The Exhortation To The Greeks
He became a presbyter of the Church, and taught in Alexandria for more than twenty years, succeeding Pantaenus as head of the School.
On the outbreak of persecution under Severus in 202 a.p. he left Alexandria, never to return.
We get one more glimpse of him; in 211 a.p. he was the bearer of a letter from Alexander, afterwards bishop of Jerusalem, to the Church at Antioch In this letter he is described as "Clement the blessed presbyter, a virtuous and esteemed man... who upheld and extended the Church of the Lord."
Alexander was one of Clement's old pupils, and a fellow-pupil with the great Origen.
Clement must have died not long after this letter was written ; for the same Alexander, writing to Origen a few years later, speaks of him together with Pantaenus as " those blessed men who have trodden the road before us."
The extant works of Clement are as follows :— the Exhortation to the Greeks ; the Pedagogue or Tutor; eight books of Stromateis or Miscellanies; a short treatise entitled, Who is the rich man that shall be saved? together with some fragments called Selections from the Prophets, being comments upon portions of the Scriptures.
There are also a number of short extracts from the writings of a certain Theodotus with comments thereon.
Of the lost works the most important is the Hypotyposes,or Outlines,a commentary upon the Scriptures.
Possibly the Selections from the Prophets formed part of this work. xii INTRODUCTION The writings of Clement are considerable in extent, and remarkable in character.
Hardly a page can be found without some quotation from the Old or New Testaments.
Besides this, Clement makes constant references to the Greek poets, dramatists, philosophers and historians.
He can illustrate his argument by a passage from Plato, or by lines from Homer or Euripides.
He can strengthen his attack by quoting Heracleitus or Democritus.
Items of information about curious, absurd or immoral Greek customs he can glean from a crowd of minor authors whose works have now perished.
It is said that he mentions by name more than three hundred such authors, of whom otherwise we know nothing.
Some of these may have been known to him only through books of extracts; but there can be no question as to his thorough reading of Plato and Homer.
For Plato he has a sincere admiration, and .
Platonic expressions and ideas, to say nothing of direct quotations, are everywhere to be met with in his writings.
Generally speaking he betrays no interest in his authorities except in so far as they are useful to establish some point.
But this wide reading is evidence of a large and generous mind, that welcomed the true and the good wherever they might be found, confident that every ray of light proceeds from the same sun.
This fearless acceptance of truth from every available source makes Clement not only important xiii INTRODUCTION for his own times, but also interesting for the world of to-day.
He was faced by a problem that ever recurs, the problem ofblending old truth with new. In the second century Christianity had become a power.
No longer was the Church weak, poor and neglected.
Educated men inquired about its faith, and asked admittance within its fold; but they would bring with them an inheritance of thought and culture, unknown to the simple Christians of an earlier age.
The question was bound to arise, What relation has this to the Christian faith?
Is it to be set aside as superfluous, or injurious?
Or is all the good in it to be accepted and welcomed, a proof that God's revelation extends in a measure to all men, to Greeks as well as Jews?
Clement himself had come to Christianity with a mind steeped in Greek learning, and he answered this question with clearness and confidence.
Greek learning was not to be rejected.
Philosophy at its best had stood to the Greeks in the same relation as prophecy to the Jews; it had been, he held, a preparation for Christ.
It abounded in glimmerings and foreshadowings of the divine teaching, and could not have come from the devil, as timid Christians maintained.
It was therefore a proper object of study, and the exercise of human reason which it pre-supposed could do no harm to the Christian faith.
Thus Clement, taking his stand upon the oneness of truth, laid down the lines upon which Christian theology could safely proceed. xiv .
INTRODUCTION But while Clement asserted that a real revelation had been made to the higher minds of Greece, he knew well how slight was its effect on the popular morality and religion.
Hence the fierce attack which is the subject of his first work, the Exhortation to the Greeks.
With bitter scorn he describes the mysteries, seizing upon any disgraceful legend or piece of childish ceremonial which seems to stamp them as worthless and debasing.
As for the gods, with their human needs and passions, they are subjects for ridicule, to which Clement adds a burning indignation when he thinks of the low standard of morality attributed to them in the current mythology.
The worship of images, too, is stupid; the true God cannot be represented in material form.
Yet Clement can prove by quotations that philosophers, Plato especially, and even poets, had clearly taught the unity, supremacy, and goodness of God.
But the greatest witnesses of all were the Hebrew prophets, through whom God gave His promises to men.
The Greeks are prevented from accepting the truth by Custom, that dead weight of inherited tradition, which must be abandoned.
Christianity offers man the true mysteries, culminating in the vision of God.
Thus the Greek religion which Clement attacks is a thing far removed from the lofty conceptions of Plato or Aeschylus.
It is the religion of the multitude in the Greek-speaking world.
Five hundred years xv INTRODUCTION before this, Plato censured the immoralities of the gods in terms hardly less severe than those of Clement, but Plato's words were ineffective to change what he himself was heartily ashamed of.
The Christian Church, however, under the leadership of men like Clement, was slowly gathering the common people into a society which upheld a higher view of the divine character, and demanded a correspondingly higher standard of human conduct.
No doubt the evil of the popular religion is exaggerated; certainly Clement omits all reference to its good.
