθὴν τὰ ἐν αὐτῇ κατορθώματα. Ὁ δὲ λέγει τοιοῦτόν ἐστι· τὰ τοῦ Θεοῦ κατορθώματα τὰ ἐν αὐτῇ γενόμενα ὁ Θεὸς ἐποίησεν. COLLECT.

"This." St Chrysostom on this place of Psalm 117 (118): "By 'day' here he means not the sun's course but the great deeds done in it; just as by an evil day he means not the course of the sun but the evils in it, so too by a good day the great deeds in it. What he says is this: God has done the great deeds of God that were done in it." COLLECT.

(printed under page 187)

(36) ‹anchor: Εὐφρανθῶμεν καὶ ἀγαλλιαθῶμεν› · call in col 375

Εὐφρανθῶμεν καὶ ἀγαλλιαθῶμεν. Vulg. Bibl. psalm. CXVII, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν. A. SYLBURG.

"Let us be glad and rejoice." The common Bibles, Psalm 117 (118), have "let us rejoice and be glad"; so A. SYLBURG.

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(37) ‹anchor: Ὁ φωτίζων› · call in col 375

Ὁ φωτίζων. Christus dicitur φωτίζειν πάντα ἄνθρωπον, Joan. I, 9. Φωτίζειν τὰ κρυπτὰ τοῦ σκότους, I Cor. IV, 5.

"He who enlightens." Christ is said to "enlighten every man", John 1:9; to "bring to light the hidden things of darkness", 1 Corinthians 4:5.

(printed under page 187)

Page

running head: 375 CLEMENTIS ALEXAN
marginal letters: A Hinc monet; B Aperte autem; C dicit David; D occurrit.
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:376

Πέμπτῃ δ' ὥριον ἄνδρα γάμου μεμνημένον εἶναι,

And in the fifth hebdomad it is seasonable for a man to be mindful of marriage,

Καὶ παίδων ζητεῖν εἰς ὀπίσω γενεήν.

And to seek a race of children for the time to come.

Τῇ δ' ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρὸς,

And in the sixth a man's mind is trained in all things,

Οὐδ' ἐσιδεῖν ἔθ' ὁμως ἔργα μάταια θέλει.

Nor does he wish any longer to look equally upon vain deeds.

Ἑπτὰ δὲ νοῦν καὶ γλῶσσαν ἐν ἑβδομάσι μέγ' ἄριστος.

And in seven hebdomads he is at his very best in mind and tongue,

Ὀκτὼ δ' ἀμφοτέρων τέσσαρα καὶ δέκ' ἔτη.

And in eight as well, for fourteen years of both together.

Τῇ δ' ἐνάτῃ ἔτι μὲν δύναται, μετριώτερα δ' αὐτοῦ

And in the ninth he still has some power, but his body and strength are more moderate

Πρὸς μεγάλην ἀρετὴν σῶμά τε καὶ δύναμις.

For great achievement.

Τῇ δεκάτῃ δ' ὅτε δὴ τελέσῃ Θεὸς ἕπτ' ἐνιαυτοὺς,

And when in the tenth God completes seven years,

Οὐκ ἂν ἄωρος ἐὼν μοῖραν ἔχοι θανάτου.

Should he have the lot of death, he would not die untimely.

Πάλιν ἐν ταῖς νόσοις κρίσιμος ἡ ἑβδόμη καὶ ἡ τεσσαρεσκαιδεκάτη, καθ' ἃς ἡ φύσις διαγωνίζεται πρὸς τὰ νοσοποιὰ τῶν αἰτίων· καὶ μυρία τοιαῦτα, ἁγιάζων τὸν ἀριθμὸν, παρατίθεται Ἕρμιππος ὁ Βηρύτιος ἐν τῷ Περὶ ἑβδομάδος. Σαφῶς δὲ τὸν περὶ ἑβδομάδος τε καὶ ὀγδοάδος μυστικὸν λόγον τοῖς γιγνώσκουσι παραδίδωσιν ὁ μακάριος Δαβὶδ, ὧδέ πως ψάλλων· « Τὰ ἔτη ἡμῶν ὡς ἀράχνη ἐμελέτων. Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη. Ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα ἔτη. Εἴη δ' ἡμᾶς βασιλεύειν. » Ἵνα τοίνυν γενητὸν εἶναι τὸν κόσμον διδαχθῶμεν, μὴ ἐν χρόνῳ δὲ ποιεῖν τὸν Θεὸν ὑπολάβωμεν, ἐπήγαγεν ἡ προφητεία· « Αὕτη ἡ βίβλος γενέσεως καὶ τῶν ἐν αὐτοῖς, ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. » Τὸ μὲν γὰρ « Ὅτε ἐγένετο, » ἀόριστον ἐκφορὰν καὶ ἄχρονον μηνύει· τὸ δὲ, « ᾗ ἡμέρᾳ ἐποίησεν ὁ Θεὸς, » τουτέστιν, ἐν ᾗ καὶ δι' ἧς τὰ πάντα ἐποίησεν, « ἧς καὶ χωρὶς ἐγένετο οὐδὲ ἓν, » τὴν δι' Υἱοῦ ἐνέργειαν δηλοῖ· ὅν φησιν ὁ Δαβίδ· « Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος· εὐφρανθῶμεν καὶ ἀγαλλιαθῶμεν ἐν αὐτῇ, » τουτέστι, κατὰ τὴν δι' αὐτοῦ γνῶσιν παραδιδομένην, τὴν θείαν ἑστίασιν εὐωχηθῶμεν. Ἡμέρα γὰρ εἴρηται, ὁ φωτίζων τὰ ἐπικεκρυμμένα Λόγος, καὶ δι' οὗ

Again, in diseases the seventh and the fourteenth days are critical, on which nature struggles against the disease-producing causes; and ten thousand such things, hallowing the number, does Hermippus of Berytus adduce in his book On the Hebdomad. And the blessed David clearly hands down the mystic account concerning the hebdomad and the ogdoad to those who have knowledge, singing somewhat as follows: "Our years were meditating like a spider. The days of our years in them are seventy years; and if in strengths, eighty years. May it be ours to reign!" (Ps. 89:9–10). In order, therefore, that we might be taught that the world is created, and yet not suppose that God makes things in time, the prophecy added: "This is the book of generation and of the things in them, when it came into being, in the day in which God made heaven and earth" (Gen. 2:4). For the expression "When it came into being" indicates an indefinite and timeless utterance; whereas "in the day in which God made," that is, in which and through which He made all things, "and without which not even one thing came into being" (John 1:3), signifies the activity through the Son; of Whom David says: "This is the day which the Lord made; let us rejoice and be glad in it" (Ps. 117:24), that is, according to the knowledge handed down through Him, let us feast on the divine banquet. For the Word Who illuminates hidden things has been called Day, and through Whom

Editors' notes and page, col. 376

Page

running head: MENTIS ALEXANDRINI 376
marginal letters: A Πέμπτῃ δ'; B ρύτιος ἐν; C σιν ὁ; D τὸν tuetur
old-edition numerals: (none)
other: (none)

PG 9:377

εἰς φῶς καὶ γένεσιν ἕκαστον τῶν κτισμάτων παρῆλθεν. Καὶ ὅλως ἡ Δεκάλογος διὰ τοῦ ἰῶτα στοιχείου τὸ ὄνομα τὸ μακάριον δηλοῖ, Λόγον ὄντα τὸν Ἰησοῦν παριστῶσα. Ὁ δὲ πέμπτος ἑξῆς ἐστι λόγος περὶ τιμῆς πατρὸς καὶ μητρός. Πατέρα δὲ καὶ Κύριον τὸν Θεὸν λέγει σαφῶς· διὸ καὶ τοὺς ἐπιγνόντας αὐτὸν υἱοὺς ἀναγορεύει καὶ θεούς. Κύριος οὖν καὶ Πατὴρ ὁ κτίστης πάντων, μήτηρ δὲ οὐχ, ὥς τινες, ἡ οὐσία ἐξ ἧς γεγόναμεν, οὐδ', ὡς ἕτεροι ἐκδεδώκασιν, ἡ Ἐκκλησία, ἀλλ' ἡ θεία γνῶσις καὶ ἡ σοφία, ὥς φησι Σολομὼν, « μητέρα δικαίων » ἀνακαλῶν τὴν σοφίαν, καὶ ἔστι δι' αὑτὴν αἱρετή. Πᾶν τε αὖ τὸ καλὸν καὶ σεμνὸν παρὰ τοῦ Θεοῦ δι' Υἱοῦ γιγνώσκεται. Ἕπεται τούτῳ ὁ περὶ μοιχείας λόγος· μοιχεία δ' ἐστὶν, ἐάν τις καταλιπὼν τὴν ἐκκλησιαστικὴν καὶ ἀληθῆ γνῶσιν, καὶ τὴν περὶ Θεοῦ διάληψιν, ἐπὶ τὴν μὴ προσήκουσαν ἔρχηται ψευδῆ δόξαν, ἤτοι θεοποιῶν τι τῶν γενητῶν ἢ καὶ ἀνειδωλοποιῶν τι τῶν μὴ ὄντων εἰς ὑπέρβασιν, μᾶλλον δὲ ἔκβασιν γνώσεως· ἀλλοτρία δὲ τοῦ γνωστικοῦ ἡ ψευδὴς δόξα, ὥσπερ ἡ ἀληθὴς οἰκεία τε καὶ σύζυγος. Διόπερ καὶ ὁ γενναῖος Ἀπόστολος, ἕν τι τῶν τῆς πορνείας εἰδῶν τὴν εἰδωλολατρείαν καλεῖ, ἀκολούθως τῷ προφήτῃ λέγοντι· « Ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον· τῷ ξύλῳ εἶπεν, ὅτι, Πατήρ μου εἶ σύ· καὶ τῷ λίθῳ, Σὺ ἐγέννησάς με. » Ἔπειτα ὁ περὶ φόνου λόγος ἐπακολουθεῖ. Φόνος δ' ἔξαρσίς ἐστι βεβαία. Τὸν οὖν ἀληθῆ λόγον περὶ Θεοῦ καὶ τῆς ἀϊδιότητος αὐτοῦ ὁ βουλόμενος ἐξαίρειν, ἵνα τὸ ψεῦδος ἐγκρίνῃ, λέγων ἤτοι ἀπρονόητον εἶναι τὸ πᾶν, ἢ τὸν κόσμον ἀγένητον, ἢ τῶν κατὰ τὴν ἀληθῆ διδασκαλίαν βεβαίων ἐξωλέστατος. Μετὰ δὲ τοῦτον ὁ περὶ κλοπῆς ἐστι λόγος. Ὡς οὖν ὁ κλέπτων τὰ ἀλλότρια, μεγάλως ἀδικῶν, εἰκότως περιπίπτει τοῖς ἐπαξίοις κακοῖς· οὕτως ὁ τὰ θεῖα τῶν ἔργων σφετεριζόμενος διὰ τέχνης ἤτοι πλαστικῆς ἢ γραφικῆς, καὶ λέγων ἑαυτὸν ποιητὴν εἶναι τῶν ζώων καὶ φυτῶν· ὁμοίως τε οἱ τὴν ἀληθῆ φιλοσοφίαν ἀπομιμούμενοι κλέπται εἰσί. Κἂν γεωργός τις ᾖ, κἂν πατὴρ παιδίου, διάκονός ἐστι σπερμάτων καταβολῆς· ὁ Θεὸς δὲ τὴν πάντων αὔξησιν καὶ πλείωσιν παρέχων, εἰς τὸ κατὰ φύσιν προσάγει τὰ γινόμενα. Οἱ πλεῖστοι δὲ σὺν καὶ τοῖς φιλοσόφοις τὰς αὐξήσεις καὶ τὰς τροπὰς τοῖς ἄστροις κατὰ

each of the creatures came forth into light and generation. And in general the Decalogue, through the letter iota, signifies the blessed Name, presenting Jesus, Who is the Word. And the fifth commandment in order is that concerning the honour of father and mother. Now He clearly calls God Father and Lord; wherefore He also proclaims those who have come to know Him to be sons and gods. The Creator of all things, therefore, is Lord and Father; while the mother is not, as some say, the essence out of which we have come into being, nor, as others have expounded, the Church, but the divine knowledge and wisdom, as Solomon says when he calls wisdom "the mother of the righteous," and she is desirable for her own sake. And again, everything noble and venerable from God is known through the Son. Next to this follows the commandment concerning adultery; and adultery is if anyone, abandoning the ecclesiastical and true knowledge and the conception concerning God, comes to a false opinion that does not befit him, either deifying some created thing, or fashioning an idol of something that does not exist, to the transgression, or rather the abandonment, of knowledge; for false opinion is alien to the Gnostic, just as the true is his own and his consort. Wherefore the noble Apostle also calls idolatry one of the species of fornication (Col. 3:5), in accordance with the prophet who says: "They committed adultery with wood and stone; to the wood they said, You are my father; and to the stone, You have begotten me" (Jer. 3:9; 2:27). Then follows the commandment concerning murder. Now murder is a forcible removal. He, therefore, who wishes to remove the true account concerning God and His eternity in order to introduce falsehood, saying either that the universe is unguided by providence, or that the world is uncreated, or denying any of the things established according to the true teaching, is most pernicious. And after this is the commandment concerning theft. Just as he who steals what belongs to others, doing a great wrong, reasonably falls into the evils he deserves, so also does he who appropriates to himself the divine works through the art either of sculpture or of painting, and says that he himself is the maker of animals and plants; and likewise those who counterfeit the true philosophy are thieves. Whether one be a husbandman or the father of a child, he is a minister of the sowing of seeds (cf. 1 Cor. 3:5–6); whereas God, supplying the growth and perfection of all things, brings the things that come into being to their natural state. Yet most men, together with the philosophers as well, attribute growth and changes to the stars as

Editors' notes and page, col. 377

Footnotes

(a) ‹anchor: justorum matrem› · call in col 378

Prov. I, 8; XXXI, 1.

Proverbs 1:8; 31:1.

(printed under page 188)

(b) ‹anchor: Apostolus› · call in col 378

Col. III, 5.

Colossians 3:5.

(printed under page 188)

Jer. III, 9.

Jeremiah 3:9.

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(d) ‹anchor: me genuisti› · call in col 378

Jer. II, 27.

Jeremiah 2:27.

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(38) ‹anchor: Διὰ τοῦ ἰῶτα› · call in col 378

Διὰ τοῦ ἰῶτα. Haec littera uti in nomine Jesu prima est, ita denarium numerum notat. Hinc non pauci ex antiquis scriptoribus denarium numerum Christi typum fuisse volunt. Qua de re conf. quae adnotavit Cotelerius in Constitut. apost. lib. II, cap. 25. Vide etiam superius Clementem Paedag. lib. II, c. 4, p. 195; et lib. III, c. 12, p. 305.

"By the iota." As this letter is the first in the name of Jesus, so it marks the number ten. Hence not a few of the ancient writers hold that the number ten was a type of Christ. On this compare Cotelier's notes on the Apostolic Constitutions, book II, ch. 25. See also Clement above, Paedagogus book II, ch. 4, p. 195, and book III, ch. 12, p. 305.

(printed under page 188)

(39) ‹anchor: Θεούς› · call in col 378

Θεούς. Vide superius Protrept., pag. 88, not. 7.

"Gods." See above, Protrepticus, p. 88, note 7.

(printed under page 188)

(40) ‹anchor: Μητέρα› · call in col 378

Μητέρα. Vult auctor divinam sapientiam a Salomone matrem dictam esse Proverb. I, 8; XXXI, 1, et aliis in locis, in quibus praeceptorum, vel honoris, matris mentio facta est.

"Mother." The author means that divine wisdom is called mother by Solomon in Proverbs 1:8; 31:1, and in other places where a mother's precepts or honour are mentioned.

(printed under page 188)

(41) ‹anchor: Γενητῶν› · call in col 378

Γενητῶν. A. γεννητῶν, itemque paulo post ἀγέννητον. SYLBURG.

"Of things made." A. has "of things begotten", and likewise a little after "unbegotten". SYLBURG.

(printed under page 188)

(42) ‹anchor: Τὴν εἰδωλολατρείαν› · call in col 378

Τὴν εἰδωλολατρείαν. Sic Clemens infra Strom. VII, p. 744, edit. Paris. Πορνείας δὲ τρεῖς τὰς ἀνωτάτω διαφορὰς παρεστήσαμεν κατὰ τὸν Ἀπόστολον, φιληδονίαν, φιλαργυρίαν, εἰδωλολατρείαν. Respicere autem videtur Coloss. III, 5. Quin etiam εἰδωλολατρείαν et πορνείαν aliis in locis conjunctas reperies, ut Gal. V, 20; I Petr. IV, 3.

"Idolatry." So Clement below, Stromata VII, p. 744 of the Paris edition: "We have set out, following the Apostle, the three highest kinds of fornication: love of pleasure, love of money, idolatry." He seems to have Colossians 3:5 in view. Indeed you will find idolatry and fornication joined in other places too, as Galatians 5:20; 1 Peter 4:3.

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(43) ‹anchor: Εἶπεν› · call in col 378

Εἶπεν. Jerem. εἶπαν.

"He said." Jeremiah has "they said".

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(44) ‹anchor: Βεβαίων› · call in col 378

Βεβαίων. Post βεβαίων deesse videtur τι ἀναιρῶν, vel simile quid, ut sensus sit: « Dicens aut absque ulla providentia ire hoc universum, aut mundum non esse factum, aut aliquid eorum quae secundum veram doctrinam stabilia sunt, convellens est perditissimus. » Nisi forte malis, ἤ τι κατὰ τῆς ἀληθοῦς διδασκαλίας βεβαιῶν, « aut aliquid contra veram doctrinam astruens. » SYLBURG.

"Of the firm things." After "of the firm things" something like "doing away with any" seems to be missing, so that the sense is: "Saying either that this universe goes on without any providence, or that the world was not made, or overthrowing any of the things that are firm according to true doctrine, he is utterly lost." Unless perhaps you prefer "or affirming anything against the true doctrine". SYLBURG.

(printed under page 188)

(45) ‹anchor: Γραφικῆς› · call in col 378

Γραφικῆς. Vide superius Protrept. p. 54, not.

"Of painting." See above, Protrepticus, p. 54, note.

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(46) ‹anchor: Διάκονος› · call in col 378

Διάκονος. Respicit Pauli verba I Cor. III, 5, 6: Τίς οὖν ἐστι Παῦλος, τίς δὲ Ἀπολλώ, ἀλλ' ἢ διάκονοι, δι' ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν; Ἐγὼ ἐφύτευσα, Ἀπολλὼ ἐπότισεν· ἀλλ' ὁ Θεὸς ηὔξανεν, et seq.

"Minister." He has in view Paul's words, 1 Corinthians 3:5-6: "Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each? I planted, Apollos watered, but God gave the growth", and what follows.

