the beginning."
EXHORTATION TO THE GREEKS was with God') appeared as our teacher; the cuar.
Word appeared by whom all things have been created.
He who gave us life in the beginning when as creator He formed us, taught us how to live rightly by appearing as our teacher, in order that ' hereafter as God He might supply us with life everlasting.
This was not the first time that He pitied us for He has our error, He did that from heaven from the wfesed ss beginning.
But now by His appearing He has through rescued us, when we were on the point of perishing. Micrze"
For the wicked, crawling wild beast makes slaves'ofresee men by his magical arts, and torments them even until now, exacting vengeance, as it seems to me, after the manner of barbarians, who are said to bind! their captives to corpses until both rot together, |
Certain it is that wherever this wicked tyrant and serpent succeeds in makiny men lus own from their birth, he rivets them to stocks, stones, statues and suchlike idols, by the miserable chain of daemonworship; then he takes and buries them alive, as the saying goes, until they also, men and idols together, suffer corruption.
On this account (for it is one and the same deceiver who in the beginning carried off Eve to death, and now does the like to the rest of mankind) our rescuer and helper is one also, namely, the Lord, who from the beginning revealed Himself through prophecy, but now invites us plainly to salvation, Let us then, in obedience to the apostolic precept, flee from "the prince of the power of the air, the spirit that now worketh in the sons ofdisobedience." *
And let us take refuge with the Saviour, the Lord, who even now exhorts men to salvation, as He ever i9 CLEMENT OF ALEXANDRIA CAP. Tepdtwv Kal onetwy ev Aiydarrw,ev epnum < dé> Sid sp. Te THs Bdrou Kal THs dKoAovbovans xdpite pilAavOpwrias Oepamaivns Sixnv "EBpaious vepeAns.
Tovtov pev 8n TH PdoBw Tos oxAnpoKapdiovs mpovy Para y = yi tperev:
78yn S€ Kal Sa Mwodws tod mavadpov \ on p Who .
\ = kat tod ¢iadyBovs 'Hoata kai mavrds toi mpog¢ytixod xopod AoyiKwrepov emi tov Adyov émotpéper Tos Dra? kextnuevous:
Kal €o8" Srp pev AowWopetrar, Eorw 8 od Kal daere?Tods S€ Kai Opnvet trav avOpirwv Gdev S€ GAdows, Kabdrep tarps dyafos t&v vocotvTwy cwudTwy Ta ev
, ore b Von ~ KatanAdrrwyv, 7a S¢ Katadeaivwy, Ta Sé KaTavTAdy, yogi , Pearaeeee) Ly ¥ ta Sé Kal adjpw Siaipav, emKaiwy S¢ dda, gore
& 06 Kal drompiwy, ei mws oldv re Kav mapa p€pos 7 pedos tov dvOpwrov byavar. moddidwrds ye 6 awrip Kal moAvtpomos eis avOpurwy awrnpiav' drreAdv vovbere?, Aowopovpevos emorpéeper, Opnvev deci, ddAwy trapaxare?, dud. Barou Aadet (onpelwv éxeivot kal tepdtwv éxpntov) kal T@ rrupl SeSitrerar tovs avOpwrous, dvamtwv éx kiovos Tv dAdya,
Seiya duod xdpitos Kat PdBou: edy braxovons, TO ¢@s, édv mapaxovons, 7d tip. éemed) 8€ Kai kiovos kal Bdrov 7 adpf tyuwrepa, mpodpirar per' exeiva Pbéyyovrat, abrés év "Hoaig o Kuptos
Aaddv, adros ev 'HXig, &y orduart mpodntav adrés: od 8é GA' ef mpodyras pur) moTeves, a > ¢ , vs hear pd0ov 8 drrodapBdvers Kail rods dvdpas Kal To 1 <6@> inserted by Stahlin.
2 rods Gra Mayor. rods 7a Sra mss.