Yet there must have been enough of the evil before men's eyes to make Christian life and teaching stand out in noble contrast.
In the house, in the street, in the market-place, at feasts, assemblies and religious processions, Christian converts were exposed to sights and sounds from which they had learnt instinctively to shrink.
It is such things, and all that was bound up with them, that Clement denounces.
To-day we may admire Greek art without paying much attention to the mythology which was then inseparable from it;we may probe mystery religions in search of those elements of good which made them for centuries the chief spiritual food of the common people.
Such discrimination is not to be looked for in the second century.
Clement claimed a place for philosophy in the Church; later on a home was found for art too, and even the fundamental ideas of the mysteries were not refused xvi INTRODUCTION admission.
Time was necessary to show what could be assimilated and what could not.
In Clement's day Christianity was still struggling for existence, and popular religion was its deadliest enemy.
This fact should serve as an excuse for the over-elaboration of his attack and for one or two passages which are unpleasant to a modern reader.
In preparing the present translation I have had the great advantage of being able to work from the text of Stahlin, published in 1905.
All students of Clement must be grateful, not only for this clear and accurate text, but also for the references collected by Stéhlin, which throw light on many a difficult passage.
The text printed here is substantially that of Stihlin's edition, though I have occasionally preferred the conjectures of other scholars or retained the manuscript reading where
Stahlin departs from it.
All deviations of any importance from the mss. are noted at the foot of each page.
So far as concerns the Exhortation, the chief extant ms. is the Parisian, referred to by Stihlin as P. A description of this ms. is to be found in the introduction to Stihlin's text (vol. i. pp. xvi—xxiii).
Depending on P is the Codex Mutinensis, known as M, This translation was first drafted several years ago as part of a complete edition of the Exhortation to the Greeks; and I am still working towards xvii INTRODUCTION the accomplishment of this-larger plan.
A grateful acknowledgment is due to the committee of the Bodington Memoria] Fund, m connexion with the University of Leeds, for grants which have materially assisted the progress of my work.
I desire also to record my deep indebtedness to the late Dr. Joseph B. Mayor, who in the closing years of his life gave me most generous and patient help both in the details of the translation and in my general study of Clement.
Most of all, I thank Professor W. Rhys Roberts, of the University of Leeds, at whose suggestion I first began to read Clement, and to whose kindly encouragement .and ungrudging help is largely due my perseverance hitherto in so difficult an undertaking. xviii BIBLIOGRAPHY Tux chief editors ofClement ofAlexandria are as follows :—
Joun Porrer, Archbishop of Canterbury.
His edition + in two vols, was issued at Oxford in 1715, and is reprinted in Migne, P.G, vols, viii, and ix.
4vola Issued at Oxford in 1869.
, Orro Srinuin, 3 vols, Issued at Leipzig 1905-1909.
'This supersedes all previous editions.
Out of the very large literature that has grown up around Clement's works the following books in English _ may be mentioned :— Brsuop Kaye.
Some Account of the Writings and Opinions of Clement of Alexandria, London, 18365.
The Christian Platonists ofAlexandria, Oxford, 1886.
Six Lectures on the Ante-Nicene Fathers.
Hrrexcocs. Clement ofAlexandria (Fathers for English Readers series, S.P.C.K. 1899).
Clement of Alexandria: a Study in Christian Liberalism.
Clement of Alexandria (The Croali Lecture for 1899-1900), 1914.
. xix i BIBLIOGRAPHY The whole of Clement's extant works (with the exception of the Extracts from Theodotus and the newly-discovered
Exhortation to Endurance) are transtated into English in The Ante-Nicene Christian Library by the Rev.
The vols. marked Clement of Alexandria, L. and IL, contain the Exhortation to the Greeks, the Pedagogue or Tutor and the Stromateis, The Rich Man's Salvation is to be found at the end of the volume marked
Lactantius H,, and the Selections from the Prophets aud yarious Fragments are at the end of a smal} volume entitled Early Liturgies: Fragments.
The Seventh Book of the Stromateis is translated by the Rev. J. B, Mayor in Hort and Mayor's edition of that book.
The Rich Man's Salvation has been translated by P. M. Barnard (Whe is the Rich Man that is being saved?
Karly Church Classics series.
The Fragment entitled Bvhortation to Endurance, or, To the Newly Baptized has been translated by J. Patrick iu his book Clement of Alexandria, pp. 183-185.
XX ¢ / CLEMENT OF ALEXANDRIA KAHMENTOS AAEZANA4PENS IIPOTPENTIKOS® TIPO EAAHNA® I '"Audiov 6 OnBaios nal "Apiov 6 Mfupvatos dudw perv Forny @ixw, wibos 8 dudw: xal rd dopa eicért tobro 'ENjvav Gera: | xop@, réxvn
2h oe povah 6 pty ixyOdv Sededoas, 6 5¢ OnBas tetxyicas.