(printed under page 188)

Footnotes

(47) ‹anchor: Ὁ τοίνυν› · call in col 379

Ὁ τοίνυν. Vel haec et quae praecedunt, ad praeceptum de falso testimonio pertinent, vel id prorsus omisisse videtur Clemens. Sylburg. ait: « Missa est noni praecepti explicatio, ut supra p. 290, expositio secundi. Quod si ab auctore data opera factum est, nonum cum octavo propter affinitatem conjunctum dicetur, ut secundum cum primo. »

"He then." Either this and what precedes belong to the commandment on false witness, or Clement seems to have left that out altogether. Sylburg says: "The explanation of the ninth commandment has been omitted, as above, p. 290, the exposition of the second. If the author did this on purpose, the ninth will be said to be joined with the eighth because of their affinity, as the second with the first."

(printed under page 189)

(48) ‹anchor: Ὑπολαμβάνειν› · call in col 379

Ὑπολαμβάνειν. Ms. Ottob. ἀπολαμβάνειν.

"To suppose." The Ottoboni manuscript has "to receive".

(printed under page 189)

(49) ‹anchor: Πρίων τοῦ πρίζοντος› · call in col 379

Πρίων τοῦ πρίζοντος. Ms. Ottob. πρίων ἄνευ τοῦ πρίζοντος.

"The saw of the one sawing." The Ottoboni manuscript has "the saw without the one sawing".

(printed under page 189)

(50) ‹anchor: Διὰ τῶν προσεχέστερον κινουμένων› · call in col 379

Διὰ τῶν προσεχέστερον κινουμένων. « Per causas Deo proximiores. » Vide supra ad p. 693, p. 695, edit. Paris. LOWTH.

"Through the things moved more immediately": "through the causes nearer to God". See above on p. 693, p. 695 of the Paris edition. LOWTH.

(printed under page 189)

(51) ‹anchor: Ἐπεί› · call in col 379

Ἐπεί. Respicere videtur illud Pauli, Rom. I, 21: Διότι γνόντες τὸν Θεόν, οὐχ ὡς Θεὸν ἐδόξασαν.

"Since." He seems to have in view Paul's saying, Romans 1:21: "Because, knowing God, they did not glorify him as God."

(printed under page 189)

(52) ‹anchor: Ὡς› · call in col 379

Ὡς. His versibus metrum constare observavit Sylburgius, si εἰδότων mutetur in ἰδόντων. Ὡς διὰ πολλῶν δὴ γλώσσης ἐλθόντα ματαίως / Ἐκκέχυται στομάτων ὀλίγον τοῦ παντὸς ἰδόντων.

"As." Sylburg observed that these verses scan if "knowing" is changed to "having seen": "As things that have come in vain through the tongue of many mouths are poured out from those who have seen little of the whole."

(printed under page 189)

Page

running head: 370 CLEMENTIS ALEXAND
marginal letters: A dejectionis seminum; B nibus cupiditatibus.; C Sed, ut; D ponunt. Agunt
old-edition numerals: (none)
other: facing Latin version, not set (column number misprinted 370 for 379)
other: facing Latin version, not set
running head: 370 CLEMENTIS ALEXANDRINI 380 (the left column number is printed 370 for 379)
marginal letters: A ‹dejectionis seminum›; B ‹nibus cupiditatibus›; C ‹Sed, ut videtur›; D ‹ponunt. Agunt enim›
old-edition numerals: ✠ in the facing Latin before ‹universorum Patrem› (foot line ✠ P. 817 ED. POTTER, 688 ED. PARIS.)
other: on page 189 all the Greek (layer 1) stands in col 380, and CAPUT XVII with its caption belongs to col 380 per the driver, so the page's whole layer-1 text is set under the col 380 rail; this column holds only the facing Latin, and the full-width Latin lines ‹modum autem per se … efficax operatio.› and the Latin heading are not set.
other: facing Latin version, not set
running head: 370 CLEMENTIS ALEXANDRINI 380 (the left column number is printed 370 for 379)
marginal letters: (none in this column; letters A–D stand between the columns, recorded in c380_a)
old-edition numerals: (none)
other: page 189: col 379 is wholly the facing Latin, and the full-width Latin lines above CAPUT XVII (modum autem per se ... efficax operatio) are facing Latin too; none set. The whole of the page's Greek, with the Latin-only CAPUT XVII heading, is set in c380_a as the driver directs.

PG 9:380

τὸ προηγούμενον ἀνατιθέασιν, ἀποστεροῦντες τὸ ὅσον ἐπ' αὐτοῖς τὴν ἀκάματον δύναμιν τὸν Πατέρα τῶν ὅλων. Τὰ δὲ στοιχεῖα καὶ τὰ ἄστρα, τουτέστιν αἱ δυνάμεις αἱ διοικητικαὶ, προσετάγησαν ἐκτελεῖν τὰ εἰς οἰκονομίαν ἐπιτήδεια· καὶ αὐτά τε πείθεται, ἄγεταί τε πρὸς τῶν ἐπιτεταγμένων αὐτοῖς, ᾗ ἂν ἡγῆται τὸ ῥῆμα Κυρίου· ἐπείπερ ἡ θεία δύναμις ἐπικεκρυμμένως πάντα ἐνεργεῖν πέφυκεν. Ὁ τοίνυν ἑαυτὸν φάμενος ἐπινενοηκέναι τι ἢ πεποιηκέναι τῶν πρὸς δημιουργίαν συντεινόντων εὐθύνην ὑφέξει τοῦ ἀσεβοῦς τολμήματος. Δέκατος δέ ἐστιν ὁ περὶ ἐπιθυμιῶν ἁπασῶν λόγος· καθάπερ οὖν ὁ τῶν μὴ καθηκόντων ἐπιθυμιῶν εὐθύνεται, κατὰ τὸν αὐτὸν τρόπον οὐκ ἐφεῖται ψευδῶν πραγμάτων ἐπιθυμεῖν, οὐδὲ ὑπολαμβάνειν τῶν ἐν γενέσει τὰ μὲν ἔμψυχα ἐξ ἑαυτῶν δύνασθαι, τὰ δὲ ἄψυχα, καθάπαξ μὴ δύνασθαι σώζειν ἢ βλάπτειν· κἂν τις λέγῃ τὴν ἀντίδοτον ἰᾶσθαι μὴ δύνασθαι, καὶ τὸ κώνειον φθείρειν, σοφιζόμενος λέληθεν. Οὐδὲν γὰρ τούτων ἐνεργεῖ ἄνευ τοῦ τῇ βοτάνῃ καὶ τῷ φαρμάκῳ χρωμένου· ὥσπερ οὐδ' ἡ ἀξίνη ἄνευ τοῦ κόπτοντος, οὐδὲ ὁ πρίων τοῦ πρίζοντος. Ὡς δὲ καθ' ἑαυτὰ μὲν οὐκ ἐνεργεῖ, ἔχει δέ τινας ποιότητας φυσικὰς τῇ τοῦ τεχνίτου ἐνεργείᾳ συντελούσας τὸ οἰκεῖον ἔργον· οὕτως τῇ καθολικῇ τοῦ Θεοῦ προνοίᾳ διὰ τῶν προσεχέστερον κινουμένων καθ' ὑπόβασιν εἰς τὰ ἐπὶ μέρους διαδίδοται ἡ δραστικὴ ἐνέργεια.

ascribe the leading part, depriving the Father of all, so far as in them lies, of His tireless power. But the elements and the stars, that is, the administering powers, were commanded to carry out what is fitting for the dispensation; and they both obey and are led by what is enjoined on them, wherever the word of the Lord leads; since the divine power by its nature works all things in a hidden way. He, then, who says that he himself has devised or made any of the things that contribute to creation shall be called to account for his impious daring. The tenth is the word concerning all desires. Just as, then, he who desires what is not fitting is called to account, in the same way it is not permitted to desire false things, nor to suppose that of the things in generation the animate have power of themselves, while the inanimate can in no way at all save or harm; and if anyone says that the antidote cannot heal, and that hemlock cannot destroy, he is deceived by sophistry without knowing it. For none of these works without the one who uses the herb and the drug; just as neither does the axe without the one who cuts, nor the saw without the one who saws. But as they do not act of themselves, yet have certain natural qualities that, by the craftsman’s activity, bring about their proper work; so, by the universal providence of God, through the things moved more proximately, the effective activity is passed down step by step to the particulars.

CAPUT XVII.

CHAPTER XVII.

Philosophiam non tradidisse perfectam Dei cognitionem; esse tamen in animarum medelam a Deo datam.

That philosophy has not handed down the perfect knowledge of God; yet that it was given by God for the healing of souls.

Ἀλλ', ὡς ἔοικεν, οἱ φιλόσοφοι τῶν Ἑλλήνων, Θεὸν ὀνομάζοντες, οὐ γιγνώσκουσιν· ἐπεὶ μὴ σέβουσι κατὰ Θεὸν τὸν Θεόν. Τὰ φιλοσοφούμενα δὲ παρ' αὐτοῖς, κατὰ τὸν Ἐμπεδοκλέα, « Ὡς διὰ πολλῶν δὴ γλώσσης ἐλθόντα ματαίως ἐκκέχυται στομάτων ὀλίγον τοῦ παντὸς εἰδότων. » Ὡς γάρ που τὸ ἀπὸ τοῦ ἡλίου φῶς δι' ὑέλου σκεύους πλήρους ὕδατος μεθοδεύει ἡ τέχνη εἰς πῦρ, οὕτω καὶ ἡ φιλοσοφία ἐκ τῆς θείας Γραφῆς τὸ ἐμπύρευμα λαβοῦσα, ἐν ὀλίγοις φαντάζεται. Ναὶ μὴν ὡς τὸν αὐτὸν ἀέρα ἀναπνεῖ τὰ ζῷα ἅπαντα, ἄλλα δὲ ἄλλως, καὶ εἴς τι διάφορον· οὕτως δὲ καὶ τὴν ἀλήθειαν μετίασιν οἱ πλείους, μᾶλλον δὲ, τὸν περὶ ἀληθείας λόγον. Οὐ γὰρ περὶ Θεοῦ τι λέγουσιν, ἀλλὰ τὰ ἑαυτῶν πάθη ἐπὶ Θεὸν ἀνάγοντες ἐξηγοῦνται. Γέγονε γὰρ αὐτοῖς ὁ βίος τὸ πιθανὸν ζητοῦσιν, οὐ τὸ ἀληθές· ἐκ μιμήσεως δὲ ἀλήθεια οὐ διδάσκεται, ἀλλ' ἐκ μαθήσεως. Οὐ γὰρ ἵνα

But, as it seems, the philosophers of the Greeks, though they name God, do not know Him; since they do not worship God as God. And the things they philosophize are, as Empedocles has it, “as things that, coming through the tongue of many, are poured out vainly from mouths that know little of the whole.” For as art somehow, through a glass vessel full of water, turns the light from the sun into fire, so philosophy too, having taken its spark from the divine Scripture, shines out in few. Yes, and as all living creatures breathe the same air, but some in one way and some in another, and to some different end, so too most men pursue the truth, or rather the word about the truth. For they say nothing about God, but expound their own passions, attributing them to God. For their life has been spent seeking the probable, not the true; and truth is taught not by imitation but by learning. For not that

Editors' notes and page, col. 380

Footnotes

(none) — footnotes (47)–(52), called in this column's Greek, are set in n379 (printed under page 189)

Page

running head: ENTIS ALEXANDRINI 380
marginal letters: A τὸ προηγούμενον; B δύνασθαι, τὰ; C Ἀλλ', ὡς; D νὸν ζητοῦσιν,
old-edition numerals: (none)
other: full-width Latin continuation lines (tur; habent autem ...) across columns 379-380 not set; the full-width Latin chapter heading (CAPUT XVII. Philosophiam non tradidisse ...) IS set in this file (Q5 correction: earlier line said not set)
running head: 370 CLEMENTIS ALEXANDRINI 380 (left column number printed 370 for 379)
marginal letters: A ‹τὸ προηγούμενον ἀνατιθέασιν›; B ‹δύνασθαι, τὰ δὲ ἄψυχα›; C ‹Ἀλλ', ὡς ἔοικεν›; D ‹νὸν ζητοῦσιν›
old-edition numerals: (none) in the Greek; foot line under the facing Latin (col 379): ✠ P. 817 ED. POTTER, 688 ED. PARIS. (Q5)
footnote calls in the Greek: (47) after τοίνυν, (48) after ὑπολαμβάνειν, (49) after πρίζοντος, (50) after κινουμένων, (51) after ἐπεὶ, (52) after Ὡς (Variorum notae at the page foot, set in n379)
other: n379 labels (47)–(52) "call in col 379"; the calls stand in col 380's Greek (Q8b; noted here, n379 not written)
running head: 370 CLEMENTIS ALEXANDRINI 380 (left numeral printed 370 for 379)
marginal letters: A ‹τὸ προηγούμενον ἀνατιθέασιν›; B ‹δύνασθαι, τὰ δὲ ἄψυχα›; C ‹Ἀλλ', ὡς ἔοικεν›; D ‹νὸν ζητοῦσιν›
old-edition numerals: (none)

PG 9:381

δόξωμεν, εἶναι Χριστὸν πιστεύομεν, καθάπερ οὐδὲ εἰς τὸν ἥλιον ἕνεκά γε τοῦ φαίνεσθαι μόνον ἐν ἡλίῳ ὄντας παρερχόμεθα· ἀλλ' ἐνταῦθα μὲν τοῦ ἀλεαίνεσθαι χάριν, ἐκεῖ δὲ τοῦ εἶναι καλὸν καὶ ἀγαθὸν ἕνεκα, Χριστιανοὶ εἶναι βιαζόμεθα· ὅτι μάλιστα βιαστῶν ἐστιν ἡ βασιλεία, ἐκ ζητήσεως, καὶ μαθήσεως, καὶ συνασκήσεως τελείας τὸ γενέσθαι βασιλέα καρπουμένων. Ὁ μιμούμενος ἄρα τὴν δόκησιν δηλοῖ καὶ τὴν πρόληψιν. Ὅτ' ἂν δέ τις, ἔναυσμα λαβὼν τοῦ πράγματος, ἐξάψῃ τοῦτο ἔνδον ἐν τῇ ψυχῇ πόθῳ καὶ μαθήσει, πάντα ἐπὶ τούτοις κινεῖ πρὸς τὸ ἐπιγνῶναι. Οὗ γάρ τις μὴ ἀντιλαμβάνεται, οὐδὲ ποθεῖ αὐτὸ, οὐδὲ ἀσπάζεται τὴν ἐξ αὐτοῦ ὠφέλειαν. Τὸ ὕστερον οὖν ὁ γνωστικὸς ἐπὶ τέλει τῶν κατορθωμάτων μιμεῖται τὸν Κύριον, εἰς ὅσον ἐφικτὸν ἀνθρώποις, ποιότητά τινα κυριακὴν λαβὼν, εἰς ἐξομοίωσιν Θεοῦ· οἱ δὲ μὴ ἐπιστάμενοι τὴν γνῶσιν, οὐδὲ κανονίζειν δύνανται τὴν ἀλήθειαν. Μεταλαμβάνειν οὖν τῶν γνωστικῶν θεωρημάτων οὐχ οἷόν τε, ἐὰν μὴ τῶν προτέρων διανοημάτων κενώσωμεν ἑαυτούς· ἁπλῶς γὰρ οὕτως ἀλήθεια κοινῶς λέγεται παντὸς νοητοῦ τε καὶ αἰσθητοῦ. Αὐτίκα ἔνεστι θεάσασθαι καὶ ζωγραφίας ἀλήθειαν παρὰ τὴν δημώδη, καὶ μουσικῆς σεμνότητα παρὰ τὴν ἀκόλαστον. Καὶ φιλοσοφίας οὖν ἐστιν ἀλήθειά τις παρὰ τοὺς ἄλλους φιλοσόφους, καὶ κάλλος ἀληθινὸν παρὰ τὸ δεδολωμένον. Οὔκουν ποτὲ τὰς ἐπὶ μέρους ἀληθείας, καθ' ὧν ἡ ἀλήθεια κατηγορεῖται, αὐτὴν δὲ τὴν ἀλήθειαν πολυπραγμονητέον, οὐκ ὀνόματα ζητοῦντες μαθεῖν· τὸ γὰρ περὶ Θεοῦ πρᾶγμα οὐκ ἔστιν ἓν, ἀλλὰ μυρία. Διαφέρει δὲ τὸν Θεὸν εἰπεῖν, ἢ τὰ περὶ Θεοῦ. Καθόλου δὲ εἰπεῖν περὶ ἑκάστου πράγματος, τῆς οὐσίας τὰ συμβεβηκότα διακριτέον· καί μοι ἀπόχρη φάναι Θεὸν εἶναι τὸν Κύριον πάντων· αὐτοτελῶς δὲ λέγω τὸν Κύριον πάντων, οὐδενὸς ὑπολειπομένου κατὰ ἐξαίρεσιν. Ἐπεὶ τοίνυν δύο εἰσὶν ἰδέαι τῆς ἀληθείας, τά τε ὀνόματα καὶ τὰ πράγματα, οἱ μὲν τὰ ὀνόματα λέγουσιν, οἱ περὶ τὰ κάλλη τῶν λόγων διατρίβοντες, οἱ παρ' Ἕλλησι φιλόσοφοι· τὰ πράγματα δὲ παρ' ἡμῖν ἐστι τοῖς βαρβάροις. Αὐτίκα ὁ Κύριος οὐ μάτην ἠθέλησεν εὐτελεῖ χρήσασθαι σώματος μορφῇ, ἵνα μή τις τὸ ὡραῖον ἐπαινῶν καὶ τὸ κάλλος θαυμάζων, ἀφίστηται τῶν λεγομένων, καὶ τοῖς καταλειπομένοις προσανέχων, ἀποτέμνηται τῶν νοητῶν. Οὐ τοίνυν περὶ τὴν λέξιν, ἀλλὰ περὶ τὰ σημαινόμενα ἀναστρεπτέον·

we may seem to be good that we believe Christ exists, just as neither do we pass into the sun merely for the sake of appearing to be in the sun; but there for the sake of being warmed, and here for the sake of being noble and good, we strive with violence to be Christians; because the kingdom belongs especially to men of violence (cf. Matt. 11:12), who from inquiry, instruction, and perfect discipline reap the fruit of becoming kings. He who imitates, therefore, shows mere opinion and preconception. But whenever anyone, having received a spark of the reality, kindles it within his soul by longing and instruction, he sets all things in motion thereafter in order to come to full knowledge. For that which a man does not apprehend, he neither longs for, nor does he welcome the benefit derived from it. Ultimately, therefore, at the end of his righteous deeds, the Gnostic imitates the Lord, so far as is attainable by men, having received a certain Lord-like quality unto assimilation to God; whereas those who do not understand knowledge are not even able to measure the truth by a rule. It is not possible, therefore, to partake of Gnostic contemplations unless we empty ourselves of our former thoughts; for simply thus is truth spoken of in common with respect to every intelligible and perceptible thing. For instance, one may behold the truth of painting as distinct from the vulgar sort, and the dignity of music as distinct from the licentious. And of philosophy, therefore, there is a certain truth distinct from the other philosophers, and a true beauty distinct from the counterfeit. We must never, then, busy ourselves with partial truths, of which truth is predicated, but with the truth itself, not seeking to learn mere names; for the reality concerning God is not one thing, but ten thousand. And there is a difference between speaking of God and speaking of the things concerning God. And to speak universally concerning each thing, we must distinguish the accidents from the essence; and it suffices for me to say that God is the Lord of all; and I say the Lord of all absolutely, nothing being left out by way of exception. Since, therefore, there are two forms of truth, namely names and realities, those who busy themselves with the beauties of words, the philosophers among the Greeks, speak the names; whereas the realities are among us who are barbarians. For instance, the Lord not in vain wished to make use of a lowly form of body (cf. Isa. 53:2–3), lest anyone, praising the comeliness and admiring the beauty, should turn away from the things said, and, cleaving to the things left behind, should be cut off from the intelligible realities. We must not, therefore, occupy ourselves with the expression, but with the things signified;

Editors' notes and page, col. 381

Footnotes

(53) ‹anchor: Οὐ γὰρ ἵνα δόξωμεν› · call in col 382

Οὐ γὰρ ἵνα δόξωμεν, εἶναι Χριστὸν πιστεύομεν. Hanc sententiam edit. Flor. et ms. Paris. sic distinguunt: οὐ γὰρ ἵνα δόξωμεν εἶναι, Χριστὸν πιστ. Intercidisse videntur voces ἀγαθοὶ εἰς, quae a scriptore nimium festinante propter similitudinem dictionum εἶναι et εἰς facile omitti potuerunt, ut saepe alias contigit. His autem suppletis, sic se habebit sententia: Οὐ γὰρ ἵνα δόξωμεν εἶναι ἀγαθοί, εἰς Χριστὸν πιστεύομεν. « Non ut boni esse videamur, in Christum credimus. » Porro respicere videtur Clemens tritum illud Amphiarai apud Aeschyl. Οὐ γὰρ δοκεῖν ἀγαθός, ἀλλ' εἶναι θέλει.