The Greek Logos means either * '*Word" (personal), or "rational word," ''reason" (impersonal), All through his writings Clement plays upon EXHORTATION TO THE GREEKS did, by wonders and signs in Egypt, and in the cuap. desert by the burning bush and the cloud that, of 44 tn. through favour of His love, followed the Hebrews Lord ex- 'like a handmaid.
By the fear that these wonders (owai men inspired He exhorted the hard-hearted; but afterby signs wards, through all-wise Moses and truth-loving Isaiah Then and the whole company of the prophets, He converts {roughthe to the Word @ by more rational means those who have prophets ears to hear.
In some places He rebukes; in others He even threatens; some men He laments; for others He sings: just as a good doctor, in dealing with: diseased bodies, uses poulticing for some, rubbing for others, and bathing for others ; some he cuts with a knife, others he cauterizes, and in some cases he even amputates, if by any means he can restore the patient to health by removing some part or limb.:
So the Saviour uses many tones and many devices in working for the salvation of men.
His threats are for warning; His rebukes for converting; His lamentation to show pity; His song to encourage.
He speaks through a burning bush (for the men of old had need of signs and portents), and He strikes terror into men by fire, kindling the flame out of a cloudy pillar, as a token at the same time of grace and fear,—to the obedient light, to the disobedient fire.
But since flesh is of more honour thana pillar or a bush, after those signs prophets utter their voice, the Lord Himself speaking in Isaiah, the Lord Himself in Elijah, the Lord Himself in the mouth of theFinally the prophets.
As for you, however, if you do not trustsatepeaks, the prophets, and if you suppose both the fire and having » the men who saw it to be a legend, the Lord Himself 'ome man this double meaning of Logos.
Other instances occur on pp. 27, 975, 277.
CLEMENT OF ALEXANDRIA cap. wip, adrdés aor AaAjoe 6 KUptos, " ds ev popdh "
Geod indpywy oby dpraypov Hyoato 76 elva toa :
Oe: exévwoev 8 eavtdv" o diroixtipuwy Beds, cdca tov dvOpwrov ydxdpevos:
Kal adros 787 aol évapyds 6 Adyos Aade?, Svowrdy Tv dmotiav, . vai dnut, 6 Adyos 6 Tob Geos avOpwros yevdpevos, va 87 Kal od mapa avOpwdrov wdOns, mH ToTe dpa dvOpwros yévnrat Oeds.
; Efr' od« dromov, & giro, Tov pev Oedv del mpotpémew Huds én" dpernv, juds dé dvadvecBar , Thy apérevav Kai avaBdMecbat THY swrnpiav; 7 yap obi Kal "Iwdwns emi cwrnpiay mapakade? Kal
76 av yiverot dw} mpotpertiucn; mvOdpcba P Rainnnaran seal) go oy eEryy, toivey abrod: " ris mdbev els dvdpav; HaAias pev otk pet, Xprords Sé elvar dpvyjcerary pwr) 5 sporoyjce ev epjyw Bodoa. tis ody eorw *Iwavyns; cis tum aBeiv, edotw ecinetv, pwr) tod Adyou mpotperruch ev epyuw Bodca. ti Bods, & dovy; " eiré nal qpiv."
" edOeias movetre tas dSovs Kupiov."" mpdSpopos "Iwdvys Kai 4 pwr) mpddpopos tod Adyou, dwvi) mapakAyTiKy, mpoerosdlovoa eis awrnpiay, "peor mpotpérovoa eis kAnpovopiay obpavav: 80 jv % ateipa Kal epnuos
Tatrny por rv Kvodopiay mpocbéomaev ayyédov gwry mpd8popos jv Kakelvn Tod Kupiov, oreipay edayyedilouérn yuvaixa, as "lwavyns tiv épnuov.
8a tavrnv toivey Tob Adyou Tiv dwviv 7 oTeipa @ Philippians ii. 6-7.