Opdxtas Se dAdos coguorys (dAdos odtos pblos "EMnuixds) erBdceve ta Onpia yup rij @dH xal 8} 7d Sé8pa, ras Fyyots, perepureve TH povou. éxoyx'" av aot xal dAdov rodrois ddeAdov
Siyyjoacbae pbBov Kal @ddv, Etvopov tov Aoxpdv kat térrvya tov Jlu@ixdv. manjyups "EMquecy ent vexp@ Spdxovre ovvexporetro Wv00t, émeradiov éprerod dovros EdvépovSuvos 7 Opivos Sdews
@ Arion was returning from Sicily to Greece laden with prizes and presents, The sailors thought to kill him for his wealth, but after Blaying his lyre he gumped into the sea,
Dolphins, charmed by the music, gathered round him, and one of them took the bard on its back te Corinth, * The stones were said to have moved into their proper places at the sound of Amphion's music.
CLEMENT OF ALEXANDRIA THE EXHORTATION TO THE GREEKS I Amputon of Thebes and Arion of Methymna were Minstrels of both minstrels.
Both are celebrated in legend, and !ernd to this day the story is sung by a chorus of Greeks wonderful, how their musical 'skill enabled the one to lure a %3¢8' fish and the other to build the walls of Thebes.'ae
There was also a Thracian wizard,'--so runs another Greek legend,—who used to tame wild beasts simply by his song, yes, and to transplant trees, oaks, by music.
I can also tell you of another legend and another minstrel akin to these, namely, Eunomus the gunomus Locrian and the Pythian grasshopper. A solemnwie assembly of Greeks, held in honour of a dead serpent, gtasshopper
* was gathering at Pytho,' and Eunomus sang a funeral ode for the reptile.
Whether his song was a hymn "e ive. Orpheus, Cp. Euripides, Rhesus 924, deg copior# Spyxi.
OF Strictly cicala, here and elsewhere.
¢ie., Delphi, According to the Greek legend the serpent was the ancient guardian of the Delphic shrine, . and was slain by Apollo.
CLEMENT OF ALEXANDRIA CaP. Wv 7) @dH, odK exw A€yew> dyav Se Fv Kal exOapilev wpg Kkavpatos Evvopos, drnvixa of rértuyes en , a ky , HY bm tots terdAots PSov ava. 7a Spy Oepdpevor HAl~w. poo Sé dpa od 7@ Spdkxovre 7H vexp@, TH Iv- ~ 3))\ = ph ok , a rw) iK@, GAAL TH OeG 7H travaddw adrdvopov wdyv, t&v Edvopou BeAtiova vépwv: pryvurat xopd) 7TH
Aoxp@: éedinraras 6 rérrié TH Cuy@: erepériley dis én KAddw T@ dpydvw: kat rob tértuyos TH dopate dppooduevos 6 dds Thy Acirovoay dverrAnpwoe
, » ran) », es xopSyv. ovKkouv wh rH Edvouou dyera 6 terre, ws 6 p00os BovAerar, xaAKoby dvacrjcas Ivbot tov Evvopov atrh wh KBdpa. Kal Tov cuvaywroriy tod Aoxpod6 8é éxav edimrarar Kal dda éxwv,
"EAnot 8 eddxer! droxpiris yeyovévat povoucijs.
II 7 8% odv pvbors Kevois memoredxare, OeAyecBar povoiry 7a CHa daodauBdvovres; GAnfeias Se dpiv 76 mpdowmov 7d patdpov. pdvov, ws Eouxev, énimAacrov elvat Soxet Kal tots dmortias dromemrukev dfbaduois.
KuBarpdv S€ dpa cai "Educdy kal ra "O8pvcdv dp kal Opaxdv, TeAeorHpia THs mAdvns, 814.74. wvornpia® reBetacrar Kal KabvpvnTar. eyd peév, et Kal pb00s eiat, SvcavacyeT@ Tooavrais extpaywdoupevats ovupdopais: tuiv S€ Kal radv ~ ~
3P.Kak@v al avaypadat | yeydvace Opdpara Kal trav Spazdrwr of droxpitat Ovyndias Oedpara. dAAG 2 redeorhpia Ths whdvns, did Ta wvoripa Schwartz, redeoThpia, THs wAdyns TA voTHpA MSS.
« Mt. Cithaeron was sacred to Zeus ; Mt. Helicon to the Muses; and the Thracian mountains were the home of Dionysus-worship.
For the meaning of these mountaincults in Greek religion see A. B. Cook, Zeus, i. pp. 100-163, EXHORTATION TO THE GREEKS in praise of the snake, or a lamentation over it, CHAP.
I cannot say; but there was a competition, and !
Eunomus was playing the lyre in the heat of the day, at the time when the grasshoppers, warmed by the sun, were singing under the leaves along the hills.
They were singing, you see, not to the dead serpent of Pytho, but to the all-wise God, a spontaneous natural song, better than the measured strains of Eunomus. A string breaks in the Locrian's hands; the grasshopper settles upon the neck of the lyre and begins to twitter there as if upon a branch: whereupon the minstrel, by adapting his music to the grasshopper's lay, supplied the place of the missing string.
So it was not Eunomus that drew the grasshopper by his song, as the legend would have it, when it set up the bronze figure at Pytho, showing
Eunomus with his lyre, and his ally in the contest.
No, the grasshopper flew of its own accord, and sang of its own accord, although the Greeks thought it to have been responsive to music.
