The mysteries of Dionysus

The mysteries of Dionysus

EXHORTATION TO THE GREEKS The mysteries of Demeter commemorate the cHap. amorous embraces of Zeus with his mother Demeter, id ot and the wrath of Demeter (I do not know what to Seheter call her for the future, mother or wife) on account of which she is said to have received the name Brimo®; also the supplications of Zeus, the drink of bile, the tearing out the heart of the victims, and unspeakable obscenities.

The same rites are per- (ili.) of formed in honour of Attis and Cybele and the Gite and Corybantes by the Phrygians, who have spread it the Coryabroad how that Zeus tore off the testicles of a ram, whichare and then brought and flung them into the midst of tessme|

Demeter's lap, thus paying a sham penalty for his Demeter violent embrace by pretending that he had mutilated himself.

If I go on further to quote the symbols of initiation into this mystery they will, I know, move you to laughter, even though you are in no laughing humour when your rites are being exposed.

"I ate from the drum; I drank from the cymbal; I carried the sacred dish; I stole into the bridal chamber.'® Are not these symbols an outrage?

Are not the mysteries a mockery?

But what if I were to add the rest of the story?

Demeter becomes pregnant; The the Maiden grows up; and this Zeus who begat her Po fone has further intercourse, this time with Persephone herself, his own daughter, after his union with her mother Demeter.

Totally forgetful of his former pollution Zeus becomes the ravisher as well as father of the maiden, meeting her under the form of a serpent, his true nature being thus revealed.

At any rate, in the Sabazian mysteries the sign given to those who are initiated is "the god over the breast" ; this is a serpent drawn over the breast of the votaries, a proof of the licentiousness of Zeus.

CLEMENT OF ALEXANDRIA cap. Avs. ve? cat Depéparra maida ravpduoppovapdre, dyot tis Trounrhs eldwAikds, tapos Spdxovros Kal rarhp tavpou dpdkwv, év Ope To Kpddov, Bovxddos, 76 KevTpiov,+

BovkoAxdy, olwat,? Kévrpov tov vdpOnKa emKadav, pacer i . pF , .

A \ év dvacrépovaw of Baxxor.

BovrAe Kal Ta Depeddrrns avOodrAryra Sinyjowpat® cou Kal tov kdAabov Kat rv dprayny thy bro 'Aidwrdws Kat 76 xdopa* ris ys Kal tas 3s tas EdBovAdws Tas ovykatamoleicas Taiv Beaiv,> 5 Fv airiay ev tots Geopodoplors peyapilovres xotpous éuParAovow; tavrnv THv pvbodroyiav at yuvaikes motkiAws Kara. ToAw éopralovar, Meopodpdpia, Ukipo15 P. pdpia, "Appynrogdpia, rrolAutpérrws tiv Depeddrrns extpaywdovoa dprayiv.

Ta yap Avovicov pvoripia téAcov dmdvOpwra:

6v eicére maida dvra evdrAw Kurjoer meEpLxo- | , , , :

, i pevovrwy Koupyrwv, ddAw S€ drodtvTwv Trravwv, Grarjcavres Tradapiidecw abvppacw, odro of Tiraves Sidomacav, ert vytiaxov dvra, ds 6 Tis Tederijs rounris "Opdeds now 6 Opdxros: k@vos Kal pouBos kal mralyna Kapmeciyua, pad re xptcea Kad. map' 'EomepiSwy Avyvdave. kal riode jpiv Tis Tederijs Ta axpeta odpBora ok dxpeiov eis Katayvwow mrapabécbardotpdyados,

1 xevrplov Dindorf. xévrpov mss.

2... oluat] by Speor Kpigrov BovKodS xévrpov pépwv [rd—oljua] Tournier.

3 Snyhowpa Dindorf. dipyfoouat mss.

4 xdoya from Eusebius. ocxloua mss.

® rotv Beotv Wilamowitz.

EXHORTATION TO THE GREEKS also bears a child, which has the form of a bull.

To be cHap. sure, we are told by a certain mythological poet that nT The bull begets a snake, the snake a bull ; On hills the herdsman bears his mystic goad,— the herdsman's goad being, I think, a name for the wand which the Bacchants wreathe.

Would you tho rape of have me also tell you the story of Persephone Persephone gathering flowers, of her basket, and how she was seized by Hades, of the chasm that opened in the earth, and of the swine of Eubouleus that were swallowed up along with the two deities,? which is the reason given for the custom of casting swine into the sacred caverns at the festival of the Thesmophoria?

This is the tale which the women celebrate at their various feasts in the city, Thesmophoria, Scirophoria, Arretophoria, where in different ways they work up into tragedy the rape of Persephone.

The mysteries of Dionysus are of a perfectly savage The _ character.

He was yet a child, and the Curetes were Drpionssus dancing around him with warlike movement, when the Titans stealthily drew near.

First they beguiled him with childish toys, and then,—these very Titans —tore him to pieces, though he was but an infant.

Orpheus of Thrace, the poet of the Initiation, speaks of the Top, wheel and jointed dolls, with beauteous fruit Of gold from the clear-voiced Hesperides.

And it is worth while to quote the worthless ' symbols of this rite of yours in order to excite condemnation:

« The Greek reads, ''the two goddesses"; but Clement can hardly have meant this.

> For the word-play see p. 28, n. a.

CLEMENT OF ALEXANDRIA CaP.opaipa, orpoBros, wijra, pouBos, Ecorrpov, méKos.

"AOnva pev odv tiv KapSlay tod Atovioou tdpedopeévn TlaMds éx rob mddNew riv Kapdiav mpoonyopev0n: of Sé Trraves, of kal diaomdcavres atrov,

A€Bn7d twa tpimod. emBévres Kai tod Acovicov » Bard dy 0% , _ euBardvres ta peAn, KaOryouv mpdtepov Emevta OBedioxots mrepimetpavres "dreipexov 'Hdaicrow."

Zeds 5€ dorepov emupaveis (ei Oeds Hv, Taxa ov Ths Kvions Tov drTupévwv Kpedv petaraBadr, Fs 87 70 "' yépas Aaxeiv"' duoroyodow tudv of Goi) kepavv@ tovs Tiravas aixilerat kal ra peAn Tob

Avovicov 'AméMwn 7Q madi mapaxarariberar karabdipa.

6 dé, od yap HrreiOnoe Au, eis Tov Tapvacoov pépwr Katariberar Sveomacpevov Tov vexpov.

El @édets 8° exomredoa Kai KopyBdvrwy dpyia, aa > aes , .

16 P. TOV TpiTov | ddeAdov azroKTelvayTes OdTOL THY KEepaAny Tod vexpod powiKid. erexadupdrnv Kal Karaoréfavre Capdrnv, pépovres emi xadkiis domidos bo tas bawpetas Tod "ON pov.

, , f ' fear; ¢ Td pvoripia, ovveddvre pdvar, dovor Kal rdpor of Se iepets of tavde, ods "AvaxrotedeoTas ols pédov kaXely Kadobor, mpocemitepatevovrat TH ovppopa,

OAdpilov amayopevovtes aéeAwov emi tpamdlys TiOévarolovrar yap 81) ék Tod aiuaros Tob amoppuévros tod KopuBavrixod 76 oéAwov éxrrepuxevar' domep dpuére Kat af Oeopopopidlovoat rijs pods

Tovs KOKKous TrapagvAdrrovow éobiew Tods dro- @ Pallas from a pallein.

> Homer, Iliad ii, 426.

Over Hephaestus, i.e. the fire.

4 The "Princes" are the Corybantes or Cabeiri.

See Pausanias x. 38. 7.

EXHORTATION TO THE GREEKS the knuckle-bone, the ball, the spinning-top, apples, cHap. wheel, mirror, fleece!

Now Athena made off with ™ the heart of Dionysus, and received the name Pallas from its palpitating.* But the Titans, they who tore him to pieces, placed a caldron upon a tripod, and casting the limbs of Dionysus into it first boiled them down; then, piercing them with spits, they "held them over Hephaestus."® Later on Zeus appeared; perhaps, since he was a god, because he smelt the steam of the flesh that was cooking, which your gods admit they "receive as their portion."° He plagues the Titans with thunder, and entrusts the limbs of Dionysus to his son Apollo for burial.

In obedience to Zeus, Apollo carries the mutilated corpse to Parnassus, and lays it to rest.

If you would like a vision of the Corybantic The orgies also, this is the story.

Two of the CorybantesGorrbentio slew a third one, who was their brother, covered the head of the corpse with a purple cloak, and then wreathed and buried it, bearing it upon a brazen shield to the skirts of Mount Olympus.

Here we see what the mysteries are, in one word, murders and burials!

The priests of these mysteries, whom such as are interested in them call "Presidents of the Princes' rites,'4 add a portent to the dismal tale.

They forbid wild celery, root and all, to be placed on the table, for they actually believe that wild celery grows out of the blood that flowed from the murdered brother.

It is a similar custom, of course, that is observed by the women who celebrate the Thesmophoria, They are careful not to eat any pomegranate ¢ For this legend of the Corybantes see A. B. Cook,

CLEMENT OF ALEXANDRIA CaP. mentwKoras xapal, ex Tav Tod Avovvoou aluaros oraydvwv BeBraornkévat vopilovaart ras poids.

Kapelpous S€ rods Kop'Bavtas xKadodvres Kal redernv KaBeipuxny xatayyéMovow: adbrod yap 8) TovTw Tw deApoxrovw THY KloTnv dvedopeve, ev 7

76 tod Avovicov aidoiov dméxerto, ets Tuppyviav kariyayov, etkreods Eumopor gopriov:

Kavrabba SverpiBernv, duydd_ ovre, my modutipntov edocBeias SiSacKaNiay, aiSota Kal Kiornv, Opnoxedew TapaOepevw Tuppnvois. 80 iv airiay odK drrenkdtws tov Atdvucov twes "Arri mpooayopevecbat OdAovaw, aidoiwy éorepynuevov.

Kaiti @avpacrdv ei Tuppnvol of BépBapotaicypois ottws teAoKovrar Tmabjpaow, dmov ye 'APnvaiots kat rh Gy 'EMd8b1, aidodpar kal Adyeww, aicydvns

: éumrrews 4 mept tiv And pvdodroyia; dAwpévn yap } Anw Kata Cirnow ris bBvyatpos ris Képns epi Thy "Edevoiva (ris "Arrucis 5é eort tooo 76

Xwpiov) drroxdpver kal ppdart emabiler AvToupery. tobro Trois pvovpevots dmayopeverar cicére viv, wa pn SoKotev of reTeAcopevor pyetoOar Tiv ir, ddupopervynv.

@kouv | 5é ryvixdde rHv 'EAevotva of yayeveis dvopara adrots BavB& kai AvoatdAns kat Tpimrdreuos, err 8¢ Etpodmds te xai EdBovAeds:

Bourddros 6 Tpirrdrcuos Fv, mount de 6 Edpodmos, ovBdrns S€ 6 EdBovre's: ad' dv 76 Edpodmdady nai to Knypixwv 76 lepodavrixcv 81) toro 'A@rjyno. yévos WvOncev.

Kai 8) (od yap dvijow pi odyi eizeiv) Eevicaca 4 Baba rv And 1 youlfovca: Wilamowitz. voultover mss.

> Literally, ''the hierophantic clan."

EXHORTATION TO THE GREEKS seeds which fall to the ground, being of opinion that cHap. pomegranates spring from the drops of Dionysus'

The Corybantes are also called by the name The rite Cabeiri, which proclaims the rite of the Cabeiri. of the For this very pair of fratricides got possession of the chest in which the virilia of Dionysus were deposited, and brought it to Tuscany, traders in glorious wares!

There they sojourned, being exiles, and communicated their precious teaching of piety, the virilia and the chest, to Tuscans for purposes of worship.

For this reason not unnaturally some wish to call Dionysus Attis, because he was mutilated.

Yet how can we wonder if Tuscans, who are The tale barbarians, are thus consecrated to base passions, ofDemeter when Athenians and the rest of Greece—I blush even to speak of it—possess that shameful tale about Demeter?

It tells how Demeter, wandering through Eleusis, which is a part of Attica, in search of her daughter the Maiden,* becomes exhausted and sits down at a well in deep distress.

This display of grief is forbidden, up to the present day, to those who are initiated, lest the worshippers should seem to imitate the goddess in her sorrow.

At that time Eleusis was inhabited by aborigines, whose names were Baubo, Dysaules, Triptolemus, and also Eumolpus and Eubouleus.

Triptolemus was a herdsman, Eumolpus a shepherd, and Eubouleus a swineherd.

These were progenitors of the Eumolpidae and of the Heralds, who form the priestly clan' at Athens.

But to continue; for I will not forbear to tell the rest of the story.

Baubo, (see Appendix on the Mysteries, p. 385) was chosen from the Eumolpidae, the dadouchos or torch-bearer from the Heralds.

CLEMENT OF ALEXANDRIA CaP. dpéyer Kuxedva. adrh ris 5€ dvawopuevns AaBeiv kal meiv odk €Bedovons (mevOnpys yap wv) meEptadyis 4 BavBa yevouern, cs drepopabeica Sibev, dvacréMerat 74. aidoia Kal emdexvier TH Oe:

Se réprerat rH dyer 4 And kal ports more SéxeTar motdv, hobeioa TH Oedpart. radr' dom Ta kpigia trav *A@nvaiwy pvoripia. tadrd tow Kat 'Opdeds dvaypdper. mapabjoopat dé cor adra Tob 'Opgéws ra érn, wv' Exns udprupa ris dvatoxuvrias

@s eimotca mémdovs dveovpero, Seite é rdvra | 18 P, odparos ovde mpémovra TUmov: mais 8 jev "laxxos, xetpt 7é pv pintacke yeAdv BavBods td KdArous: aot , area e.

- 7 8 eet odv peldnoe Ded, peidno' evi Oud, Sefato & aiddov dyyos, ev @ KuKedv evéxerto. y to > , , oe kdort 76 atvOnua "EAevowiwy pvornpiwv: " évjorevoa, émov tov

KuKedva, eAaBov éx Kiorns, dre é > KeNaB. bak eaddl épyacdpevos } dreBeunv eis xdAaov Kal é« Kaddfov els Klornv."

Kadd ye Ta Oedpara Kal O64 mpérrovra. dfa pev ody vuxrds 7a TeAopara Kal mupds Kal tod" weyadyjropos,' padrov Sé paradppovos > BA , earney yy Epexbedav Sruov, mpos S€ Kal trav dAdwv 'EMjvwv, odotwas " weve. teXevTycavTas dooa

1 éyyevoduevos Lobeck.

« The Greek word represents a mixed drink composed of barley-meal, grated cheese and Pramnian wine. e same word is used for the draught mentioned in the formula of the Eleusinian mysteries.

+ Lobeck suggested '' having tasted," which meaning can be obtained by a slight change in the Greek; see note on text.

This would bring the passage more into line with the Phrygian formula quoted on p. 35.

EXHORTATION TO THE GREEKS having received Demeter as a guest, offers her a cHap. draught of wine and meal.* She declines to take ™ it, being unwilling to drink on account of her mourning.

Baubo is deeply hurt, thinking she has been slighted, and thereupon uncovers her secret parts and exhibits them to the goddess.

Demeter is pleased at the sight, and now at last receives the draught,—delighted with the spectacle!

These are the secret mysteries of the Athenians!

These are also the subjects of Orpheus' poems. I will quote you the very lines of Orpheus, in order that you may have the originator of the mysteries as witness of their shamelessness :

This said, she drew aside her robes, and showed.

A sight of shame; child Iacchus was there, And laughing, plunged his hand below her breasts.

Then smiled the goddess, in her heart she smiled, And drank the draught from out the glancing cup.

And the formula of the Eleusinian mysteries is as The _ follows: "I fasted; I drank the draught ; I took Bleusinian from the chest; having done my task,?

I placed in the basket, and from the basket into the chest."

Beautiful sights indeed, and fit for a goddess!

Yes, such rites are meet for night and torch fires, and for the " great-hearted"—I should rather say emptyheaded—people of the Erechtheidae,' with the rest of the Greeks as well, "whom after death there translated the. reading of the mss., leaving the English as vague as is the Greek.

It seems fairly clear, however, that some of the worshippers' acts are symbolic imitations of what theBoddess is supposed to have done. See Appendix,

3. ar The great-hearted people of Erechtheus are mentioned in Homer, Iliad ii. 547. Erechtheus, a legendary king of Athens, had a temple, the Erechtheum, on the Acropolis.

CLEMENT OF ALEXANDRIA cap. ob8é EArovrat." tio. 8) pavrederar 'Hpdxderros iP, 6 "Eddotos; " vurrind|rots, pdyous, Baxors, Arjvats, pdorats," rovrois azetde? 7a pera Odvatov, TovTous pavreverat 76 mip:

"ra yap vouildpeva Kara dvOparrous pvorypia dviepwori pvodvrar."

Nopos ody Kal dadAnyus Ker TA pvoTipta? Kat tod Spdxovros dmdrn tis éorw OpnoKevopevn, Tas duvirous dvrws prices Kal tas dvopyidorous tederas edocBeia vd0w mpootpemopevwv. olar dé kal af kiorat at pvoricat:

S82 yap drroyupydoat 7a dy.a. atrav Kal Ta dppyta efemetv. od onoapat tabra Kat mupapides Kal toAdvmar Kal mémava Fi i ©) = iar, » moAvoppada xovdpor te dAdv Kal Spdkwy, dpyrov

Avovicov Bacodpou; ody 8é poral zpos Toiade Kat Kpddac? vapOnkeés re Kal Kirrot, mpds Sé Kat POois Kat pijkwves; tabr gorw abrév ta ayia.

Kal mpoo1, Ta8 @d 3, , wh ére Tjs® O€uidos 7a dardppyta otpBora dpiyavov, Adyvos, Eidos, Kreis yuvatkeios, ds cor, eddijpws kal pvorixds eimeiv, pdpiov 'yuvatxeiov. w Tis éudavods dvaoxuvrias. mddar pev avOpusrors owdpovodow emuxdAvppa. Hdovijs vdé Fv ouwmapery vuvi 8€ trois pvovpevors meipa* ris dxpacias wwe éore AaAoupern, Kal 7d mip eAdyyer Ta dO Sadovyovpevov. dmdcBeoov, d lepopavta, TO mip:

1 rd wvorhpa after kev Mayor: after Spdxovros mss.

2 xpddac Morellus. xapdlac ass, 3 T's Wilamowitz. ris mss.

* See the mention of the chest in the Cabeiric rite, p.

41, and in the Eleusinian formula, p. 43.

> Gé Themis is the result ofan emendation of Wilamowitz, accepted by Stihlin.

It necessitates only a minute change EXHORTATION TO THER GREEKS . await such things as they little expect."

Against onap. whom does Heracleitus of Ephesus utter this gd! soitas prophecy ?

Against "night-roamers, magicians, bears chants, Lenaean revellers and devotees of thepari mysteries."

These are the people whom he those who threatens with the penalties that follow death; for in the these he prophesies the fire." For in unholy fashion ™757s5 are they initiated into the mysteries customary among men,'

The mysteries, then, are mere custom and vain The myster opinion, and it is a deceit of the serpent that men FAR", ang worship when, with spurious piety, they turn unholy towards these sacred initiations that are really profanities, and solemn rites that are without sanctity.

Consider, too, the contents of the mystic chests*; Guatents of for I must strip bare their holy things and utter the chestg unspeakable, Are they not sesame cakes, pyramid and spherical cakes, cakes with many navels, also balls of salt and a serpent, the mystic sign of Dionysus Bassareus?