> Homer, Odyssey i. 170, ete.
¢ See $ John i, 20-23, 4 Odyssey i. 10.
¢ Isaiah xl. 3, quoted in St. Matthew iii. 3; St. Mark i. 3; St. Luke iii. 4; St. John i. 23.
1 i.e., Elizabeth; St. Luke i. 7-13.
EXHORTATION TO THE GREEKS shall speak to you, He "who being in the fonn of cHar.
God did not count His equality with God as an ! opportunity for gain, but emptied Himself," the God of compassion who is eager to save man,
And the Word Himself now speaks to you plainly, putting to shame your unbelief, yes, I say, the Word of God speaks, having become man, in order that . such as you may learn from man how it is even possible ioe man to become a god.
Then is it not monstrous, my friends, that, while God is ever exhorting us to virtue, we on our part shrink from accepting the benefit and put off our salvation?
Do you not know that John also invitesus John also to salvation and becomes wholly a voice of exhortaexbortsto tion?
Let us then inquire of him.
"Who and whence art thou?"* He will say he is not Elijah; he will deny that he is Christ; but he will confess, "a voice crying in the desert."* Who then is John?
Allow us to say, in a figure, that he is a voice of the Word, raising his ery of exhortation in the desert.
What dost thou cry, O voice?
"Tell us also."@ " Make straight the ways of the Lord."¢ John is a forerunner, and the voice is a forerunner of the Word.
It is a voice of encouragement that makes ready for the coming salvation, a voice that exhorts to a heavenly inheritance; and by reason of this voice, the barren and desolate is fruitless no longer.
It was this fruitfulness, 1 think, which the angel's sotm's voice voice foretold.
That voice was also a forerunner ofar oles the Lord, inasmuch as it brought good tidings to aare two barren woman' as John did to the desert.
This Soyreuers voice of the Word is therefore the cause of the barren woman being blest with child and of the CLEMENT OF ALEXANDRIA . arr) oe, car. ebrexvel Kal 1) épypos kapmopope?. af mpddpopor ' 70d Kupiov dune Svo, dyyédAov Kal *Iwdvvov, aiviccovrat por THY evarroKeyevny owrnpiav, ws énupavevros Tob Adyou Todd EdTEKVias Huds Kapmov drevéykacbat, Lwiv didiov. dudw yodv és tabrov dyayotoa 7a pwd ypady sadnvile. 7d mav- ""dxovodtw 7 od tikrovea: pytdtw dwviv h obk @Sivovea, Gt mAclova Ta Tékva THs épyuov padAov q mas éxovons tov dydpa." hiv evdnyyedilero ayyedos, ds mpotrperev *Twavys vojoat Tov yewpyov, Lyrica tov dvdpa. els yap kal 6 adros odros, 6 Tis atelpas dvip, 6 Tis epyuov yewpyés,
6 Tis Oeias eumrAnoas Suvdpews Kai THY oTeipay Kal Thy Epnuov. emet yap oda 74 TéKva. Tis evyevois, dmas 8 Fv Sia dzeiBeay 7 woddras dvéxabev
, Parrupuene tae , oe Efpaia yur}, 7 oretpa tov avdpa AapBdver Kat 7 Epnuos Tov yewpydv: elra H pev Kaprdv, 7 Sé mordv, dudw Se pntépes Sia Tov Adyov: dzicros
.8€ elaére viv Kal oreipa kal épnuos mepireimerar.
°O pev "Iwdwns, 6 «ipvé rod Adyou, tavrn 7m mapexdAet éroipous yiveoBar eis Beod, roo Xprorod, mapovoiay, Kat TodTo Av 6 jviccero 4 Zaxapiov out, dvapevovea. Tov mpodpopov tod Xprorod
PoraerTy ws Sr aaer ecw) ~ kaptov, wa tis dAnbelas To dds, 6 Adyos, THY mpopytikay alvypdrwyv Thy pvotiucny atrodvontat cwiryv, edayyéduov yevdpevosod Sé ei mobeis « Isaiah liv. 1.