How in the world is it that you have given Why bolisye credence to worthless legends, imagining brute $74 eens beasts to be enchanted by music, while the bright disbelieve, face of truth seems alone to strike you as deceptive, the truth? and is regarded with unbelieving eyes?
Cithaeron, Mountains , and Helicon, and the mountains of Odrysians and are held * Thracians,* temples of initiation into error, are held sacred on account of the attendant mysteries, and are celebrated in hymns.
For my own part, mere Dramas are legend though they are, I cannot bear the thought "ae fom of all the calamities that are worked up into tragedy; misfortune yet in your hands the records of these evils have ness become dramas, and the actors of the dramas are a sight that gladdens your heart.
CLEMENT OF ALEXANDRIA CaP. ydp 7a. pev Spduara Kal tovs Anvailovras mounrds, rédeov 75n mapowoivras, KutT@ Tov dvadijoavres, adpaivovras eéxtémws teder# Baxxixy, adbrois cartpos Kal Oidow pawddn, odv Kal 7H ddAw Saipovev xopA, < év>1 "EXicaue kai KiParpdvi karaKireiowpev yeynpaxdow, Katdywpev 8é dvwhev && fy ¢
; ar odpavdv dAjGevav dua pavorary Ppovyjcer eis dpos dyvov Ocod Kai yopov tov adyvov tov mpodytiKdr. ener A {3 , ~ 8€ ds '6re pdAtora THAavyEes arrocTiABovca péis katavyalérw mavrn tods ev oxdrer KuAwdoupevors kal ris mAdvns tods dvOpimous dmaMarrérw, Ti dmeptarny dpéyovca Sebidv, THv avveow, eis awTnpiav. of dé dvavedoartes Kai dvaxtipavres "EXkdva pev kal Kibarpdva catadeurdvrwv, oikovvrwy
Se Ludv: "ex yap Luv eeAevoerar vouos, Kat Adyos Kupiov && 'lepovcadjp," Adyos otpdvos, 6 yrijowws dywnorhs emt TH mavrds Kdopov Oedtpw orehavovpevos. goer Sé ye 6 Edvoyos 6 euds od \ , , ean ; Seat . tov Tepmdv8pou vopov ovde tov Karriwvos, ovdé pv
Dpvyrov 7) Avd.ov 7 Adpuiov, adda ris Kawis Gppovias Tov aidiov vowov, Tov depwivypov Tod Bod, TO dopa 76 Kawov, To Aevitixdy, ' vntevbds 7° dxoddv Te, KaK@v emidnBes andvrwv."" yAuKd te Kal maar m= 2 ~ ¥ adAnOwov ddpyaxov rreOods * eynexparat TS Gopate.
1 <é> inserted by Mayor.
_? wévOouvs Reinkens and Stuhlin.
@ Clement is not referring to the works of the great dramatists, but to the contests at the Lenaea, a festival held annually at Athens in honour of Dionysus.
In Clement's day the competitors would be for the most part poets of a very minor order.
¢ The modes (dpyorla:, see p. 12, n. a) were the scales in which Greek music was written.
Phrygian, Lydian and Dorian were the chief modes, others being, it would seem, formed from them by modification or combination.
EXHORTATION TO THE GREEKS dramas and the Lenaean poets, who are altogether onap. like drunken men, let us wreathe them, if you like, with ivy, while they are performing the mad revels confine of the Bacchic rite, and shut them up, satyrs and bra frenzied rout and alJ,—yes, and the rest of the comtheirsacred pany of daemons too,—in Helicon and Cithaeron ™™*™ now grown old; and let us bring down truth, with wisdom in all her brightness, from heaven above, to But bring the holy mountain of God and the holy company Bars Sy of the prophets.
Let truth, sending forth her rays mountain, of light into the farthest distance, shine every~*" where upon those who are wallowing in darkness, and deliver men from their error, stretching out her supreme right hand, even understanding, to point them to salvation.
And when they have raised their heads and looked up let them forsake Helicon and Cithaeron to dwell in Sion, "for out of Sion shall whence go forth the law, and the Word of the Lord from (me fhe
? that is, the heavenly Word, the true tue . champion, who is being crowned upon the stage of @™PIoP the whole world.
Aye, and this Eunomus of mine . sings not the strain ofTerpander or of Capio, nor yet in Phrygian or Lydian or Dorian mode'; but the who sings new music, with its eternal strain that bears the i¢2°" name of God.
This is the new song, the song of Moses, Soother of grief and wrath, that bids all ills be forgotten,¢ There is a sweet and genuine medicine of persuasion ¢ blended with this song.
Dorian mode was of a soleran character, answering to our minor scale ; the Phrygian and Lydian were brighter.
@ Homer, Odyssey iv. 921.
* A slight change in the Greek, suggested by Reinkens, would give the meaning * remedy against grief."
CLEMENT OF ALEXANDRIA cap Epol pev odv Soxodow 6 Opdxuos exeivos 'Opdeds T kal 6 OnBaios ai 5 MnOvpuvaios, dv8pes twes odK 4P. avOpes, amalrndot yeyovevar, mpooynuati <te>® povoucs Avunvdpevor tov Blov, evrexvw Twi yonrela, Sapovavres eis SiadBopds, EBpers opyalovres, mévOn exBerdlovres, Tos avOpurrous emt ra €lSwra
Xetpaywyfoa mparor, val pv ABows Kat Evrors, tovréoTw dydAwact Kal oxiaypadias, dvorxodopica Tiv ocKadtnTa Tod EBovs, THY Kadnv dvTws exeivnv édevBepiay tev bn' odpavdy TremoAtTevpevwy ©
@8ais Kal emwdais eoxydry Sovdcig, xaraledéarres.