Are they not also pomegranates, fig branches, fennel stalks, ivy leaves, round cakes and poppies?

These are their holy things!

In addition, there are the unutterable symbols of Ge Themis,' marjoram, a lamp, a sword, and a woman's comb, which is a euphemistic expression used in the mysteries for a woman's secret parts.

What manifest shamelessness!

Formerly night, which drew a veil over the pleasures of temperate men, was a time for silence.

But now, when night is for those who are being initiated a temptation to licentiousness, talk abounds, and thetorch-fires convict unbridled passions.

Quench the fire, thou priest.

Shrink from the in the Greek.

The deity referred to is then the earthgoddess, of whom Demeter and Cybele are other forms.

CLEMENT OF ALEXANDRIA cap. aiddoOnrt, Sqdodxe, Tas AapmrddaseAdyyer gov Ww ar nara .

Ks ~ tov "laxxov 7o das énitpepov aroxpiar TH vuxtl ta pvornpia> oxérer TeTYHoOw Ta Spy.a.

70 mip ovx troxpiverary édéyyew Kal Koddlew xeAeverar.

Tatra trav abéwy ta pvorjpia: aBdovs 8 eikdtws adrroxaA® tovrous, of Tov pev dvTws dvra.

Oecv jyvojkacw, madiov S€ b1d Tirdvwv S10omdpevov Kal yuvavov trevOobv Kal wdpia dppynta ws GdnOas ba' aicydyyns dvacxdvrws a¢Bovow, Sirrh 20P. eveoxnuevor TH | abedrntt, mporépg per, Kal? fv ayvootat Tov Bedv, Tov dvTws dvTa 7 yuwpilovres edv, érépg Sé Kat devrépa 8) tavrn Ti TAdvy Tovs otk dvras ws dvras vopilovres Kat Beods tovrous yy \ tM » ets) dvopdlovres Tods odk dvTws dvras, UGdov Sé odde

Ovras, pdvov S€ rob dvduaros TeTuynkdtas.

81d Tobrd Tor Kal 6 dmdoTodos Sieddyxer Huds " Kal Fre Edvor" Aéywv " rdv Siabynkav rijs énayyedias, eArrida pw} Exovres kal Geo. ev TH Koopw.""

TloMa Kayaba yévorro 7H tTav XKvOav Bacre?, Tan \ , Sorts more Fv ['Avdxapats].1 odros tov moAtrnv tov éavrod, Thy mapa Kulucnvois unrpos tdv Jed

Tederhy dropysovpevov mapa LKvOars TUrravev Te 1 ['Avdxapors] Casaubon.

@ Clement means that fire is God's instrument for judgment (cp. 1 Corinthians iii, 13) and punishment (St. Matthew xviii.

The torch-fires of Eleusis are at once a revelation of misdoings and a premonition of the retribution to come ; hence they are fulfilling the fire's appointed task, and not merely playing a spectacular part.

® The Greek 4@cos means something morethan ' godless," and yet less than the positive English word ''atheist."

It was applied (see next paragraph) to philosophers who denied - — a EXHORTATION TO THE GREEKS flaming brands, torchbearer.

The light convicts cHap. your Iacchus.

Suffer night to hide the mysteries.

™ Let the orgies be honoured by darkness.

The fire is not acting a part; to convict and to punish is its duty.* These are the mysteries of the atheists.?

And Greeks are I am right in branding as atheists men who are thereal ignorant of the true God, but shamelessly worship a child being torn to pieces by Titans, a poor griefstricken woman, and parts of the body which, from a sense of shame, are truly too sacred to speak of.

It is a twofold atheism in which they are entangled; first, the atheism of being ignorant of God (since they do not recognize the true God); and then this seco:id error, of believing in the existence of beings that have no existence, and calling by the name of gods those who are not really gods,—nay more, who do not even exist, but have only got the name.

No doubt. this is also the reason why the Apostle convicts us, when he says, " And ye were strangers from the covenants of the promise, being without hope and atheists in the world."

° Blessings be upon the Scythian king, whoever he Noble was, When a countryman of his own was imitating (@™?!° among the Scythians the rite of the Mother of the Scythian

Gods as practised at Cyzicus, by beating a drum and king the existence of the gods ; also to Christians, partly on the same ground, part. Because they could show no image of their own God. As used here, the word conveys a theological rather than a moral imputation, so that 'atheist " is the nearest rendering.

Clement continually retorts that his adversaries were the true atheists.

_'* Without God" is the rendering in both the Authorized and the Revised Versions; but '*atheist" is necessary here to bring out the point.

CLEMENT OF ALEXANDRIA CaP. émrunobyta Kal KiuBadrov ennxodvra Kal rod Tpaxijov Twa.pavayipray enprnevov, karerdgevcev, ws dvavdpov abrdv te tap'

"EAAnow yeyernuevov kal ris Ondelas rots ddows UKvddv Si8doxadov vdaou. av a) xdpw (odyep oddandis droxpumrécy) Oovpdlew emevot por dtm tpdmw Evyjepov tov *Axpayavrivoy Kat Nixdvopa tov Kumpiov Kat Avayépav kat "Inmwva 7) Mndiw 1 tov re Kupnvatov ént tovrois exeivov ([6]? Oeddwpos dvoya adr@)

21P. Kai Twas dAXovs avxvovs, cwhpdyws BeBiwKdras kat xaewpaxdras dfvrepdy mov tay Aourav dvOpdruv riv audi tods Beods rodrovs mAdvyy,

GBgous émxerdjxaow, ei Kal ry GAnBeav adriv By vevonkdras, aa Ty mAdyny ye iawmrevndras, Grrep od opixpov els dAjBerav® dpovicews Cobrrupov ¢ eA dvadderat onépyaav 6 pev Tis mapeyyud ois

Aiyurrious, " et Beods vopilere, 7) Opnvetre adrods dé KdmrecOe: ef Sé mevbeire adrous, ere Bn en .

6 8 'Hoadéa2 tovrovs Hyeiobe elvat Beovs," paxAda ex EvAov AaBwv Kateoxevacpevoy (Ervxe Sé efpwv TH » la elxds) "ela 8%, & 'Hpdwreus," elmevoixot, ola eixds) "ela 84, & 'Hpax eis," elmer . viv cou 778 Karpds, @omep Eupuobei, arép 54 Kat hiv droupyjoa tov tpicKaidéKxatov Todrov

GOAov kal Ataydpa totyov4 mapackevdca."

Kar' adrov eis TO Trop eveOnxev cbs EvAov.

1 7% Mylw Miinzel. rdv wry 188.

3 ddfdeav Sylburg. dAnOelas mss.

4 rodpov Cobet. odrov mss.

@ Literally a "' menagyrtes " or metragyrtes," that is, a wandering priest of Cybele, the Mother of the Gods. See . 168, n. a, for a further description of these priests.

Pp P > Herodotus iv. 76, EXHORTATION TO THE GREEKS clanging a cymbal, and by having images of the onap. goddess suspended from his neck after the manner of a priest of Cybele,* this king slew him with an arrow,' on the ground that the man, having been deprived of his own virility in Greece, was now communicating the effeminate disease to his fellow

All this—for I must not in the least The term, conceal what I think—makes me amazed how the wean term atheist has been applied to Euhemerus of applied Acragas, Nicanor of Cyprus, Diagoras and Hippo of by Greeks

Melos, with that Cyrenian named Theodorus and a good many others besides, men who lived sensible lives and discerned more acutely, I imagine, than the rest of mankind the error connected with these gods.

Even if they did not perceive the truth itself, they at least suspected the error; and this suspicion is a living spark of wisdom, and no small one, which grows up like a seed into truth.

One of them thus directs the Egyptians:

"If you believe they are gods, do not lament them, nor beat the breast; but if you mourn for them, no longer consider these beings to be gods."* Another, having taken hold of a Heracles made from a log of wood—he happened, likely enough, to be cooking something at home— said: "Come, Heracles, now is your time to undertaké this thirteenth labour for me, as you did the twelve for Eurystheus, and prepare Diagoras his dish!"

Then he put him into the fire like a log.

¢ The philosopher referred to is Xenophanes, See Plutarch, Amatorius 163 p and De Is. et Osir.

Mourning for dead gods was a conspicuous feature of some ancient religions.

In Egypt Osiris was mourned for (see the reference to his funeral rites on pp. 109-11); in Asia Minor, Attis; and Adonis in Syria. The '' weeping for Tammuz" of Ezekiel viii. 14 is an example of Adonis-worship.

CLEMENT OF ALEXANDRIA car.

, Axpéryres dpa duablas abedrns Kal Serodatp0via, dv exros pévew omovdacréov. ovx dpGs Tov lepopavrnv ris dAnBeias Mwoda mpoordrrovra OAasiav Kal dmoKexoppévov pi) exxAnoralew, Kat mpocért Tov ex mdopyns; aivirrerar dé Sid pev Tav mpotépw tov dBeov Tpdmov Tov Tijs Betas Kal yovipou Suvdpews eorepnucvov, Sia S¢ Tob Aourob

706 Tpirov Tov ToAAods emrypadopevov pevdwvdpous Oeods dvi rob pdvov dvros Beob, domep 6 ex Tis mopvns tods ToAAods emypdderar Tarépas dyvoig.

Tob mpos GAjOevav matpds.

Fv Sé tis eudutos dpxaia mpds odpavor avOpwmois Kowwvia, ayvoig. pev eoxotiopervn, ddvw S€ mov StexOpwoxovea Tob oxérous Kal dvaddpmovea, olov 51 éxeivo A€dexrat ; Tw TO Spas tov tibob révd' drreipov aidépa. kal yiv wept exovl" bypais ev ayxadas; kal 76 & vis oyna. kdl yis éxwv par, .

Sorts mor' ef ov, Svardmactos ciatdeiy, | 2P. Kal doa adda. rovatra mounTév Gover maides.

"Evvotat 5é tpaprnpevar Kal mrapynypevar ris ed0eias, drCOpiat ws GAnOGs, TO odpdvov durov, tov dvOpwrov, odpaviov eférpepav diairys kal e€erdvucay emi yas, ynivois mpocavéxew avarelcacat mAdopacw. of pev yap ed0ews audl tiv «Hierophant" is the literal rendering.

For the hierophant's office see p. 40, n. b, and Appendix p. 385.

> See Deuteronomy xxiii. 1, 2.

EXHORTATION TO THE GREEKS It appears then that atheism and daemon-worship cHar. are the extreme points of stupidity, from which we aQlian must earnestly endeavour to keep ourselves apart. and daemonDo you not see Moses, the sacred interpreter@ of theSorte" truth, ordering that no eunuch or mutilated man stupidity shall enter the assembly, nor the son of a harlot ??

By the first two expressions he refers in a figure to the atheistic manner of life, which has been deprived of divine power and fruitfulness; by the third and last, to the man who lays claim to many gods, falsely so called, in place of the only real God; just as the son of a harlot lays claim to many fathers, through ignorance of his true father.

But there was of old Man bas implanted in mana certain fellowship with heaven, fellowship which, though darkened through ignorance, yet at With heaven times leaps suddenly out of the darkness and shines forth.

'Take for instance the well-known lines in which someone has said, Seest thou this boundless firmament on high, Whose arms enfold the earth in soft embrace ?¢ and these, O stay of earth, that hast thy seat above,

Whoe'er thou art, by guessing scarce discerned ; 4 and all the other similar things which the sons of the poets sing.

But opinions that are mistaken and deviate from False the right—deadly opinions, in very truth—turned opinion aside man, the heavenly plant,' from a heavenly man to manner of life, and stretched him upon earth, by '#7 inducing him to give heed to things formed out of earth.

Some men were deceived from the first ¢ Euripides, Frag. 935, 4 Euripides, Trojan Women 884-5.

© Plato, Timacus 90a; cp. p. 217.

CLEMENT OF ALEXANDRIA Car. ovpavod Oday dmardpevor Kal dyer povyn mremoTevKoTes TOV dorépww Tas Kujoes emBedpevor Oavpacdy te Kal efeBeiacav, Oeods ex rod Oeiv dvopdoartes Tods dorepas, Kal mpooeKvnoay yALov, ds "Iv8ol, kal cedjvnv, ds Dpvyes: of 8& tdv ex yijs pvopevwy rods jyecpovs Sperdpevor Kaprods

Anew rév atrov, os 'APnvaior, kat Avdvucov ri durredov, &s OnBaior, mpoonydpevoay. dAdou Tas dpoBas THs KaKias emoKomjoavres Yeomovotat Tas dvriddcets mpookuvodvres Kal Tas cuudopds. evTedBev ras "Epwias kai ras Edpevidas Iadapvaious te kal IIpoorpomaious, ért 5¢ "AAdoropas dvarremAdkaow of audi Tiv oKnviv Total. pirooddwv 8 748 twes Kal adrol peta Tovs TonTiKOds THY ev duty rabdv avedwrorowier térovs Tov DdBov yey ronan A ve kat tov "Epwra kal riv Xapav Kal ri *EAmida, a@omep apede kat "Empevidns 6 tadads "YBpews kal *Avadeias "AOyynow dvacrijoas Bwpovs: of 8é €€ adrdv dppdyevor tev mpaypdrwv ekeobvrat tots dvOpwros Kal owpatids dvamAdrrovrat, Alkn tis Kat KAwOd kal Adyeots Kat "Atpomos

+ me : ar ' yes , kal Eipappévn, Adécs re cal added, af 'Arrinai.

€xros éotiv elonyntixds tpémos amdryns Oedv f ya > bs vo a, mepitountixds, Kal" dv dpiOuovar Beods Tods SWSeKa'

, en , dv Kal Beoyoviay 'Hotodos dde. tiv adrod, Kal Goa Beodoye? "Opnpos. teAevtaios Sé dzoAcimerat (émra yap of dmavres odor tpdmoL) 6 amo THs * This fanciful derivation comes from Plato, Cratylus

397 c—p, where Socrates is made to say that the first Greeks had only the earth and the heavenly bodies for gods.

Since these were in perpetual movement (hein, to run) they called EXHORTATION TO THE GREEKS about the spectacle of the heavens.

Trusting solely cyap. to sight, they gazed at the movements of the heavenly ¢,11.,, oy bodies, and in wonder deified them, giving them the idolatry (i.) name of gods from their running motion.*

Hence oer they worshipped the sun, as Indians do, and the bodies moon, as Phrygians do.

Others, when gathering the (ii.) deificacultivated fruits of plants that spring from the earth, #0 of the called the corn Demeter, as the Athenians, and the the earth vine Dionysus, as the Thebans.

Others, after re- (iii.) gods flecting upon the punishments of evil-doing, make !nventedto gods out of their experiences of retribution, worshipcalamities ping the very calamities.

This is the source from which the Erinyes and Eumenides, goddesses of expiation and vengeance, as well as the Alastors,? have been fashioned by the poets of the stage.

Even (iv.) gods certain of the philosophers themselves, following the yesor men of poetry, came to represent as deities the types human of your emotions, such as Fear, Love, Joy, Hope

; °™""* just as, of course, Epimenides did of old, when he set "up altars in Athens to Insolence and Shamelessness.

Some gods arise from the mere circumstances of (v.) gods life deified in men's eyes and fashioned in bodily "20 arise form; such are the Athenian deities, Right, the affairs Spinner, the Giver of lots, the Inflexible One, ' Destiny, Growth and Abundance.

There is a sixth (vi.) the way of introducing deception and of procuring gods, Botttcn according to which men reckon them to be twelve in number, of whose genealogy Hesiod sings his own story, and Homer, too, has much to say about them.

Finally (for these ways of error are seven in all), (il) deithere remains that which arises from the divine "#4 heroes them gods (theoi).

On learning about other gods they extended the name to them.

° i.e, avenging deities.

CLEMENT OF ALEXANDRIA OAP. Beias cdepyeoias Ths eis Tous avOpebmous karaywonerns Sppsipevos. tov yap edepyeTodvta pi) ovvdvres Dedv dvémAacdy twas owrfjpas Awoxovpous kal 'Hpardda ddetixaxov kat 'AckAnmor|

Abra: pév ai ddoOnpai te Kal éemPBAaBets wapexBdoes ris ddnOeias, KabdAxovca: obpavdbev Tov avOpwrov Kal eis Bdpabpov reputpémovoa. ebddw 82 dpiv ev xp@ rods Oeods adrods emBcitar drroiot twes Kal et twes, & 78n Tore TAS TAdYns AnEnTE, adits 5é raAwSpouronre els odpavdv.

" jwev yap mou kal jpeis téxva dpyis, ws Kal of Aowrot6 Se eds adovows dv ev ed€er, Sid THY TOA aydarnv adrod, Hv hydanoev pas, Svras 45n vexpods rots maparrupacw ovvelworoincey TH Xpror@."

Cav yap 6 dMyos Kal <6 >1 ovvragels XprotH ovveypodrar Oe@. of S€ Ere dmoror "rékva dpyis"" dvopdlovTat, Tpepdpeva cpyf hyets 8é odk dpyfs Opeupara ert, of Ths mAdvns dmeoracpevol, dacovres Sé emt thy ddjGeav. tatrn To. jets of THs dvopias viot mote Sia rhv gtdovOpwriay tod Aédyou viv viol yeyovapev Tod Beod: piv 8€ Kail dpérepos drodverar mowntys 6 *Axpayavrivos *Epzedox)ijsTovydpro. xaderfow ddvovres KaKoTnow od more Sedaiwy axéwv Awprjoere Bupdv.

7a pev 87 awAeiora pepdOevrar Kal wémdactat Tept Ocdiv div: ra 8é doa Kal ® yeyevijcbar drethyrat, tatra dé mepi dvOpwrwv alcxypav Kal doehyds

BeBwxdruv avayéypamrat:

1 <6> inserted by Schwartz.

EXHORTATION TO THE GREEKS beneficence shown towards men; for, since men did CHAP. not understand that it was God who benefited them, they invented certain saviours, the Twin Brothers,

Heracles averter of evils, and Asclepius the doctor.

These then are the slippery and harmful paths sxnortation which lead away from the truth, dragging man down /2shandon from heaven and overturning him into the pit.

I wish to display to you at close quarters the gods truth themselves, showing what their characters are, and whether they really exist; in order that at last you may cease from error and run back again to heaven.

"For we too were once children of wrath, as also the rest; but God being rich in mercy, through His great love wherewith He loved us, when

—_we were already dead in trespasses, made us alive " together with Christ."* For the Word is living, and he who has been buried with Christ is exalted together with God.

They who are still unbelieving are called "children of wrath," since they are being reared for wrath.

We, on the contrary, are no longer creatures of wrath, for we have been torn away from error and are hastening towards the truth.

Thus we who were once sons of lawlessness have now become sons of God thanks to the love of the Word for man.

But you are they whom even your own poet, Empedocles of Acragas, points to in these lines:

So then, by grievous miseries distraught, Ye ne'er shall rest your mind from woeful pains.'

Now the most part of the stories about your gods are legends and fictions.

But ass many as are held to be real events are the records of base men who led dissolute lives; @ Ephesians ii, 3-5, + Empedocles, Frag. 145 Diels.