"For it is not that we may seem, [that] we believe Christ to be." The Florence edition and the Paris manuscript punctuate this sentence thus: "for it is not that we may seem to be, [that] we believe Christ". The words "good, in" seem to have dropped out; a copyist in too much haste could easily have left them out because of the likeness of the words εἶναι and εἰς, as has often happened elsewhere. With them supplied the sentence will run: "For it is not that we may seem to be good that we believe in Christ." [Latin version follows.] Clement also seems to have in view that well-worn line of Amphiaraus in Aeschylus: "For he wishes not to seem good, but to be so."

(printed under page 190)

(54) ‹anchor: Τοῦ εἶναι καλὸν καὶ ἀγαθὸν ἕνεκα› · call in col 382

Τοῦ εἶναι καλὸν καὶ ἀγαθὸν ἕνεκα. Congruentius, τοῦ εἶναι καλοὶ καὶ ἀγαθοὶ ἕνεκα· ut idem sc. casus et sequatur et praecedat infinitivum εἶναι, ut cum alibi passim, tum p. 311. SYLBURG.

"For the sake of being fair and good" (singular). More consistently, "for the sake of being fair and good" (plural), so that the same case, namely, both follows and precedes the infinitive "to be", as frequently elsewhere and especially on p. 311. SYLBURG.

(printed under page 190)

(55) ‹anchor: Βιαζόμεθα› · call in col 382

Βιαζόμεθα. Conf. superius Strom. IV, p. 565, not. Respicit auctor Matth. XI, 12: Ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.

"We use force." Compare above, Stromata IV, p. 565, note. The author has in view Matthew 11:12: "The kingdom of heaven suffers violence, and the violent take it by force."

(printed under page 190)

(56) ‹anchor: Μαθήσει› · call in col 382

Μαθήσει. Ms. Ottob. παθήσει.

"By learning." The Ottoboni manuscript has "by suffering".

(printed under page 190)

(57) ‹anchor: Ἐπὶ τέλει τῶν κατορθωμάτων› · call in col 382

Ἐπὶ τέλει τῶν κατορθωμάτων. « In fine actionum praeclare gestarum. » Quasi dicat id esse ultimum τῶν κατορθωμάτων viri perfecti, ut Christum imitetur.

"At the end of right actions": "at the end of actions nobly done". As if he were saying that the last of the right actions of the perfect man is to imitate Christ.

(printed under page 190)

(58) ‹anchor: Καθόλου δὲ εἰπεῖν› · call in col 382

Καθόλου δὲ εἰπεῖν περὶ ἑκάστου πράγματος. Malim, et quidem meliori sensu, καθόλου δὲ ἐν τῷ εἰπεῖν περὶ ἑκάστου πράγματος, τῆς οὐσίας τὰ συμβεβηκότα διακριτέον. HEINSIUS.

"To speak generally about each thing." I should prefer, and with a better sense: "and in general, in speaking about each thing, the accidents are to be distinguished from the essence". HEINSIUS.

(printed under page 190)

(59) ‹anchor: Εὐτελεῖ› · call in col 382

Εὐτελεῖ. Vide Strom. p. 470, edit. Paris. Paedag. lib. III, cap. 1. LOWTH.— Respicere autem videtur auctor Isa. LIII, 2, 3: Οὐκ ἔστιν εἶδος αὐτῷ, οὐδὲ δόξα, et seq.

"Mean." See Stromata, p. 470 of the Paris edition; Paedagogus book III, ch. 1. LOWTH.— The author seems to have in view Isaiah 53:2-3: "He has no form, nor glory", and what follows.

(printed under page 190)

Footnotes

(a) ‹anchor: pili quidem numerati› · call in col 383

Luc. XII, 7.

Luke 12:7.

(printed under page 191)

(60) ‹anchor: Ἀντιληπτοῖς› · call in col 383

Ἀντιληπτοῖς. H. ms. ἀντιληπτικοῖς, activa significatione. SYLBURG.— Mihi scribendum videtur οὐκ ἀντιληπτικοῖς, ac deinde negativam particulam, quae praecedit verbum πιστεύεται, omitti debere, ut sententia sic se habeat: Τοῖς μὲν οὖν οὐκ ἀντιληπτικοῖς καὶ μὴ κινηθεῖσι πρὸς γνῶσιν πιστεύεται ὁ λόγος. « His igitur qui non sunt ad percipiendum apti, neque ad cognitionem moventur creditur verbum. » Quod effatum exemplo corvorum illustrare pergit auctor. Videtur autem negativa particula scriptorum negligentia propter viciniam similis vocis οὖν excidisse, deinde vero alieno loco in textum recepta fuisse.

"Perceptible." H.'s manuscript has "perceptive", in an active sense. SYLBURG.— It seems to me we should write "not perceptive", and then the negative particle before the verb "is believed" should be dropped, so that the sentence runs: "By those, then, who are not perceptive and have not been moved towards knowledge, the word is believed." [Latin version follows.] The author goes on to illustrate this saying by the example of the ravens. The negative particle seems to have fallen out through copyists' carelessness because of the nearby similar word οὖν, and then to have been taken back into the text in the wrong place.

(printed under page 191)

(61) ‹anchor: Πατήρ› · call in col 383

Πατήρ. Ex Iliad. Α, v. 544.

"Father." From Iliad 1, line 544.

(printed under page 191)

(62) ‹anchor: Προσοικοδομῆσαι› · call in col 383

Προσοικοδομῆσαι. Respicit I Cor. III, 12: Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσόν, ἄργυρον, λίθους τιμίους.

"To build on in addition." He has in view 1 Corinthians 3:12: "If anyone builds upon this foundation gold, silver, precious stones."

(printed under page 191)

(63) ‹anchor: Ἄρχεσθαι› · call in col 383

Ἄρχεσθαι. Scribendum potius ἄρχεται, « incipit, » indic. modo, qui ab imperitis scriptoribus propter vicinos infinitivos in infinitivum mutatus fuisse videtur: quod verbo καθήκει in hac etiam sententia contigit. Qua mutatione facta, huic sententiae hic tandem sensus constabit: « Non igitur se pollicetur fore, sed incipit esse, participem. Neque in futuro, sed in actu regalem, et luce praeditum, et Gnosticam esse decet. »

"To begin." Rather write "begins", in the indicative mood, which seems to have been changed to the infinitive by unskilled copyists because of the neighbouring infinitives; the same happened to the verb "it befits" in this sentence too. With this change the sentence will at last have this sense: "He does not, then, promise that he will be a partaker, but begins to be one. And it befits the gnostic to be kingly and endowed with light not in the future but in act."

(printed under page 191)

(64) ‹anchor: Καθήκει› · call in col 383

Καθήκει. Hoc recte substituit Sylburg. pro infinitivo καθήκειν, quem habent edit. Flor. et ms. Paris. Nisi potius καθήκει legendum videatur.

"It befits." Sylburg rightly substituted this for the infinitive "to befit", which the Florence edition and the Paris manuscript have. Unless rather "it befits" seem the reading.

(printed under page 191)

(65) ‹anchor: Προκόπτον εἰς τὸ αὐτὸ ἄμεινον› · call in col 383

Προκόπτον εἰς τὸ αὐτὸ ἄμεινον. Hoc est, « proficiens ad idem melius. » At vero non est « idem, » omnibus « melius, » aut omnino bonum. Quod diceret auctor, si haec ejus essent verba. Hoc absurdum ut vitaret interpres, hoc commation sic vertit: « Ad ipsum, quod est melius, proficiens; » omissa scilicet voce αὐτό, quae in dativum αὐτῷ mutata, facilem sententiam praebebit: Προκόπτον εἰς τὸ αὐτῷ ἄμεινον· « progrediens ad id, quod est ipsi melius. »

"Advancing to the same better." That is, "advancing to the same better thing". But the "same" thing is not "better" for all, or good at all, which is what the author would be saying if these were his words. To avoid this absurdity the translator rendered this little clause "advancing to that which is better", leaving out the word "same"; changed into the dative "for it", that word will give an easy sense: "advancing to what is better for it".

(printed under page 191)

(66) ‹anchor: Ἀλλ' αἱ μὲν τρίχες› · call in col 383

Ἀλλ' αἱ μὲν τρίχες ἠρίθμηνται, καὶ τὰ εὐτελῆ κινήματα, φιλοσοφία δὲ πῶς οὐκ ἐν λόγῳ; « Ac si pili quidem numerati sunt, et viles motiones, quidni etiam philosophia in aliquo numero erit? » Sic de Megarensibus dixit Oraculum de quo lib. VII sub finem οὔτ' ἐν ἀριθμῷ, et Tyrtaeus οὔτ' ἐν λόγῳ ἄνδρα τιθείην· « neque in pretio habendus videtur. »—« Si ergo, inquit, capitis nostri numerati sunt capilli, » ut ait Dominus Matth. X, 30, « cur non aliquo in pretio philosophia habebitur, aut numero? » Unde addit illud de Samsone, cujus fortitudo in pilis licet rejectitiis, quibus innuuntur externae disciplinae, hoc est profanae et ethnicae: sic enim intelligendum illud quod sequitur. COLLECT.

"But the hairs are numbered, and the trifling movements; how is philosophy not in account?" "And if the hairs are numbered, and trifling movements, why should philosophy too not be of some account?" So the Oracle spoke of the Megarians, "nor in number", on which see book VII near the end; and Tyrtaeus, "I would not put a man in account": "nor does he seem worth any esteem."— "If, then," he says, "the hairs of our head are numbered," as the Lord says in Matthew 10:30, "why shall philosophy not be held in some esteem, or number?" Hence he adds what he says of Samson, whose strength lay in hair, though cast-off hair, by which the outside disciplines are meant, that is, the profane and pagan ones: for so what follows is to be understood. COLLECT.

(printed under page 191)

Page

running head: 383 CLEMENTIS ALEXAND
marginal letters: A ciem laudans; B miento, aurum,; C que esse; D vertit :
old-edition numerals: (none)
other: facing Latin version, not set

PG 9:384

τοῖς μὲν οὖν ἀντιληπτοῖς, καὶ μὴ κινηθεῖσι πρὸς γνῶσιν οὐ πιστεύεται ὁ λόγος· ἐπεὶ καὶ οἱ κόρακες ἀνθρωπείας ἀπομιμοῦνται φωνὰς, ἔννοιαν οὐκ ἔχοντες οὗ λέγουσι πράγματος· ἀντίληψις δὲ νοερὰ πίστεως ἔχεται. Οὕτως καὶ Ὅμηρος εἶπε.....

to those, then, who are capable of apprehension and yet have not been moved towards knowledge, the word is not entrusted; since ravens also imitate human voices without having any conception of the thing of which they speak; whereas intellectual apprehension cleaves to faith. Thus Homer also said:

... Πατὴρ ἀνδρῶν τε θεῶν τε·

"... Father of men and of gods" (Il. 1.544),

μὴ εἰδὼς τίς ὁ πατὴρ καὶ πῶς ὁ πατήρ. Ὡς δὲ τῷ χεῖρας ἔχοντι, τὸ λαβεῖν κατὰ φύσιν· καὶ τῷ ὀφθαλμοὺς ὑγιαίνοντας κεκτημένῳ τὸ φῶς ἰδεῖν· οὕτω τῷ πίστιν εἰληφότι τὸ γνώσεως μεταλαβεῖν οἰκεῖον πέφυκεν, εἰ προσεξεργάσασθαι καὶ « προσοικοδομῆσαι χρυσὸν, ἄργυρον, λίθους τιμίους, » τῷ καταβληθέντι « θεμελίῳ » γλίχοιτο. Οὐ τοίνυν ὑπισχνεῖται βούλεσθαι μεταλαμβάνειν, ἀλλὰ ἄρχεσθαι· οὐδὲ μέλλειν, ἀλλ' εἶναι βασιλικόν τε καὶ φωτεινὸν, καὶ γνωστικὸν καθῆκεν· οὐδὲ ὀνόματι, ἀλλ' ἔργῳ ἐθέλειν ἅπτεσθαι τῶν πραγμάτων προσῆκεν. Ἀγαθὸς γὰρ ὢν ὁ Θεὸς, διὰ τὸ ἡγεμονικὸν τῆς κτίσεως ἁπάσης, σώζεσθαι βουλόμενος τοῦτο, ἐπὶ τὸ ποιεῖν ἐτράπετο καὶ τὰ λοιπά· πρώτην ταύτην εὐεργεσίαν, τὸ γενέσθαι, ἀπ' ἀρχῆς παρασχὼν αὐτοῖς· ἄμεινον εἶναι πολλῷ τὸ εἶναι τοῦ μὴ εἶναι, πᾶς ἄν τις ὁμολογήσειεν. Ἔπειτα ὡς ἐνεδέχετο φύσεως ἔχειν, ἕκαστον ἐγένετό τε καὶ γίνεται, προκόπτον εἰς τὸ αὐτὸ ἄμεινον. Ὥστ' οὐκ ἄτοπον καὶ τὴν φιλοσοφίαν ἐκ τῆς θείας Προνοίας δεδόσθαι, προπαιδεύουσαν εἰς τὴν διὰ Χριστοῦ τελείωσιν, ἣν μὴ ἐπαισχύνηται γνώσει βαρβάρῳ μαθητεύουσα φιλοσοφία προκόπτειν εἰς ἀλήθειαν. Ἀλλ' « αἱ μὲν τρίχες ἠρίθμηνται καὶ τὰ εὐτελῆ κινήματα· φιλοσοφία δὲ πῶς οὐκ ἐν λόγῳ; καί τοι καὶ τῷ Σαμψὼν ἐν ταῖς θριξὶν ἡ δύναμις ἐδόθη· ἵνα καὶ τὰς ἀποβλήτους τῶν ἐν τῷ βίῳ τέχνας τὰς κειμένας καὶ με-

not knowing Who the Father is and how He is Father. And just as for him who has hands, to grasp is according to nature, and for him who possesses healthy eyes, to see the light, so for him who has received faith it is naturally proper to partake of knowledge, if he should eagerly desire to work out further and to "build upon the foundation" that has been laid "gold, silver, precious stones" (1 Cor. 3:12). He does not, therefore, promise that he wishes to partake, but to rule; nor did it befit him to delay, but to be kingly and luminous and Gnostic; nor was it fitting to wish to touch realities in name, but in deed. For since God is good, on account of the ruling part of the whole creation, wishing this to be saved, He turned to the making of the rest as well, granting them from the beginning this first benefaction, that of coming into being; for that to be is far better than not to be, everyone would admit. Then, according as each thing was capable by nature of being, it both came into being and comes into being, advancing towards that same better state. Wherefore it is not absurd that philosophy also has been given by divine Providence, training beforehand for the perfection that is through Christ, if philosophy is not ashamed to learn as a disciple from barbarian knowledge so as to advance to truth. "But the hairs are numbered" (Luke 12:7), and even the slightest movements; how then is philosophy not taken into account? And yet to Samson also strength was given in his hair, so that even the cast-off arts among the things in life, which lie and remain

Editors' notes and page, col. 384

Page

running head: ENTIS ALEXANDRINI 384
marginal letters: A τοῖς μὲν; B φυκεν, εἰ; C φιλοσοφίαν ἐκ; D (64) Καθῆκεν.
old-edition numerals: (none)
other: word split at end of column (με-νούσας); full-width Latin continuation lines across columns 383-384 after εἶπε..... (cognitionem, verbum ...) not set