"AM od Toidade 6 Wdds 6 eds Odd' cis paxpav , vey KN , .
\ a karadowv adixrar rhv Sovrciay tiv mKpav TeV TupavvotvTwy Saydovwv, ws dé Tov mpdov Kal grdvOpwrov rijs OeoceBeias petdywv judas Cuydv adds eis odpavods dvaxaAeirat Tods els yay éppys- . pévovs. pdvos yodv Tay mwmoTe Ta dpyadewrata Onpia, rods avOpwrrous, ériPdcevev, mTHVa ev TOds xovgous abrav, épmera S€ Tovs dmaredvas, Kat
Adovras pev Tods OupiKovs, avas 5é Tods HSoviKods, AvKous S€ rods dpmaxtixods.
HiBor 5é Kai Evra of ddppoves: mpos S€ kat AOwv avarcOnrdrepos avOpwmos dyvoia BeBarricpévos. pdptus tiv mpopnticn mapirw gwvy, avvwdds adnbeias, Tods ev ayvoig kal dvolg. KaTarerpypevous oikretpovaa: " Suvatds yap 6 eds ex TOV ABwv Todrwr eyeipar Téxva TH
6s xatedenoas Thy dpabiay Thy olny 1 ['Oppevs] Wilamowitz.
2 <re> inserted by Wilamowitz.
« For examples see pp. 35-43.
® St. Matthew iii. 9; St. Luke iii. 8.
EXHORTATION TO THE GREEKS In my opinion, therefore, our Thracian, Orpheus, cua. and the Theban and the Methymnian too, are not! worthy of the name of man, since they were deceivers. Orpheus,
Under cover of music they have outraged human life, A@PH3 being influenced by daemons, through some artful wera ae ' vers sorcery, to compass man's ruin. By commemorating deeds of violence in their religious rites, and by bringing stories of sorrow into worship,* they were the first to lead men by the hand to idolatry; yes, ana and with stocks and stones, that is to say, statues oreleery and pictures, to build up the stupidity of custom.
By their chants and enchantments they have held captive in the lowest slavery that truly noble freedom which belongs to those who are citizens under heaven.
But far different is my minstrel, for He has come The to bring to a speedy end the bitter slavery of the haverly daemons that lord it over us; and by leading us back to the mild and kindly yoke of piety He calls once again to heaven those who have been cast down to earth, He at least is the only one who He tamea ever tamed the most intractable of all wild beasts— °*'*8°™ man: for he tamed birds, that is, flighty men; reptiles, that is, crafty men; lions, that is, passionate men ; swine, that is, pleasure-loving men ; wolves, that is, rapacious men.
Men without understanding are stocks and stones; indeed a man steeped in ignorance is even more senseless than stones.
As our witness let the prophetic voice, which shares in the song of truth, come forward, speaking words of He changes pity for those who waste away their lives in ignorance stones, Fe. and folly,—"for God is able of these stones to raise Rnderstandup children unto Abraham.""? And God, in compasvirinous sion for the great dulness and the hardness of those
CLEMENT OF ALEXANDRIA cap. kal: rHv oxAnpoxapdiay Tdv eis Tv GAnBevay rede- '
Owpévww ityetpev BeoceBelas omepua dperijs aicbspevov ex Bw exeivwr, Tav Bois TemLGTEVKSTwWY €Ovav. adits ody loBdrous twas Kal raApuBddous dmoxpiras epodevovras Sixaroodvyn " yervjpata ex8vdv"' KékAnké mov: dda Kal rovrwy et Tis
Tav Sdewv petavonoa Exwv, Emdpevos 81) TH Adyw " dvOpwrros "' yiveras "' Beod.""
"' AdKous'' Sé dAAovs adnyope? mpoBdrwv Kpdiois judiespevovs, Tods év avOpwirwv popdais dpmaxrixods aiverrépuevos. kal mdvra dpa Tatra Ta aypubtara Onpia Kat rods tovotrovs NiBovs 7 odpdvos Gd} abr) peTeudcpg¢woev eis dvOpusrovs juepouvs.
" huev yap, hue mote Kal muets dvdnror, deBeis, mAavapevor, SovAevovres Hdovais Kal emiBvpiots aorkidas, ev kakia Kat pOdvw Sudyovres, oTuyntoi, picodvres
5P. aAXiAovs," 4% dnow 4 arooroduKy ypadgy:|" dre Se n xXpynordorys Kal 7 piravOpwria enepavyn Tob owripos Hudv Oeod, ovk e€ épywv trav ev Sixaroovvp,
& éroujcapev jyeis, Gd Kara TO adtod édeos Eowoev Huds."