CLEMENT OF ALEXANDRIA cap. rip Kal pavin Sé Badilere Kat tpiBov pbiiy , ed0etav mpodtadvres dmjAGere Thy 80 dxavOav Ti mAavacbe, Bporot; mavcacbe, paravo., kaAdAitrete oxotinv vuxrds, dwrds 5é AdBeoOe.| uP. Tadra Hiv } mpodytixy mapeyyva Kal moumtich

Lipvddra* mapeyyuG S€ Kai y adjOea, yuyvoica _ Tav KaTamAnKTiKay Tovrwi Kal éxmAnkTiKdy mpoowreiwy Tov dxAov Tdv Oedv, cvvwrupiats Trot tas do€orrotias SeAdyxovoa.

Adrixa yodv eiaty of tpeis rods Zijvas dvaypdeetGar ey eam SA . govow, tov pev Aidépos ev "Apxadia, ta S€ Aoumd zo Kpdvov raise, rovrow tov pev ev Kprirn, Odrepov

Se ev 'Apxadia mddAw. cioi Sé of mévre "AOnvas cy Nye , eh i broriervta, thy pev 'Hdaiorov, rv *A@nvaiav: tiv Sé Neidov, riv Aiyurriav: rpirny <riv>) 10d Kpdvov, rv modepou edpérw: rerdprynv tiv Ads, jv Mecoyjror Kopudaciav amd rijs untpos émkexAnkaow: emi maou rv WadAavros Kai Trravidos tis 'Qxeavod, 9 Tov marépa SvaceBds KaTabJcaca

7@ Tatpow Kexdopntat S€pyar. domep Kwdip.

1 <rhy> inserted by Wilamowitz.

® Sibylline Oracles, Preface, 23-25, 27.

> The word Sibyl was applied to prophetesses who delivered oracles at certain shrines, such as Cumae or Erythrae.

It was appropriated by the authors of that long series of pseudo-prophetic verses which has come down to us under the title of the Sibylline Oracles.

These date from various periods between the second century x.c. and the seventh century a.p.

The earliest oracle is a Jewish work, written in Egypt. Many of the subsequent ones are of Christian, or Jewish-Christian, authorship.

Their chief object was to denounce the folly of polytheism and imageEXHORTATION TO THE GREEKS But ye in pride and madness walk ; ye left CHAP.

Theee straight path, and chose the way through II jorns And stakes.

Forsake dark night, and cleave unto the light.* This is what the prophetic and poetic Sibyl? enjoins on us.

And truth, too, does the same, when she strips these dreadful and terrifying masks from the crowd of gods, and adduces certain similarities of name to prove the absurdity of your rash opinions.

For example, there are some who record three Many gods of the name of Zeus¢: one in Arcadia, the son oe pear of Aether, the other two being sons of Cronus, the thesame

~ one in Crete, the other again in Arcadia.

Some ™"° assume five Athenas: the daughter of Hephaestus, who is the Athenian; the daughter of Neilus, who is the Egyptian @; a third, the daughter of Cronus, who is the discoverer of war; a fourth, the daughter of Zeus, to whom Messenians give the title Coryphasia after her mother.

Above all, there is the child of Pallas and Titanis daughter of Oceanus.

This is the one who impiously slaughtered her father and is arrayed in the paternal skin, as though it were a worship, and they are frequently quoted by the early Christian Fathers.

Clement would seem to have believed in the antiquity of those known to him, for he asserts (see p. 161) that Xenophon borrowed from them.

¢ With this paragraph compare Cicero, De natura deorum iii, 53-59. Both Cicero and Clement are using the work of the "' theologians " (theologoi), who tried to reduce to some system the mass of Greek legend.

On the reasons for this multiplication of gods see Gardner and Jevons, Manual of Greek Antiquities, pp. 95-96.

4 A goddess worshipped at Sais in Egypt, whom the Greeks identified with Athena, See Herodotus ii, 59, ete.

CLEMENT OF ALEXANDRIA cap. vat piv *AmdMwra 6 pev *ApiotoréAns mpdrov Il ¢ , ty a Eee f H¢aiorov kai A@nvas (evratba 57 odkér. rapSévos

% "AOnva), Sedrepov ev Kpirn tov KupBarros, tpirov tov Ads kal réraprov tov 'ApKxdda Tov LAnvobNeépwos otros KéxAnras mapa "Apkdow:

Paree reer t ow emi rovros tov AiBuv Karadéyer tov "Appwvos6 Sé AiSupos 6 ypapparixds Tovtois Exrov emupeper P fee there oan tov Mdyvntos. méco 8 Kat viv *Ardddwves, dvapiBpyror Srnrol kal émixnpot* ties dvOpwrror, elciv, of maparAnoiws tois mpoeipynuevors éxeivots kexAnpévor; ti 8 et cot Tods moAdods elouyse *AokAnmods 7) Tods 'Eppds rods dpiOpoupevous q tovs 'Hdaiorous rods pvfodAoyoupevous; put) Kat mepirros elvar Sdéw tas dKods budv Trois TroAdots p » , + 2yy> @ f tovrous emiucdvlwv dvopacw; dd al ye marpides atrovs kal ai réxvat kal ot Blow, mpos dé ye Kal of rdspor avOpwdrous yeyovdras Sedeyxovow.

'Apns yoiv 6 kal mapa trois rrountats, os oldv te, TeTYLNEEVOS, *Apes, "Apes, Bporodouyé, prarpdve, reixeorrAjra,| 2%P.6 dAAompdcaddos odtos Kal dvdpowws, ws pev *Enixapyds dno, Lmapridrns Fv:

LodordAs Sé Opaxa ol8ev adrdv: dAdow Sé "Apkdda.

Tobrov S€ "Opnpos Sedéo0a1 pyoiv eri wivas tpioxaidera:

1 émlxnpot Mayor. émlxovpot m8.

@ The skin usually worn by Athena is the aegis, a goatskin ornamented with the head of the Gorgon, whom she had slain.

Clement's story is evidently another explanation of the aegis.

See Cicero, De natura deorum iii. 59.

EXHORTATION TO THE GREEKS fleece.* Further, with regard to Apollo, Aristotle cnar. enumerates, first, the son of Hephaestus and Athena it (which puts an end to Athena's virginity); secondly, the son of Cyrbas in Crete; thirdly, the son of Zeus; and fourthly, the Arcadian, the son of Silenus, called among the Arcadians Nomius.'

In addition to these he reckons the Libyan, the son of Ammon; and Didymus the grammarian adds a sixth, the son of Magnes.

And how many Apollos are there at the present time?

A countless host, all mortal and perishable men, who have been called by similar names to the deities we have just mentioned.

And what if I were to tell you of the many gods named Asclepius, or of every Hermes that is enumerated, or of every Hephaestus that occurs in your mythology?

Shall I not seem to be needlessly drowning your ears by the number of their names?

But the lands they dwelt in, the The gods arts they practised, the records of their lives, 7? "el" yes, and their very tombs, prove conclusively that livedand they were men. wa There is for example Ares, who is honoured, so Rxampiea far as that is possible, in the poets— jn proof:

Ares, thou plague ofmen, bloodguilty one, stormer ofcities ;* this fickle and implacable god was, according to Epicharmus, a Spartan.

But Sophocles knows him for a Thracian, others for an Arcadian.

This is the god of whom Homer says that he was bound in chains for a space of thirteen months:

* de, the ** pastoral"

, from nomeusa shepherd.

Homer,Fay vy, 31 and 455, P CLEMENT OF ALEXANDRIA cap. TAG wev "Apns, dre pv "Qros Kpatepds 7" 'EdudArns, Ae a re ~ mraides 'Adwijos, Sioav kparep@ evi Seopa: hy

~ xadxéw 8° év xepduw déero tproxaiderca pias.

TANG Kayaba Kapes oxotev, of xatabdovow attr rods Kivas.

LkvPar S€ rods dvous iepedovres p47} tavéobwv, cis "AmoAASwpds Pyotr kal KaddAiuaxos, oiBos 'YrepBopdovow dvwy emeréAerax épots.

6 atrés 8& dMayod réprovow Nmapat DoiBov dvocpayiar.

"H¢daotos Sé, dv eppupev e& "OAdprrov Zeds " BnAod Pa PATS ELING ve dé Beoreciow," év Arjpvm Kxatameodv éxdAxeve, mmpwhels TH mdde, "td 8€ Kvaar pwdovro dpatai." éxets at larpdv, odxi xaAkéa pdvov ev Oeoisdé larpds piAdpyupos jv, 'AoKkAnmds dvopa att®@.

Kai cou Tov adv mapabncopar mrounryy, rov Bowdriov ivdapov: érpame Kdxetvov dydvopt c8@ xpvads ev xepot gaveis: op, xepot 8 dpa Kpoviwy|pibas 8.' dupoiv aumvodyt orépywy Kabeirev 7) ¥ A a) aoe dkéws, aldwy S€ Kepavvds evéoxnibe® udpov, » Kat Edpumidns Zeds yap Kataxras maida Tov euov airios *AckAnmuy, atépvorow éuBadwy pdrdya.

1 dumvody Pindar. dyumvods mss.

2 évéoxnye Pindar. foxnype mss.

« Homer, Iliad v. 385-387.

> Phoebus is of course Apollo.

The thought of dogs being offered to Ares leads Clement on to describe, in & characteristic digression, an even more absurd sacrifice.

¢ Callimachus, Fragments 187-8 Schneider. i EXHORTATION TO THE GREEKS > Such was the lot of Ares, when Otus and strong Ephialtes, oyap.

** | Sonssof Aloeus, seized him, and chained his limbs in strong — II stters ; And ina dungeon of brass for thirteen months he lay a captive.?

EN Blessings be upon the Carians, who sacrifice dogs to $ him!

May Seythians never cease offering asses, as * | Apollodorus says they do, and Callimachus too, in the following verse:

In northern lands ass-sacrifices rise When Phoebus first appears.* Elsewhere the same writer says; 1€y Rich sacrifice of asses Phoebus loves.¢ 70 | Hephaestus, whom Zeus cast out of Olympus, " from Hephacstus

€& # the threshold of heaven," @ fell to earth in Lemnos 6s § and worked as a smith.

He was lame in both feet, jv, | "but his slender legs moved quickly under him." * You have not ong, a smith among the gods, but a jot q doctor as well.

¢ doctor was fond of money, and his name was Asclepius. I will quote your own poet, asciepias y Pindar the Boeotian :

, ~ Gold was his ruin; it shone in his hands, ; Splendid reward for a deed of skill ; Lo! from the arm of Zeus on high Darted the gleaming bolt for ill ; Snatched from the man his new-found breath,

'Whelmed the god in a mortal's death'

4 And Euripides says:

"Twas due to Zeus ; he slew Asclepius, _ My son,—with lightning flame that pierced his beart.* of *"

0° @ + Pindar, Pythian Odes iii, 97, 100-105, # Euripides, Alcestis 3-4.

CLEMENT OF ALEXANDRIA CaP odros pev odv Keira Kepavywlels ev tots KuvooIl i ey DiAdxopos Sé ev Trym Mocedavd aes , Lee dor tysdcbar iarpdv, Kpdvy S€ émucetoar LixeAlay kal évraida adrov reBapbar.

TarpoxAjs te § @o¥ } Lodor\iis ¢ ved ¥ Len Oovpwos Kai Lopoxdfjs 6 vedrepos &v riot! tpa ypdtats foropetrov® roiv Avooxovpow® répidvOpemw Twe TodTw Tw Avockodpw emixinpw eyerécOnv,4 ye , ° ' t el rw ixavos morwcacbar "Opnpos 76 dedeypevov tods 8 75n Kdrexev uoiloos ala év Aaxedaipon at0., pin ev rrarpids yain. mpocirw Sé kal 6 ra Kumpiaxd rroujpara ypdibas Kdorwp pev Ovntds, Oavdrou S€ of aloa rémpwrat:

Pan aareary®, , wy adrap 6 y' aBdvaros ToAvdevKns, dlos "Apyos.

Tobro wey trountiKds eevoaro:

"Opnpos dé d£vomuotérepos adtod eimwy epi dudoiv rotv Avooxovpow, mpos 8é kal tov "Hpaxdéa <iSwAov édéeyEas* "dara" yap " 'Hpars drwy emi gata" yap pakdfja, peydAwy émicropa » re , aranen , Epywr.""

"Hpaxdda ody kat atrés "Opnpos Ovnrov oldev dvOpwrov, 'lepuvupos S€ 6 pirddcogos Kal Thy oxéow atrod idnyetras tod owparos, piKpdr, dprdrpiya, pworixdv:

Arxatapyos S€ axiliav, veupwon, péAava, ypumsy, dmoxapondv, teravdtpixa. odros otv 'HpakdAjs dv0 pos tots mevrijxovra. érn BeBuwkds karéotpee tov Biov 81d. arp. THS ev Olrn mupas | Kexndevpevos.

1 & rt Welcker. év rpict a138. loropetrov Sylburg. loropelrwy mss.

3 roiv Acorxotpow yiburg. 7 Avogkotpw Mss.

« Homer, Iliad iii, 243-244, EXHORTATION TO THE GREEKS This god, then, killed by the thunderbolt, lies on the cHap. frontier of Cynosuris.

But Philochorus says that in pJia, Tenos Poseidon was honoured as a doctor.

He adds that Sicily was placed upon Cronus, and there he lies Cronus buried.

Both Patrocles of Thurium and the younger Sophocles relate the story of the Twin Brothers in The Twin some of their tragedies.

These Brothers were simply Brothers two men, subject to death, if Homer's authority is sufficient for the statement, they ere now by life-giving earth were enfolded,

There in far Lacedaemon, the well-loved land of their fathers.* Let the author of the Cyprian verses? also come forward:

Castor is mortal man, and death as his fate is appointed ; But immortal is great Polydeuces, offspring of Ares.

This last line is a poetic falsehood.

But Homer is more worthy of credence than this poet in what he said about both the Brothers.

In addition, he has proved Heracles to be a shade.

For to him Heracles "Heracles, privy to great deeds," is simply "a man."¢ Heracles, then, is known to be mortal man even by Homer.

Hieronymus the philosopher sketches his bodily characteristics also,—small stature, bristling hair, great strength.

Dicaearchus adds that he was slim, sinewy, dark, with hooked nose, bright gleaming eyes and long, straight hair.

This Heracles, after a life of fifty-two years, ended his days, and his obsequies were celebrated in the pyre on Mount Oeta.

> i.e an epic m bearing the name of Cypris, or Aphrodite. the extant fragments are printed at the.end of D. B. Monro's Homeri opera et reliquiae (Oxford 1891), the above lines being on p. 1015.

¢ Homer, Odyssey xxi. 6.

, CLEMENT OF ALEXANDRIA cap.

Tas 5¢ Modoas, ds"AAkpav? Avs kat Mvqpootvns , : yeveadroye? Kal of Aowrol wointal Kal ovyypadets exBedlovow Kal o¢Bovow, 75n 5é Kal GAat mdXeus povoeia Tepevilovaw? atrais, Muods® otcas Beparrawidas tavras edvytar MeyaxdAd 7 Ovydrnp %

6 8¢ Mdxap AcoBiwv pév eBacirever, dedépero be det mpos mYyevaixa, qyavderer be q Meyandds rep THs wnTpos* Th 0) ovK eyeMe 3 Kau Mvods Beparrawidas tadras tooavras tov dpiOucv

@vetrat Kat Kade? Motoas* xara tiv Suddexrov tiv Aioddwy. tatras édSdéaro ddew nab xOae pilew Tas mpdges Tas mradauds euperds. at 3e ovvexas KBapilovoat Kat Kahds karenddSovoa. Tov

Mdkapa €BeAyov Kal karémavov tis dpyis. od 81) xdpw q Meyandds xaplorijpioy adras ® bmép Ths pntpos aveOnxe xaAKas Kal dva mdvta éxédevoe

Kal at pev Modoa roaide:

Se foropia mapa Mupoidw 7H AcoBiw.

*Axovere 81) obv Té&v Tap' tuiv Bedv Tods Epwras kat Tas mrapadd£ous ris dxpacias pv0odroyias Kat tpatuara attav Kat Seopa Kal yéAwras Kat pdxas Sovreias re ert Kal ovpmdora ovprdAoKds

7? ad kal ddxpua kat dn kat paxddoas ndovds. kdAet pot Tov Tloced Kat rov xopov ta&v SiepOapA eer en es f + Auvued peeve dr? abrob, rhv 'Audutpirny, thy "Apopdvyy, yy 'Addanv, tv Medavinany, tiv 'AAxudvynv, Thy ead a ee ee InroOdnv, tiv Xidvyv, tas dAAas tas pupias: ev als 8) Kat tooatras ovens ért tod Ioceddvos dpadv eorevoxwpeiro 7a 7dOn* Kader pow Kal Tov 1 Adkpay Berg.

2 reuevltovow Sylburg. bev Yfovor mss.

3 Muods Stihlin. jovcas mss, EXHORTATION TO THE GREEKS As for the Muses, Aleman derives their origin from onap.

Zeus and Mnemosyne, and the rest of the poets and 9/1 ¢ prose-writers deify and worship them; to such an the Muses extent that whole cities dedicate "temples of the Muses" in their honour.

But these were Mysian serving-maids purchased by Megaclo, the daughter of Macar.

Now Macar, who was king over the Lesbians, was constantly quarrelling with his wife, and Megaclo was grieved for her mother's sake.

How could she be otherwise?

So she bought these * Mysian serving-maids, to the correct number, and pronounced their names Moisai, according to the Aeolic dialect.

She had them taught to sing of ancient deeds, and to play the lyre in melodious accompaniment ; and they, by their continual playing and the spell of their beautiful singing, were wont to soothe Macar and rid him of his anger.

As a thankoffering for these services Megaclo erected, on her mother's behalf, bronze statues of the maids, and commanded that they should be honoured in al] the temples.

Such is the origin of the Muses.

The account of them is found in Myrsilus of Lesbos.

Now listen to the loves of these gods of yours; to The inconthe extraordinary tales of their incontinence; to {veneer their wounds, imprisonments, fits of laughter, conflicts, and periods of servitude.

Listen, too, to their revels, their embraces, their tears, passions and dis- 'solute pleasures.

Call Poseidon, and the band of maidens corrupted by him, Amphitrite, Amymone, Alope, Melanippe, Alcyone, Hippothoé, Chione and the thousands of others.

Yet in spite of this great number, the passions of your Poseidon were stil] un4 Molcas Miller, pvcas mss.

5 atrds Stéhlin. advrats mss, F CLEMENT OF ALEXANDRIA cap. "Ard\Aw:

DoiBss eorw odros Kal pdvtis dyvos cal ovuBovros Gyabés: GAY od radra # Ereod Kai ovpBovdros ayabds od Tatra 7) Lrepdrn A€yet od5é 7 AlBovoa od8é 4 'Apowdn oddé 7

Zevinmn od5é 7 Tpo8dn 088€ 7 Madpmyoca oddé rar , P eer, , fast Addvy yap ebépuye pdvn Kal tov pdvrw kal tiv POopav. adbrds te 6 Leds emt maow jKérw, 6" narnp" Kal? dpas ' dvipav re Oedv te.' toocobros mept Ta adhpodioia efexdOn, ws émOupeiv pev macdv, éexmdnpodv Sé eis mdcas thy émOupiav. everipmrato yodv yuvaikdyv odx rrov } atyév 6 Qpourdy tpdyos. Kal aod, d

Opnpe, reBatpaxa 7a. Troujpara:

| 28 P. q. kal kvavénow én' ddpvar veice KpoviwyapBpdcra 8° dpa xaitrar éreppdicayto dvaxros kparos am' dBavdro.o péyay 3° éddAtkev "Odvptrov.