When Clement says that Scripture brings together the two voices, he is interpreting the first clause of : this quotation as referring to the desert, and the second as referring to the woman.
® i.¢., the Gentiles; cp. Stromateis ii. 29. 1.
© See St. Luke i. 20, 64.
EXHORTATION TO THE GREEKS desert bearing fruit.
The two forerunning voices of cHap. the Lord, that of the angel and that of John, seem 7,2 to me to speak darkly of the salvation laid up in meaning store for: us, namely that, after the manifestation of two voices this Word, we should reap the fruit of productiveness, which is.eternal life.
Certainly the Scripture makes the whole matter plain by bringing together the two voices.
For it says, "Let her hear that brings not forth; let her that is not in travail utter her voice; for more are the children of the desolate than of her that hath an husband." * We are they to whom the angel brought the good tidings; we are they whom
John exhorted to recognize the husbandman and to seek the husband.
For He is one and the same, the husband of the barren woman and the husbandman of the desert, He who has filled both the barren woman and the desert with divine power.
For since the woman of noble birth had many children, but was afterwards childless through unbelief,—that is, the Hebrew woman who had many children to begin
* with,—the barren woman? receives her husband and the desert its husbandman.
So then by reason of the Word both become mothers, the desert of fruits and the woman of believing children; yet even now the words "barren" and "desert" remain for un- -believers.
In some such way as this John, the herald of the John Word, summoned men to prepare for the presencefalas of God, that is, of the Christ.
And this was the for God's hidden meaning of the dumbness of Zacharias, which °™"® lasted until the coming of the fruit which was forerunner of the Christ,-—that the light of truth, the Word, should break the mystic silence of the dark prophetic sayings, by becoming good tidings.
CLEMENT OF ALEXANDRIA cap. Seiv cis GAs Tov Oedv, KaBapoiuy peraAduBave Geonpendv, ob Sddvns meTdhwv Kal Tamdv Twwv épiw Kal moppipa meroucidpevwr, Sixatoovvny 5é dvadnodpuevos Kal Tis éyxparelas 7. méraAa TeptOéuevos mrodumpaypdver Xpiordv: " éyd ydp eu
Ovpa," dyoi rou: jv expabeiv Set vofaar Gedjoact tov Oedv, Srws piv dOpdas t&v odpavadv dvamerdon Tas mUAas* AoyiKal yap at Tod Adyou mUAaL,
10P. méaTews | dvovrywipevar Kredi: " Bedv oddeis Eyvwr, ei py 6 vids Kal & dy 6 vids drroxadtipy."
Ovpav 82 €5 of8? dru THY dtoKexAcopevyny Téws 6 dvoryyds Borepov dmoxaddmre: tav8ov Kat Seixvvaw 4 pndé yoava oldv re Fv mporepov, ef py Sia Xprorod memopeupevots, 8. od pdvov Beds éromreverat.
II "Abura toivey dBea py) modumpaypovetre pydée BapdOpwv ordpara tepareias eumrea 7} An ta Oconpdriov tpimoda Kippatov 7 Awdwvatov xaAKetov: yepdvdpvov dé yYdupos eprats TeTywnpevov Kat TO adr. pavreiov adrp Spvi pewapacpevoy pv0os yeynpaxdor Katadeiibare. ceatyntat yoov 4 Kaoradias any? Kat Kododdavos adn my}, Kal Ta Ga cpoiws réOvnKe vdpara
¢ St. Matthew xi. 27.
4 ¢.g., the cave of Trophonius at Lebadeia in Boeotia.
. Clement refers to the Libyan oracle of Zeus Ammon.
There was a close connexion between this and the oracle of Zeus at Dodona.