"Opa 76 dopa 76 Kawvov Saov isxvoev: dvOpustrous ex ABwy Kal dvOpwrovs ex Onpiwy merroinker. of 82 tTyvdddws vexpot, of Tijs dvTws ovans apéeroxor
Cwis, dxpoaral pdvov yevopevot Tod dopatos ayeBiwoav. todrd tow Kal 7d may exdounoev eppedds Kal trav crorxeiwy tiv Siadwriav els rakw evérewe ovpduvias, iva 8) dros 6 Kdopos abr@ dppovia. yerntat:
Kal Oddarravy pev aviKev deAupévnv, yiis 5é emBaivew xexdAvKev adryy, yiv & euradw eorepéwoev pepopevny Kai pov adrnv1 1 adriv Stéhlin. avrg mss.
EXHORTATION TO THE GREEKS whose hearts are petrified against the truth, did raise CHAP. up out of those stones, that is, the Gentiles who trust t in stones, a seed of piety sensitive to virtue.
Again, in one place the words "offspring of vipers"
¢ are applied to certain venomous and deceitful hypocrites, who lie in wait against righteousness; yet if any even of these snakes chooses to repent, let him but follow the Word and he becomes a "man of God." ?
Others are figuratively called "wolves" ¢ clothed in sheepskins, by which is meant rapacious creatures in the forms of men.
And all these most savage beasts, and all such stones, the heavenly song of itself : transformed into men of gentleness.
"For we, yea we also were aforetime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another," as the apostolic writing says; "but when the kindness of God our Saviour, and His love toward man, appeared, not by works done in righteousness, which we did ourselves, but according to His mercy He saved us."
See how mighty is the new song!
It has made The New men out of stones and men out of wild beasts.
They seve oder who were otherwise dead, who had no share in the pe nony real and true life, revived when they but heard the tothe song.
Furthermore, it is this which composed the "Ver entire creation into melodious order, and tuned into concert the discord of the elements, that the whole universe might be in harmony with it.
The ocean it left flowing, yet has prevented it from encroaching upon the land; whereas the land, which was being carried away, it made firm, and fixed .as a @ St. Matthew iii. 7; St. Luke iii. 7.
¢ St. Matthew vii. 15.
CLEMENT OF ALEXANDRIA CaP. emnfev Oaddrrns: vat nv Kal trupos dpyy eudragev dépt, ofovet Addpiov appoviay Kepdoas Avdip: Kal thy dépos danvi puxpornta TH TapamAoKy Tod mupos érOdcever, Tos vedtous THY SAwY $0dyyous tovrous Kipvas eupedds.
Kat 8) TO dopa 76 aK7}parov, éperopa. tév Shey eal ppovia Toy mdvreov, aro Tay péowv eri 7a mépata Kal do Tay dkpuy ént ta péoa dSiaraber, Gppdcaro 7é5e 76 wav, od
Kara THY Opdxvov povoixiy, THY TrapamAjotov *lovBad, xara 5ێ THv matpiov Tod Beod BovAnow, iv elyrwoe Aavid.
6 8é ex Aavid Kal mpo adrod, 6 Tod Beod Adyos, Avpay pev Kal KiOdpav, Ta dibvya Opyava, drepiduv, kdapov 5é révde Kal 81) Kal Tov opixpov Kdopov, Tov avOpwror, puyyv Te Kal capa adrod, ayim mvetpate appooduevos, padrer TH Ged
8a Tod TroAupeivou épyavov Kai mpoodder TH dpydvp 7@ avOpdimw.
"od yap ef xOdpa Kal avrAdgs kal vads euot'"'> KiOdpa Sia rv dppoviay, avdds Sia.
7d veda, vads dia Tov Adyov, wv'
7H pev xpéxn, 70 8€ eumven, 6 Sé xwpyon Tov KUpiov. val piv o Aavid 6 Bacireds, 6 KiBapiorys, od puxp@ op, mpdabev euvy|oOnuev, mpotrperev ws TH ddnBevav, dmérpere Sé ciSwAwv, ToAAOD ye Eder Juveiv adrov tovds Saipovas dAnfet mpos adrod duwxopevous povorky, F Tod Laova evepyoupevov } éexeivos ® Gdwv pdvov adrov idcato.
KaAddv 6 KUpios Opyavoy ep1 700 Laovdr évepyounévou Mayor. rH Laovdd évepyounévy M. ry Evavdos 6 évepyotueros P.
2 éxelvors Stahlin, « See p. 6, n. c.
> See Genesis iv. 21.
¢ The source of this quotation is unknown.
It may be a fragment of an early Christian hymn, the metaphors being EXHORTATION TO THE GREEKS boundary to the sea.
Aye, and it softened the rage cap. of fire by air, as one might blend the Dorian mode ! with the Lydian*; and the biting coldness of air it tempered by the intermixture of fire, thus melodiously mingling these extreme notes of the universe.
What is more, this pure song, the stay of the universe and the harmony of all things, stretching from the centre to the circumference and from the extremities to the centre, reduced this whole to harmony, not in accordance with Thracian music, which resembles that of Jubal,' but in accordance with the fatherly purpose of God, which David earnestly sought.
He who The New sprang from David and yet was before him, the Word $024,"%,'#2, of God, scorned those lifeless instraments of lyre and harp.
By the power of the Holy Spirit He arranged in harmonious order this great world,.yes, and the little world of man too, body and soul together, and on this many-voiced instrument of the universe He
: makes music to God, and sings to the human instruWho makes ment.