, « LAL . os cepuvdv dvamAdrrets, "Opnpe, tov Ala Kal vedpa , +n t Byy2 mepidarrers adT@ TeTysnpevov.

GAN' éav emdeiEns podvov, dvOpwre, Tov KeoTdv, e€edAdyyetar Kal Zeds kat 4 Kdpn Kataoxtverat. eis dcov 8' eAjAaxev! doedyetas 6 Zeds éxeivos 6 per' *AAKprvns rocavras 7duTa0ycas viKTas: ovdé yap at viKTes ai éwéa 7H dxoAdotw paxpat (das Sé eumadw

1 8 Adfraxev Dindorf, dxedpNaxev a188, @ Homer, Iliad i. 544 and elsewhere.

» This was probably a sacred goat kept at Thmuis, and treated as the incarnate manifestation of some god.

At the neighbouring town of Mendes such an animal was worshipped, as we learn from Herodotus ii. 46; see also Clement, on p. 85 of this volume.

Thmuis is mentioned in « Herodotus ii. 166 as the name of a town and district in Egypt.

The goat, like the bull, would be chosen for veneration on account of its procreative force.

Clement regards it (ii. Stromateis 118. 5) as a type of the sensual man.

EXHORTATION TO THE GREEKS satisfied.

He is Phoebus, a holy cHap. prophet and good counsellor!

But this is not the Apollo opinion of Sterope, or Aethusa, or Arsinoé, or Zeuxippe, or Prothoé, or Marpessa, or Hypsipyle.

For Daphne was the only one who escaped the prophet and his corruption.

Above all, let Zeus-come Zeus too, he who is, according to your account, " father of gods and men."* So completely was he given over to lust, that every woman not only excited his desire, but becamea victim of it.

Why, he would take his fill of women no less than the buck of the Thmuitans > does of she-goats.

I am astonished at these verses of yours, Homer:

Thus spake the son of Cronus, and nodded assent with his eyebrows; Lo! ithe ambrosial locks of the king flowed waving around im 'Down from his deathless head; and great Olympus was shaken.° It is a majestic Zeus that you portray, Homer; ant (

_you invest him with a nod-that is held in honour.

Yet, my good sir, if you but let him catch a glimpse of a woman's girdle, even Zeus is exposed and his locks are put to shame.

Whata pitch of licentiousness did this great Zeus reach when he spent so many nights in pleasure with Alemene!

Nay, not even the nine nights @ were a long period for this debauchee,— ¢ Homer, Iliad i. 528-530.

Strabo says (354) that Pheidias had this passage in mind when he carved the famous statue of Zeus at Olympia.

4 According to the usual story Heracles was begotten in three nights {Lucian, 'Dialogs deorum 10), whence he was called rpiéorepos (Justin Martyr, Oratio ad Graecos 3).

It . is possible that Clement has confused this with the ''nine nights" of Zeus and Mnemosyne which preceded the birth of the Muses (Hesiod, Theogonia 56).

CLEMENT OF ALEXANDRIA cap. 6 Bios dxpacia Bpaxds Fv), tva 81) tiv tov dAckikaxov omeipn Oeov.

Ards vids 'Hpardfs, Avs ds GdnOads, 5 ek pwaxpas yervdpevos vuKrds, Tods pev aProvs rods SwHdeKa TOAAG Tadaimwpyodpevos xpevw, tas 8 mevryiKovra Q@eoriov Ovyarépas vu' diapBeipas pud, porxds duod Kal vupdios

ToaovTwy yevopevos Trapévwy. ovKouy dmeikdTws of mountal "'oxérAvov"" Todrov Kal " aicvAcepyov'"" aroxadodow. paxpov 8 av ein potyelas avrod mavrodaras Kal rraidwv Sinyetobar pOopds. oddé yap ovd€ mraiswy dméoxovro of map' vpiv Geol, 6 pev tis "YdAa, 6 8é 'YaxivOov, 6 Sé Iedomos, 6 5é

Xpvoinnov, 6 5¢ Tavupydous epavres. tovrous tuadv al yuvaixes mpooxvvotvrwy tovs ODeovs, TovovTous is edyéoOwv elvar rods dvdpas tovs éavradv, ovrw awdppovas, ty" daw dpovot Tots Veois

7a toa elnAwkdrtes* tovrous eOilovtwy ot maides dudv odBew, va Kat avdpes yevwvrat eixdva Tropvelas evapyh}) rods Beovds mapaAapBdvovres.

"AM of pev dppeves adrois tév Dedv tows pdvor Grrovot mepi 7a ddpodiowa:

Onddrepar Sé Deal pévov aldo? olkor éxdorn, g¢nolv "Opnpos, aidovpevat af Beal? 81d. ceuvdrnta "Adpodirny iSetv peporxevpérny. at 8& dxodaoraivovaw éumabéorepov ev TH potxeig Sedepevar, f oy g's , "Has emi Turd, LDeadjvn <8 emi>® 'Evdupion, 1 évapyi Markland. évayi ss.

2 [al deat] Valckenaer: Stihlin.

3 <6 éml> inserted by Wilamowitz.

EXHORTATION TO THE GREEKS indeed, a whole lifetime was short for his incontinence, oHAP.

—especially when the purpose was that he might ™ beget for us the god whose work it is to avert evils.

Heracles is the son of Zeus, begotten in this long Heracles night.

Anda true son he is; for long and weary as the time was in which he accomplished his twelve labours, yet in a single night he corrupted the fifty daughters of Thestius, becoming at once bridegroom and adulterer to all these maidens.

Not without reason, then, do the poets dub him "abandoned " and "doer of evil deeds.'* It would be a long story to relate his varied adulteries and his corruptions of boys.

For your gods did not abstain even from boys.

One loved Hylas, another Hyacinthus, another Pelops, another Chrysippus, another Ganymedes.

These are the gods your wives are to worship!

Such they must pray for their own husbands to be, similar models of virtue,—that they may be like the gods by aspiring after equally high ideals!

Let these be they whom your boys are trained to reverence, in order that they may grow to manhood with the gods ever before them as a manifest pattern of fornication!

But perhaps in the case of the gods, it is the The males only who rush eagerly after sexual delights,seoely while guilty Each in her home for shame the lady goddesses rested,° as Homer says, because as goddesses they modestly shrank from the sight of Aphrodite taken in adultery.

Yet these are more passionately given to licentiousness, being fast bound in adultery; as, for instance, Eos with Tithonus, Selene with Endymion, Nereis « Homer, Iliad v. 403.

CLEMENT OF ALEXANDRIA cap. Nypyis ent Alax@ Kal emt Inde? Oeris, emt Se Mop a , vo AR !

29P, laciwve | Anuajrnp kat ent "Addvids Depéparra.

*Adpodirn Se en" "Aper xarnoxvppevn perpAdev ént Kuipay kat 'Ayyionv éynuev cal Dadbovra ng ¥na, ASchvidos, édurovetcer Be ri Bocsmd: éAdxa. Kal Apa "Addvidos, epidoveixer 5é 7H Bocimd: kal dmodvadpevar Sid pijrov af Ocal yupval mpooeixov 7h Troe, et Tis abrdv Sdfer Kady.

16 84) Kal rods dydvas ev Bpaxe? meprodevowpev kat tas emitupBlovs ravract mavnyvpes KaTaMowper, "ToOuid re Kat Néwea al WvOca Kal 7a ee 3a)s Pa exe ¢ ent rovrous *OAvpma.

TvOot pév obv 6 Spdxwy 6 Tlv@tos Opyoxeverar Kal trod ddews 7 mavifyupis karayyéMerat Tv6ia:

"IoOwot 8é oxvBadov mpooZ > ne py ' i Hie énrucev edeewov 4 Oddarra Kat MeAtképryy ddvperat 7a "IoOpsa:

Neuéacr S€ dAAo maidiov 'Apyépopos kexySeurat kal tod maidiov 6 émutddios mpoaayopeverat Newea:

[ica 5¢ duiv rddos eoriv, & TlavédAnves, jvidxou Dpvyds, Kal rod IéAomos tas xods, 7a "OAddpma, 6 Dediov adetepilerat Zevs. pvoripia Foav dpa, ws goucev, of aydves éml vexpots SiabAotvpevor, wWomep Kai Ta Adyra, Kal

SeSqpevvrar dudw. dAAa 7a pev emt "Aypa® pvornpia Kai Ta ev "AApodvre ris '"Arricfjs "AOjvnor mepudpiorat: aloxos dé 78n KoopiKor ot Te dydves

1 "TaolwuSyiburg. ldowne Mss.

The epithet means, literally, "' cow-eyed " ; but it is frequently applied to Hera in the Iliad (e.g. i. 551) in the sense of * with large, bright eyes."

For the connexion between Hera and the cow see A. B. Cook, Zeus, i. pp. 444-457.

> i.e. Paris, son of Priam of Troy. He judged Aphrodite more beautiful than Hera or Athena, and so roused the anger of these two goddesses against Troy.

EXHORTATION TO THE GREEKS with Aeacus, Thetis with Peleus, Demeter with cnap.

Iasion and Persephone with Adonis.

Aphrodite, ™ after having been put to shame for her love of Ares, courted Cinyras, married Anchises, entrapped Phaéthon and loved Adonis.

She, too, entered into a rivalry with the "goddess of the large eyes,"4 in which, for the sake of an apple, the goddesses stripped and presented themselves naked to the shepherd," to see whether he would pronounce one J of them beautiful.

Let us now proceed briefly to review the contests, Review of and let us put an end to these solemn assemblages '"°&*™* at tombs, the Isthmian, Nemean, Pythian, and, above They are all, the Olympian games.

At Pytho worship is paid hedin |, to the Pythian serpent,' and the assembly held inthe dead honour of this snake is entitled Pythian.

At the pythian Isthmus the sea cast up a miserable carcass, and the &™°* Isthmian games are lamentations for Melicertes.

At Isthmian Nemea another, a child Archemorus, lies buried, and it is the celebrations held at the grave of this child Nemean that are called by the name Nemean.

And Pisa,— mark it, ye Panhellenic peoples !—your Pisa is the tomb of a Phrygian charioteer, and the libations poured out for Pelops, which constitute the Olympian Olympian festivities, are appropriated by the Zeus of Pheidias.

So it seems that the contests, being held in honour of the dead, were of the nature of mysteries, just as also the oracles were; and both have become public institutions.

But the mysteries at Agra and those in Halimus of Attica? have been confined to Athens; on the other hand, the contests are now a world- © See p. 3, n. @.

4 See Appendix on the Mysteries, p. 382.

CLEMENT OF ALEXANDRIA cap. kat of daddol of Avowdow emuteAovpevor, KaKds 1 rweveunuevor tov Biov.

Atévucos yap KatedOeiv eis "AiSov yArxdpevos Tyvoes Thy Oddv, Smioxvetras 8 abt@ pacer < tis >, 30P. IIpédcvpvos tovvoya, obk|dpuiobi6 Sé€ pods od kadds, GANG Avovdow Kadds* Kal ddpodiovos Fv 4 xdpis, 6 probes dv nreiro Avdvvoos: Bovdopevy dé

T@ Veh yeyovey 4 alrnas, Kal 8) dmoxveirar mapetew adbr@, «i dvalevéor, Spr ToTWOdpLEVOS tiv brdcxeow. pabdy darfpev emavAAOev adOsov KaraAapBdver tov Ipdoupvor (érebvijxer ydp)* ddoovotpevos TH epacth 6 Atdvugos emi +o pvnpetov épud Kal macyntiG.

KAd8ov odv ours, ws eruyev, exteav dvSpeiov popiov oxevdlerat Tpdmrov ae ~ ys 'warean Day a edeleral re TH KAdSw, THY Undoxeow exTeAOv TH vexp@. wrdpuvnua tod mdbovs tovrov pvotiKoOV gaMoi Kard mdAes dvicravra, Avovdow: " et Hy yap Avovicw mopmiy érowivro Kal tuveov dopa aidoiovow, dvaidéorara eipyaor' av,2" dyotv 'Hpdfe se vA ° kXevtos, "witds dé "Atdns kat Atdvucos, drew paivovrar Kal Anvatlovow," od Sid rHv peOnv rod odparos, ws ey oluat, tocobrov dcov Sia Ti érroveiSiatov Tis doeAyelas lepopavriav.

Eixérws dpa. of rowide tudv Geol < SodAot >,4 Soddor , Bd Kat mpd® rev Ede mab@v yeyovdres, GMa Kal mpo® rév btw 1 <ris> inserted by Dindorf.

2 dopvara Heinsius: Stahlin.

3 elpyacr' dv Schleiermacher. elpyacra: uss.

4 <d00dou> inserted by Schwartz.

5 apd Miinzel. pds mss.

* Heracleitus, Frag. 127 Bywater, 15 Diels.

EXHORTATION TO THE GREEKS wide disgrace, as are also the phalloi consecrated to cHapP.

Dionysus, from the infection of evil which they have ™ spread over human life.

This is the origin of these phalloi.

Dionysus was Origin of _ anxious to descend into Hades, but did not know the *® Phalloi way.

Thereupon a certain man, Prosymnus by name, promises to tell him; though not without reward.

The reward was not a seemly one, though to Dionysus it was seemly enough.

It was a favour of lust, this reward which Dionysus was asked for.

The god is willing to grant the request; and so he promises, in the event of his return, to fulfil the wish of Prosymnus, confirming the promise with an oath.

Having learnt the way he set out, and came back again.

He does not find Prosymnus, for he was dead.

In fulfilment of the vow to his lover Dionysus hastens to the tomb and indulges his unnatural lust.

Cutting off a branch from a fig-tree which was at hand, he shaped it into the likeness of a phallos, and then madea show of fulfilling his promise to the dead man.

As a mystic memorial of this passion phalloi are set up to Dionysus in cities.

" For if it were not Herscleitus to Dionysus that they held solemn procession and Pam vit, sang the phallic hymn, they would be acting most shameof shamefully," says Heracleitus; "and Hades is the worship same as Dionysus, in whose honour they go mad and keep the Lenaean feast,' * not so much, I think, for the sake of bodily intoxication as for the shameful display of licentiousness.

It would seem natural, therefore, for gods like The gods these of yours to be slaves, since they have become pay? fit, slaves of their passions.

What is more, even before Examples is originally a vegetation god, and is thus but another form of Hades or Pluto, the "wealth-giver."

CLEMENT OF ALEXANDRIA cap. kadoupevev tav mapa Naxedapovios SovAevov dreonrGev Cuydsv "ArddMwv 'Aduytw ev Depais, 'HpakaAjs év LdpScow 'Ouddan, Adopedovre 8" €674reve Tlocedav Kal 'AmdAwv, Kabdmep daxpetos -olxérns, nde eAevOepias Syrovbev SuvyGels Tvyxeiv mapa 700 mpotépov Seomdrou: téTe Kal Ta *IXiov teixn dvwKodounodrny 7 Dpvyi.

"Opunpos 8 tiv 'A@nvav otk aicxtverar mrapadaivew A€ywv 7@ 'O8vacet "'yptccov Adyvov éxovcav'' ev xepoiv" tay 8& 'Adpodirny avéyvwpev, olov dxédacrdv Te

Oeparrawvidiov, mapabeivar pépovoay rH 'EXevy tov Sidpov Tob powxot Kara mpdowmov, Stws abrov eis ovvovoiay draydyntar.

Ilavvacors yap mpds tovtows Kat ddous mapmdAAous avOpeitros Aatpetoar Geods ioropet bSé mus ypddwv:

TAR wev Anurrnp, TAR Se KAvrds "Audryuyjes, thi 8¢ Tloceddwv, tAq 8 dpyupdtofos 'Amé\Mwv dvSpt mapa Ovnt@ Onreveuer! eis evravrov:

TAH 8é Kal ® 6Bpyudbvpos "Apns b70 watpos dvdy«ns, kal 74, éml rovrows.

Tovrois ody cixdtws Emetat Tods epwrixods tudv ap. kat mabyrikods Tovrous Beods avOpwlmonabeis éx mavtos elodyew tpdmov.

"kal ydp Onv xeivors Ovntos xpuis."" TeKumpiot Sé "Opunpos, pdAa axpeBas 'Adpodirny emt rH tpavpatt mapetcdywr ofd kal péya idyovoay avrév te Tov TroAcuiKWwTaTOV

"Apn tb70 tod Atopydovs Kata Tod Kevedvos obraopévoy Sinyovpevos.

ToAduwy S€ Kal rv 'AOnvav 1 @nrevéuev Sylburg.

2 Kal inserted by Sylburg.

EXHORTATION TO THE GREEKS the time of the Helots, as they were called, among cap. the Lacedaemonians, Apollo bowed beneath the , 1, yoke of slavery to Admetus in Pherae, and Heracles Heracles to Omphale in Sardis.

Poseidon and Apollo were Poseidon serfs to Laomedon, Apollo, like a worthless servant, not having been able, I suppose, to obtain the gift of freedom from his former master.

It was then that these two gods built the walls of Ilium for their Phrygian lord.

Homer is not ashamed to speak of Athena Athena lighting the way for Odysseus, "holding a $75site golden lamp" in her hands. We read of Aphrodite, act as how, like a wanton hussy, she brought the stool for #v*

Helen, and placed it in front of her paramour, in order that Helen might entice him to her arms.'

Panyasis, too, relates in addition very many other Panyasis instances of gods becoming servants to men.

He See her writes in this way :— similar Demeter bore the yoke; Hephaestus too; canes Poseidon; and Apollo, silver-bowed, One year endured to serve with mortal man ; Likewise strong Ares, by his sire constrained,°

As a natural consequence, these amorous and The gods passionate gods of yours are brought before us as Pv? subject to every sort of human emotion.

" For truly feelings mortal flesh is theirs."¢ Homer gives evidence of Examples this, when in precise terms he introduces Aphrodite aphrodite uttering a loud and shrill cry over her wound ;¢ and when he tells how the arch-warrior himself, Ares, was Ares pierced in the flank by Diomedes'

Polemon says ® See Iliad iii. 424 and following lines.

The paramour was Paris, whose abduction of Helen from Sparta brought about the Trojan war.

¢ Panyasis, Heracleia, Frag. 16 Kinkel.

4 Iliad v. 855 and following lines.

CLEMENT OF ALEXANDRIA eo. egy a D yo > A cap, 76 "Opvirov rpwOjvar réyer: val iy nal Tov TH "Adwvéa dd 'Hpaxddovs rofevPivat "Opnpos Aéyes kal Tov "HAtov (Adyéay] 1 lavdacas faropet. we, Be xal iy °H Liylay forope? bd 08 W8y 82 xal riv "Hpar rav Luylay torope? dad rob atrob "Hpaxddous 6 attés obros Ilawacas " & Tip jyabderr."

LwotBros 8€ cal rév 'Hpaxdréa apos trav 'laroxowvrdéy Kata ris xepds obraabivas réyer, ef SE *wpatnara, kalaipara: of yap ix@pes of mouprexcol eidexBéorepor Kai ra&v alpdrwr, oFyes yap alsaros fydp voetrat. dvdyxn roivuv feparetas kal Tpopas mapevodyety atrots, dv etow évdecis.

816 tpdrelar nal péfar nal yéAwres nal ovvovoias, otk av adpodiciows ypwperwr avOpwmivois® ob3é maSorrotovppevew ob8€ py brvwoady~ eye ¢ ee et ft ae tu, et dAdvarot kal dvevdecis kal dyjipw darfipxov. perédaBey 8 nai tpandlys dvOpwriins mapa. trois

ABlopw, dravOpdmov 8é Kai dbéopov airés 6 Zeds mapa Avxdove 7G 'Apndds dorutpevos: avopwreiwy yoby évedopeiro capkav oy éxdy.