For the existence of a sacred oak in EXHORTATION TO THE GREEKS as for you, if you long to see God truly, take part cnap. in purifications meet for Him, not of laurel leaves and fillets embellished with wool and purple, but Purifcrown yourself with righteousness, let your wreath Sevossary be woven from the leaves of self-control, and seek for the diligently after Christ.
"For I am the door," @ He of Goa says somewhere; which we who wish to perceive God must search out, in order that He may throw open wide for us the gates of heaven.
For the gates of the Word are gates of reason,' opened by the key of faith.
'No man knoweth God, save the Son, and Y him to whom the Son revealeth Him."* And I know well that He who opens this door, hitherto shut, afterwards unveils what is within, and shows what could not have been discerned before, except we had entered through Christ, through whom alone comes the vision of God.
Do not therefore seek diligently after godless Sanctuaries, sanctuaries, nor after mouths of caverns full of Ul6,..., jugglery,? nor the Thesprotian caldron, nor the Cirandsprings rhaean tripod, nor the Dodonian copper.
As for the of date old stump honoured by the desert sands,' and the + oracular shrine there gone to decay with the oak itself, abandon them both to the region of legends now grown old.
The Castalian spring, at least, is all silent.
So is the spring of Colophon; and the rest of the prophetic streams are likewise dead.
Libya see A. B. Cook, Zeus, vol. i. pp. 364-366.
Strabo (54 B.c.-a.D, 24) says that in his day the oracle was '' almost entirely deserted " (Strabo 813).
CLEMENT OF ALEXANDRIA cap. payriexd Kal 8) ro Tedou ceva diffe pév, Spws 1S odv dedjAeyxror ois los ovvexpedoarra piboas.
Sipynoar Apiv Kat ris dys pavrucijs, padrov S€ pavers, ra dxpnora ypnoripia, Tov KAdpwov, tov v6c0v, rov AcSupea, Tov "Angudpew, zov T'Anddw,! cov "Apdiroyov, ef 8é Bodrer, xal reparockdrous Kal olwvooKdrous Kal rods dvelpwv xpiras dvdpov aby abrois: orfjcov 8 duod mapa up. rdv [lv@cov rods ddevpopdvras dywy | kal xpiloparres Kal rods eloert mapa Tols TOAAGIs TeTYLYpevous eyyacrpidhous" val pay ddura Alyumriov xal Tuppyray vexvoparretar oxdr mapadiddobuy. pond tatra as Gdnbas dvOpdrwv driorwy cogioripia Kal rAdvas dxpdrov xuBevrijpuaovveuropa rhode ris yonretas alyes af ent pavTihy joxnpevar Kol Képaxes dvOpamoas xpav tad avOpadrwy didacKdpevor.
Ti 8 ef co Karaddyouu 7a puoripia;s otk p , » . eEopyjoopar perv, dewep "AdxiPiadny Adyovow, sew 82 ef ura avd rdv rhs adnBelas AB droyupvebow 5¢ ef pddo. dvd rév ris ddAnOelas Adyor rh yontelay rhy eyxexpuppevay atrots Kai adrovs ye Tods Kadoupevous Spay Geovs, civ at rederal
<al>? puorixal, oloy eri axnvis 706 Blou roils 1 tds f'Awéddw is probably corrupt. rd» Tpopdvcov (Cobet) and tiv Méyov (Wilamowitz) have been suggested.
Markland puts rév 'Awéadw before ray KAdprov, @ re-arrangement which has been followed in the translation.
® <al> inserted by Mayor.
* An attempt has been made here to reproduce the striking word-play which is a constant feature of Clement's writing.
For other examples see pp, 37, 191 (n. 5), 199 (n. @), 245 (n. d), 299 (n. a).
EXHORTATION TO THE GREEKS Stripped of their absurd pretensions, though none cHapP. too soon, they are at last thoroughly exposed; the ™ waters have run dry together with the legends attached to them.