"For thou art my harp and my pipe and myGod through temple " *—my harp by reason of the music, my pipe the universe by reason of the breath of the Spirit, my temple by maa" reason of the Word—God's purpose being that the music should resound, the Spirit inspire, and the termple receive its Lord.
Moreover, King David the harpist, whom we mentioned just above, urged us. toward the truth and away from idols.
So far was he from singing the praises of daemons that they were put to flight by him with the true music; and when Saul was possessed, David healed him merely by playing the harp.¢ The Lord fashioned man a beautiful, suggested by such passages as Psalm lvii. 8, 1 Corinthians vi. a "
@ See 1 Samuel xvi, 23, CLEMENT OF ALEXANDRIA oy » , > oe , OAR. avouy Tov advOpwrov eeipydoato Kar' eikdva Ti éavrod: duéder Kal adros dpyavdv éort Tod Oeod
Travappovior, epedres Kal dyrov, codia trepKdopios, otpdrios Adyos.
Ti 87 odv 76 Spyavov, 6 Tod Beod Adyos, 6 KUptos, kal Kawov Bovdrcrar; d¢0aduodrs dvametdcar tugddv kat dra dvoita kwhdv Kai oxdlovras tw 768€ 7} TAavwpevous els Sixaroodvny xelpaywyfoar, Oedv avOpusmors ddpaivovow émdeifar, maica: pOopdv, vijoar Odvatov, viods ; 's ' dmeeis SiadAdgat ratpi. piAdvOpwrov 70 dpyavov rob Beod:
KUpios Acct, maidever, mporpéret, vovbere?, adler, duddrre Kat pucbov piv ris pabjcews x tmeptovoias BacwWelay odpavdv éxayyeAiera1, TodTO pdvov drrodavwv judy, 6 awldpeOa.
Kakia pev yap tiv avOpwimuwy émPdoKerar POopdr, 4 Se dAnOeva Horep 7 wédirra, Avwawouevn tav dvtwv oddev, emt porns Tis avOpwitwv ayddrAerat owrnplas. exes odv THv emayyediay, exes ; ? aw / tiv pavOpwriav: Tis xdputos peradduBave.
Kai pov 76 dopa 76 cwrnptov pu} Kawov obrws Pew) . me yy remiiats ' broAdBys ws oxedos 7H ws oikiav: " mpd éwoddpov" yap wv, kal " év apy
Fv 6 Adyos Kai 6 Adyos tv mpos Tov Bedv Kal bebe Hy 6 Adyos"" + madara 5é P \ ogy ce yy , yo?
1 mAdvn, Kawov 8é 4 adjOea paiverar. ei7' ody apxaiovs tods Dpvyas SiddoKxovow alyes pvOicai, etre ad Tods 'Apxddas of mpoceAjvous avaypadovres
@ Psalm cix. 3 (Septuagint).
¢ See the Story in Herodotus ii. 2. Psammetichus, king of Egypt, being desirous of discovering which was the most ancient people, put two children in charge of a herdsman.
EXHORTATION TO THE GREEKS breathing instrument, after His own image; and cuar. assuredly He Himself is an all-harmonious instrument
! of God, melodious and holy, the wisdom that is above this world, the heavenly Word.
What then is the purpose of this instrument, the The Word's Word of God, the Lord, and the New Song?
To [enefcent open the eyes of the blind, to unstop the ears of the toward men deaf, and to lead the halt and erring into the way of righteousness ; to reveal God to foolish men, to make an end of corruption, to vanquish death, to reconcile disobedient sons to the Father.
The instrument of God is loving to men.
The Lord pities, chastens, exhorts, admonishes, saves and guards us; and, over and above this, promises the kingdom of heaven as reward for our discipleship, while the only joy He has of us is that we are saved.
For wickedness feeds upon the corruption of men, but truth, like the bee, does no harm to anything in the world, but takes delight only in the salvation of men.
You have then God's promise; you have His love to man, partake of His grace.
And do not suppose that my song of salvation is The Word is new in the same sense as an implement or a house, Sate as For it was 'before the morning star" %; and, "in yet He was the beginning was the Word, and the Word was with beginning"
God, and the Word was God."® But error is old, and truth appears to be a new thing.
Whether then the Phrygians are really proved to be ancient by the . goats in the story®; or the Arcadians by the poets Goats were to be brought to them for giving milk, but no human speech was to be uttered in their presence.
The first articulate sound they made was taken to be the Phrygian word for bread; hence the king assumed that Phrygians were the primitive race,
CLEMENT OF ALEXANDRIA CAP. Trounral, cite pv ad rods Aiyumtious of Kal mpdomy Tadryy dvapivar 7p vie Beod's Te kal dvOpdsmous dveipwacovres* od mpd ye Tod Kdopov todde rovTwy odd els, mpd 5é THs Tob Kdopou xaraBodjs jpeis, of 7TH Setv eoeoba ev attra mporepov yeyerynuevor TH Oe@, Tod Deod Adyou 7a
Aoyixd wAdopara jets, dv dv dpxailoper, Ste " ev apxf 6 Adyos Fv."