Sauber yao & Beds de doa Avxdeov 6 'Apkas Hyver yap 6 Beds cbs dpa Avxdwy 6 'Apnds 6 coridtwp atbrot Tov maida xataopdfas Tov atrod

(Nuxrysos Gvopa adrd) mapabein dpov 7H Aut.

Of so eee ¢ xadds ye 6 Zevs 6 pavrixds, 6 duos, 6 ixdowos, 6 } roy" H Atopy (Adyéar] Schwartz, tovGAciov aiyéay mss, 2 $2 Mayor, 8% 8s, 3 dr@pwnivas Reinkens. dvfpdrors mss.

4 dyfpy Potter. dyjpws uss.

4 Polemon, Frag, 24 Frag, hist, Graec, iii, p, 122, % [liad v, 395-397, * Panyasis, Heracleia, Frag. 6. 20 Kinkel.

# Sosibius, Frag. 15 Frag, hist. Graec, ii, p, 628, EXHORTATION TO THE GREEKS that Athena too was wounded by Ornytus*; yes, and cHap. even Hades was struck with an arrow by Heracles, ,.21,, according to Homer; and Panyasis relates the Hades same of Helius.

This same Panyasis further relates Helius that Hera, the goddess of marriage, was wounded by Here the same Heracles, "in sandy Pylos."* Sosibius Heracles says that Heracles himself was struck in the hand, by the sons of Hippocoon.?

If there are wounds: there is also blood; for the "ichor" of the poets is a more disgusting thing even than blood, the word ichor meaning putrefaction of the blood?

It is necessary, therefore, to supply the gods with=gods attendance and nourishment, of which they are in sitjectto need; so they have feasts, carousings, bursts ofbodily laughter and acts of sexual intercourse, whereas if " they were immortal, and in need of nothing, and untouched by age, they would not partake of the pleasures of human love, nor beget children, nor even go to sleep.

Zeus himself shared a human Zeus for table among the Ethiopians/ and an inhuman and °*™Pl¢ unlawful table when feasting with Lycaon the Arcadian; at least, he glutted himself with human flesh.

Not wilfully, however, for the god was unaware that, as it appears, his host Lycaon the Arcadian set before him, as a dainty dish, his own child, Nyctimus by name, whom he had slaughtered. Whata fine Zeus he is, the diviner, | the protector of guests, the hearer of suppliants, the ¢ "Ichor" is the blood that flows in the veins of the gods ; cp. Iliad v. 340, But the word is also used of matter, or corrupt discharges from the body.

See references in Liddell and Scott, s.v.

4 Miad i. 423-424, 9 See Pausanias viii. 2.3.

The story of Lycaon is discussed in A. B. Cook, Zeus, vol. i. pp. 63-81.

CLEMENT OF ALEXANDRIA oar, HElAixios, 6 mravoudaios, 6 mpootpomaios: paANov T 8 <6>1 ddixos, 6 dBeopos, 6 dvopos, 6 dvdatos, 6 a rary) ¢ yo? aravOpwros, 6 Bias, nm '¢ epwrixds. adda Tore pev Fv, Bre ToLodros yy, Ore

~ avOpwros Fv, viv 8é 78n por Soxovar Kal of piOor div yeynpaxevar.

Zeds overt, od KUKvos €otiv, ovK detds, od avOpwros epwriKds* ovy tmrarat Beds, od madepacre?, od piri, od BidLerar, Katro modal kat Kadal Kal viv er yovaixes kat Ardas edmperdorepat Kal LepedAns

Gxpadrepar, peipdxia S€ dpadrepa Kal modcrikwtepa Tod Dpvyiov Bovxddov. mod viv éexeivos 6 sap. aeTés; 700 5€ 6 KUKvos; mod 5é adrés | 6 Zevs; yeynpaxe pera. Too Trepod: od yap Symov peravoet tots épwrikois o¥dé madeverar owdpoveiy. vodrat S¢ dpiv 6 pdbos: dmbavev 4 A7jda, dmebavev 6 KUxvos, dméBavev 6 detds.

Cxret cov tov Ala: pa Tov ovpaydy, ada Thy yaw moAuTpaypovet. 6

Kpys cou dinyjoerat, map' @ Kal réBarrat, Kadripaxos év duvors kal yap tdgov, ® dva, aeio Kpijres érexrqvavro. téOvye yap 6 Zevs (un Svaddper) cis Arjda, ds KUKvos, Ws derds, ws dvOpwmos epwrikds, is Spdxwv.

1 <> inserted by Sylburg.

@ i.e. Ganymedes ; see pp. 69 and 111.

® Callimachus, Hymn to Zeus 8-9.

This claim of the Cretans to possess the tomb of Zeus is said to have earned for them their traditional reputation as liars.

The two lines of Callimachus, when read in full, distinctly assert this.

EXHORTATION TO THE GREEKS gracious, the author of all oracles, the avenger of opap. crime!

Rather he ought to be called the unjust, |" the unrestrained, the lawless, the unholy, the inhuman, the violent, the seducer, the adulterer, the wanton lover.

Still, there was life about him in These those days, when he was all this, when he was a man; 2", but by this time even your legends appear to me to fous was have grown old.

Zeus is no longer a snake, nor a} swan, nor an eagle, nor an amorous man.

He is not } a god who flies, or corrupts boys, or kisses, or ; ravishes; and yet there are still many beautiful ; women left, fairer even than Leda and nearer their

' prime than Semele, and lads more blooming and: more refined than the Phrygian herdsman.

Where is now that famous eagle?

Where is Zeus himself?

He has grown old, wings and all.

For you may be sure he is not repentant becauseof his love affairs, nor is he training himself . to live a sober life.

See, the legend is laid bare.

, Leda is dead; the swan is dead; the eagle is dead.

Search for your Zeus. Scour not heaven, but earth, } Callimachus the Cretan, in whose land he lies buried, will tell you in his hymns: for a tomb, O Prince, did the Cretans Fashion for thee.® Yes, Zeus is dead (take it not to heart), like Leda, faut now like the swan, like the eagle, like the amorous man, P*"s

# dead like the snake.

They run as follows :

Cretans ever do lie; for a tomb, O Prinea, did they fashion Even for thee ; but thou art not dead, for thy life is unending.

Cp. Titus i. 12, and, for:a discussion on the burial-place of Zeus, A. B. Cook, Zeus, i. 157-163.

CLEMENT OF ALEXANDRIA Cap.

"H8n 8€ nal adroit daivovrar of Serodaipoves dkovres pev, Gpws 8 odv cunévres THY TAdYNY THY ep Tovs Beovs* od yap amd Spuds clot raAaipdrov ov' dao mérpys,

GW avdpav yévos eioi, puxpov 8€ Vorepov Kal Spves Ovres edpeOjoovrar Kal métpar.

"Ayapeuvova yoo twa Ala év Ladprn tysdo0a. Urddvdos toropet:

WavordrAjs 5¢ ev "Epwow 71 Kadois 'Ayapeuvova tov "EMjvwv Baoréa 'Apydvvov vewv 'Adpodirns toracba. én' Apyivvw t@ epwudrw.

"Aprepw Se 'Apxddes 'Arrayyopernv kadovpevnv mpootpémovta, ws pynot Kaddiuayos ev Kal KovSvdtris ev MnOdprn érépa terivnrar "Aprepis.

€or, 8 Kat Tloddypas aAAns *Apréuidos ev TH Aakwvirg tepdv, ds dno. UwoiBos.

TloAduwy Se Kexnvéros 'AmdAAwvos oldev dyaAua, Kal *Oyboa3 P. ddyou | mddw "Améd\wvos dAdo ev "HAw. Ty pay ee , . py TT) pevov. evraiba 'Arrouviw Ad Ovovow 'HAeiou- 'Pwyaior S¢ "Amopviw 'Hpaxdret cai Iuper@ dé

1 4 Leopardus. rots Sylburg. rie uss.

@ Homer, Odyssey'xix. 163. The gods were not, according fo Clement, primeval beings, but simply men with a human istory.

° Clement seems to allude to his passage about the statues p. 101 and onwards, ¢ A local cult of Agamemnon (such as the one which existed at Clazomenae—Pausanias vii. 5. 11) had evidently been combined with the worship of Zeus.

See Athenagoras, Apology i.

4 Staphylus, Frag. 10 Frag. hist. Graec. iv. p. 506.

Cp. Athenaeus, p. 603.

EXHORTATION TO THE GREEKS But it is clear that even the daemon-worshippers CHAP. themselves are coming to understand, though against me vtiness their will, the error about the gods; for ofGreek Not from the ancient oak nor rock do they take theirthir own beginning.* goda No; they are of the race of men, though very shortly

, they will be found to be nothing but oaks and rocks,'

There is a Zens Agamemnon* honoered at Sparta, according to Staphylus¢; and Phanocles, in his book entitled Loves, or Fair Youths, says that Agamemnon the king of the Greeks set up a temple to Aphrodite

Argynnus, in honour of Argynnus whom he loved.'

Arcadians worship an Artemis called "the goddess who is hanged," as Callimachus says in his Causes'; and at Methymna another, an Artemis Condylitis, is honoured.

There is also another, a "gouty"

Artemis, with a shrine in Laconia, as Sosibius says.4

Polemon knows a statue of " yawning" Apollo; and another, too, of Apollo "the epicure," honoured in '

These Eleans sacrifice to Zeus "averter of flies,"* and the Romans to Heracles of the same title, ¢ Artemis seems to have been "hanged" annually at Condylea in Arcadia.

See Pausanias vilt. 03. 6, where the children are probably imitating some ancient ritual, Full discussion in Frazer, Adonis, Attis, Osiris, i, pp. 288-297.

See also Callimachus, Frag. 3 Schneider.

° Condytitie may mean "striking," from xovdudifer.

But possibly this is another form of " Artemis of Condylea," called Artemis Condyleatiz in Pausanias viii, 23, 6, + Sosibius, Frag. 14 Frag. hist. Graec. ii. p. 628, * Polemon, Frag. 71 Frag. hist, Graee, ili, p. 185.

See Athenaeus, p. 346, * See Frazer, Golden Bough, part 5, vol. il, p, CLEMENT OF ALEXANDRIA cap. kal DdéBw Ovovow, ods Kai adrods pera Tov audi Tove pate) ye 'sy

, Tov Hpaxdda éyypdgovow. e& 5 "Apyeious:

"Agpodirny TupBwpvxov Opnoredovow 'Apyeior kat Adxwves,) kal Xedvrida S€ "Apreww Umapriarar o¢Bovow: éemel ro Birrew xeAvrrew Kadodow.

Olet robév mapéyyparra* tabrd cou Kopilecbar 7a. bf" tyav maparieueva; oddé Tovs cods yrupilew eoixas ovyypadgeis, obs eyed udprupas emi Ty onv dmoriay KaAd, dBdov xAevns, @ dSeiAauor, Tov mavra tpadv aBiwrov dvrws Biov eumenAnkdras.® otxi pévror Zeds padaxpos ev "Apyet, Tyswpds 5é aos ev Kunpy teripnobov 4; ov 5é "Agpodirn meptBacot® pev 'Apyetou, éraipg Sé "A@nvator Kat kadurrdyw> Avovow Lupaxovaoror, jv Nixavdpos

6 montis "KaddlyAourdv'' mov Kéxdynkev; Ardvuoov S€ 75n ouvm® tov xoipoydrav:

Lucvedvroe Tovrov mpooxuvotow én t&v yuvaikeiwy tafavTes tov Avdvucov popiwy, épopov atcxous tov bBpews ocBalovres' dpynydv.

Towide pév adrois of Geol, rowide Kal avroi, mailovres ev Beois, waddov Sé eunailovres kal evuBpilovres odiow avrois.

Kat méaw BeAtious Aiydmrion kwpndov Kal Kard médes .

7a Gdoya tdv Coswv exrerysnxdtes irep "EMnves | Tovovrous mpooxvodvres Geovs; Ta pev yap e \ f aaa yy? oe \ kal @npia, add' od poryixd, GA' od pdxda, wapa gdvow Sé Onpever ASovnv ode Ev. of 5é droit, 1 al Adxwves placed by Stahlin after 'Apyelous (1. 2).

2 obey wapéyyparra Stihlin. dev rapayéyparra mgs.

3 dumewdnxéras Stuhlin.

* rerlunodov Sylburg. erimfcOwy mss.

5 wepBacot Dindorf. wep:Bacly mss.

6 cadd\crvyy Sylburg. xaddurdpyy Mss.

@ Nicander, Frag. 23 Schneider.

EXHORTATION TO THE GREEKS as well as to " Fever" and " Fear" which they even cmap. enroll among the companions of Heracles.

I pass ™ by the Argives; Aphrodite the "grave-robber" is worshipped by them, as well as by the Laconians, Furthermore, Spartans venerate Artemis Chelytis or the "coughing" Artemis, since the verb corresponding to Chelytis is their word for "to cough."

Do you think that the examples which I am Further addueing are brought to you from some improper Zamples source?

Why, it seems as if you do not recognize writers your own authors, whom I call as witnesses against your unbelief.

They have filled your whole life with godless foolery, until life has become truly intolerable.

Tell me, is there not a "bald"

Zeus honoured in Argos, and another, an "avenger," in Cyprus?

Do not Argives sacrifice to Aphrodite divancatriz, Athenians to her as "courtesan," and Syracusans to her "of the beautiful buttocks," whom the poet Nicander* has somewhere called "of the . beautiful ramp"? I will be silent about Dionysus choiropsalas, The Sicyonians worship this Dionysus as the god who presides over the woman's secret parts; thus they reverence the originator of licentiousness, as overseer of what is shameful.

Such, then, is the character of the Greek gods; such, too, are the worshippers, who make a mockery of the divine, or rather, who mock and insult themselves.

How much better are Egyptians, when in Hyer , cities and villages they hold in great honour the arta ae irrational animals, than Greeks who worship such are better gods as these?

For though the Egyptian gods are ™*? beasts, stil] they are not adulterous, they are not lewd, and not one of them seeks for pleasure contrary to its own nature.

But as for the character of the CLEMENT OF ALEXANDRIA CaP. ti Kal xp) A€yew Err, droxpdvrws abrév SeAyu Aeypevenv ; AM odv ye Aiytrriot, dv viv 8) euvjoOny, sP. kara Tas Opyoxeias | Tas op@v eoxédavratceBovor Se adrav Lunvirar! ddypov tov ixOdv, wadrnv Se

(dos? odros iyOus) of rHv "Ededavrivyny oikodvres, "Oftvpuyyxtrar tov Pepevupov ris xX@pas adrdv eT ew ve ee at Opoiws txOuv, ere ye piv 'HpaxAcomodAtrar iyvedpova, Lalrar 5€ Kat OnBator mpdBarov, AvkomoXirar Sé€ AvKov, KuvoroAirar S€ Kvva, tov "Amw

Meppirar, MevSjovor tov tpdyov. spets S€ of ink Sree » pn sa ey mdvr' dpelvous Aiyurrriwv (xvi 8¢€ eimeiv xeipous), ot tovs Aiyurrious donuepat yeAdvres od travecbe,? moto rwes Kat wept ra ddoya La; Oeocadol pev dpav Tovs TeAapyods TeTYysHKacr Sia THY cuvjOerav,

OnBaior S€ ras yards Sa riv 'Hpaxdgous yeveow. ri 8€ mddw @erradrol; pdpynxas ioropodyras o¢Bew, émet tov Ala pepabyxacw spowbdvra pdpynne tH KAjropos buvyarpi Evpupedovon puyfvas kal Muppiddva yervfjoa ToAduwv 5€ tods audi tiv Tpwdda Katouxodvras taropet Tods émywpious ee Bef «ek \ pis <a€Bew >,° obs opivOovs xadodow, ért Tas veupas

1 Zunvira: Ortelius and Canter (in Sylburg). ednvira: mss, 2 Gddos Potter.

3 waveode Heinsius. mavcecde mss.

4 roiol Wilamowitz. drrofol mss.

5 <géBew> inserted by Dindorf.

@ The Apis bull was regarded as an incarnation of thegod Ptah, or Osiris. Certain peculiarbodily marks distinguished him from other bulls, and when found he was tended with deep veneration in a shrine at Memphis.

At his death there was great mourning, and a stately funeral.

See Herodotus iii. 27-28, > See Herodotus ii. 46.

¢ The story is given in Antoninus Liberalis, ch. 29.

EXHORTATION TO THE GREEKS Greek gods, what need is there to say more?

They gqap, have been sufficiently exposed. i Egyptians, however, whom I mentioned just now, rxamples of are divided in the matter of their religious cults. Feyptian

The people of Syene worship the fish phagrus; the worship inhabitants of Elephantine another fish, the maeotes ; the people of Oxyrhynchus also worshipa fish, that which bears the name of their land.

Further, the people of Heracleopolis worship the ichneumon; of Sais and Thebes, the sheep; of Lycopolis, the wolf ; of Cynopolis, the dog; of Memphis, the bull Apis¢; of Mendes, the goat.

But as for you, who are in every way better than Egyptians,—I shrink from calling you worse—you who never let a day pass without laughing at the Egyptians, what is your attitude with regard to the irrational animals?

The Thessalians among you give honour to storks by put Greeks reason of old custom; Thebans to weasels on account also worship of the birth of Heracles.° What else of Thessalians ? examples 'They are reported to worship ants, because they have &V" been taught that Zeus, in the likeness of an ant, had intercourse with Eurymedusa the daughter of Cletor and begat Myrmidon.?

Polemon relates that the dwellers in the Troad worship the local mice (which they call sminthoi), because these used to gnaw birth of Heracles was retarded by the Fates to please Hera.

But Alcmene's companion Galinthias (cp. galé, a weasel) ' told them that the birth was by the will of:Zeus, whereupon they ceased opposing it.

They punished Galinthias, however, by turning her into a weasel.

When Heracles grew ap he remembered her good deed and built her a shrine.

¢ Thebans thereafter used to offer her the first sacrifice at the feast of Heracles, 4 The legendary ancestor of the Myrmidons, a Thessalian tribe.

The name may be connected with myrmezx, an ant.

CLEMENT OF ALEXANDRIA cap. TOv TroAepiov Sivérpwyov tav TéEwv Kal LpivOrov 1 -AnédMwva dnd tov prdv exelvov émedrpucav.

'HpaxdeiSns 8¢ ev Kriceow iepav repli tiv 'AKapvaviay dyoiv, 0a 7o "Axridy éorw aKpwrnpiov kal tod "Amd\wvos rob 'Axtiov 76 iepdv, tats , , ~ '

\ py plats mpoOvecPar Bodv. od8é piv Lapiwy exAjoopa (mpoBatov, ws dynow Eddopion, oéBovor a5 P, Ldytor) ovde ye Tv THY Dowixny Lipwv

| KaroovvTwy, dv of wev Tas meptorepds, of S€ Tods (x9ds obrw o¢Bovor mrepittads wis 'HAetou tov Ata.

Elev 87+ ered) od Beoi, ots OpnoKevere, adfis éemoxépac0ai pou Soxet ef dvrws elev Saipoves, Sevrdépa tadrn, ws tpeis pared, eyxaradreyduevor tage. ef yap odv Saipoves, Nixvor te Kal puapol.