PG 9:385

μετὰ τὴν ἔξοδον τῆς ψυχῆς χαμαὶ, μὴ ἄνευ τῆς θείας δυνάμεως ἐννοῆσαι δίδοσθαι. Αὐτίκα, φησὶν, ἡ Πρόνοια ἄνωθεν ἐκ τῶν προηγουμένων καθάπερ κεφαλῆς εἰς πάντας διήκει, ὡς « τὸ μύρον, φησὶ, τὸ καταβαῖνον ἐπὶ τὸν πώγωνα τὸν Ἀαρὼν καὶ ἐπὶ τὴν ὤαν τοῦ ἐνδύματος αὐτοῦ, » τουτέστι τοῦ μεγάλου Ἀρχιερέως, « δι' οὗ τὰ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· » οὐκ εἰς τὸν τοῦ σώματος κόσμον· ἔξωθεν δὲ τοῦ λαοῦ φιλοσοφία, καθάπερ ἐσθής. Οἱ τοίνυν φιλόσοφοι, οἱ εἰς τὴν οἰκείαν συναίσθησιν πνεύματι αἰσθητικῷ συνασκηθέντες, ἐπὰν μὴ μέρος φιλοσοφίας, ἀλλὰ τὴν αὐτοτελῶς φιλοσοφίαν πολυπραγμονῶσι, φιλαλήθως τε καὶ ἀτύφως προσμαρτυροῦντες τῇ ἀληθείᾳ, κἂν παρὰ τοῖς ἑτεροδόξοις ἐπὶ τῶν καλῶν εἰρημένων προκόπτωσιν εἰς σύνεσιν κατὰ τὴν θείαν διοίκησιν τὴν ἄρρητον ἀγαθότητα, τὴν ἑκάστοτε εἰς τὸ ἄμεινον κατὰ τὸ ἐγχωροῦν προσαγομένην τὴν τῶν ὄντων φύσιν· ἔπειτα οὐχ Ἕλλησι μόνον, ἀλλὰ καὶ βαρβάροις ὁμιλήσαντες, ἐπὶ τὴν πίστιν ἐκ συνασκήσεως κοινῆς εἰς σύνεσιν ἰδίαν ἄγονται· παραδεξάμενοι δὲ τὸν θεμέλιον τῆς ἀληθείας, δύναμιν προσλαμβάνουσι προϊέναι πρόσω ἐπὶ τὴν ζήτησιν· κἀνθένδε ἀγαπῶσι μὲν μαθητευσάμενοι, γνώσεως δὲ ὀριγνώμενοι, σπεύδουσιν εἰς σωτηρίαν. Ταύτῃ φησὶν ἡ Γραφὴ « Πνεῦμα αἰσθήσεως » δεδόσθαι τοῖς τεχνίταις ἐκ τοῦ Θεοῦ· τὸ δὲ οὐδὲν ἀλλ' ἢ φρόνησίς ἐστι, δύναμις ψυχῆς θεωρητικὴ τῶν ὄντων, καὶ τοῦ ἀκολούθου ὁμοίου τε καὶ ἀνομοίου, διακριτική τε αὖ καὶ συνθετικὴ, καὶ προστατικὴ καὶ ἀπαγορευτικὴ, τῶν τε μελλόντων καταστοχαστική. Διατείνει δὲ οὐκ ἐπὶ τὰς τέχνας μόνον, ἀλλὰ καὶ ἐπὶ τὴν φιλοσοφίαν αὐτήν. Τί δή ποτε οὖν καὶ ὁ ὄφις « φρόνιμος » εἴρηται; ἐπεὶ κἀν τοῖς πονηρεύμασιν ἔστιν εὑρεῖν ἀκολουθίαν τινὰ, καὶ διάκρισιν καὶ σύνθεσιν, καὶ στοχασμὸν τῶν μελλόντων, καὶ τὰ πλεῖστα τῶν ἀδικημάτων διὰ τοῦτο λανθάνει, ὅτι προσοικονομοῦνταί σφισιν οἱ κακοὶ, τὸ πάντη τε καὶ πάντως

after the departure of the soul on the ground, that it is granted to conceive [them] not without the divine power. For instance, he says, Providence reaches from above, from the foremost things as from a head, through to all, as "the ointment," he says, "that runs down upon the beard of Aaron and upon the hem of his garment," that is, of the great High Priest, "through Whom all things were made, and without Him was not one thing made"; not to the adornment of the body; but philosophy is outside the people, like a garment. The philosophers, then, who have been trained to their own proper perception by a perceptive spirit, when they busy themselves not with a part of philosophy but with philosophy in its completeness, bearing witness to the truth with love of truth and without conceit, even if among those of other opinions they advance towards understanding in respect of the good things said, according to the divine administration, the ineffable goodness that on each occasion leads the nature of the things that are towards the better, so far as is possible; then, having conversed not with Greeks only but also with barbarians, they are led from common training into an understanding of their own, unto the faith; and having received the foundation of the truth, they gain the power to go forward to the search; and thereupon, while they love as men who have been made disciples, yet reaching out for knowledge, they hasten to salvation. In this way the Scripture says that "a spirit of perception" has been given to the craftsmen from God; and this is nothing else than prudence, a power of the soul that contemplates the things that are, and what follows, both like and unlike, and that both discriminates and combines in turn, and both directs and forbids, and conjectures things to come. And it extends not to the arts only, but also to philosophy itself. Why then is the serpent too said to be "prudent"? Because even in wicked deeds one can find a certain sequence, and discrimination and combination, and conjecture of things to come; and most wrongdoings escape notice for this reason, that the wicked arrange things beforehand for themselves, in every way and altogether

Editors' notes and page, col. 385

Footnotes

(a) ‹anchor: potestate percipi› · call in col 386

Luc. XIII, 5; XVI, 17.

Luke 13:5; 16:17.

(printed under page 192)

(b) ‹anchor: vestimenti ejus› · call in col 386

Psal. CXXXII, 2.

Psalm 132 (133):2.

(printed under page 192)

Joan. I, 3.

John 1:3.

(printed under page 192)

(d) ‹anchor: dicit Scriptura› · call in col 386

Exod. XXVIII, 3.

Exodus 28:3.

(printed under page 192)

(e) ‹anchor: dictus est prudens› · call in col 386

Gen. III, [1].

Genesis 3:1. (The verse numeral is faint in the image; 1 is supplied.)

(printed under page 192)

(67) ‹anchor: Χαμαί› · call in col 386

Χαμαί. Postquam anima e corpore exierit, earum artium, quae ad hunc mundum et res corporeas spectant, nulla ei erit utilitas. Proinde hujusmodi disciplinae ab anima coelum petente humi jacent relictae.

"On the ground." Once the soul has left the body, the arts that concern this world and bodily things will be of no use to it. So disciplines of this kind lie on the ground, left behind by the soul as it makes for heaven.

(printed under page 192)

(68) ‹anchor: Ἐννοῆσαι δίδοσθαι› · call in col 386

Ἐννοῆσαι δίδοσθαι. Congruentius ἐννοήσῃ δίδ. subjunctivo modo. H. ms. ἐννοῆσαι δύνασθαι, luxata structurae cohaerentia. SYLBURG.—Quidni legeretur νοήσαι, mutato tantum accentu, ut ex infinitivo fiat optativus? EDIT. PATROL.

"To consider ... to be given." More consistently "he may consider ... given", in the subjunctive mood. H.'s manuscript has "to consider ... to be able", which dislocates the construction. SYLBURG.— Why not read νοήσαι, changing only the accent, so that the infinitive becomes an optative? EDITOR OF THE PATROLOGIA.

(printed under page 192)

(69) ‹anchor: Οὐχ εἰς τὸν τοῦ σώματος κόσμον› · call in col 386

Οὐχ εἰς τὸν τοῦ σώματος κόσμον. A. cum Herveto legendum putat, οὐχ εἰς τὸν τοῦ σώματος, ἀλλὰ τῆς ψυχῆς κόσμον. Mihi vulgata lectio magis placet. SYLBURG. — Nihil hic puta deesse, verum ita cohaerent haec cum superioribus, ut Graeca indicant satis, οὐχ εἰς τὸν σώματος κόσμον, ἔξωθεν δὲ τοῦ λαοῦ φιλοσοφία καθάπερ ἐσθής· « Non in corporis ornatum, est enim extra populum philosophia, tanquam vestis. » Indicat nimirum descendere in vestis oram, non in corpus, et vestem significare philosophiam, quae non est pars corporis, ut neque philosophi ex populo Judaico aut Christiano. Ideoque Graeci Patres τὰ ἔξω, καὶ τὰ ἔξωθεν δικαστήρια, τέχνας, ἀγῶνας, appellant, quae ad ethnicos pertinent. Euthymius in hunc psalmi locum unguentum legale indicari ait, quod super capita sacerdotum effundebatur, illudque, « in oram vestimenti, » vertit Aquila, ἐπὶ στόμα ἐνδυμάτων αὐτοῦ, « ad os usque, » id est, « tunicam ejus circa pectus sanctam reddebat, » inquit Theodoreti interpres, « a principe ad subditos usque concordiae utilitas pervenit. » D. Augustinus tom. VIII: « Non puto, quod oram vestimenti in lateribus voluit intelligi: sunt enim orae in lateribus, sed a barba descendere unguentum ad oram potuit, quae in capite est, ubi aperitur capitium. Tales sunt, qui habitant in unum, ut quo modo per oras istas intrat caput hominis, ut vestiat se, sic per concordiam fraternam Christus intrat, qui est caput nostrum, ut vestiatur, et haereat illi Ecclesia. » COLLECT.

"Not to the adornment of the body." A., with Hervet, thinks we should read "not to the adornment of the body but of the soul". I prefer the common reading. SYLBURG.— Suppose nothing to be missing here; rather, these words hang together with what precedes, as the Greek shows clearly enough: "not to the adornment of the body; philosophy is outside the people, like a garment": "not to the body's adornment, for philosophy is outside the people, like a garment." He means, of course, that [the ointment] runs down to the hem of the garment, not onto the body, and that the garment signifies philosophy, which is not part of the body, as the philosophers are not of the Jewish or Christian people. That is why the Greek Fathers call the things belonging to the pagans "the outside things", and "outside" courts, arts and contests. Euthymius says that this place of the psalm points to the ointment of the Law that was poured on the heads of the priests; and "onto the hem of the garment" Aquila renders "onto the mouth of his garments", "right to the opening", that is, "it made his tunic about the breast holy," says the translator of Theodoret: "the benefit of concord comes down from the ruler right to the subjects." St Augustine, volume VIII: "I do not think he meant the hem of the garment at the sides to be understood, for there are hems at the sides; but the ointment could come down from the beard to the hem that is at the head, where the neck-opening is. Such are those who dwell together in one: just as a man's head goes in through that opening when he dresses himself, so through brotherly concord Christ, who is our head, goes in, that He may be clothed and the Church may cling to Him." COLLECT.

(printed under page 192)

(70) ‹anchor: Καλῶν› · call in col 386

Καλῶν. Seu potius καλῶς εἰρ.

"Of fair things." Or rather "well said".

(printed under page 192)

(71) ‹anchor: Πνεῦμα αἰσθήσεως δεδόσθαι› · call in col 386

Πνεῦμα αἰσθήσεως δεδόσθαι. LXX, Exodi XXVIII, 3: Καὶ σὺ λάλησον πᾶσι τοῖς σοφοῖς τῇ διανοίᾳ, οὓς ἐνέπλησα πνεύματος σοφίας καὶ αἰσθήσεως. In editione Romana adnotatur vocem σοφίας abesse a nonnullis libris. Latina vulg.: « Et loqueris cunctis sapientibus corde, quos replevi spiritu prudentiae, ut faciant vestes Aaron, in quibus sanctificatus ministret mihi. » COLLECT.

"That a spirit of perception has been given." The Septuagint, Exodus 28:3: "And speak to all who are wise in understanding, whom I have filled with a spirit of wisdom and perception." The Roman edition notes that the word "wisdom" is missing from some books. The Latin Vulgate: "And you shall speak to all the wise of heart, whom I have filled with the spirit of prudence, that they may make the vestments of Aaron, in which, being sanctified, he may minister to me." COLLECT.

(printed under page 192)

Footnotes

(72) ‹anchor: Αὐτῶν› · call in col 387

Αὐτῶν. Abest haec vox a ms. Ottob.

"Of them." This word is missing from the Ottoboni manuscript.

(printed under page 193)

(73) ‹anchor: Ἀρχικὸν Λόγον› · call in col 387

Ἀρχικὸν Λόγον. Id est Filium Dei. Vide p. 703, ed. Paris. LOWTH.

"The ruling Word": that is, the Son of God. See p. 703 of the Paris edition. LOWTH.

(printed under page 193)

(74) ‹anchor: Πιστησαμένη› · call in col 387

Πιστησαμένη. H. ms. πιστωσαμένη. SYLB.— Πιστωσαμένη habent etiam mss. Ottob. et Paris., quae proinde vera lectio est.

H.'s manuscript has πιστωσαμένη, "having confirmed". SYLBURG.— The Ottoboni and Paris manuscripts also have πιστωσαμένη, which is therefore the true reading.

(printed under page 193)

(75) ‹anchor: Ἴδιον ἐστιν ἐκεῖνο› · call in col 387

Ἴδιον ἐστιν ἐκεῖνο. Recte interpres, ἴδιον δέ ἐστιν ἐκείνου. HEINS.

"That is its own." The translator rightly [took it as] "and it is proper to that one". HEINSIUS.

(printed under page 193)

(76) ‹anchor: Κατ' ἐπισκοπήν› · call in col 387

Κατ' ἐπισκοπήν. Nempe θείαν, « secundum divinam curam et providentiam. » Quo sensu eadem vox paulo infra occurrit.

"By oversight": namely divine, "according to divine care and providence". The same word occurs in this sense a little below.

(printed under page 193)

(77) ‹anchor: Πάντ'› · call in col 387

Πάντ'. Hemistichium Homericum Iliad. Γ, v. 277: Ἠέλιός θ', ὃς πάντ' ἐφορᾷς, καὶ πάντ' ἐπακούεις.

"All things." A Homeric half-line, Iliad 3, line 277: "And Helios, who oversee all things and hear all things."

(printed under page 193)

(78) ‹anchor: Θεάτρων› · call in col 387

Θεάτρων. His similia scribit Petrus Damian. in Opusc. 36, cap. 7: « Plane qui in theatro residet, non simul omnia videt; quia cum intendit aciem ante se, non videt post se. Qui autem non in theatro, sed super theatrum excelsius supereminet, totius undique interiorem theatri ambitum uno comprehendit aspectu. Ita omnipotens Deus, quia omnibus, quae volvuntur, incomparabiliter supereminet, omnia simul suis subjecta conspectibus, praesentialiter videt. »

"Of theatres." Peter Damian writes something similar in Opusculum 36, ch. 7: "Plainly, one who sits in a theatre does not see everything at once; for when he turns his gaze in front of him, he does not see behind him. But one who rises high, not in the theatre but above it, takes in the whole inner circuit of the theatre on every side with one look. So almighty God, because he towers beyond compare above all things that turn and pass, sees all things at once, laid beneath his gaze, as present."

(printed under page 193)

(79) ‹anchor: Ἐνόρασιν› · call in col 387

Ἐνόρασιν. H. ms. ἀνόρασιν. SYLBURG.

"Looking in." H.'s manuscript has "looking up". SYLBURG.

(printed under page 193)

Page

running head: 387 CLEMENTIS ALEXAND
marginal letters: A et conjectura; B admotis manibus; C tem quæ; D uniuscujusque etiam
old-edition numerals: 294 after dum, et per
other: facing Latin version, not set

PG 9:388

τὰς τιμωρίας διαφεύγειν. Πολυμερὴς δὲ οὖσα ἡ φρόνησις, δι' ὅλου τεταμένη τοῦ κόσμου, διά τε τῶν ἀνθρωπίνων ἁπάντων, καθ' ἕκαστον αὐτῶν μεταβάλλει τὴν προσηγορίαν· καὶ ἐπειδὰν μὲν ἐπιβάλλῃ τοῖς πρώτοις αἰτίοις, νόησις καλεῖται· ὅτ' ἂν δὲ ταύτην ἀποδεικτικῷ λόγῳ βεβαιώσηται, γνῶσίς τε καὶ σοφία καὶ ἐπιστήμη ὀνομάζεται· ἐν δὲ τοῖς εἰς εὐλάβειαν συντείνουσι γινομένη, καὶ ἄνευ θεωρίας παραδεξαμένη τὸν ἀρχικὸν λόγον, κατὰ τὴν ἐν αὐτῇ ἐξεργασίας τήρησιν πίστις λέγεται· κἀν τοῖς αἰσθητοῖς πιστησαμένη τό γε δοκοῦν, ὡς ἐν τούτοις ἀληθέστατον, δόξα ὀρθή· ἔν τε αὖ ταῖς μετὰ χειρουργίας πράξεσι τέχνη. Ὅπου δ' ἄνευ θεωρίας τῶν πρώτων αἰτίων, τηρήσει τῶν ὁμοίων καὶ μεταβάσει ποιήσει τινὰ ὁρμὴν καὶ σύστασιν, ἐμπειρία προσαγορεύεται· ἴδιόν ἐστιν ἐκεῖνο, καὶ τῷ ὄντι κύριον, καὶ ἡγεμονικὸν, ὃ ἐπὶ πᾶσι προσλαμβάνει μετὰ τὴν βεβαίαν πίστιν ἅγιον κατ' ἐπισκοπὴν ὁ πιστεύσας πνεῦμα. Διαφορωτέρας ἄρα αἰσθήσεως φιλοσοφία μεταλαβοῦσα, ὡς ἐκ τῶν προειρημένων δεδήλωται, φρονήσεως μετέχει. Ἡ γ' οὖν περὶ τῶν νοηθέντων λογικὴ διέξοδος μετὰ αἱρέσεως καὶ συγκαταθέσεως διαλεκτικὴ λέγεται· βεβαιωτικὴ μὲν τῶν περὶ ἀληθείας λεγομένων δι' ἀποδείξεως, διακρουστικὴ δὲ τῶν ἐπιφερομένων ἀποριῶν. Κινδυνεύουσι τοίνυν οἱ φάσκοντες μὴ θεόθεν φιλοσοφίαν δεῦρο ἥκειν, ἀδύνατον εἶναι λέγειν πάντα τὰ ἐπὶ μέρους γινώσκειν τὸν Θεὸν, μηδὲ μὴν πάντων εἶναι τῶν καλῶν αἴτιον, κἂν τῶν ἐπὶ μέρους ἕκαστον αὐτῶν τυγχάνῃ· οὐκ ἂν δὲ τὴν ἀρχὴν ὑπέστη τι τῶν ὄντων, ἀβουλήτως ἔχοντος τοῦ Θεοῦ· εἰ δὲ βουλομένου, θεόθεν ἡ φιλοσοφία, τοιαύτην εἶναι βουληθέντος αὐτὴν οἵα ἐστὶ, διὰ τοὺς μὴ ἄλλως ἢ οὕτως ἀφεξομένους τῶν κακῶν. Ὁ γάρ τοι Θεὸς πάντα οἶδεν, οὐ μόνον τὰ ὄντα, ἀλλὰ καὶ τὰ ἐσόμενα, καὶ ὡς ἔσται ἕκαστον· τάς τε ἐπὶ μέρους κινήσεις προορῶν, « πάντ' ἐφορᾷ, καὶ πάντ' ἐπακούει, » γυμνὴν ἔσωθεν τὴν ψυχὴν βλέπων, καὶ τὴν ἐπίνοιαν τὴν ἑκάστου τῶν κατὰ μέρος ἔχει δι' αἰῶνος· καὶ ὅπερ ἐπὶ τῶν θεάτρων γίνεται, καὶ ἐπὶ τῶν ἑκάστου μερῶν, κατὰ τὴν ἐνόρασίν τε καὶ περιόρασιν, καὶ συνόρασιν, τοῦτο ἐπὶ τοῦ Θεοῦ γίνεται. Ἀθρόως τε γὰρ πάντα, καὶ ἕκαστον ἐν μέρει, μιᾷ προσβολῇ προσβλέπει· οὐ πάντα μέντοι κατὰ τὴν προηγουμένην ἐπέρεισιν. Ἤδη γ' οὖν πολλὰ τῶν ἐν τῷ βίῳ, καὶ διά τινος λογισμοῦ ἀνθρωπίνου λαμβάνει τὴν γένεσιν, θεόθεν τὴν ἔναυσιν εἰληφότα. Αὐτίκα ἡ ὑγεία διὰ τῆς ἰατρικῆς, καὶ ἡ εὐεξία διὰ τῆς ἀλειπτικῆς, καὶ ὁ πλοῦτος διὰ τῆς χρηματι-

will enable them to escape punishments. Now prudence, being manifold and extended throughout the whole world and through all human affairs, changes its appellation according to each of them: and when it applies itself to the first causes, it is called intellection; and when it confirms this by demonstrative reasoning, it is named knowledge and wisdom and science; and when it is engaged in the things that tend towards piety, and without speculation receives the primary word, according to the observance of the working out that is in it, it is called faith; and in perceptible things, having established what appears to be most true among them, right opinion; and again in actions accompanied by manual operation, art. And where, without contemplation of the first causes, by observation of similar things and by transition, it produces a certain impulse and system, it is termed experience; whereas that is peculiar, and in reality sovereign and ruling, which above all things he who has believed receives after firm faith—a holy spirit according to divine oversight. Philosophy, therefore, having partaken of a more excellent perception, as has been shown from what was said before, partakes of prudence. At any rate, the logical disquisition concerning things apprehended by the mind, accompanied by choice and assent, is called dialectic, which establishes by demonstration the things said concerning truth, and repels the difficulties brought against them. Those, therefore, who assert that philosophy does not come hither from God run the risk of saying that it is impossible for God to know all particular things, and that He is not the cause of all good things, if each of them happens to be among particular things; yet nothing at all of existing things would have subsisted in the beginning against the will of God; and if by His will, philosophy is from God, since He willed it to be such as it is on account of those who would not otherwise than thus abstain from evils. For surely God knows all things, not only the things that are, but also the things that shall be, and how each thing shall be; and foreseeing the particular movements, He "beholds all things, and hears all things" (Il. 3.277; Od. 11.109), looking upon the soul naked from within, and holds through eternity the thought of each particular thing; and what takes place in theatres, and with respect to the parts of each thing, in looking into, looking around, and looking together, this takes place in the case of God. For He looks upon all things collectively, and each thing in part, at a single glance; not all things, however, according to primary intention. Already, at any rate, many of the things in life receive their origin through some human reasoning as well, having received their kindling from God. For instance, health through medicine, and good bodily condition through the trainer's art, and wealth through the money-making