Relate to me the utterly vain utterances * of that other form ofdivination,—I should rather say hallucination,7—the oracles of Apollo, Clarian, Pythian and Didymean, and those of Amphiaraus and Amphilochus; and, if you will, devote to destruction along with them the soothsayers, augurs and interpreters of dreams.
At the same time, take and place by the side of Pythian Apollo those who divine by flour, and by barley,? and the ventriloquists¢ still held in honour among the multitude.
Yes, and let the sanctuaries of Egypt and the Tuscan oracles of the dead be delivered over to darkness.
Homes : of hallucination in very truth they are, these schools of sophistry for unbelieving men, these gamblingdens of sheer delusion.
Partners in this business of trickery are goats, trained for divination; and ravens, taught by men to give oracular responses to men.
But what if I were to recount the mysteries for The gods you?
I will not burlesque them, as Alcibiades is Sryntories said to have done, but will thoroughly lay bare, in accordance with the principle of truth, the trickery they conceal; and as for your so-called gods themselves, to whom the mystic rites belong, I will display them on the stage of life, as it were, for the spectators
> Flour and barley were used in the sacrifices, and gmens were obtained by watching the movements of the lames.
° The Greek word is used in the Septuagint to denote _ those who have " familiar spirits," such as the witch of Endor (1 Samuel xxviii. 7).
Their ventriloquism was employed to simulate the voices of the spirits ; see Isaiah viii. 19 ("that chirp and that mutter "), 'Also Leviticus xix. 31, etc.
CLEMENT OF ALEXANDRIA CaP. Tis GAnbeias exxvKAjow Oearais. Ardvucov pat1 Yédnv dpyidlovar Bd«xor dpodayia Thy tepopaviay dyovres kal teAicKovat Tas Kpeovoyias Ta ddvwv dveoreupevor tots dpeow, emododAvlovres Eddy, Evay exelvny, 80 fv 9) mAdvn mapynkodovOnoev: Kat onpciov dpyiwy Baxxixav ddis eort rereAcopevos. avrixa yobv Kata Thy axpiBy Tv "EBpaiwy dwviv
76 dvoua To "Evia Sacuvdpevov Eppyveverar Odus er pe rarcenaren se:
| OjAea: Ana 5é kal Képn Spapya. 78n eyevéoOnv pvotixey, Kal THY aidny kal thy dprayiy Kal TO mévOos atraiv *EXevois dqdouye?.
Kai pot Soxet ta Spyia Kal ra pvoripia Seiv érupodoyeiv, Ta ev amd Tis épyis tis Anots ris mpos Aia yeyernuévys, ta S€ dd tod ptoous 70d ovpBeBnxdtos epi tov Ardvucor:
«i 5é Kal amd Muoivrés twos *Arrixod, dv ev xuvnyia diaPOapyvar "AmoAASwpos Aéyer, od POdvos: tudv SeSdEaoTa: Ta pvornpia emTupPiw TYR. mdpeote 8€ Kai dAAws prvOypid cou voeiv avrioToiyovyTwy
TOY ypappdtwr Ta pvoTHpia' gg ¢ P kat dAdo twes, dtap 8) Kal of p00 of Towide Opaxav rods BapBapixwrdtovs, Dpvydv ods > '
, » dvontordrous, "EMjvwv tods Serodaipovas. cAovro odv 6 rhode dptas Ths dmdrys avOpwrous, cite 6 AdpSavos, 6 Mytpos bedv xaradei~as 74a prornpia., etre "Heriwv, 6 7a LapoOpdxwv dpyra Kai tederas a « Eva" (eda, eddv) is one form of the cry '"'evoe" or "evae" (evoi, eval) uttered by worshippers in the orgiastic rites of Dionysus.
* Clement catches at a slight verbal resemblance as affording some support for his idea that there is a connexion between Eve and the Bacchic serpent.
EXHORTATION TO THE GREEKS of truth, The raving Dionysus is worshipped by onap.