€ore pev edevpety kal dvadavddv otrw Kard modes Saipovas emywpious tysny éemdperopévous, Tapa KuOviows Mevedquov, mapa Tyviors KadAoraydpar, mapa AndAios "Aviov, mapa. Adkwow 'AotpdBaxov.

TyGrar Sé tis Kal Dadnpot xara mpvpvay pws: kal 4 Tlv0ia ovvérage Ovew TWAataedow 'Av8pokpare. kal Anuoxpdre: Kal Kurdaiw Kat Aevkwve tav Mydixav dxpaldrvrwy dydvwv. gore Kal @ Compare the story in Herodotus ii. 141, where Sennacherib's army, invading Egypt, was rendered useless by the ravages of mice.

> Polemon, Frog. 31 Frag. hist. Graec. iii. p. 124, ¢ Heracleides Ponticus, Frag. hist.

See also Farnell, Cults of the Greek States, i. p. 45.

¢ Euphorion, Prog. 6 Frag. hist. Graec. iii. p. 73.

¢ The Syrian goddess Derceto was represented with the body ofa fish, and her daughter Semiramis took the form of a dove.

1 See Herodotus vi. 69.

EXHORTATION TO THE GREEKS through their enemies' bowstrings *; and they named CHaP.

Apollo 'Smintheus' after these mice.» Hleracleides, ™in his work on The Founding of Temples in Acarnania, says that on the promontory of Actium, where stands the temple of Apollo of Actium, a preliminary sacrifice ofan ox is made to the flies. Nor shall I forget the Samians, who, as Euphorion says, worship the sheep;4 no, nor yet. the Syrian inhabitants of Phoenicia, some of whom worship doves, and others fishes,* as extravagantly as the Eleans worship Zeus.

Very well! since they whom you serve are not Porheps gods, I am resolved to make a fresh examination to tsGrek see whether it is true that they are daemons, and tecondary should be enrolled, as you say, in this second rank of Geltiesor divinities, For if they really are daemons, they are greedy and foul ones. We can discover perfectly clear examples of daemons of local origin who glean mxamples of honour in cities, as Menedemus among the Cythnians, © |. 4.

Callistagoras among the Tenians, Anius among bere: the Delians and Astrabacus among the Laconians.f Honour is paid also at Phalerum to a certain hero " at the stern,"# and the Pythian prophetess prescribed that the Platseans should sacrifice to Androcrates,

Democrates, Cyclaeus and Leucon when the struggles with the Medes were at their height.* And the man ¢ This hero is Androgeos, on account of whose death at Athens the annual tribute of seven youths and seven maidens was Imposed by his father Minos upon the Athenians; from which they were delivered by Theseus. A scholiast, commenting on this passage, says that figures of Androgeos were set "at the stern of ships."

Phalerum was the ancient pert of Attica, whence accordingto tradition Theseus emrked on his journey to Crete.

See Pausanias i. 1. 2-4, + See Plutarch, Aristeides xi.

CLEMENT OF ALEXANDRIA oar. dAAous mrapmdMous aurideitv Saipovas TH ye Kal TT ouiKpov diabpeiy Suvapeve tpis yap pupioi elow emi xBovi movdvBoreipy

Saipoves aBavaror, dvAakes pepdrrwv avOpamwv. tives eioly of dvAaxes, @ Bouwdrie, py POoveons 7} SHfAov ws odrow Kal of TovTwr emiTysdTEpot, of peydAor Saipoves, 6 '"AmdMwv, 4 "Aprepis,

4 Anrad, 4 Anurjrnp, 4% Képn, 6 TlAodrewy, 6 "HpakdAjs, adrés 6 Zevs.

GAW odk drodpavar pas gvddrrovow, *Ackpaie, pi) dpaprdvew dé lows, of duapridy Sira ov memeipapevor. evraida 8) 76 mapoynddes emipOeyEacIar dpydrrer " narhp avovbe: maid ere?" mathp avovbérnra! maida vovbere?. el 8 dpa Kai elol pvdaxes obror, odk edvoig TH mpos pds mepimabeis, ris 5¢ tuedaris dmwicias exdpevor, KoAdkwy Sixny, eyxpiumrovrar 7H Biy,

Serealdpevor Kamv@. atroi mov eLoporoyodyrat of Saipoves Ty yaotpysapylav Thy adtdv, AowBijs Te Kvions Te TO yap Adxoper yepas ipeis, | a6P. Adyovres. tive 8 dv dwviv addy, «i dw AdBovev Alyurriwv Beoi, ofa airovpor Kal yada, mporjoovrat 7} mp 'Opnpuciy re kal moutucny, Tis kvions te Kal opaprutiis pidnv; towide pévror map dpiv ot te Saipoves Kai ot Deol Kal ef twes

1 dvovdérnra Wilamowitz. dvovdérnros mss.

@ Hesiod, Works and Days 252-253.

Hesiod was a native of Ascra in Boeotia, which explains the two appellations that follow this quotation.

> Kock, Comic. Attic. Frag. pp. 616-7, EXHORTATION TO THE GREEKS who is able to make even a slight investigation can OHAP. get a view of very many other daemons; "

For thrice ten thousand dwell on mother earth, Witness of Immortal daemons, guards of mortal men.* Hesiod Who are these guardians, thou Boeotian bard?

Do not refuse to tell us.

Or is it clear that they are these whom I have just mentioned, and others more honoured than they, namely the great daemons, Apollo, Artemis, Leto, Demeter, the Maiden, Pluto, Daemons,

Heracles, and Zeus himself?

But it is not to preventreat are us from running away that they guard us, poet ofall one Perhaps it is to prevent us from sinning, seeing that they, to be sure, have had no experience of sins.

Here indeed we may fitly utter the proverbial line, The father warns his child but not himself.?

Yet if, after all, they really are guardians, they are not moved by feelings of good will towards us; but, being intent upon your destruction, they beset human life after the manner of flatterers, allured They by the sacrificial smoke.

In one place the daemons *PProsch themselves admit this gluttony of theirs, when they from love but for the say, sacrifices Wine and odorous steam; for that we receive as our portion.°

If Egyptian gods, such as cats and weasels, were to Are they be endowed with speech, what other cry are they $nybetter likely to give forth than this from Homer's poems, Egyptian proclaiming a love for savoury odours and cookery? gods?

Be that as it may, such is the character of the ¢ Homer, Iliad iv. 49, .

CLEMENT OF ALEXANDRIA cap, mptBeor domep mystovor kéxAqvrat: odde yap od8é ovoudrwv tiv mevia mpos tas THs doeBelas ovwvbéces.

Ill Dépe 8) odv Kal TodTo mpoobdyevr, cs amdvOpwrot Kal prodvOperror Saipoves elev tpav of Beot Kal odyt pdvov emixatpovres Th ppevoBraBeig tav avOpdmwv, mpos 5 Kat avOpwroKrovias amoAavorres: vuvi pev tas ev aradiois évdmAous diroverxias, veri S€ tas ev mroAduois dvapiOuous g¢urorysias ddopuas adhiow Adovas mopilduevor, Omws Ore pdAvora exorev avOpwreiwy avédyv eugopetobar dovwv: dn S€ xara mdAes Kal €Ovy, ofovel Aowot emoxnpavres, amovdas damyjrnoav dympépous.

*Aproropévns yotv 6 Mecornos 7H "TWOwuynrn Ad tpiaxociovs dméogatev, tooavras opod Kal rovavras KaAAtepeiy oidpevos ExaTouBas* ev ols kal Qedzropmos Hv <6> 1 Aaxedarpoviwy Bacirevs, iepetov edyevés.

Tadpor 8¢ 7d EOvos, of rept rhv Tavpucny xeppdvncov KarouKxoivres, ots dy tay 1 <> inserted from Eusebius, Praep. Ev. iv. 16.

* To understand the point of Clement's onslaught against the '* daemons " it must be remembered that the best Greek teachers of his age, such as Plutarch and Maximus of Tyre, used the doctrine of 'secondary divinities" as a means of preserving their own monotheism without altogether breaking away from theEoRular mythology. 'According tothem, the one Supreme God worked through many ministers, to whom worship could rightly be offered. Clement attacks

EXHORTATION TO THE GREEKS daemons and gods you worship, and of the demigods cpap, too, if you have any called by this name, on the ™ analogy of mules, or demi-asses; for you have no poverty—not even of words to form into the compounds needed for your impiety.

Ul Come then, let us add this, that your gods are inthe gods ge human and man-hating daemons, who not only exult felight in over the insanity of men, but go so far as to enjoy slaughter human slaughter.

They provide for themselves sources of pleasure, at one time in the armed contests in the of the stadium, at another in the innumerable Qutslcl rivalries of war, in order to secure every possible In ware opportunity of glutting themselves to the full with human blood.

Before now, too, they have fallen They like plagues on whole cities and nations, and have $4 demanded drink-offerings of a savage character.

For sacrifices instance, Aristomenes the Messenian slaughtered Examples: three hundred men to Zeus of Ithome, in the belief Armen that favourable omens are secured by sacrifices of Messenian such magnitude and quality.

Among the victims was even Theopompus, the Lacedaemonian king, a Human noble offering.

The Taurian race, who dwell among the along the Taurian peninsula, whenever they capture Tauians this position from the moral. standpoint; the legends and the animal sacrifices prove that all these divinities, whether called gods, demigods, or anything else, were evil in character; there was no distinction between Zeus and the hurablest daemon.

A clear and valuable account of the matter will be found in Dill, Roman Society from Nero, ete. pp. 422-434, CLEMENT OF ALEXANDRIA cap. Eévwev map" abrois dwar, tovrav 8) rav Kara MT @@arrav enratxdrwv, abrixa pada rH Tavpuch xarabdovow "Aprépdt? radras cov rds bualas Evdpuridns emi axnvijs tpaypde?.

Mévyuos 8 toropel & rh rév Gavpaciwy owaywyh ev dy vhs Qerradlas "Ayady dvOpwrov nAet Kal Xelpwr xarabdecOar Auxrious) yap (Kpnrav 8 €bvos eiolv obrar®) "Avrixdetins ev Néarots drogaiverar dvOparrovs daoagdrrev tH Ad, xat AcoBiovs Avoviow riv spoiav mpocdyew Suctav

AwoiSas Adyerr Dwxacis 8 (ode yap adrovs mapamdpisopat)—rovrous TvfoxAjs ev rpiry Tept arp. duovolas TH Tavporrédw "Apréuid: dviPpwmov ddoxavreiy® igropel.

"Epexfeds 8 6 "Arrixds Kal Mdpuwos 6 'Payiaios ras abrav Bvadrny Guyarépasdy 6 pay 7h Depeddrry, cis Anudparos ev mpciry

5€ rots "Amorpomalos, Mdpwos, ods AwpdBeos ev rh rerdpry "Iraduxdiv forope?.

DadvOpurrot éx rovrwy Kxatadaivovrar of Saipoves: Os & ody Savor dvaddyws of BetarSaipoves; of pev owripes edfypotpevor, of 8 owrnpiav airovjevor mapa T&v emBovdwy awrnplas. xoMuepetvy yoty romalovres adrois adds 2 Avnriovs from Eusebius. oxlovs mss.

? obro: from Eusebius. ofrws sta, 8 ddoxavrety from Eusebius. ddoxaciv ass, «That_is, in his play Iphigeneia among the Taurians,

See also Herodotus iv, 103, 'the Taurian peninsula is the modern Crimea, ® Monimus, Frag. 1 Frag. hist. Graec. iv. p. 454.

:Anticleides, Frag. $ 'Mailer, Seript. rerum Alex, Mag. p.

EXHORTATION TO THE GREEKS — strangers in their territory, that is to say, men who cHar. have been shipwrecked, sacrifice them on the spot 1 to Tauric Artemis.

These are your sacrifices which Euripides represents in tragedy upon the stage.¢ Monimus, in his collection of WonderfulEvents, relates that in Pella of Thessaly human sacrifice is offered to also

Peleus and Cheiron, the victim being an Achaean,> ot Pelle Thus too, Anticleides in his Homecomings, declares that the Lyctians, a race of Cretans, slaughter men Human to Zeus;° and Dosidas says that Lesbians offer 8 Seed by similar sacrifice to Dionysus.¢ As for Phocacans,— Lyctians, forI shall not pass them over either—these people are Lesbians,| reported by Pythocles in his third hook On Concord to offer a burnt sacrifice of a man to Taurian Artemis.'

Rrechtheus the Athenian and Marius the Roman py sacrificed their own daughters, the former to PerseBrechtheus phone, as Demaratus relates in the first book of his

Subjects of Tragedy;/ the latter, Marius, to the * Averters of evi" as Dorotheus relates in the fourth book of his Italian History.9

Kindly beings to be sure the daemons are, as Sodsemon. ~~ these instances plainly show!

And how can the forbippers daemon-worshippers help being holy in a correspondcrue! as the ing way?

The former are hailed as saviours; the "°™°™ latter beg for safety from those who plot to destroy safety.

Certainly while they suppose that they are Se Dosidas (or Dosiades), Frag. § Frag, hist. Graec. iv.

PY Pythocles, Frag. 4 Frag. hist. Graee. iv. p, 489, 4 Demaratus, Frag. 4 Frag. hist. Graec. iv, p. 379.

# Marius is said to have been warned in a dream to sacrifice his daughter Calpurnia, in order to obtain a victory over the Cimbri by whom he was hardi pressed,

Plutarch, Collect. parall, 20; Dorotheus, Frag. 3

Miller, Script, rerum Alex,'ag. p. 156, CLEMENT OF ALEXANDRIA cap. adrovs AcAjPaow droogdrrovres avOpumous. od yap obv mapa Tov Témov iepeiov yiverar 6 ddvos, ovd' ef "Aprémdi rus Kat Ad ev lep@ dibev xwpiy

~ Push eeeemaian yo ty, ats waMov 7 dpyh Kal dirapyupia, adAows cpotors Saipoow, emi Bwpots 7 ev dd0is droaddrro: Tov *) cette , sinew avOpwrov, [fepdv]* iepetov emupnuioas, dAAd ddvos éori kat avdpoxracia 4 Tovadrn Avoia. ri 51) odv, yy , ~ oy yw aes & oogiwtaroa trav dwv Cowv dvOpwro, ta pev

Snpia mrepupetyopev Ta dvnepa, Kay Trou TeptToxwpev Gpkw 7) A€ovrt, exrpenopeba, ds 8 dre tis re Spdxovra iSdv madivopoos anéorn

» » a7 ra rea = ovpeos ev Byoons, td te tpdpos EMaBe yvia, ayp 7° dvexwpnoev Saipovas 5€ dAcOpious Kal dAurnpious émBovdAous Te kal pcavOpwmrous Kat Avpedvas dvras mpoaobd88 P, pevor Kal auvevres ovK ek|rpémeobe oddé amroaTpéao

Ghaes' i P ren gpeobe; ti 8 av nat ddnBevoaer of Kaxol, 7 Tiva ey, 'a re , dv wddpeAjoaev; atrixa yotv éxw aot BeAriova Tov tucdamdv tovrwv Oedv, raHv Saysdvwv, émSetar rév dvOpwrov, Tob *"AmdéAwvos Tod parTiKod

'\ - , , , in tov Kipov xat tov Ledwva.

Piddiwpos tyudv © Oar 2yy> 6 DotBos, adr' od PrddvOpwmos. mpovd8wKe Tov Kpotoov tov didrov Kat tod picbod éxAabdpevos Py weiner (otrw gird8ofos Fv) aviyaye tov Kpotcov 8a Tod "Advos ent riv mupav. ovtw pirodvres of Saipoves Byyotow els 16 wip. GA', & dpidravOpwrdrepe kat GAnOdorepe Tod 'AmdMwvos dvOpwre, tov emt

Tis mupas oixreipov Sedeudvov, kat od pev, @ 1 [lepdv] Wilamowitz.

* Homer, Iliad iii, 33-35.

EXHORTATION TO THE GREEKS offering acceptable sacrifices to the daemons, they cHaP. quite forget that they are slaughtering human beings.

For murder does not becomea sacred offering because of the place in which it is committed, not even if you solemnly dedicate the man and then slaughter im in a so-called sacred spot for Artemis or Zeus, rather than for anger or covetousness, other daemons of the same sort, or upon altars rather than in roads.

On the contrary, such sacrifice is murder and human butchery.

Why then is it, O men, wisest of all Why not ; living creatures, that we fly from savage wild beasts fy from. X and turn aside if perchance we meet a bear or a 8 from lion, and beasts?

As in a mountain glade when the wayfarer spieth a serpent, Swiftly turning his steps, his weak limbs trembling beneath 'im, Backward he maketh his way ;* yet when faced by deadly and accursed daemons, ou do not turn aside nor avoid them, although you have already perceived and know quite well that they are plotters and man-haters and destroyers?

What possible truth could evil beings utter, or whom could they benefit?

At any rate, I can at once prove to you that man is better than these gods Menare of yours, the daemons; that Cyrus and Solon are Petter,, better than Apollo the prophet.

Your Phoebus is daemons, a lover of gifts but not of men.

He betrayed his as the story friend Croesus, and, forgetful of the reward he had *ows received (such was his love of honour), led the king across the river Halys to his funeral pyre.

This is how the daemons love; they guide men to the fire!

But do thou, O man of kinder heart and truer speech than Apollo, pity him who lies bound upon the pyre.

CLEMENT OF ALEXANDRIA Gap. LdrAwy, pdvrevoae Tiv GArBevav, ov 8€, & Kipe, KéAevoov dmocBeoOjvar tiv mupdv. owdpdvncov borarov yoov, ® Kpotce, 7H mabe. perapaldv: axdpiords éorw dv mpooxuvets, AapBdver Tov Pechen vo f , , ad picbov Kat pera TO xpvatov WevSerar mad.

'Tédos we ky Mya ew , h A dpa ody 6 daipwy, aAAd 6 dvOpwrds aot déyer. od Aoka parrederar LédAwv: robrov etpycets? dAnOi povov, & BdpBape, tov xpnoudv:

Tovrov emt ris mupas Soxydcets.

"Ober Erect or Oavpdlew riot more davracias draxOevres of mpBrou memAavnpevor Serodayroviay avOpditros KatnyyetAav, Saipovas aduTypious vopoOerobvres o€Bew, elite Dopwreds exeivos ig etre

Meépoy etre dos T1s, of vews Kai Bwyods dvéornoay adrois, mpos 5€ Kal Ovoias Tapacrijcat mpédrot pewv0ervra. kal yap 8) Kal Kata xpdvous Borepov dvérdarrov Beous, ols mpooxuvotev. dyéer tov "Epwra, tobrov <rév> * év rots mpeaButdrois THY

Oedv elvas Aeydpevov erima mpdrepov. odd els mply . ays Lan Son, et , A 7 Xapuoy peipaxidv te édetv Kal Bwpdv SpvoacBar e °Axadnpia xaporyprov ® émtedobs 'yevouevns émBupias:

Kal tis vdoov tiv doddyeay "Epwra kexAjkact, Oeorowbvres axdAacrov éméupiar.

> ae er eat aeen es p s0P. "A@nvator S€ obde rov Tava 7Seoav doris Fv, | mpiv 7 Didiamidyy eiretv abrois.

2 <rdv> inserted by Markland.

3 xapiorjpiov Valckenaer; see Protrepticus 27 P. (p. 64 above) and 42 P. (p. 106). xapiéorepov mss.