Editors' notes and page, col. 388

Page

running head: ENTIS ALEXANDRINI 388
marginal letters: A τὰς τιμωρίας; B προσαγορεύεται· ἴδιόν; C ἀρχὴν ὑπέστη; D λὰ τῶν
old-edition numerals: (none)
other: word split at end of column (χρηματι-στικῆς)

PG 9:389

στικῆς λαμβάνει γένεσίν τε καὶ παρουσίαν, κατὰ Πρόνοιαν μὲν τὴν θείαν, κατὰ συνεργίαν δὲ τὴν ἀνθρωπίνην. Θεόθεν δὲ καὶ ἡ σύνεσις. Αὐτίκα τῇ τοῦ Θεοῦ βουλήσει μάλιστα ἡ τῶν ἀγαθῶν ἀνδρῶν προαίρεσις ὑπακούει· διόπερ κοινὰ μὲν τῶν ἀγαθῶν μὲν ἔστιν καὶ τῶν κακῶν ἀνθρώπων πολλὰ τῶν προτερημάτων· γίνεται δ' ὅμως ὠφέλιμα μόνοις τοῖς ἀγαθοῖς τε καὶ σπουδαίοις, ὧν χάριν αὐτὰ ἐποίησεν ὁ Θεός· πρὸς γὰρ τῶν ἀγαθῶν χρῆσιν ἀνδρῶν ἡ τῶν θεοδωρήτων δύναμις πέφυκεν. Ἀλλὰ καὶ αἱ τῶν ἐναρέτων ἀνθρώπων ἐπίνοιαι, κατὰ ἐπίνοιαν θείαν γίγνονται, διατιθεμένης πως τῆς ψυχῆς, καὶ διαδιδομένου τοῦ θείου θελήματος εἰς τὰς ἀνθρωπίνας ψυχὰς, τῶν ἐν μέρει θείων λειτουργῶν συλλαμβανομένων εἰς τὰς τοιαύτας διακονίας· κατά τε γὰρ τὰ ἔθνη καὶ πόλεις νενέμηνται τῶν ἀγγέλων αἱ προστασίαι· τάχα δὲ καὶ τῶν ἐπὶ μέρους, ὧν ἐνίοις ἀποτετάχαταί τινες. Ὅ γ' οὖν ποιμὴν, καὶ τῶν καθ' ἕκαστον κήδεται προβάτων· καὶ μάλιστα τούτοις σύνεστι προσεχεστέρα ἡ ἐπισκοπὴ, ὅσοι διαπρεπεῖς τὰς φύσεις τε καὶ δυνατοὶ τὰ πλήθη συνωφελεῖν ὑπάρχουσιν. Οὗτοι δ' εἰσὶν οἱ ἡγεμονικοὶ καὶ παιδευτικοί· δι' ὧν ἡ ἐνέργεια τῆς προνοίας ἀριδήλως δείκνυται, ὁπηνίκα ἂν ἢ διὰ παιδείας ἢ δι' ἀρχῆς τινος καὶ διοικήσεως εὖ ποιεῖν ἐθέλῃ τοὺς ἀνθρώπους ὁ Θεός· ἐθέλει δὲ πάντοτε· διὸ συγκινεῖ τοὺς

art receive their origin and presence, according to divine Providence on the one hand, and according to human cooperation on the other. And from God also comes understanding. For instance, the free choice of good men obeys above all the will of God; wherefore many of the advantages are common indeed to both good and bad men, yet they become beneficial only to the good and earnest, for whose sake God made them; for the power of divinely given things is naturally suited for the use of good men. Moreover, the thoughts of virtuous men also come about according to divine inspiration, the soul being disposed in a certain way, and the divine will being transmitted into human souls, while the particular divine ministers assist in such ministries; for the presidencies of the angels have been distributed over nations and cities (cf. Deut. 32:8), and perhaps also over particular individuals, to some of whom certain angels have been assigned. At any rate, the Shepherd cares even for each several sheep (cf. John 10:3, 14); and most especially is a closer oversight present with those who are distinguished in their natures and capable of benefiting the multitudes. And these are men fitted for leadership and instruction, through whom the activity of providence is clearly shown whenever God wishes to benefit men either through instruction or through some rule and administration; and He wishes this always; wherefore He stirs up together those

Editors' notes and page, col. 389

Footnotes

(80) ‹anchor: Κοινὰ μὲν τῶν ἀγ› · call in col 390

Κοινὰ μὲν τῶν ἀγ. H. κοινὰ τῶν ἀγ., expuncta priore μέν. Alioqui legendum foret, τῶν ἀγαθῶν τέ ἐστιν καὶ τῶν κακῶν. SYLBURG.

"Common, on the one hand, to the good." H. has "common to the good", striking out the first μέν. Otherwise we should have to read "it belongs both to the good and to the bad". SYLBURG.

(printed under page 194)

(81) ‹anchor: Γίνεται.... Θεός› · call in col 390

Γίνεται.... Θεός. Hanc sententiam sic edidimus ex Flor. et Sylburg., faventibus etiam mss. codicibus; quae in posterioribus editionibus hoc modo corrupta est: Γίνεται δ' ὅμως ὠφέλιμα αὐτὰ ἐποίησε μόνοις τοῖς ἀγαθοῖς τε καὶ σπουδαίοις, ὧν χάριν ὁ Θεός. Proinde Lowthii conjectura opus haud est, qui ad haec verba ὧν χάριν Θεός, adnotat: « Supplendum ἐποίησε vel quid simile. »

"Becomes ... God." We have printed this sentence thus from the Florence edition and Sylburg, with the manuscripts also in support; in the later editions it is corrupted in this way: "Yet they become useful; he made them only for the good and earnest, for whose sake God." So there is no need of Lowth's conjecture, who notes on the words "for whose sake God": "Supply 'made' or something similar."

(printed under page 194)

(82) ‹anchor: Ἐπίνοιαι› · call in col 390

Ἐπίνοιαι. Mallet forte aliquis ἐπίπνοιαν θείαν, ex pag. seq. SYLBURG.—Quod interpreti quoque placuit.

"Conceptions." Someone might perhaps prefer "divine inspiration", from the next page. SYLBURG.— Which the translator also preferred.

(printed under page 194)

(83) ‹anchor: Κατά τε γὰρ τὰ ἔθνη› · call in col 390

Κατά τε γὰρ τὰ ἔθνη. Lib. VII Strom.: « Sunt enim jussu divino et antiquo per gentes distributi angeli. » D. Hieronymus in cap. VII Danielis loco illo Deuter. XXXII: « Quando dividebat Altissimus gentes, quando separabat filios Adam, constituit terminos populorum juxta numerum angelorum Dei. » Sic enim legitur apud LXX: κατὰ ἀριθμὸν ἀγγέλων Θεοῦ, non, ut habet Latina, « filiorum Israel. » Idem Epiphanius, haeres. 51, et Basilius, in Psalm. XXXIII, citati ab Anastasio, quaest. 60, in Scripturam, cum Cyrillo De adoratione in spiritu, cujus verba Graece nondum edita subjiciemus: Τοὺς ἁγίους ἀγγέλους ἴσμεν παρὰ Θεοῦ τεταγμένους εἴς τε τὸ δεῖν τοῖς πεπιστευκόσι ἐπικουρεῖν, καὶ οἱονεὶ καθηγεῖσθαι λαοῦ. « Scimus sanctos angelos a Deo esse ordinatos ad opem necessariam ferendam credentibus, et ut sint veluti duces populi. » Item Theodoreti lib. III τῆς Θεραπευτικῆς, De curatione Graecorum, ubi de daemonibus agit: Εἶτα κατὰ τῶν ἀνθρώπων ὡς εἰκόνι θείᾳ τετιμημένων λυττῆσαι, καὶ τὸν κατ' αὐτῶν ἀναδέξασθαι πόλεμον. Τὸν δὲ ποιητὴν τῇ μὲν τῶν ἀγγέλων ἐπιστασίᾳ φρουρῆσαι τῶν ἀνθρώπων τὸ γένος, ὅπως μὴ βίᾳ καὶ τυραννίδι χρώμενος ἀοράτως ἐπιών, οὓς διὰ φθόνον ἐμίσησεν, ἀδεῶς διαφθείρῃ· τὴν δὲ ἀγωνιστικὴν οὐκ ἔτι κωλῦσαι διαμάχην, ἵνα δείξῃ τοὺς ἀρίστους ἡ πάλη, καὶ γένωνται ἀνδραγαθίας ἀρχέτυπα· οὗ δὴ ἕνεκα τὴν βιαίαν ἐκείνου προσβολὴν διακωλύσας, τῇ τῶν ἀγγέλων φρουρᾷ τὴν τῶν λογισμῶν συνεχώρησεν ἀγωνίαν, ὅπως τοὺς ἀξιονίκους ἀποφήνῃ τῶν στεφάνων ἀξίους· οὐχ αὐτὸς μὲν ἐκεῖνον εἰς ἀντιπάλου τάξιν ἀποκληρώσας, εἰς δέον δὲ τῇ ἐκείνου πονηρίᾳ χρησάμενος, καθάπερ οἱ ἰατροὶ ταῖς ἐχίδναις εἰς νοσημάτων ἀπαλλαγήν. « Subinde autem rabie quadam contra humanum genus incitatos, quod ad imaginem Dei factum videbant, atrox bellum adversus hominem suscepisse. Deum vero creatorem angelis praesidentibus custodisse humanum genus, ne qua vel violentia vel tyrannide adversarius, dum sub aspectum non cadit, superintuens, quem invidia succensus oderat, secure disperderet. Neque tamen coeptum sustulisse certamen, ut ea scilicet colluctatio pugiles fortissimos proderet, eaque occasione plurima virtutis ederentur exempla. Hujus itaque rei causa tametsi violentos adversarii contra nos impetus per angelorum custodiam repressisset, ille tamen concessit, ut hominis rationes atque discursus tentationum pugna vexaret, ut eos corona dignos ostenderet, qui fortiter restitissent. Neque enim diabolum contra homines armavit ipse, atque instruxit; sed ad eorum utilitatem diaboli malitia usus fuit. Ita medicos solere aiunt, qui ad morborum curationem viperis nonnunquam utuntur. » Haec ita vertit Acciaiolus, quae si quis cum editione Theodoreti et Anastasii in Biblioth. Patrum contulerit, in libro, quo Acciaiolus usus est, vocem ἀοράτως, in eo vero quo Hervetus, ἰατροί defuisse animadvertet. Caeterum angelos ἐγρηγορότας dictos ait Clemens lib. II, ut apud Daniel IV, 10: « Et ecce vigil et sanctus de coelo descendit. » Scholiastes Graecus: Τὸ δὲ εἲρ οὐδὲν ἕτερον ἢ ἐγρηγορὼς καὶ ἄγρυπνος ἑρμηνεύεται. S. Hieronymus LXX ἄγγελον transtulisse testis est, Theodotionem vocem Chaldaicam εἲρ reliquisse. COLLECT.

"For both among the nations." Stromata VII: "For angels have been distributed among the nations by divine and ancient command." St Jerome, on Daniel ch. 7, at that place of Deuteronomy 32: "When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the peoples according to the number of the angels of God." For so the Septuagint reads, "according to the number of the angels of God", not, as the Latin has, "of the sons of Israel". So too Epiphanius, Heresy 51, and Basil on Psalm 33, quoted by Anastasius, Question 60 on Scripture, together with Cyril, On Worship in Spirit, whose words, not yet published in Greek, we add: "We know that the holy angels have been appointed by God both to give needful help to those who have believed and, as it were, to lead the people." [Latin version follows.] Likewise Theodoret, book III of the Therapeutic, On the Cure of the Greeks, where he treats of the demons: "Then they raged against men, as honoured with the divine image, and took up war against them. But the Maker guarded the human race by the oversight of the angels, so that [the adversary], using force and tyranny and coming on unseen, might not destroy at will those whom he hated through envy; yet he did not stop the struggle of the contest, so that the wrestling might show who were the best and they might become patterns of manly virtue. For this reason, having checked his violent assault by the guard of the angels, he allowed the contest of the thoughts, so as to declare those worthy of victory worthy of the crowns: not that he himself assigned [the devil] the post of adversary, but he used his wickedness to good purpose, as physicians use vipers for the relief of diseases." [Latin version follows, as rendered by Acciaioli.] So Acciaioli translated it. Anyone who compares it with the edition of Theodoret and of Anastasius in the Bibliotheca Patrum will notice that the word "unseen" was missing in the book Acciaioli used, and "physicians" in the one Hervet used. Further, Clement says in book II that the angels are called "watchers", as in Daniel 4:10: "And behold, a watcher and a holy one came down from heaven." The Greek scholiast: "The word 'ir' means nothing other than wakeful and sleepless." St Jerome testifies that the Septuagint rendered it "angel", and that Theodotion left the Chaldee word "ir". COLLECT.

(printed under page 194)

(84) ‹anchor: Καὶ τῶν ἐπὶ μέρους› · call in col 390

Καὶ τῶν ἐπὶ μέρους. Lowthio legendum videtur κατὰ τοὺς ἐπὶ μέρους.

"And of the particular." Lowth thinks we should read "according to the particular [men]".

(printed under page 194)

(85) ‹anchor: Ἐνίοις› · call in col 390

Ἐνίοις. Ms. Ottob. ἀνίοις. Forte ἄνοις pro ἀνθρώποις. MONTFAULC.

"To some." The Ottoboni manuscript has ἀνίοις. Perhaps ἄνοις, [the abbreviation] for "men". MONTFAUCON.

(printed under page 194)

Footnotes

(86) ‹anchor: Διαβόλῳ› · call in col 391

Διαβόλῳ. Conf. superius Strom. I, p. 366 not.

"To the devil." Compare above, Stromata I, p. 366, note.

(printed under page 195)

(87) ‹anchor: Κινδυνεύει γὰρ εὐμενέστερος› · call in col 391

Κινδυνεύει γὰρ εὐμενέστερος τοῖς Ἕλλησιν εἰς τοὺς ἀγαθοὺς ἄνδρας γεγονέναι, τῆς θείας προνοίας τε καὶ γνώμης. Haec verba cum non caperet interpres, quod facillimum erat, praetermisit. Atqui hoc vult auctor. Qui aiunt philosophiae, rei tam bonae, καὶ ἐναρέτου, auctorem esse diabolum, nonne absurdam tuentur sententiam? Nam si hoc est verum, melius de Graecis meritus est diabolus, quam Deus, et quae cuncta omnibus largitur bona, divina providentia. Scribe, κινδυνεύει γὰρ εὐμενέστερος τοῖς Ἕλλησιν γεγονέναι τῆς θείας προνοίας, ut duae voces reliquae inducantur. HEINSIUS.

"For he would seem to have been kinder to the Greeks, towards good men, than divine providence and purpose." Not understanding these words, the translator did the easiest thing and left them out. Yet this is the author's meaning: do not those who say the devil is the author of philosophy, so good and virtuous a thing, hold an absurd opinion? For if this is true, the devil has deserved better of the Greeks than God, and than divine providence, which bestows all good things on all. Write: "for he would seem to have been kinder to the Greeks than divine providence", so that the two remaining words are struck out. HEINSIUS.

(printed under page 195)

(88) ‹anchor: Οὐκ ἂν ποιήσει› · call in col 391

Οὐκ ἂν ποιήσει. H. mavult οὐκ ἂν ποιήσειε, seu ποιῆσαι, ut mox in seq. membro. SYLBURG.

"Would not make." H. prefers the optative ποιήσειε, or ποιῆσαι, as just after in the following clause. SYLBURG.

(printed under page 195)

(89) ‹anchor: Ψύξει› · call in col 391

Ψύξει. Legi possit etiam ψῦξιν, « refrigerationem. » ID.

"Will chill." One could also read ψῦξιν, "cooling". The same [Sylburg].

(printed under page 195)

(90) ‹anchor: Θεοῦ› · call in col 391

Θεοῦ. Subaudiendum ἔργον εἶναι. ID.

"Of God." Understand "to be the work". The same [Sylburg].

(printed under page 195)

(91) ‹anchor: Παρουσίας› · call in col 391

Παρουσίας. Scilicet τοῦ Χριστοῦ.