GAN' Gre pev Hv 6 Adyos dvwHev, apy cia Tov mdvrwv Fv te Kat Eorw:
Gre Sé vov , Ovopa. eAaBev 7d mdAar Kabwowwpévov, Suvdpews dévov, 6 Xprords, xawov dowd. pou KékAnrar. rp.
Altos} yoiv 6 Adyos, | 6 Xpiords, kal rod elvas mda Huds (iv yap ev be@), Kal rod ed elvarvov 8 emeddvn avOpamots adros odtos 6 Adyos, 6 povos dudw, Beds te Kal dvOpwros, andvrwv hyuiv airs ayabav: map' od 76 €d Civ exdi8acKkdpevor eis diSivoyv Cwny mapameumoucba.
Kata yap Tov Oeoméovov éxeivov Tod Kupiov andotodAov "1 xdpis 1) 700 Deo awrnpios maow avOpdrro.s erepdvn, TraLSevovca jas, wa dpynoduevoe rv docBeav Kal
Tas KoopiKas emBupias cwdpdvws Kai Sixaiws Kal edoeBds SHowpev ev T@ viv aid, mpocdexdpevor Thy paxapiav eArida Kal empdveray ris SdEns rob peyddov Oeod Kal owripos judy "Incod Xpiorod."" tovTd dort TO dopa TO Kawdv, a emupdvera y viv exAduapaca év jyiv tod év apxf évros Kal mpoovros
Adyou: émeddvn Sé evayxos 0 mpowv owrnp, érepdyvn 6 &v TH dvtu dv, dtu "6 Adyos® Fv mpds 1 atrwos Stahlin. obros mss.
¢ Literally, "' He who exists in Him who exists."
EXHORTATION TO THE GREEKS who describe them as older than the moon ; or, again, cHap. the Egyptians by those who dream that this land
"first brought to light both gods and men; still, not one of these nations existed before this world.
But we were before the foundation of the world, we who, because we were destined to be in Him, were begotten beforehand by God.
We are the rational images — formed by God's Word, or Reason, and we date from the beginning on account of our connexion with Him, because "the Word was in the beginning."«
Well, because the Word was from the first, He was and is the divine beginning of all things; but because He lately took a name,—the name consecrated of old and worthy of power, the Christ,—I have called Him a New Song.
The Word, then, that is the Christ, is the cause The Word both of our being long ago (for He was in God) and Baie of our well-being.
This Word, who alone is both on earth God and man, the cause of all our good, appeared but lately in His own person to men; from whom learning how to live rightly on earth, we are brought on our way to eternal life.
For, in the words of that inspired apostle of the Lord, "the grace of God that bringeth salvation hath appeared to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world, looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ."»
This is the New Song, namely, the manifestation which has but now shined forth among us, of Him who was in the beginning, the pre-existent Word.
Not long ago the pre-existent Saviour appeared on earth; He who exists in God° (because " the Word CLEMENT OF ALEXANDRIA oap. tov Oedv,"
S8iSdoxados, enepdvn @ Ta mdvra .
| Se8nprodpynrar Adyos, Kal 7d Civ év dpy® pera Tod mAdoa Trapacxav ws Snusoupyds, TO «db Civ voy Pa ediSatev emavels ws SiBddoxados, tva 7d det Civ Barepov cs Oeds xopnyjon.
'O 8€ od viv ye mparov wkrepev Huds Tis mAdvns, GAN dvwhev apxAOev, viv Sé 73n dzoAAupévous émupavels mepiséowKev.
TO yap movnpov kal éprnortixov Onplov yontedov KaradovAoctrat Kal aixileras eicéte viv Tovs avOpwrovus, enol Soxeiv, BapBapixds tYywpodpevor, of vexpois Tods aixpaAdrous ovvdeiy Adyovra, awpacw, €or' dv adrots kal ovocamdow.
6 yodv zovnpds ovroat TYpavvos rate an fe, pags n kal Spdxwv, ods adv olds te H+ ek yeverijs adete- , "
. ee ye \ picacba, AiBo1s Kat ~EvAows Kal aydAwaow Kal Tovovros Tic eldwAois mpocadiyéas 7H SevorSaovias dOAiw Seou@, Tobro 81) 7d Aeydopevov, ~ ay ? oy on :
Cavras émpépwv ovvebaibev adtovs, gor dv Kal ovpdbapdow. od 3) xdpw (els yap 6 damaredv ¥ rr) Cy ww Ny dvwbev pev tiv Evav, viv 5¢ 78y Kal tos dddous
+o) 2s Bd Paey fe kal abrés <6 >? avOpumous eis Oavarov tropepwr) els kal adres <6 > émixoupos Kat Bonds ypiv 6 Kvpios, mpoynviwv dpyidev mpodytixds, viv Sé 78n Kai evapyds eis owrTnpiay mapakaAdv.
Dvywpev odv drooroAuKh weOouevor mapayyedia "cov dpxovra tis eEovaias tod dépos, Tod mvevpatos Tod viv evepyobvros ev tots viois Tis ametOcias," Kal 7H owrhjp. TH Kupiy mpocdpdywpevr,
6s kal viv Kal del mpodrperev eis owrnplay, Sid 14 Mayor. ely mss.
® <6> inserted by Mayor.