@ See the whole story in Herodotus i. 30-33 and 85-88, > Cp. Pausanias i. 30. 1, Athenaeus xiii. p. 609 p; and, for the antiquity of Eros, Plato, Symposium 178 a-c, and Hesiod, Theogonia 120, with Paley's note adloc. The ancient

EXHORTATION TO THE GREEKS Do thou, Solon, utter an oracle of truth.

Cyrus, bid the flaming pyre be quenched.

Come to ™ thy senses at the eleventh hour, Croesus, when suffering has taught thee better.

Ungrateful is he whom thou dost worship.

He takes the reward of gold, and then deceives thee once again.

Mark! it is not the daemon, but the man who tells thee the issue of life.

Unlike Apollo, Solon utters no double-meaning prophecies, This oracle alone shalt thou find true, O barbarian.

This shalt thou prove upon the pyre.* I cannot help wondering, therefore, what delusive How were fancies could have led astray those who were the {hefrst first to be themselves deceived, and the first also, by worshippers the laws they established for the worship of accursed '*) "7? daemons, to proclaim their superstition tomankind.

I mean such men as the well-known Phoroneus, or Merops, or others like them, who set up temples and altars to the daemons, and are also said in legend to have been the first to offer sacrifices,

There can be no doubt that in succeeding ages men used to In later invent gods whom they might worship.

This Eros, (yin. for instance, who is said to be amongst the oldest vented gods of the gods,—why, not a single person honoured him before Charmus carried off a young lad and erected an altar in Academia, as a thank-offering for the satisfaction of his lust; and this disease of debauchery is what men call Eros, making unbridled lust into a god!

Nor did Athenians know who even Pan was, before Philippides told them,° Eros was probably an earth-deity, or god of fertility, and in reality quite different fromthe winged child whoaccompanies

Aphrodite and is the personification of human love.

See Farnell, Cults of the Greek States, ii, pp. 625-6, ¢ Herodotus' vi. 105.

H oT CLEMENT OF ALEXANDRIA Care Eixérws dpa dpynv moder 4 Seco8ayzovia AaBotoa xaxlas dvorrov yéyove myy: elra 8 ph dva~ Komretoa, aneis éni8oow éMbodea Kat toMy &} puetoa, Snpuoupyds mo dv Kxablorara, Saidvev, éxardpPas Otovea Kat mavnytpeas emiredotoa Kai dydduara dnoraoa xal veds dvoixoSopotea, rots

* 37-—-0082 yap o88€ rovrovs cuvmicopat, mpds 3é kat avrots eeddyfw—veds ner ebbrueos dvopatopevous, rdgous Se yevoudvors [rouréors rods tadous ves émixexdnpevous].* tyets 88 dAAd Kav viv SeroSaysovias dxAdbecbe, rots tddovs Tysdv atoyuvdpevor, ey 7@ ved ris "APnvas ev Aapion ey i] dxpordre rdbos éorlv "Axputov, 'APirnow

82 ev dxpordres Keéxpoos, ds dnow 'Avrioxos & 78 &dry trav 'lIoropav, ri 8é "EpryPdvios; ob! &y 7@ vew tis TodudBos xexiSevras; "Tpdpados* 82 5 Eduddrov xat Aaefpas obi & 1@ mepfiddw rod "EAevowiov rod tnd rij dxpowdder; ai 86 Kedeod buyardpes ody! & EXevotn rerdparat; rt oot xaradéyw ras <&>* 'YrepBopéwy yuvatkas;

"Yaepdyn xat Aaodiien xéxAnodov, & 1G "Apreprotyp & Aiko xexySevobov, 16 82 & 7G "Arddwvos toB AnAlov éoriv iep@.

Aedv8pws S¢ KAdoyov' & Maddry rebdpbar dv 7B Adupaty $108. evratia ris Acuxodpuvns 75 pvnpetov odx dfvov mapeMety érropévovs Zijveove 1G Muvdio, | & 7G teph ris op. "Apréudos ev | Mayrnoig nenfbevrar, otdé pny

3 rods Schwartz, os as.

2 [rovréore ws ewixenAnsdvous] Markland, * "Tewdpados from Pausanias i. 5. 2, etc. tuuapor mss, 4 <é from Eusebius, Praep. Ev. ii. 6.

* KA¢oyow Miilier from Arnobius vi. 6 and Apollodorus WL 1. 2. xAdapxoy ares.

EXHORTATION TO THE GREEKS We must not then be surprised that, once daemoncnr, worship had somewhere taken a beginning, it became 4711 a fountain of insensate wickedness.

Then, not being dacmonchecked, but ever increasing and flowing in full grew te.its stream, it establishes itself as creator of a multitude Presmt of daemons.

It offers great public sacrifices; it holds solemn festivals ; it sets up statues and builds temples.

These temples-—forI will not keep silence even about them, but will expose them also—are called by a fair-sounding name, but in reality they are tombs.

But I appeal to you, even at. this late hour But te forget daemon-worship, feeling ashamed to honourtemples are" tombs.

In the temple of Athena in the Acropolis tombs, as at Larissa there is the tomb of Acrisius; and in thefree Acropolis at Athens the tomb of Cecrops, as Antiochus says in his ninth book of Histories.* And what of Erichthonius?

Does not he lie in the temple of Athena Polias?

And does not Immaradus, the son of Eumolpus and Daeira, lie in the enclosure of the Eleusinium which is under the Acropolis?

Are not the daughters of Celeus buried in Eleusis?

Why recount to you the Hyperborean women?

They are called Hyperoche and Laodice, and they lie in the Artemisium at Delos; this is in the temple precincts of Delian Apollo, Leandrius says that Cleochus is buried in the Didymaeum at Miletus.'

Here, following Zeno of Myndus, we must not omit the sepulchre of Leucophryne, who lies in the temple of Artemis in Magnesia; nor yet the altar of Apollo

* Antiochus, Frag. 15 Frag. hist. Graee. i. p, 184, + Leandrius or ficandrint), Frag. 5 Frag. hist. Graec. ii. p. 336. The Didymaeum is the temple of Zeusand Apollo:

-. atDidyma near Miletus.

CLEMENT OF ALEXANDRIA.

Cap. rév ev TeAunood 1 Bwydv tod *"AméMwvos: pvawa elvar cai rodrov TeAunoood? rob pdvrews ioropodow.

TlroAepatos 8¢ 6 tod "Aynodpyov ev 7H a' tav rept tov Diromdropa ev Ilddw réyer ev TH tis "Adpodirns fep@ Kupav te kal rods Kudpou dmoydvous Kexndetobar. adAd yap emidvre pot Tovs mpookuvovpevous tyiv tdpous Zuol udv o88 mas av dpxéoa® yod euot pev od8'

6 mas av dpxécar® xpdvosSuds Be ef uh Saeed P yo buds S€ ef pt srewépyerai tis aicytvn TaV ToAwpevwv, vexpol dpa téAeov dvres vexpois [6vrws] 4 memuorevKdres Treptepyeobe:

@ Seidol, ri kaxdv 1é5€ méoxere; vurri pev tuav eiarat kepada.

IV Ei 8 éru mpos rovros dépwv syiv ra dydApara adra émoKoreiv rapabciny, emovres cis GAnOs Aijpov eipjoere Tiv ovvyGeav, " eépya xeipdv avOpasrwv'' dvaicOnra mpootperdpevor® mddau pev

. ys pee ieee em . yy odv of XKvOa Tov axwakny, of "ApaBes tov iBov, of Idpoa: tov morapov mpocextvouv, Kal tov 1 Tedunoog Stéhlin from Arnobius, and one ms. of Eusebius. reAmoog mss.

2 Tedunoood Stihlin. redpocod mss.

3 doxéoa: from Eusebius. dpxéoy mss.

5 xpoorperduevor Potter. mporperduevor Mss, _: * Ptolemaeus of Megalopolis, Frag. 1 Fray. hist. Graec. lid. p. 66, .

EXHORTATION TO THE GREEKS at Telmessus, which is reported to be a monument cHap. to the prophet Telmessus.

Ptolemaeus the son of "!

Agesarchus in the first volume of his work About Philopator says that in the temple of Aphrodite at Paphos both Cinyras and his descendants lie buried.*

But really, if I were to go through all the tombs held sacred in your eyes, The whole of time would not suffice my need.®

As for you, unless a touch of shame steals over you for these audacities, then you are going about utterly dead, like the dead in whom you have put your trust.

Oh! most wretched of men, what evil is this that ye suffer?

Darkness hath shrouded your heads.° IV If, in addition to this,I bring the statues themThe images selves and place them by your side for inspection, ° the sods you will find on going through them that custom@ is truly nonsense, when it leads you to adore senseless things, "the works of men's hands."

In ancient»), 5.4 times, then, the Scythians used to worship the dagger, images were the Arabians their sacred stone/ the Persians their wwiusht river.

Other peoples still more ancient erected stone ® This verse is not found in Nauck's collection of Tragic Fragments. The sense may be compared with that of St.

° Homer, Odyssey xx. 351-352.

4 Custom, i.¢. inherited traditions about the gods and their worship, was pleaded by adherents of the old religions as a defence against Christian attack ; see p. 197.

1 i.e, the Kaaba at Mecca.

CLEMENT OF ALEXANDRIA CaP. dMwv avOpimwv of ert mradaidrepor Evra iSpvovIV ~ e ' saa) are to mepipavy Kal Kiovas torwy ek AlOw: a 8) kal §dava mpoonyopevero Sia To ameééobar Tis

@ a on a ee mA har DAns. dpwedrer ev "Ixdpw rijs '"Apréudos To dyadwa EvAov Fv odk eipyacpévov, kal tis KiBarpwrias "Hpas ev Ocomeia mpéuvov éxxekoupévov Kal TO oo ee att TACBA, THs Lapias "Hpas, ds dnow 'AeBAvos, mpdrepov pev Fv cavis, torepov Sé emt IpoxAdous dpxovros

41. dvOpravroedés eyévero. émel 5¢ dvOpwrois | daexovilecba. ta Edava yptaro, Bpern Thy eék Bpordv erwvupiav exapmwcato. ev 'Pun dé 7d madadv Sépv gyot yeyovevat tod "Apews

&davov Oddppew 6 ovyypadeds, odSérw TaV TEXVLtav ent ri edmpoownoy TavTnv KakoTExviav cpynkdrwv. ered) Sé vOnoev 4 téxvn, nvénow TrAdYy.

'Qs ev odv rods AlBous Kal ra. EVAa Kal cuveddvTe P es a, ee) Sars gavor tiv Ay adydAuara dvdpeixeda emoujoarro, ols éempophalere edoéBevay ovkopavrobvres Tv dAnBevav, 75n pév adrdbev SiAovod pny adda

Kal amodeiEews Toots émBdeopevov To0 Tomov ov mapaitnréov.

Tov pev odv 'OdAvumiac. Aia Kat oADy aes a yy civ 'AOnvnor TloAudda ex xpucod Kal éAdpavros karackevdoat Dediav mavti mov cages: 7 Se ev

Lduw ris "Hpas édavov Dpyidd. 7H1 Edxdeidov merrorjoban OAvpmiyos ev Laptaxots foropet. 7) odbv dupiBadrere, et THv Lepvadv 'AOjnvnor Kadoupe1 Zulhide 7G Cobet. cusp 7H Mss.

@ Aéthlius of Samos, Fr. 1 Frag. hist. Graec. iv. p. 287.

> Varro, Ant. rer. div. xvi. Fr. 34 Agahd (Jahrb. class.

Phil., 1898, Suppl. Bd. p. 210), and cp. S. Augustine, Civ.

¢ Olympichus, Fr. 1 Frag. hist. Graec, iv. p. 466.

EXHORTATION TO THE GREEKS conspicuous wooden poles and set up pillars of omar. stones, to which they gave the name zoana, meaning

1" scraped objects, because the rough surface of the material had been scraped off.

Certainly the statue of Artemis in Icarus was a piece of unwrought timber, and that of Cithaeronian Hera in Thespiae was a felled tree-trunk.

The statue of Samian Hera, as Aéthlius says, was at first a wooden beam, but afterwards, when Procles was ruler, it was made into human form.

When these rude images began to. be Afterwards shaped to the likeness of men, they acquired the made into additional name dreté, from brotoi meaning mortals,

In Rome, of old time, according to Varro the prosewriter, the object that represented Ares was a spear, since craftsmen had not yet entered upon the fairseeming but mischievous art of sculpture.

But the moment art flourished, error increased.

It is now, therefore, self-evident that out of stones Proof by and blocks of wood, and, in one word, out of matter, Saar" men fashioned statues. resembling the human form, gts Ono to which you offer a semblance of Piety, calumniating workofmen the truth, Still, since the point calls for a certain amount of argument, we must not decline to furnish it.

Now everyone, I suppose, will admit that the statues of Zeus at Olympia and Athena Polias at Athens were wrought of gold and ivory by Pheidias ; and Olympichus in his Samian History relates that the image of Hera in Samos was made by Smilis the son of Eucleides.© Do not doubt, then, that of the goddesses at Athens called "venerable" 4 two were

# These are the same as the Eringes, goddesses of vengeance, mentioned on p.

'hey were called Eumenides, the kindly ones, and at Athens Semnai, the venerable ones, these titles being enphemistic substitutes for their real and dreaded name.

CLEMENT OF ALEXANDRIA car. vw Gedy Tas pev vo Lxdaas érolnoer ek Too KaAovV wdvou Auxvews Aifov, Kedws 8é rv pony adraiv: ioropotvra exw oot? Todduwve Sexvivar ev ri

Terapryn TeV apds Tiaov' py? el?7a &y Tardpors tis Auxias dydApara Aids xat 'AndMwvos Dedias add exeivos® [7a dydAuora]* xabdmrep rods Adovras rods ovr abrois dvaxeysdvovs elpyacrar' ef 8é,

> Z , a@s daci tiwes, Bovdfwos 95 réyun, od S:addpopar exes xal roGrev dyadparoupydv' Ondrepov adroiv fovde. eniypape. xal why Tedreolov roo "ASnvalov, a&s dno Diroxopos, épyov elaly dydAuara evvea~ anyn Hoceddves kab "Apserpirns ev Tiivy mpooxuvovpeva,

Anuerirptos yap & Seurépy tay "Apyokxdy toh év Tiputt ris "Hpac fodvou xal Thy Daa oyyeny kal rév momntiv "Apyov dvaypdder. moMol § dy raya wou Bausdoeay, et dbo 76 ap. HadAdbtov 7d Stomerés xadodpevov, | 6 Awpins xal 'O8veceds foropodvra: pév tpeddoar and *TAlov, mapoxarabécba.

8¢ Anpodavn, ee rev Tonos dordv xareckevdobar, xabdmep Tov Oddumov ef dMdwv sordv "lvdiucod Onpiov.

Kat &) rov foropodvra Avoviowov ev re vréuntw péper n , * > -S , f Py toh Kuxdov mapiornyt.

"Aneddds 8¢ e Tots I ry peony .

. cor Jahn, ty pdow airaiv leropobyrat Exoveas aga, 2 und' ef Miinzel. pndé mss, '

5 éxetvos Wilamowits, éxetva, 33, 4 [ra dydduara] Stithlin.

[wédko , . dydédhyora} Heyse.

- * 4 Wilamowitz, fe mss, * Lychneus is mentioned by Athenaeus (205) as stone from which images were made.

It is probably the same as lychnites, which according to Pliny (Nat, Hist, xxxvi, 14) was a name given to Parian marble, because it

EXHORTATION TO THE GREEKS made by Scopas out of the stone called dychneus,* cuar. and the middle one by Calos; I can point out to you

VY the account given by Polemon in the fourth volame of his work Against Timaeus.'

Neither doubt that the statues of Zeus and Apollo in Lycian Patara were also wrought by the great Pheidias, just as were the lions that are dedicated along with them.

But if, as some say, the art is that of Bryaxis, I do not contradict.

He also is one of your sculptors; put down which of the two you like.

Further, the nine-cubit statues of Poseidon and Amphitrite worshipped in Tenos are the work of the Athenian Telesius, as Philochorus tells us.° Demetrius in his second book of Argolic History, speaking of the image of Hera in Tiryns, records its material, pear-tree wood, as well as its maker, Argus.

Many would perhaps be astonished to learn that the image of Pallas called " heaven-sent " (because it fell from heaven),' which Diomedes and Odysseus are related to have stolen away from Troy, and to have entrusted to the keeping of Demophon, is made out of the bones of Pelops, just as the Olympian Zeus is also made out of bones,—those of an Indian beast'

I give you, too, my authority for this, namely Dionysius, who relates the story in the fifth section of his Cycle?

Apellas vas quarried in underground pits by lamplight (lycknoe= aT lemon, Fr. 41 Frag, hist, Graec. iii. p, 127.

© Philochorus, Fr, 186 Frag. hist, Grase, i. pp. 414-15, @ Demetrius of Troezen, Fr. § Diels (Frag. hist. Grace.

Pcompare this with the image of Artemis at Ephesus, mentioned in Acts xix, 35, which is also called diopetes, or * fallen from heaven" (R.V. margin).

/ é.¢, the tusks of an elephant.

* Dionysius, Fr. 5 Frag. hist. Graec. ii. pp. 9-10.

CLEMENT OF ALEXANDRIA a.

By, , P , , y cap. AcAguois d¥v0 dyat yeyovevar 76. TlaAAddua., Gudw tn' dvOpdzwv dednpvoupyijobar. GV ors pndels broddBn Kal rabrd pe ayvoia mapekévat,? tapabycopa. tod Mopdyou Avovdoov 7d dyadua

*AOirnor yeyovevas ev ex Tod PeAAdTa Kadovpevov Abou, épyov 8€ elvar Likwvos tod Evmaddpov, ais gnor Tlodduwy ev tur emorodj. eyevéoOnv? 8 Kal GArw twe Stw Kpnrixd olpar dvdpravromow eo) AL > Z ae \ (ZxdMus® Kat Adrowos dvopalécOnv)tovrw 5é ta év "Apyer toiv AvooKovpow dydAyara KateoxevacdTny Kal rov ev TipvvO 'HpakAdous dvSpidvra Kal 76 rijs Movvuxias 'Apréuidos édavov

Kai ri mepi ratra diatpiBw, efov adrov tov peyadodaipova tyiv éembdeiéar doris Fv, dv kar' e€oxnv mpds mavrwv ceBaopod Karngupévov dkxovouev, ToOTov <dv> 4 dyetporroinrov eimeivy TeToAunKkacw, Tov Alytmriov Ldpamw; of pev yap adrov toropodow xapioripiov tao Lwwréwv IroAcuaiw TH DiaddAdw 7H Alyurriwv weudsOjvar

Barret, ds Ayx@ tpvxopevous adrods dx' Aiydnrou peramepipapevous © airov [6 TroAepatos] ® dvexrycaro, elvar 5 To Edavov Tobro dyaAua. [Aovrwvosate ayer femrarnes vi Skeaes 6 8é7 Seduevos Tov avdpidvra Kabidpucer ent rijs

1 rapexévac Sylburg. mapyxévar mss.

3 Teddies Sylburg (from Pausanias ii. 15,1, ete.). éxdAns MSS.

4 <8y> inserted by Markland.

5 yerareupapévous Sylburg. peramenyduevos mss.

6 [6 Irodepatos] Arcerius.

7 6 6¢ Heyse. és mss.

EXHORTATION TO THE GREEKS in his Delphic History says that there are two such citar. images of Pallas, and that both are of human work- 'Y manship.* I will also mention the statue of Morychian Dionysus at Athens,—in order that no one may suppose me to have omitted these facts through ignorance,—that it is made out of the stone called phellatas,> and is the work of Sicon the son of Eupalamus, as Polemon says in a certain letter"

There were also two other sculptors, Cretans I believe, whose names were Scyllis and Dipoenus.