"Of the coming": that is, of Christ.

(printed under page 195)

(92) ‹anchor: Περιούσιον δικαιοσύνης λαόν› · call in col 391

Περιούσιον δικαιοσύνης λαόν. Respicere videtur Tit. II, 14: Καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων.

"A peculiar people of righteousness." He seems to have in view Titus 2:14: "that he might purify for himself a peculiar people, zealous of good works".

(printed under page 195)

(93) ‹anchor: Δι' ἑνός› · call in col 391

Δι' ἑνός. Respicit forte Rom. V, 19: Διὰ τῆς ὑπακοῆς ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.

"Through one." Perhaps he has in view Romans 5:19: "By the obedience of one the many will be made righteous."

(printed under page 195)

(94) ‹anchor: Ὡς ἐν τέχναις› · call in col 391

Ὡς ἐν τέχναις. Non incommode scribi posse videtur ὡς ἂν αἱ τέχναι, « ut ipsae quidem artes. »

"As in the arts." It seems one could, not unsuitably, write "as the arts would", "as the arts themselves do".

(printed under page 195)

(95) ‹anchor: Σοφία› · call in col 391

Σοφία. Hanc Sapientiae definitionem tradit Paedag. lib. II, cap. 2, p. 181, ubi conf. notas.

"Wisdom." He gives this definition of Wisdom in Paedagogus book II, ch. 2, p. 181; compare the notes there.

(printed under page 195)

Page

running head: 391 CLEMENTIS ALEXANI
marginal letters: A pulo multum; B datorem constituant?; C opus philosophia,; D sophiam autem
old-edition numerals: 295 after quidem lex,
other: facing Latin version, not set

PG 9:392

ἐπιτηδείους εἰς τὴν ὠφέλιμον ἐξεργασίαν τῶν πρὸς ἀρετήν τε καὶ εἰρήνην καὶ εἰς εὐποιίαν συντεινόντων. Τὸ δὲ ἐνάρετον πᾶν ἀπ' ἀρετῆς τέ ἐστι, καὶ πρὸς ἀρετὴν ἀναφέρεται· καὶ ἤτοι πρὸς τὸ γενέσθαι σπουδαίους δίδοται, ἢ πρὸς τὸ ὄντας χρῆσθαι τοῖς κατὰ φύσιν προτερήμασι· συνεργεῖ γὰρ ἔν τε τοῖς καθ' ὅλου, ἔν τε τοῖς ἐπὶ μέρους. Πῶς οὖν οὐκ ἄτοπον τὴν ἀταξίαν καὶ τὴν ἀδικίαν προσνέμοντας τῷ διαβόλῳ, ἐναρέτου πράγματος τοῦτον τῆς φιλοσοφίας δοτῆρα ποιεῖν; κινδυνεύει γὰρ εὐμενέστερος τοῖς Ἕλλησιν εἰς τοὺς ἀγαθοὺς ἄνδρας γεγονέναι, τῆς θείας Προνοίας τε καὶ γνώμης. Ἔμπαλιν δ' οἶμαι νόμου ἴδιον καὶ λόγου παντὸς ὀρθοῦ, τὸ προσῆκον ἑκάστῳ, καὶ τὸ ἴδιον, καὶ τὸ ἐπιβάλλον ἀποδιδόναι. Ὡς γὰρ ἡ λύρα μόνου τοῦ κιθαριστοῦ, καὶ ὁ αὐλὸς τοῦ αὐλητοῦ, οὕτω τὰ προτερήματα τῶν ἀγαθῶν ἀνδρῶν ἐστι κτήματα· καθάπερ φύσις τοῦ ἀγαθοποιοῦ τὸ ἀγαθοποιεῖν· ὡς τοῦ πυρὸς τὸ θερμαίνειν, καὶ τοῦ φωτὸς τὸ φωτίζειν· κακὸν δὲ οὐκ ἂν ποιήσει ἀγαθὸς, ὡς οὐδὲ τὸ φῶς σκότος, ἢ ψύξει τὸ πῦρ· οὕτως ἔμπαλιν ἡ κακία οὐκ ἄν τι ἐνάρετον ποιήσαι· ἐνέργεια γὰρ αὐτῆς τὸ κακοποιεῖν, ὡς τοῦ σκότους τὸ συγχεῖν τὰς ὄψεις. Οὐ τοίνυν κακίας ἔργον ἡ φιλοσοφία ἐναρέτους ποιοῦσα, λείπεται δὴ Θεοῦ, οὗ μόνον τὸ ἀγαθύνειν ἔργον ἐστίν· καὶ πάνθ' ὅσα παρὰ Θεοῦ δίδοται, καλῶς δίδοταί τε καὶ λαμβάνεται. Ναὶ μὴν ἡ χρῆσις τῆς φιλοσοφίας οὐκ ἔστιν ἂν κακῶν, ἀλλ' ἢ τοῖς ἀρίστοις τῶν Ἑλλήνων δέδοται· δῆλον καὶ ὅθεν δεδώρηται, παρὰ τῆς κατ' ἀξίαν τὰ προσήκοντα ἑκάστοις ἀπονεμούσης δηλονότι προνοίας. Εἰκότως οὖν Ἰουδαίοις μὲν νόμος, Ἕλλησι δὲ φιλοσοφία μέχρι τῆς παρουσίας, ἐντεῦθεν δὲ ἡ κλῆσις ἡ καθολικὴ εἰς περιούσιον δικαιοσύνης λαὸν, κατὰ τὴν ἐκ πίστεως διδασκαλίαν, συνάγοντος δι' ἑνὸς τοῦ Κυρίου, τοῦ μόνου ἑνὸς ἀμφοῖν Θεοῦ Ἑλλήνων τε καὶ βαρβάρων, μᾶλλον δὲ παντὸς τοῦ τῶν ἀνθρώπων γένους. Φιλοσοφίαν πολλάκις εἰρήκαμεν τὸ κατὰ φιλοσοφίαν ἐπιτευκτικὸν τῆς ἀληθείας, κἂν μερικὸν τυγχάνῃ· ἤδη δὲ καὶ τὰ ἐν τέχναις ἀγαθὰ, ὡς ἐν τέχναις θεόθεν ἔχει τὴν ἀρχήν. Ὡς γὰρ τὸ τεχνικῶς τι ποιεῖν ἐν τοῖς τῆς τέχνης θεωρήμασι περιέχεται, οὕτω τὸ φρονίμως, ὑπὸ τὴν φρόνησιν τέτακται· ἀρετὴ δὲ ἡ φρόνησις, καὶ ἴδιον αὐτῆς γνωρίζειν τά τε ἄλλα, καὶ πολὺ πρότερον τὰ καθ' ἑαυτήν· ἥ τε σοφία, δύναμις οὖσα, οὐκ

who are fitted for the useful working out of the things that tend towards virtue and peace and well-doing. Now everything virtuous both comes from virtue and is referred to virtue; and it is given either in order that men may become earnest, or in order that, being earnest, they may make use of their natural advantages; for it cooperates both in universal things and in particular things. How then is it not absurd for those who attribute disorder and injustice to the devil to make him the giver of a virtuous thing, namely philosophy? For he runs the risk of having been more benevolent towards the Greeks, with respect to good men, than divine Providence and counsel! On the contrary, I think it is the property of law and of all right reason to render to each what is fitting, and what is his own, and what falls to his share. For just as the lyre belongs solely to the lyre-player, and the flute to the flute-player, so the advantages are the possessions of good men; just as it is the nature of the beneficent to do good, as it is of fire to warm and of light to illuminate; and a good man will not do evil, just as neither will light produce darkness, nor fire cool; so, conversely, vice could never do anything virtuous, for its activity is to do evil, as that of darkness is to confuse the sight. Philosophy, therefore, which makes men virtuous, is not the work of vice; it remains, then, that it is the work of God, Whose sole work is to do good; and all things whatsoever that are given by God are both nobly given and nobly received. Yea, truly, the use of philosophy does not belong to bad men, but has been given to the best of the Greeks; and it is clear also whence it has been bestowed—namely, from Providence, which assigns to each according to worth what is fitting. Reasonably, therefore, to the Jews was given the law, and to the Greeks philosophy, until the Advent; and from that time forth comes the universal calling to a peculiar people of righteousness (cf. Titus 2:14), according to the teaching that is of faith, since the one Lord, the only one God of both Greeks and barbarians, or rather of the whole race of men, gathers them together through One. We have often called by the name of philosophy the attainment of truth reached through philosophy, even though it be partial; and now even the good things in the arts, as in arts, have their origin from God. For just as making something artistically is contained in the theorems of art, so acting prudently is ranged under prudence; and prudence is a virtue, and it is its property to know both other things and, much prior, the things that belong to itself; and wisdom, being a faculty, is

Editors' notes and page, col. 392

Page

running head: ENTIS ALEXANDRINI 392
marginal letters: A ἐπιτηδείους εἰς; B λύρα μόνου; C ήκοντα ἑκάστοις; D τὰ καθ'
old-edition numerals: (none)
other: (none)

PG 9:393

ἄλλο τί ἐστιν ἢ ἐπιστήμη τῶν θείων καὶ τῶν ἀνθρωπείων ἀγαθῶν. « Τοῦ Θεοῦ δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, » θεόθεν ἥκειν τὰ ἀγαθὰ τοῖς ἀνθρώποις διδάσκουσα, εἴρηκεν ἡ Γραφή· δυνάμει θείᾳ καὶ ἰσχύϊ τῆς διαδόσεως καθηκούσης εἰς ἀνθρωπίνην βοήθειαν. Αὐτίκα τρεῖς τρόποι πάσης ὠφελείας τε καὶ μεταδόσεως ἄλλῳ παρ' ἄλλου· ὁ μὲν κατὰ παρακολούθησιν, ὡς ὁ παιδοτρίβης σχηματίζων τὸν παῖδα· ὁ δὲ καθ' ὁμοίωσιν, ὡς ὁ προτρεπόμενος ἕτερον εἰς ἐπίδοσιν τῷ προεπιδοῦναι· καὶ ὁ μὲν συνεργεῖ τῷ μανθάνοντι, ὁ δὲ συνωφελεῖ τὸν λαμβάνοντα· τρίτος δέ ἐστιν ὁ τρόπος ὁ κατὰ πρόσταξιν, ὁπότ' ἂν ὁ παιδοτρίβης, μηκέτι διαπλάσσων τὸν μανθάνοντα, μηδὲ ἐπιδεικνὺς δι' ἑαυτοῦ τὸ πάλαισμα εἰς μίμησιν τῷ παιδὶ, ὡς δὲ ἤδη ἐντριβεστέρῳ, προστάττοι ἐξ ὀνόματος τὸ πάλαισμα. Ὁ γνωστικὸς τοίνυν, θεόθεν λαβὼν τὸ δύνασθαι ὠφελεῖν, ὀνίνησι τοὺς μὲν, τῇ παρακολουθήσει σχηματίζων, τοὺς δὲ τῇ ἐξομοιώσει προτρεπόμενος, τοὺς δὲ, καὶ τῇ προστάξει παιδεύων καὶ διδάσκων· ἀμέλει καὶ αὐτὸς τοῖς ἴσοις παρὰ τοῦ Κυρίου ὠφέληται. Οὕτως οὖν καὶ ἡ θεόθεν διατείνουσα εἰς ἀνθρώπους ὠφέλεια γνώριμος καθίσταται, συμπαρακαλούντων ἀγγέλων· καὶ δι' ἀγγέλων γὰρ ἡ θεία δύναμις παρέχει τὰ ἀγαθὰ, εἴτ' οὖν ὁρωμένων, εἴτε καὶ μή. Τοιοῦτος καὶ ὁ κατὰ τὴν ἐπιφάνειαν τοῦ Κυρίου τρόπος. Ὅτε δὲ καὶ κατὰ τὰς ἐπινοίας τῶν ἀνθρώπων καὶ τοὺς ἐπιλογισμοὺς « ἐμπνεῖ » τι καὶ ἡ δύναμις, καὶ « ἐντίθησι » ταῖς φρεσὶν ἰσχύν τε καὶ συναίσθησιν ἀκριβεστέραν, « μένος » τε καὶ « θάρσος προθυμίας, » ἐπί τε τὰς ζητήσεις, ἐπί τε τὰ ἔργα παρέχουσα· ἔκκειται δ' ὅμως καὶ πρὸς μίμησίν τε καὶ ἐξομοίωσιν ἡμῖν θαυμαστὰ τῷ ὄντι καὶ ἅγια τὰ τῆς ἀρετῆς ὑποδείγματα διὰ τῶν ἀναγεγραμμένων πράξεων. Καὶ μὲν δὴ καὶ τὸ τῆς πράξεως εἶδος ἐμφανέστατον, διά τε τῶν διαθηκῶν τῶν Κυριακῶν, διά τε τῶν παρ' Ἕλλησι νόμων, ἀλλὰ καὶ τῶν κατὰ τὴν φιλοσοφίαν παρηγγελμένων. Καὶ, συνελόντι φάναι, πᾶσα ὠφέλεια βιωτικὴ, κατὰ μὲν τὸν ἀνωτάτω λόγον ἀπὸ τοῦ παντοκράτορος Θεοῦ, τοῦ πάντων ἐξηγουμένου Πατρὸς, δι' Υἱοῦ ἐπιτελεῖται, ὃς καὶ διὰ τοῦτο « Σωτὴρ πάντων ἀνθρώπων, » φησὶν ὁ Ἀπόστολος, « μάλιστα δὲ πιστῶν· » κατὰ δὲ τὸ προσεχὲς, ὑπὸ τῶν προσεχῶν ἑκάστοις, κατὰ τὴν τοῦ προσεχοῦς τῷ πρώτῳ αἰτίῳ Κυρίῳ ἐπίταξίν τε καὶ πρόσταξιν.

nothing else than the science of divine and human goods. "For the earth is God's, and the fullness thereof" (Ps. 23:1; 1 Cor. 10:26), the Scripture has said, teaching that good things come to men from God, while the distribution reaches down to human aid by divine power and strength. For instance, there are three modes of all benefit and communication from one to another: the first is by close guidance, as when the gymnastic trainer moulds the boy's posture; the second is by assimilation, as when one exhorts another to progress by making progress first himself—and the former cooperates with the learner, while the latter jointly benefits the receiver; and the third mode is that by command, whenever the trainer, no longer shaping the learner nor showing the wrestling-hold in his own person for the boy to imitate, prescribes the hold by name to him as being now more practised. The Gnostic, therefore, having received from God the ability to benefit, helps some by shaping them through close guidance, exhorts others through assimilation, and trains and teaches still others even by command; and doubtless he himself has been benefited in like ways by the Lord. Thus, therefore, the benefit extending from God to men is made known, while angels join in exhorting; for through angels also the divine power supplies good things, whether they are seen or unseen. Such also was the mode at the manifestation of the Lord. And sometimes, too, in accordance with men's thoughts and reasonings, the divine power "breathes in" (Il. 10.482; 17.570) something and "puts into" their minds both strength and a more accurate perception, supplying "might" and "boldness of zeal" (Il. 5.1–2) both for inquiries and for deeds; and yet there are set forth for us, for imitation and assimilation, truly admirable and holy examples of virtue through the recorded deeds. And indeed the form of action is most manifest, both through the covenants of the Lord and through the laws among the Greeks, as well as the precepts enjoined in philosophy. And, to speak concisely, every benefit pertaining to life is accomplished, according to the highest principle, from Almighty God, the Father Who rules over all things, through the Son, Who for this reason also is "Saviour of all men," says the Apostle, "especially of the faithful" (1 Tim. 4:10); and proximately, by those proximate to each, according to the injunction and command of the Lord Who is proximate to the First Cause.

Editors' notes and page, col. 393

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 394

Psal. XXIII, 1. I Cor. X, 26.

Psalm 23 (24):1; 1 Corinthians 10:26.

(printed under page 196)

(b) ‹anchor: inquit Apostolus› · call in col 394

I Tim. IV, 10.

1 Timothy 4:10.

(printed under page 196)

(96) ‹anchor: Τρίτος δέ ἐστιν ὁ τρόπος› · call in col 394

Τρίτος δέ ἐστιν ὁ τρόπος. Usitatius τρίτος δέ ἐστι τρόπος, absque articulo. SYLBURG.

"And the third is the way." More usually "and a third way is", without the article. SYLBURG.

(printed under page 196)

(97) ‹anchor: Ὡς δὲ ἤδη ἐντριβ› · call in col 394

Ὡς δὲ ἤδη ἐντριβ. Usitatius ὡς ἤδη ἐντριβ. absque conjunctione δέ. ID.

"But as already practised." More usually "as already practised", without the conjunction δέ. The same [Sylburg].

(printed under page 196)

(98) ‹anchor: Διδάσκων› · call in col 394

Διδάσκων. H. ms. addit καὶ ὁρομένῳ εἴτε καὶ μή. Quae verius ad praecedentia pertinent. ID.

"Teaching." H.'s manuscript adds "and to one seen, or not". These words more truly belong to what precedes. The same [Sylburg].

(printed under page 196)

(99) ‹anchor: Ὅτε δέ› · call in col 394

Ὅτε δέ. « Quando autem. » Scribendum potius, translato in posteriorem syllabam accentu, ὁτὲ δέ, « quandoque autem. »

"But when." Rather write, moving the accent to the later syllable, "and at times".

(printed under page 196)

(1) ‹anchor: Ἐμπνεῖ› · call in col 394

Ἐμπνεῖ. Phrases Homericas hic adhibet auctor. Scribit enim Homerus in Iliad. Κ': ..... Τῷ δ' ἔμπνευσε μένος γλαυκῶπις Ἀθήνη. Iliad. Ρ', v. 570: Καί οἱ μυίης θάρσος ἐνὶ στήθεσσιν ἐνῆκε. Iliad. Ε', v. 1, 2: ..... Τυδεΐδῃ Διομήδεϊ Παλλὰς Ἀθήνη Δῶκε μένος καὶ θάρσος...

"Breathes in." The author uses Homeric phrases here. For Homer writes in Iliad 10: "...and grey-eyed Athena breathed strength into him." Iliad 17, line 570: "And she put into his breast the boldness of a fly." Iliad 5, lines 1-2: "...to Tydeus' son Diomedes Pallas Athena gave strength and boldness..."

(printed under page 196)

(2) ‹anchor: Δύναμις› · call in col 394

Δύναμις. Legendum videtur θεία δύναμις. Vide p. 703, edit. Paris. LOWTH.

"Power." It seems we should read "divine power". See p. 703 of the Paris edition. LOWTH.

(printed under page 196)

(3) ‹anchor: Δέ› · call in col 394

Δέ. Abest a vulg. Bib.

This δέ is missing from the common Bibles.