Bacchants with orgies, in which they celebrate their ™ sacred frenzy by a feast of raw flesh, Wreathed with pionysus snakes, they perform the distribution of portions of their victims, shouting the name of Eva,* that Eva through whom error entered into the world; and a consecrated snake is the emblem of the Bacchic orgies.
At any rate, according to the correct Hebrew speech, the word "hevia'' with an aspirate means the female snake.
Demeter and Persephone . have come to be the subject of a mystic drama, and Demeter Eleusis celebrates with torches the rape of the bo daughter and the sorrowful wandering of the mother.
Now it seems to me that the terms "orgy" and Derivation "mystery" must be derived, the former from the Se and wrath (orgé) of Demeter against Zeus,° and the "mystery" latter from the pollution (mysos) that took place in connexion with Dionysus.4
But even if they are nained after a certain Myus of Attica, who according to Apollodorus was killed in hunting, I make no objection.
Your mysteries have received the glory of funeral honours!
You may also, in another way, suppose them to be hunting-stories (mytheria), since the letters correspond; for as surely as there are ' men who hunt wild beasts, so do legends like these hunt the rudest among Thracians, the silliest among Phrygians, and the daemon-fearers among Greeks.
A curse then upon the man who started this deception The alleged for mankind, whether it be Dardanus, who introduced 378 "stertes the mysteries of the Mother of the Gods; or Eétion, who founded the Samothracian orgies and rites; or teia iii, 80, 2) he gives the Hebrew derivation, Eve
= Life (see Genesis iti, 20), ¢ See p. 35, 4 See p. 73.
SE CLEMENT OF ALEXANDRIA cap. droarnodpevos, elite 6 Devt exeivos 6 Midas, 6 eS , yw \ mapa tod 'OSptcov pabdy, eerta Siadods Tots dmoretaypevois evrexvov amdrnv. od ydp pe
Kumpuos 6 vnowirns Kwipas mapametoat mor' av, Ta mept tiv "Adpodirny paxAdvra dpyia ek vuKTos jpéepa mrapadodvat Todujoas, proryovpevos Gerdoar mopynv troAirida.
MeAdyuzoda S€ tov 'AuvOdovos ao. daciv e& Aiyvrrov peraxopica: tH 'EAAGS: isp. tas Anods éoprds, mév\bos tpuvotpevov. rovrous éywy' dv dpxexdkous dycay pvOwv dbdwy Kal
SeroSayovias drAcOpiov marépas, omépya Kakias kal Pbopas éynatapurevcavras TH Biw Ta pvoripia.
"H8n 8¢, cal yap Katpds, adra dudv Ta dpyra eferéyEw dmdrns Kal teparetas eumdea.
Kal ef peutnobe, emuyeAdceabe paANov tots wOors dudv tovrots Tots TYynwpevors. ayopevaw Sé dvadavdov Td, KeKpuupeva, odk aidovpevos Adyew & mpooKuveiy ovK aicxdvecbe. 7 pev odv " adpoyeris " re Kab
4 Kedipa pidn (rv "Adpodirny Aéeyw, thy " droundéa, sri pndéwv e€epadvOn," pndéwy exeivwr T&Vv dmoKeKoppevwv Otpavod, Tov
Adyywv, TOV pera THY TONY TO Koya. BeBiacpevwr), ds doedyar tyuiv popiwy déwos ['Adpodirn]? yiverar kapmés, év tais reAerais tavrns Tis meAayias ovis texpnpiov Tis yovfis dAdy xdvdpos Kal adds rots pvovpévors thy téxvnv THY. porxiKTY emdiSorarvdptopa, 8€ elap€povow atrf ot wvovpevot, ds éraipa epactai.
1 ['Ag@podirn] Schwartz.
« This phrase is quoted from Hesiod, Theogony 200.
See also Liddell and Scott under (1) ¢:Aouundfs and (2) prroppedys.