(printed under page 196)

(4) ‹anchor: Τοῦ προσεχοῦς... Κυρίῳ› · call in col 394

Τοῦ προσεχοῦς... Κυρίῳ. Lege Κυρίου. Vide p. 633 et 688, edit. Paris. LOWTH.

"Of the proximate... to the Lord." Read "of the Lord". See pp. 633 and 688 of the Paris edition. LOWTH.

(printed under page 196)

Footnotes

(a) ‹anchor: in mundo› · call in col 395

I Cor. VIII, 4.

1 Corinthians 8:4.

(printed under page 197)

(5) ‹anchor: Οἷον τρωγάλιόν τι› · call in col 396

Οἷον τρωγάλιόν τι ἐπὶ τῷ δείπνῳ παροψώμενος. Ita lib. I Strom.: « Et quae est quidem ex fide veritas, tanquam panis necessaria est ad vivendum. Quae autem procedit disciplina, est obsonio similis et bellariis, desinente coena, etc. » Basilius integram hac de re scripsit homiliam πρὸς νέους, de qua et Nicephorum vid. ad lib. X, c. 26, Hist. eccles. COLLECT.

"Taking it like a sweetmeat after dinner." So in Stromata I: "The truth that comes from faith is necessary for life, like bread; but the learning that leads up to it is like a relish and dessert when dinner is ending", etc. Basil wrote a whole homily on this subject, To Young Men; on which see also Nicephorus, Ecclesiastical History, book X, ch. 26. COLLECT.

(printed under page 197)

(6) ‹anchor: Σοφίσμασι› · call in col 396

Σοφίσμασι, τῶν ἀναγκαίων, καὶ κυρ. Ms. Ottob. σοφίσμασι μετὰ τῶν ἀναγκαιοτάτων· καὶ κυρ.

"By sophisms, of the necessary things, and of the principal." The Ottoboni manuscript has "by sophisms, along with the most necessary things; and of the principal".

(printed under page 197)

(7) ‹anchor: Κατάληψιν› · call in col 396

Κατάληψιν. Vide superius Strom. II, p. 433, n. 5.

"Apprehension." See above, Stromata II, p. 433, note 5.

(printed under page 197)

(8) ‹anchor: Καὶ γάρ› · call in col 396

Καὶ γάρ. Sensus est: « Mihi igitur illa videtur oratio recte se habere, qua quaeritur, an sit philosophandum, etiamsi non sit philosophandum. Nihil enim damnari aut improbari potest, antequam sit cognitum. » Vult autem auctor, vel ea saltem causa philosophandum esse, ut statuere valeamus, utrum philosophandum sit, necne. Nam de re penitus ignota judicium recte ferri non potest.

"For indeed." The sense is: "That argument seems sound to me which asks whether one should philosophize, even if one should not; for nothing can be condemned or rejected before it is known." The author means that one should philosophize at least for this reason, that we may be able to decide whether one should philosophize or not; for no right judgement can be passed on a thing wholly unknown.

(printed under page 197)

(9) ‹anchor: Ἔπειτα› · call in col 396

Ἔπειτα. Ἔπειτα pro vulg. ἐπεί agnoscit etiam Herveti versio, « deinde doceri per Apostolum. » Exstat autem Apostoli locus I Cor. VIII. SYLBURG. — Ἐπεί habet ms. Paris.

"Then." Hervet's version also recognizes "then" in place of the common "since": "then to be taught by the Apostle". The Apostle's passage is 1 Corinthians 8. SYLBURG.— The Paris manuscript has "since".

(printed under page 197)

(10) ‹anchor: Ἡμῖν› · call in col 396

Ἡμῖν. Apud D. Paulum I Cor. VIII, 4, scriptum est: Οἴδαμεν, ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ. Sed v. 6, additur, ἡμῖν εἷς Θεὸς ὁ Πατήρ· unde ἡμῖν Clementis sumptum videtur.

"To us." In St Paul, 1 Corinthians 8:4, it is written: "We know that an idol is nothing in the world." But in verse 6 is added "to us there is one God, the Father"; Clement's "to us" seems taken from there.

(printed under page 197)

(11) ‹anchor: Γενητοῖς› · call in col 396

Γενητοῖς. A. γεννητοῖς, « genitis. » SYLBURG.

"In made things." A. has "in begotten things". SYLBURG.

(printed under page 197)

(12) ‹anchor: Τῶν ἄλλων› · call in col 396

Τῶν ἄλλων. Hoc agnoscit Herveti versio, « aliorum animantium. » Sed verius fortasse ἀλόγων. ID.

"Of the other." Hervet's version recognizes this: "of the other living creatures". But perhaps "of the irrational" is truer. The same [Sylburg].

(printed under page 197)

Page

running head: 395 CLEMENTIS ALEXAND
marginal letters: A Gnosticus noster; B sola eliget; C in mundo; D fide veritas (foot)
old-edition numerals: (none)
other: facing Latin version, not set
other: facing Latin version, not set
running head: 395 CLEMENTIS ALEXANDRINI 396
marginal letters: A ‹Gnosticus noster semper›; B ‹sola eliget quae›; C ‹in mundo›; D (footnotes) ‹fide veritas›
old-edition numerals: ✠ in the facing Latin before ‹vacant sophismatibus› (foot line ✠ P. 825 ED. POTTER, 695-696 ED. PARIS.)
other: on page 197 the Cap. XVIII heading band (Latin only) stands at the head of the page and all the Greek (layer 1) is in col 396, so heading and Greek are set under the col 396 rail per the driver; this column holds only the facing Latin.
other: notes (5)–(12) are called in the Greek of col 396 (anchors corrected Q13b) and are set once here under the Latin column, as n396 records
other: facing Latin version, not set
running head: 395 CLEMENTIS ALEXANDRINI 396
marginal letters: (none in this column; letters A–D stand between the columns, recorded in c396_a)
old-edition numerals: (none)
other: page 197: col 395 is wholly the facing Latin; the Latin-only CAPUT XVIII heading band at the top of the page and the whole page's Greek are set in c396_a as the driver directs.

PG 9:396

CAPUT XVIII.

CHAPTER XVIII.

Gnosticum verum philosophiam quasi per otium attingere, ad ulteriora progredientem, Christianam scilicet doctrinam, omnis sapientiae fontem.

That the true gnostic touches on philosophy as if at leisure, while advancing to further things, namely to Christian doctrine, the fountain of all wisdom.

Ὁ γνωστικὸς δ' ἡμῖν ἐν τοῖς κυριωτάτοις ἀεί ποτε διατρίβει· εἰ δέ που σχολὴ καὶ ἀνέσεως καιρὸς ἀπὸ τῶν προηγουμένων, ἀντὶ τῆς ἄλλης ῥᾳθυμίας καὶ τῆς Ἑλληνικῆς ἐφάπτεται φιλοσοφίας, οἷον τρωγάλιόν τι ἐπὶ τῷ δείπνῳ παροψώμενος· οὐ τῶν κρειττόνων ἀμελήσας, προσλαβὼν δὲ, ἐφ' ὅσον πρέπει, καὶ ταῦτα, δι' ἃς προεῖπον αἰτίας. Οἱ δὲ τῶν οὐκ ἀναγκαίων καὶ περιττῶν τῆς φιλοσοφίας ὀρεχθέντες, καὶ μόνοις τοῖς ἐριστικοῖς προσανέχοντες σοφίσμασι, τῶν ἀναγκαίων καὶ κυριωτάτων ἀπελείφθησαν, οἱ τὰς σκιὰς ἀτεχνῶς τῶν λόγων διώκοντες. Καλὸν μὲν οὖν τὸ πάντα ἐπίστασθαι· ὅτῳ δὲ ἀσθενεῖ ἐπεκτείνεσθαι ἡ ψυχὴ πρὸς τὴν πολυμαθῆ ἐμπειρίαν, τὰ προηγούμενα καὶ βελτίω αἱρήσεται μόνα· ἡ γὰρ τῷ ὄντι ἐπιστήμη, ἥν φαμεν μόνον ἔχειν τὸν γνωστικὸν, κατάληψίς ἐστι βεβαία διὰ λόγων ἀληθῶν καὶ βεβαίων ἐπὶ τὴν τῆς αἰτίας γνῶσιν ἀνάγουσα. Ὁ δὲ ἐπιστήμων τοῦ ἀληθοῦς περὶ ὃ δηποτοῦν αὐτίκα καὶ τοῦ ψεύδους περὶ τὸ αὐτὸ ἐπιστήμων ὑπάρχει. Καὶ γὰρ οὖν εὖ πως ἔχειν μοι φαίνεται ὁ λόγος ἐκεῖνος, εἰ φιλοσοφητέον· αὐτὸ γάρ τι αὐτῷ ἀκολουθεῖ· ἀλλ' εἰ καὶ μὴ φιλοσοφητέον (οὐ γάρ τις καταγνῴη τινὸς μὴ τοῦτο πρότερον ἐγνωκώς.) Φιλοσοφητέον ἄρα. Τούτων οὕτως ἐχόντων, τοὺς Ἕλληνας χρὴ διὰ νόμου καὶ προφητῶν ἐκμανθάνειν ἕνα μόνον σέβειν Θεὸν, τὸν ὄντως ὄντα παντοκράτορα, ἔπειτα διὰ τοῦ Ἀποστόλου διδάσκεσθαι· « Ἡμῖν δὲ οὐδὲν εἴδωλον ἐν κόσμῳ· » ἐπεὶ μηδὲν ἀπεικόνισμα τοῦ Θεοῦ οἷόν τε ἐν γενητοῖς εἶναι· προσεπιδιδάσκεσθαι δὲ, ὡς οὐδὲ τούτων ὧν σέβουσιν ἀγάλματα, εἶεν ἂν αἱ εἰκόνες· οὐ γάρ πω τοιοῦτον κατὰ τὸ σχῆμα τὸ τῶν ψυχῶν γένος, ὁποῖα διαπλάσσουσιν Ἕλληνες τὰ ξόανα. Ψυχαὶ μὲν γὰρ, ἀόρατοι, οὐ μόνον αἱ λογικαὶ, ἀλλὰ καὶ αἱ τῶν ἄλλων ζώων· τὰ δὲ σώματα αὐτῶν μέρη μὲν αὐτῶν οὐδέποτε γίνεται τῶν ψυχῶν, ὄργανα δὲ ὧν μὲν ἐνιζήματα, ὧν δὲ ὀχήματα, ἄλλων δὲ ἄλλον τρόπον κτήματα. Ἀλλ' οὐδὲ τῶν ὀργάνων τὰς εἰκόνας οἷόν τε ἀπομιμεῖσθαι ἐναργῶς· ἐπεὶ καὶ τὸν ἥλιόν τις, ὡς ὁρᾶται, πλασσέτω, καὶ τὴν ἶριν τοῖς χρώμασιν ἀπεικαζέτω· ἐπὰν δὲ ἀπολείπωσι

Our gnostic always spends his time on the most important things; but if ever there is leisure and a time for rest from the principal things, then, in place of other idleness, he takes up the Greek philosophy as well, like one who takes some sweetmeat as a relish with his dinner; not neglecting the better things, but taking these too in addition, so far as is fitting, for the reasons I gave before. But those who have reached out after what is unnecessary and superfluous in philosophy, and give themselves to eristic sophisms alone, have been left behind by the necessary and most important things, chasing, quite simply, the shadows of words. It is good, then, to know all things; but he whose soul is too weak to stretch out to the experience of much learning will choose the principal and better things alone; for knowledge in the true sense, which we say the gnostic alone possesses, is a sure apprehension, leading up through true and sure reasons to the knowledge of the cause. And he who knows the truth about anything whatever straightway knows the falsehood about the same thing too. And indeed that argument seems to me to be sound: if one must philosophize, for the very thing follows from it; and even if one must not philosophize (for no one could condemn a thing without first knowing it), then one must philosophize. These things being so, the Greeks must learn through the law and the prophets to worship one God only, Him Who is truly almighty, and then be taught by the Apostle: “But for us there is no idol in the world”; since no likeness of God can exist among things that have come into being; and they must be further taught that the images would not be statues even of those beings whom they worship; for the race of souls is not at all such in form as the wooden figures the Greeks mould. For souls are invisible, not only the rational ones but those of the other living creatures too; and their bodies never become parts of the souls themselves, but instruments: for some, seats; for others, vehicles; for others, possessions in another way. But not even the likenesses of the instruments can be clearly imitated; since let a man mould the sun as it is seen, and portray the rainbow in its colours; but when they fall short

Editors' notes and page, col. 396

Page

running head: 395 CLEMENTIS ALEXANDRINI 396
marginal letters: A ‹Ὁ γνωστικὸς δ' ἡμῖν›; B ‹κατάληψίς ἐστι βεβαία›; C ‹σθαι δὲ, ὡς› (προσεπιδιδάσκεσθαι); D (footnotes) ‹utrum philosophandum sit›
old-edition numerals: (none)
other: the Cap. XVIII heading band (CAPUT XVIII. with the Latin summary Gnosticum verum ...) stands full-width across the top of cols 395-396; it is set once at the head of this column (editors' matter: the Latin chapter summary is the editors', not the work's)
other: misprint kept as printed: οὐχ ἀναγκαίων (for οὐκ), line 5 of the column (Q1d; set back as printed by Q2b)
other: footnotes (a) I Cor. VIII, 4 and (5)–(12) are called in this column's Greek and set once in n395; (9)–(12) and (a) are printed at the foot of this column
other (Q14b): UNSURE: the source line currently reads οὐκ ἀναγκαίων, against the misprint entry above; at the lean-image resolution κ and χ cannot be told apart in this face. Settle on the high-resolution page.

PG 9:397

τὰ εἴδωλα, τότε ἀκούσονται τῆς Γραφῆς, « Ἐὰν μὴ πλεονάσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, » τῶν κατὰ ἀποχὴν κακῶν δικαιουμένων, σὺν τῷ μετὰ τῆς ἐν τούτοις τελειώσεως καὶ « τῷ τὸν πλησίον ἀγαπᾷν, » καὶ εὐεργετεῖν δύνασθαι, οὐκ ἔσεσθε βασιλικοί. Ἡ ἐπίτασις γὰρ τῆς κατὰ τὸν νόμον δικαιοσύνης τὸν γνωστικὸν δείκνυσιν. Οὕτω τις κατὰ τὸ ἡγεμονοῦν τοῦ οἰκείου σώματος τὴν κεφαλὴν ταγεὶς, ἐπὶ τὴν ἀκρότητα τῆς πίστεως χωρήσας, τὴν γνῶσιν αὐτὴν, περὶ ἣν πάντα ἐστὶ τὰ αἰσθητήρια, ἀκροτάτης ὁμοίως τεύξεσθαι τῆς κληρονομίας. Τὸ δὲ ἡγεμονικὸν τῆς γνώσεως σαφῶς ὁ Ἀπόστολος τοῖς διαθρεῖν δυναμένοις ἐνδείκνυται, τοῖς Ἑλλαδικοῖς ἐκείνοις γράφων Κορινθίοις ὧδέ πως· « Ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν, εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι· » οὐ τὴν ἐπέκτασιν τοῦ κηρύγματος τὴν κατὰ τὸν τόπον λέγων· ἐπεὶ καὶ ἐν « Ἀχαΐᾳ » πεπλεονακέναι τὴν πίστιν αὐτός φησιν. Φέρεται δὲ κἀν ταῖς Πράξεσι τῶν ἀποστόλων, καὶ ἐν « ταῖς Ἀθήναις » κηρύξας τὸν Λόγον· ἀλλὰ τὴν γνῶσιν διδάσκει, τελείωσιν οὖσαν τῆς πίστεως, ἐπέκεινα περισσεύειν τῆς κατηχήσεως κατὰ τὸ μεγαλεῖον τῆς τοῦ Κυρίου διδασκαλίας, καὶ τὸν ἐκκλησιαστικὸν κανόνα. Διὸ καὶ ὑποβὰς, ἐπιφέρει· « Εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ' οὐ τῇ γνώσει. » Πλὴν οἵ γε ἐπὶ τῷ κατειλῆφθαι τὴν ἀλήθειαν αὐχοῦντες τῶν Ἑλλήνων εἰπάτωσαν ἡμῖν παρὰ τίνος μαθόντες ἀλαζονεύονται. Παρὰ Θεοῦ μὲν γὰρ οὐκ ἂν φήσαιεν· παρὰ ἀνθρώπων δὲ ὁμολογοῦσι. Καὶ εἰ τοῦτο, ἤ τοί γε παρ' ἑαυτῶν, ὀψὲ ἐκμαθόντες, ὥσπερ ἀμέλει καὶ τετυφωμένοι τινὲς αὐτῶν αὐχοῦσιν, ἢ παρ' ἑτέρων τῶν ὁμοίων. Ἀλλ' οὐχ ἐχέγγυοι διδάσκαλοι περὶ Θεοῦ λέγοντες ἄνθρωποι, καθὸ ἄνθρωποι· οὐ γὰρ ἀξιόχρεώς γε, ἄνθρωπός τε ὢν, καὶ περὶ Θεοῦ τἀληθῆ λέγειν, ὁ ἀσθενὴς καὶ ἐπίκηρος περὶ τοῦ ἀγεννήτου, καὶ ἀφθάρτου, καὶ τὸ ἔργον περὶ τοῦ πεποιηκότος. Εἶθ', ὁ μὴ περὶ αὑτοῦ τἀληθῆ λέγειν δυνάμενος, ἆρ' οὐ πλέον οὐδὲ τὰ περὶ Θεοῦ πιστευτέος; Ὅσον γὰρ δυνάμει Θεοῦ λείπεται ἄνθρωπος, τοσοῦτον καὶ ὁ λόγος αὐτοῦ ἐξασθενεῖ, κἂν μὴ Θεὸν, ἀλλὰ περὶ Θεοῦ λέγῃ καὶ τοῦ θείου λόγου. Ἀσθενὴς γὰρ φύσει ὁ ἀνθρώπειος λόγος, καὶ ἀδύνατος φράσαι Θεόν· οὐ τοὔνομα λέγω· κοινὸν γὰρ τοῦτο οὐ φιλοσόφων μόνον ὀνομάζειν, ἀλλὰ καὶ ποιητῶν· οὐδὲ τὴν οὐσίαν· ἀδύνατον γάρ· ἀλλὰ τὴν δύναμιν καὶ τὰ ἔργα τοῦ Θεοῦ. Καί τοι ἐπιγραφόμενοι Θεὸν διδάσκαλον,

the idols, then they will hear the Scripture: "Unless your righteousness abounds more than that of the scribes and Pharisees" (Matt. 5:20), who are justified by abstinence from evils, together with being able, along with perfection in these things, both "to love one's neighbour" and to do good, you shall not be kingly (cf. Jas. 2:8). For the intensification of the righteousness that is according to the law shows the Gnostic. Thus one who is stationed at the head, according to the ruling part of his own body, having advanced to the summit of faith—knowledge itself, around which all the organs of sense are ranged—will likewise obtain the highest inheritance. And the Apostle clearly points out the ruling place of knowledge to those who are able to discern, writing to those Greek Corinthians somewhat as follows: "But having hope, as your faith grows, to be magnified among you according to our rule unto abundance, to preach the Gospel in the regions beyond you" (2 Cor. 10:15–16)—not speaking of the extension of the preaching with respect to place, since he himself says that faith had abounded in "Achaia" also (cf. 1 Cor. 1:6; 2 Cor. 1:1), and he is recorded in the Acts of the Apostles as having preached the Word in "Athens" as well (Acts 17:16–34); but he teaches that knowledge, which is the perfection of faith, abounds beyond catechetical instruction according to the majesty of the Lord's teaching and the ecclesiastical rule. Wherefore, a little further down, he adds: "But even if I am unskilled in speech, yet I am not in knowledge" (2 Cor. 11:6). Yet let those of the Greeks who boast of having grasped the truth tell us from whom they have learned that they make such a boast. For they would never say from God; they admit that it is from men. And if this is so, they have learned it late, either from themselves—as indeed some of them who are puffed up boast—or from others like themselves. But men speaking concerning God, in so far as they are men, are not trustworthy teachers; for he who is a man is not competent even to speak the truth concerning God—the weak and mortal concerning the Unbegotten and Incorruptible, and the work concerning Him who made it. Then, is not he who is unable to speak the truth concerning himself still less to be believed in the things concerning God? For by so much as a man falls short of the power of God, by so much does his speech also prove too weak, even though he speaks not God, but concerning God and the divine Word. For human speech is weak by nature, and incapable of expressing God—I do not mean the name, for to name this is common not only to philosophers, but also to poets; nor the essence, for that is impossible; but the power and the works of God. And yet, inscribing God as their teacher,

Editors' notes and page, col. 397

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 398

Matth. V, 20.

Matthew 5:20.

(printed under page 198)

(b) ‹anchor: not visible in the page-foot image› · call in col 398

Jac. II, 8.

James 2:8.

(printed under page 198)

II Cor. X, 15, 16.

2 Corinthians 10:15-16.

(printed under page 198)

(d) ‹anchor: in Achaia› · call in col 398

I Cor. I, 6.

1 Corinthians 1:6.

(printed under page 198)

(e) ‹anchor: praedicasse Athenis› · call in col 398

Act. XVII.

Acts 17.

(printed under page 198)

(f) ‹anchor: sed non cognitione› · call in col 398

II Cor. XI, 6.

2 Corinthians 11:6.

(printed under page 198)

(13) ‹anchor: Πλεονάσῃ› · call in col 398

Πλεονάσῃ. Matth. περισσεύσῃ ἡ δικ... ὑμῶν.

"Exceed." Matthew has "[unless] your righteousness abounds".

(printed under page 198)

(14) ‹anchor: Ἀποχὴν κ› · call in col 398

Ἀποχὴν κ. Eodem modo Pharisaeorum et Christianorum justitiam aliis etiam in locis distinguit, quod illi a malis tantum abstinerent, hi praeterea bonis operibus faciendis se exercerent.

"Abstinence from [evil]." In other places too he distinguishes the righteousness of the Pharisees and of the Christians in the same way: the former only abstained from evil, while the latter also exercised themselves in doing good works.

(printed under page 198)

(15) ‹anchor: Βασιλικοί› · call in col 398

Βασιλικοί. Respicit Jac. II, 8: Εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν Γραφήν· Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν· καλῶς ποιεῖτε.

"Royal." He has in view James 2:8: "If you fulfil the royal law according to the Scripture, 'You shall love your neighbour as yourself', you do well."

(printed under page 198)

(16) ‹anchor: Φέρεται δέ› · call in col 398

Φέρεται δέ. Forte aptius φέρεταί τε, « ferturque. » SYLBURG.

"And it is carried." Perhaps more fittingly φέρεταί τε, "and it is carried". SYLBURG.

(printed under page 198)

(17) ‹anchor: Παρ' ἑαυτῶν› · call in col 398

Παρ' ἑαυτῶν. Sic Diogenes Laertius in prooemio seg. 3, cum multos enumerasset, qui inventionem philosophiae barbaris tribuunt, addit: Λανθάνουσι δὲ αὐτοὺς τὰ τῶν Ἑλλήνων κατορθώματα, ἀφ' ὧν μὴ ὅτι γε φιλοσοφία, ἀλλὰ καὶ γένος ἀνθρώπων ἦρξε, βαρβάροις προσάπτοντες. « Sed hi profecto per imprudentiam Graecorum egregia facta inventaque barbaris applicant. Ab iis enim non solum philosophia, verum ipsum quoque hominum genus ab initio manavit. »

"From themselves." So Diogenes Laertius, in the preface, section 3, after listing many who credit the barbarians with the invention of philosophy, adds: "But they fail to notice that they are attributing to the barbarians the achievements of the Greeks, from whom not only philosophy but the very race of men began." [Latin version follows.]

(printed under page 198)

Footnotes

(a) ‹anchor: Spiritus› · call in col 399

I Cor. II, 10, 14.

1 Corinthians 2:10, 14.

(printed under page 199)

(18) ‹anchor: Θελήματι› · call in col 399

Θελήματι. Nempe τοῦ Θεοῦ, quod saepe alias in hujusmodi phrasibus subintelligitur.

"By the will": namely of God, which is often understood elsewhere in phrases of this kind.

(printed under page 199)

(19) ‹anchor: Πᾶσαι πηγαί› · call in col 399

Πᾶσαι πηγαί. Phrasis poetica. Simile illud Homeri: Ἐξ οὗπερ πάντες ποταμοὶ, καὶ πᾶσα θάλασσα.

"All the springs." A poetic phrase. Like that line of Homer: "From which all the rivers and all the sea [flow]."

(printed under page 199)

(20) ‹anchor: Ὁ πρόδρομος› · call in col 399

Ὁ πρόδρομος. Nempe Joannes Baptista.

"The forerunner": namely John the Baptist.

(printed under page 199)

(21) ‹anchor: Ἐκδιδάσκοντες, μ› · call in col 399

Ἐκδιδάσκοντες, μ. Hervetus interpres locum sic interpolat: διδάσκοντες μηνύουσιν· οἱ φιλόσοφοι τοῖς Ἕλλησι μόνοις. « Philosophi autem Graecis solis, neque iis omnibus, placuere. » SYLBURG.

"Teaching thoroughly." The translator Hervet fills out the passage thus: "teaching, they declare; the philosophers [pleased] the Greeks alone": "but the philosophers pleased the Greeks alone, and not all of them." SYLBURG.

(printed under page 199)

(22) ‹anchor: Ἀριστοτέλης Θεοφράστῳ› · call in col 399

Ἀριστοτέλης Θεοφράστῳ. Rectius, Ἀριστοτέλης δὲ Θεοφράστῳ, inserta conjunctione. ID.

"Aristotle [pleased] Theophrastus." Better "and Aristotle Theophrastus", with the conjunction inserted. The same [Sylburg].

(printed under page 199)

(23) ‹anchor: Πλάτων› · call in col 399

Πλάτων. Platonis verba exstant in ejus Dialogo cui titulus Io, pag. 364: Κοῦφον γὰρ χρῆμα ποιητής ἐστι, καὶ πτηνὸν, καὶ ἱερόν· καὶ οὐ πρότερον οἷός τε ποιεῖν, πρὶν ἂν ἔνθεός τε γένηται καὶ ἔκφρων, καὶ ὁ νοῦς μηκέτι ἐν αὐτῷ ἐνῇ. Ἕως δ' ἂν τουτὶ ἔχῃ τὸ κτῆμα, ἀδύνατος πᾶν ποιεῖν ἐστιν ἄνθρωπος καὶ χρησμῳδεῖν. Ἅτε οὖν οὐ τέχνῃ ποιοῦντες, καὶ πολλὰ λέγουσι καὶ καλὰ περὶ τῶν πραγμάτων, ὥσπερ σὺ περὶ Ὁμήρου, ἀλλὰ θείᾳ μοίρᾳ τοῦτο μόνον οἷός τε ἕκαστος ποιεῖν καλῶς, ἐφ' οὗ ἡ Μοῦσα αὐτὸν ὥρμησεν. « Res enim levis, volatilis, atque sacra, poeta est: neque canere prius potest quam Deo plenus, et extra se positus, et a mente alienatus sit. Nam quandiu mente valet, neque fingere carmina, neque dare oracula quisquam potest. Non arte igitur aliqua haec praeclara canunt, quae tu de Homero refers, sed sorte divina id quisque recte efficere potest, ad quod Musa quempiam incitavit. » Similia dicit Socrates, in Apologia pag. 17.

"Plato." Plato's words are found in his dialogue entitled Ion, p. 364: "For a poet is a light thing, and winged, and holy; and he cannot make poetry until he becomes inspired and out of his senses, and his mind is no longer in him. As long as he keeps this possession, no man is able to make poetry or to chant oracles. Since, then, it is not by art that they make poetry and say many fine things about their subjects, as you do about Homer, but by divine dispensation, each can do well only that to which the Muse has stirred him." [Latin version follows.] Socrates says much the same in the Apology, p. 17.

(printed under page 199)

Page

running head: 399 CLEMENTIS ALEXAN
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set
other: notes (18)–(23) are called in the Greek of col 400 and set here once; (a) is called in this column's Latin at "Spiritus" (Q1e)
old-edition numerals: inline ✠ before "præcursores" in this column's Latin; full-width page-foot line "✠ P. 827-828 ED. POTTER, 697-699 ED. PARIS." (Q1e)
marginal letters: A, B, C, D stand in the gutter between cols 399 and 400, beside the Greek (recorded in n400) (Q1e)

PG 9:400

μόγις εἰς ἔννοιαν ἀφικνοῦνται Θεοῦ, τῆς χάριτος αὐτοὺς συλλαμβανούσης εἰς ποσὴν ἐπίγνωσιν· οἷον θελήματι θέλημα, καὶ τῷ ἁγίῳ Πνεύματι τὸ ἅγιον Πνεῦμα θεωρεῖν ἐθίζοντες· « ὅτι πνεῦμα τὰ βάθη τοῦ Θεοῦ ἐρευνᾷ. Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος.» Μόνη τοίνυν ἡ παρ' ἡμῖν θεοδίδακτός ἐστι σοφία· ἀφ' ἧς αἱ πᾶσαι πηγαὶ τῆς σοφίας ἤρτηνται, ὅσαι γε τῆς ἀληθείας στοχάζονται. Ἀμέλει ὡς ἂν τοῦ Κυρίου ἥκοντος εἰς ἀνθρώπους τοῦ διδάξαντος ἡμᾶς, μυρίοι σημάντορες, καταγγελεῖς, ἑτοιμασταὶ, πρόδρομοι, ἄνωθεν ἐκ καταβολῆς κόσμου, δι' ἔργων, διὰ λόγων προμηνύοντες, προφητεύοντες ἐλεύσεσθαι, καὶ ποῦ, καὶ πῶς, καὶ τίνα τὰ σημεῖα. Ἀμέλει πόῤῥωθεν προμελετᾷ ὁ νόμος, καὶ προφητεία· ἔπειτα δὲ, ὁ πρόδρομος δείκνυσι τὸν παρόντα· μεθ' ὃν οἱ κήρυκες τῆς ἐπιφανείας τὴν δύναμιν ἐκδιδάσκοντες, μηνύουσι μόνοις, καὶ οὐδὲ τούτοις ἅπασιν ἤρεσαν, ἀλλὰ Πλάτωνι μὲν Σωκράτης, καὶ Ξενοκράτει Πλάτων, Ἀριστοτέλης Θεοφράστῳ, καὶ Κλεάνθει Ζήνων· οἳ τοὺς ἰδίους μόνον αἱρετιστὰς ἔπεισαν. Ὁ δέ γε τοῦ διδασκάλου τοῦ ἡμετέρου λόγος οὐκ ἔμεινεν ἐν Ἰουδαίᾳ μόνῃ, καθάπερ ἐν τῇ Ἑλλάδι ἡ φιλοσοφία· ἐχύθη δὲ ἀνὰ πᾶσαν τὴν οἰκουμένην, πείθων Ἑλλήνων τε ὁμοῦ καὶ βαρβάρων, κατὰ ἔθνος καὶ κώμην, καὶ πόλιν πᾶσαν, οἴκους ὅλους καὶ ἰδίᾳ ἕκαστον τῶν ἐπακηκοότων, καὶ αὐτῶν γε τῶν φιλοσόφων οὐκ ὀλίγους ἤδη ἐπὶ τὴν ἀλήθειαν μεθιστάς. Καὶ τὴν μὲν φιλοσοφίαν τὴν Ἑλληνικὴν ἐὰν ὁ τυχὼν ἄρχων κωλύσῃ, οἴχεται παραχρῆμα· τὴν δὲ ἡμετέραν διδασκαλίαν ἔκτοτε σὺν καὶ τῇ πρώτῃ καταγγελίᾳ κωλύουσιν ὁμοῦ βασιλεῖς καὶ τύραννοι, καὶ οἱ κατὰ μέρος ἄρχοντες, καὶ ἡγεμόνες μετὰ τῶν μισθοφόρων ἁπάντων, πρὸς δὲ καὶ τῶν ἀπείρων ἀνθρώπων, καταστρατευόμενοί τε ἡμῶν, καὶ ὅση δύναμις ἐκκόπτειν πειρώμενοι· ἡ δὲ καὶ μᾶλλον ἀνθεῖ· οὐ γὰρ ὡς ἀνθρωπίνη ἀποθνήσκει διδασκαλία, οὐδ' ὡς ἀσθενὴς μαραίνεται δωρεά· οὐδεμια γὰρ ἀσθενὴς δωρεὰ Θεοῦ· μένει δὲ ἀκώλυτος, διωχθήσεσθαι εἰς τέλος προφητευθεῖσα. Εἶτα περὶ μὲν ποιητικῆς Πλάτων, « Κοῦφον γάρ τι χρῆμα καὶ ἱερὸν ποιητὴς, » γράφει· « καὶ οὐχ οἷός τε ποιεῖν, πρὶν ἂν ἔνθεός τε καὶ ἔκφρων γένηται. » Καὶ ὁ Δημόκριτος ὁμοίως· « Ποιητὴς δὲ ἅσσα μὲν ἂν γράφῃ μετ' ἐνθουσιασμοῦ καὶ ἱεροῦ πνεύματος, καλὰ κάρτα

scarcely arrive at a conception of God, grace aiding them towards some measure of knowledge; as those who accustom themselves to contemplate the will by the will, and the Holy Spirit by the Holy Spirit: "for the spirit searches the deep things of God. But the natural man receives not the things of the Spirit" (1 Cor. 2:10, 14). Alone, therefore, the wisdom among us is taught by God; on which all the springs of wisdom depend, as many at least as aim at the truth. Assuredly, since the Lord Who taught us was coming unto men, there were ten thousand indicators, heralds, preparers, forerunners, from of old from the foundation of the world, through deeds, through words giving prior notice, prophesying that He would come, and where, and how, and what the signs would be. Assuredly from afar the law and prophecy meditate beforehand; and afterwards, the forerunner points out Him Who is present; after whom the heralds, thoroughly teaching the power of His manifestation, declare it. [The philosophers spoke] to [the Greeks] alone, and did not please even all of these, but Socrates pleased Plato, and Plato Xenocrates, Aristotle Theophrastus, and Zeno Cleanthes, who persuaded their own partisans alone. Yet the word of our Teacher did not remain in Judaea alone, just as philosophy did in Greece, but was poured out throughout the whole inhabited earth, persuading of Greeks and barbarians alike, throughout every nation and village and city, whole households and individually each of those who heard, and bringing over to the truth already not a few even of the philosophers themselves. And Greek philosophy indeed, if any ordinary ruler prohibit it, vanishes immediately; whereas our teaching, from that time even along with the first proclamation, kings and tyrants together prohibit, and the local rulers and governors with all their mercenaries, and in addition countless men besides, warring against us and endeavouring with all their might to root us out; yet it flourishes even more; for it does not die like a human teaching, nor does it wither like a weak gift, for no gift of God is weak; but it remains unhindered, having been prophesied that it would be persecuted unto the end. Next, concerning poetry, Plato writes: "For a poet is a light and sacred thing, and he is not able to compose before he becomes inspired and out of his senses." And Democritus similarly: "Whatsoever things a poet writes with enthusiasm and a sacred spirit, very noble

Editors' notes and page, col. 400

Page

running head: MENTIS ALEXANDRINI 400
marginal letters: A σκαλον, μόγις; B παρόντα· μεθ'; C σὺν καὶ τῇ; D ἔκφρων, καὶ (in footnote)
old-edition numerals: (none)
other: begins with fragment σκαλον (from διδάσκαλον); lacuna before μηνύουσι μόνοις noted in apparatus (21)
other: footnotes (a) I Cor. II, 10, 14 and (18)–(23) are called in this column's Greek and set once in n399; (a) is printed at the foot of this column, and (23) runs on into this column's foot (D ἔκφρων … in Apologia pag. 17)
other: full-width edition line across the page foot, ✠ P. 827-828 ED. POTTER, 697-699 ED. PARIS. (not recorded in n399)
other: CONFIRMED (Q10b): Book VI runs on into col 401 above the Book VII title band (ἐστίν.» … ἀρξώμεθα.), set in c401_a.md; the unit ends there, not at the foot of col 400
other: misprint kept as printed: οὐδεμια (unaccented, for οὐδεμία), line 29 of the column (Q2b)

PG 9:401

ἐστίν.» Ἴσμεν δὲ οἷα ποιηταὶ λέγουσι. Τοὺς δὲ τοῦ παντοκράτορος προφήτας Θεοῦ οὐκ ἄν τις καταπλαγείη, ὄργανα θείας γενομένους φωνῆς! Καθάπερ οὖν ἀνδριάντα ἀποπλασάμενοι τοῦ γνωστικοῦ, ἤδη μὲν ἐπεδείξαμεν ὅς ἐστι, μέγεθός τε καὶ κάλλος ἤθους αὐτοῦ, ὡς ἐν ὑπογραφῇ, δηλώσαντες· ὁποῖος γὰρ κατὰ τὴν θεωρίαν ἐν τοῖς φυσικοῖς, μετὰ ταῦτα δηλωθήσεται, ἐπὰν περὶ γενέσεως κόσμου διαλαμβάνειν ἀρξώμεθα.

is.” We know what sort of things the poets say. But at the prophets of the almighty God, who became instruments of the divine voice, who would not be struck with awe! As, then, having moulded a statue of the gnostic, we have already shown who he is, setting forth, as in an outline sketch, the greatness and beauty of his character; for what he is like in contemplation among natural things will be shown afterwards, when we begin to treat of the generation of the world.

Editors' notes and page, col. 401

Footnotes

(printed under page 200)