EXHORTATION TO THE GREEKS that Phrygian Midas, who learnt the artful deceit cmap. from Odrysus and then passed it on to his subjects.
™ For I could never be beguiled by the claims of the islander Cinyras, of Cyprus, who had the audacity to transfer the lascivious orgies of Aphrodite from night to day, in his ambition to deify a harlot of his own country.
Others say that it was Melampus the son of Amythaon who brought into Greece from Egypt the festivals of Demeter, that is, the story of her grief celebrated in hymns.
These men I for my part would call originators of mischief, parents of godless legends and deadly daemon-worship, seeing that they implanted the mysteries in human life to bea seed of evil and corruption.
But now, (and high time too,) I will convict your Description orgies themselves of being full of deception and cnyateries jugglery, and if you have been initiated you will smile the more at these legends you are wont to honour.
I will tell openly the secret things, and will not shrink from speaking of what you are not ashamed to worship.
There is, then, the "foamborn"
'Cyprus-born" goddess, the darling of Cinyras.
I mean Aphrodite, who received the (.) of name Philomédes because she was born from the 4Phodite médea,* those lustful members that were cut off from Uranus and after the separation did violence to the wave.
See how lewd are the members from which so worthy an offspring is born!
And in the rites which celebrate this pleasure of the sea, as a symbol of her birth, the gift of a cake of salt and a phallos is made to those who are initiated in the art of fornication; and the initiated bring their tribute of a coin to the goddess, as lovers do to a mistress.
CLEMENT OF ALEXANDRIA cap.
Anois dé puorjpi. aft Ards mpos pyrépa 7m Ajuntpa adpodicvor oupmoxal kal Bijus (od of8° 6 te 6& Aowrdv, pntpos 7} yuvarkds) THs Anods,
Hs 8} xdpw Boyd mpocayopevbfvat A€yerat, <Kal >® ixernptar Avds Kal mépa. xoAfjs Kal KapdvovAKiat Kal dppntoupylia: tadra of Dpuyes teAioxovow "Arribe kat KuBédn nat KopvBaow: teOpvdjxaow S€ ds dpa dmoondoas 6 Leds tod Kpwd rods dSidvpous g¢épwr ev pasos Eppufe trois KédArous Ths Anois,
Tywplay pevdh Tis Biaias ovpmdroKis extuviwv, as éavrdv Sibev exreudv.
Ta ctpBora Tis pv7}cews ravrns ek Teptovoias mapateDevra ofS? Stu kwhoe yéAwra Kat pt) yedaceiovow tiv dia up. Tods | eAéyxous:
" éx Tupmdvou efayov: éek KupBdAov émov: exepvoddpnoa: tro Tov macrov .
On 1, or . r bréduv." tabra ody OBpis ta oduBora; od xAevn Ta pvoripia; TiS ei Kai 7a emidouma mpoobeinv; Kvet pev 7 Anuirnp, dvatpégerar S¢ % Keépn, piyrta 8 adfis 6 yenjoas otroot Leds ri Wepeddrrn, Ti Sia Ovyarpi, pera TH pytépa THY
And, éxAaBouevos tod mporépov pvoous (marnp ed ergy yy ' kat pOopeds Képns 6 Zevs*) Kat piyvurar Spdxwv yevopevos, Ss Hv, eAeyyGels.
LaBaliwv yoiv pvornpiwv atpBodrov ois pvovpevois Sia KodArrov Beds: Spdxwv Sé eorw odros, SteAKdpevos Tob KéAmov t&v TeAoupevwr, eAeyxos axpacias 1 al Lobeck. xal aiss, 2 <xal> inserted by Schwartz.
These words are not found in Eusebius (Praep. Ev. ii. 3), and are rejected as a gloss by Stahlin.
* 4.0. the Grim or Terrible One.
-_ — > Compare this formula of the Phrygian with that of the Eleusinian mysteries, quoted on p. 43.
See also the Appendix on the Mysteries, p. 388.