This pair made the statues of the Twin Brothers at Argos, the figure of Heracles at Tiryns and the image of Maunychian Artemis at Sicyon.?

But why do I linger over these, when I can show Bven the you the origin of the arch-daemon himself, the one Korahis who, we are told, is pre-eminently worthy of venerais man's tion by all men, whom they have dared to say is work made without hands, the Egyptian Sarapis?*

Some Three relate that he was sent by the people of Sinope as (Ri! a thank-offering to Ptolemy Philadelphus king of Egypt' who had earned their gratitude at a time when they were worn out with hunger and had sent for corn from Egypt; and that this image was a statue of Pluto.

On receiving the figure, the king @ Apellas, Fr. 1 Frag, hist, Grace. iv. p. 307.

* The scholiast describes this as a rough stone quarried from Phelleus, a rocky district of Attica, cp, Aristoph.

¢ Polemon, Fr. 73 Frag. hist. Graec. li. p. 136.

* For Scyllis and Dipoenus see Pausanias ii. 22, 5, ete.

* An account of Sarapis-worship, showing its wide diffusion at this time, will be found. in Dill, Homan Society from Nero, ete, pp, 560-584.

'A different version of this story is to be found in Plutarch, Jsis and Osiris ch. xxviii.

CLEMENT OF ALEXANDRIA cap. dxpas, jv vov 'Pax@tw Kadodow, évOa Kal 7d Y fepdv teripntar rob Lapdmdos, yerrma 82 ois ae: lov.

Broriynv? 38 thy madXaniS Tomots 70 xeupiov. worixny® de ri waMaxida. tedevrjcacay ev KaveBw petayayov 6 Trodepaios Lapev bo Tov mpodednAwpevov onkdv. dAdo S€ gore Tlovrixov elvar Bpéras tov Ldpamuv, periyOar é ets "ANeEdvSpecay pera Tyas mravnyupiKijs.

*Iai8wpos pdvos mapa Ledevedwv tv mpds 'Avrioxela® 7d dyaAwa peraxOfvar Ayer, ev ovrodelg kai adrav yevonevwv Kat td IItoAeuaiov diatpa- , sty eo , Perens asp. dévrwv. ad' 6 ye 'AOnvddwpos | 6 tod Lavdwvos apxailew tov Ldpamw Bovdnbels odk of8? dws4 mepiémecev, edeyEas atrov dyadua elvar yerntov:

Ldoworpiv dyor tov Aiyvmrov Baoidéa, Ta TAEiora. ta&v map' "Edo. rapacrncdpevov eOvdv, éravedOovra eis Atyurrov érayayéobat texviras ixavovs: tov odv "Ootpw tov mpomdropa tov atrod SatSadPjvae exéAevoer abros® modutehds, kataokevdLler

8€ adrov Bpvagis 6 Syutoupyds, odx 6 'APnvaios, Gos S€é tis dpdvupos éexeivw 7H Bpvd£idids Bln Katakdypytar eis Syytovpyiay puxrH Kat Touidn. pina yap xpvcod Fv atr@ kal dpyvpou w we & ' p voi xaAxod te Kal avdypov Kal podAiBSou, mpos Sé Kat kacattépov, Aidwy Sé Alyurriwy évéder od8é els, oamdeipou kal ainatirou Opavopara opapdydou Te,

Aedvas ody Ta mdvTa Kal Py , oe dvapigas éxpwoe Kudvp, od 51) ydpw pedAdvrepov 1 rdgors Mayor.

(The map of ancient Alexandria shows the Serapeum to be adjacent to Necropolis.) But réros= rdgos in Euripides, Heracleidae 1041.

3 'Avrioyelg Cobet. dvridxerav mss.

« Sr Schwartz: Stahlin, EXHORTATION TO THE GREEKS set it up upon the promontory which they now call cHap.

Rhacotis, where stands the honoured temple of Sarapis; and the spot is close to the burial-places.

And they say that Ptolemy had his mistress Blistiche, who had died in Canobus, brought here and buried under the before mentioned shrine.

Others say that Sarapis was an image from Pontus, and that it was conveyed to Alexandria with the honour of a solemn festival.

Isidorus alone states that the statue was brought from the people of Seleucia near to Antioch, when they too had been suffering from dearth of corn and had been sustained by Ptolemy.

But Athenodorus* the son of Sandon, while intending to establish the antiquity of Sarapis, stumbled in some unaccountable way, for he has proved him to be a statue made by man.

He says that Sesostris the Egyptian king, having subdued most of the : nations of Greece, brought back on his return to Egypt a number of skilful craftsmen.

He gave personal orders, therefore, that a statue of Osiris his own ancestor should be elaborately wrought at great expense; and the statue was made by the artist

Bryaxis,—not the famous Athenian, but another of the same name,—who has used a mixture of various materials in its construction.

He had filings of gold, silver, bronze, iron, lead,and even tin; and not a single Egyptian stone was lacking, there being pieces of sapphire, hematite, emerald, and topaz also.

Having reduced them all to powder and mixed them, he stained the mixture dark blue (on account of which the colour of the statue is nearly black), and, mingling

« Athenodorus, Fr. 4 Frag. hist. Graec, iii. pp. 487-88.

5 adrois Wilamowitz : Stihlin.

CLEMENT OF ALEXANDRIA CAP. 76 xpGpa 706 dydAuaros, kal TH ek ris "Oaipidos kal tod "Amos xndeias trrodeAcypevp dapydkep d¢updoas ta mdvta StémAacey Tov Udpamiv: od Kal

Tovvoya aivirreTar THY KoWwwriay THs Kndeias Kal Thy ex Tis tadijs Snuwoupyiav, awvOerov dnd TE *OoipiSos Kal "Amos yevouevov 'Ooipams.

Kaweév S¢ dMov ev Ailytrra, ddiyou Seiv Kal map' "EdAnot, ceBacpiws TeBetaxev Beov 6 Bactreds ee ps aay lowe , 6 'Pwpaiwr Tov épapevov dspadtarov! afddpa yevspevov:

*Avrivoov [dv]? dvépwoev odtws ws T'avupeiSqy 6 Zevs: od yap kwAdverar padiws emOupuia goBov otk éxovca:

Kal vixras fepds tas 'Avtivdov mpooxvvotow dvOpwro. viv, as alcxpas Hricrato 6 ovvaypumvijoas épactys. ti por Bedv Karaddyets Tov Topveig TeTYysnuevov; Ti Sé Kal ws vidv Opnvetcar mpoceragas; ti Sé Kat to KdAdos adtobd Sinyh; aicypdv éeort 1d KdAAos Ppet Pepapappevov. jt) Tuparvvjons, dvOpwre, Tod KdARous pndé evBpions avboivre TH véw:

Tipnoov adro kabapdv, tva 7 Kaddv.

Baotreds Too KdAAovs yevod, pn Tépavvos' edevOepov® pewdrwTdTe Gov yruwpisw 7d Kaos, Ste* Kabapav TeTIpyKas my eixdvas téTE mpooKuvjow TO KdAXos, dTe® dAnOwov 44P. dpyérumdv eort | TaV Kaddv. 75n 5 rddos eori rod epwpevov, vews eorw "Avrwdov kal méAts* Kabdzep

1 Wpabrarov from Eusebius, Praep. Ev, ii. 6. wpatov trav.

3 ehevOepov Wilamowitz.

5 8re Stéhlin, 7d mss, 8 before dpxérurov in M; above the line in P.

EXHORTATION TO THE GREEKS the whole with the pigment left over from the funeral cHap. rites of Osiris and Apis,*he moulded Sarapis; whose

'Y very name implies this connexion with the funeral rites, and the construction out of material for burial, Osirapis being a compound formed from Osiris and Apis. a Another fresh divinity was created in Egypt,— another and very nearly among Greeks too,—when the Be Roman king? solemnly elevated to the rank of god Hadrian his favourite whose beauty was unequalled.

He Antinous consecrated Antinous in the same way that Zeus consecrated Ganymedes.

For lust is not easily restrained, when it has no fear; and to-day men observe the sacred nights of Antinous, which were really shameful, as the lover who kept them with him well knew.

Why, I ask, do you reckon as a god one who is honoured by fornication?

Why did you order that he should be mourned for as a son?

Why, too, do you tell the story of his beauty?

Beauty is a shameful thing when it has been blighted by outrage.

Be not a tyrant, O man, over beauty, neither outrage him who is in the flower of his youth.

Guard it in purity, that it may remain beautiful.

Become a king over beauty, not atyrant.

When you have kept its image pure, then I will acknowledge your beauty.

Then I will worship beauty, when it is the true archetype of things The tomb of beautiful.

But now we have a tomb of the boy who Antinous was loved, a temple and a city of Antinous: and it a temple * For the burial of the Apis bull see p. 84, n. a, and A. B. Cook, Zeus, i. pp. 434-5, > i.e. Hadrian.

When Antinous was drowned in the Nile, Hadrian gave way to extraordinary grief.. He ordered him to be enrolled among the gods, and built Antinoopolis in his memory.

See Pausanias viii. 9. 7-9.

CLEMENT OF ALEXANDRIA cap. 8, ofwat, of vaol, odrw Sé Kal of rddor Oavpdfovrat, 1V P \ , \ , mupapides Kat pavoddAea Kal AaBvpwOor, ddAor vaot tay vexp@v, ws exeivor tafpor TeV Dedv.

SiSdoxaroy S€ dyiv mapabycopa tiv mpopirw LipvAdrav .

~ p , PD , od pevdois DoiBov xpynopnydpov, dv te pdraror avOpwrrot Oedv elrov, ereedoavto 5é wavrw, GANA eod peydAovo, Tov od xépes ExAacay avdpav a , ° eiddAots aAdAovor APoFEoToLsw Sporov.

, , atrn pévrot epeimia Tovs vewds mpocayopever, TOV pev Tijs *"Edeoias "Apréuidos "' ydopact Kal ceopois"" KatamoPjoco0at mpopnviovaa ottws, dria. 8 oipeiter "Edeoos xAatovea trap' dxOais kal vndv Cytodca tév odkért vorerdovra* tov 8& "Iodos Kat Lapdmdos ev Alyinrw Kar- , , ra OxcecBax evexOjncco8ai dyot Kal eumpnobjcecbar "lou, Oea tpirddawa, pevers emi yevpacr! Neidov

, vy ion f Pr) povvn, pawwas advavdos emi papabors 'Axépovros, elra tmoBaca: kal oJ, Ldpam AiBous dpyovs emxeipeve Todovs, keioa, mrd&pa péyorov év Aiytar@ tpiradaivy. ov 8é GAN' ef pH mpogyrios emaxovets, Tod ye aod i ~

, dkovaov piroadpov, tod "Edeciou 'Hpaxdetrou, , a Thy dvacOnaiay dvediLovros tois dydAuac " Kal tois dydAuace Touréovow edxovrat, dxotov et tis

1 xedpuacr Sibylline Oracles. xeduara Stablin: sss, EXHORTATION TO THE GREEKS seems to me that tombs are objects of reverence in omar. just the same way as temples are; in fact, pyramids,

'Y mausoleums and labyrinths are as it were temples of dead men, just as temples are tombs of the gods.

As your instructor J will quote the prophetic Sibyl, Whose words divine come not from Phoebus' lips, 'That prophet false, by foolish men calledgod, But from great God, whom no man's hands have made,

Like speechless idols framed from polished stone.* She, however, calls the temples ruins.

That of the sity) Ephesian Artemis she predicts will be swallowed up Reticle the by "yawning gulfs and earthquakes," thus: temples Prostrate shall EphesusBroan, when, deep in tears,

She seeks along her banks a vanished shrine.?That of Isis and Sarapis in Egypt she says will be overthrown and burnt up:

Thrice wretched Isis, by Nile's streams.thou stayst Lone, dumb with frenzy on dark Acheron's sands,* And thou, Sarapis, piled with useless stones, In wretched Egypt liest, a ruin great.@ If, however, you refuse to listen to the prophetess, Herscieitus hear at least your own philosopher, Heracleitus ofS25@°

Ephesus, when he taunts the statues for their want Praying to of feeling: "and they pray to these statues just as s SibyllingOracles iv. 4-7.

* Bib, Or, v. 295-206.

* Sib, Or. v. 483-484, # Sid, Or. v. 486-487, CLEMENT OF ALEXANDRIA Cap. <tois>? 8dpois Aeaxnvedorto."

7} yap odxt TeparusSees of ABous mpoorperdpevor," efra perro. Kal mpd Ttav muAdv iordvres abrods cs evepyeis, "Eppiv mpooxuvodvres® cis Oedv kal tov 'Ayurda Gupwpov tordvres; el yap ws avatobjrous tBpilovew, ti mpooxvvotow ws Oeovs; ef dé aicOjoews adbrods peréxew olovra, ti tovrouvs tarda.

Ouvpwpovs; 'Pwyaior S¢ Ta péytora KatopIdpatra rH TuxndvariOévres Kal tavrny peylorny oidpevor Oeov, 452. dépovres eis Tov Kolrpava aveOnkay adrynv, afov vewv Tov adedpdva veipavres TH Ded. of: s rib. an wy ' iy a yap dvacOyrw AOw Kal EvAw Kal xpvaiw mAovaiw ob' driodv pede, od Kvions, odx aluaros, od Kamvot, @ 8) Tyswpevor Kal Tupdpevor expeAaivovrar:

GAW' od8é TYLA, odx UBpews: 7a S€ Kal mavrés éorw dtysdctepa Cepov, Ta dyduara.. kat Gmws ye TeDeiacrat Ta dvaicOnTa, amopeiv erect pow Kal Karedceiv tods mAavwpevovs Tis dvoias ds Setdaiovs: ef ydp Kal twa tav Cewv odxi mdoas éxer Tas alcdjoes, domep eddal Kal kdpmar kal doa Sia ris mpatyns yevécews evOds dvdanpa gaiverar, Kabdmep of omdAaKes Kal 4 pvyodq, qv oon "

; , * dnow 6 Nikavdpos "tuddAjv te opepdviv te''+ GMAd. ye dpetvous eiot Taév Eodywv TovTwr Kal TOV 1 <rois> inserted from Origen, Con. Celsum i. 5, vii. 62.

3 rpoorpersuevo. Heyse. mporpersuevor mss.

3 rpogxuvoivres Stahlin. pocxuvotew Mss.

@ Heracleitus, Fr. 126 Bywater, 5 Diels.

> Fortuna was originally an earth deity, a goddess of fertility, and only later became a personification of chance or luck.

Mr. A. B. Cook (Zeus, i. 271-2) cites this passage as tending to establish her connexion with the earth, EXHORTATION TO THE GREEKS if one were to chatter to his house."* Are they cHap. not amazing, these men who make supplication to 1V stones, and yet set them up before their gates as if alive and active, worshipping the image of Hermes as a god, and setting up the "god of the Ways" as door-keeper?

For if they treat them with contumely as being without feeling, why do they worship them as . gods?

But if they believe them to partake of feeling, why do they set them up as door-keepers?

Romans, although they ascribe their greatest successes to Fortuna, and believe her to be the greatest deity, carry her statue to the privy and erect it there, thus assigning to her a fit temple.?

But indeed the senseless wood and stone and Tie statues precious gold pay not the smallest regard to the S9.quite steam, the blood, and the smoke.

'They are blackened sense or by the cloud of smoke which is meant to honour "8 them, but they heed neither the honour nor the — insult.

There is not a single living creature that is not more worthy of honour than these statues; and* how it comes to pass that senseless things have been deified I am at a loss to know, and I deeply pity for: their lack of understanding the men who are thus, miserably wandering in error.

For even though' there are some living creatures which do not possess all the senses, as worms and caterpillars, and all thos¢ that appear to be imperfect from the first throug the conditions of their birth, such as moles and Even worms the field-mouse, which Nicander calls "blind and $2¢moles terrible"; yet these are better than those images and. sense

© Nicander calls the field-mouse "terrible" in reference' to its plague-bearing powers.

The complete line (Theriaca 815) is rupdqv re opepdvfy te Bporois émt dovydv Ayoucay| muyarénr.

CLEMENT OF ALEXANDRIA cap, dyadudrwy tédcov ovrwy Kwddv: éxovow yap " aicOnow play yé twa, dépe ciety dxovoruchy 7} anrucy 7) Tv dvadoyoicay tH codpyoe 7 TH yedoery ra S€ od8€ pds alcOnoews peréxer, TA dydAwata. moda dé eort tav Chwy, doa ovre?

Spacw exer odre dkony ode? piv pwryqy, olov Kal 76 T&v dotpéwy yévos, GANG CH ye Kal adferar, mpos 5é kal rH oednvy ovprdoxer: 7a 5é dydAwara dpyd, dmpaxta, dvalcOnra, mpoc8e?rat Kal mpooKabnrobrat Kal mpoomyyvuTar, xwvederar, pwarar, mpterat, mepibderar, yAdperar. kody ev 81) yaiav deuilovow of. dyaAuaroto.oi, Tis oikeias eLiordvtes dvoews, td ris téxvns TmpooKuveiy dvareiBovres: mpookvvotow 8é& of Deororol od Oeods Kal Saipovas Katd ye aloPnow Thv epiv,, yay

8é Kal réyvnv, 74 dydAuata Smep eoriv.

Eorw yap s dAnPGs 7d dyadua Bryn vexpa TexviTov xerpl pepopdupern tty 8€ ody tAns aicOnrijs aicOnrdv, vontov 8€ 76 dyadud conv. vontdv, ovK aicOnrdv éort [7d dyadua]® 6 eds, 6 pdvos dvrws Beds.

Kal 8) eumadw ev adrais ov tats meptordceow of SevoSaipoves, of THv ALOwy mpooKuvyTal, épyw 46P. pabdvres dvaicOnrov | DAnv pr o¢Bew, adris Hrrapevor Ths xpeias drddduvra bd SerodSaoviaskaragpovoivres 8 Suws TOV dyadudruv, PaiveBar

Se py BovdrAdpevor adrdv drAws4 mepippovodvres, edéyxovrar bn" atradv tav Oedv, ols 8) Ta dydApata emmedjpiotar.

Avovdaros péev yap 6 - 1 ofre Mayor. ovdé mss.

2 ovde Mayor. obre Mss.

3 [7d &yadhua] Wilamowitz.

4 Bdws Sylburg. srw» mss.

@ Cicero (De divinatione ii. 88) says of oysters and shellfish that they "' grow bigger and smaller with the moon."

EXHORTATION TO THE GREEKS statues which are entirely dumb, For they have a! daar. any rate some one sense, that of hearing, let us say; or of touch, or something corresponding to smell 0: taste; but these statues do not even partake of one sense, There are also many kinds of living creatures, such as the oyster family, which possess neither sight nor hearing nor yet speech; nevertheless they live | and grow and are even affected by the moon.*

But | the statues are motionless things incapable of action gut statues orsensation ; they are bound and nailed and fastened, Ravenone melted, filed, sawn, polished, earved. The dumb

, earth is dishonoured® when sculptors pervert its peculiar nature and by their art entice men to worship it; while the god-makers, if there is any sense in me, worship not gods and daemons, but earth and art, which is all the statues are, For a statue is Tmotrue £-~ really lifeless matter shaped by a craftsman's hand ; [3s2,°f but in our view the image of God is not an object mental of sense made from matter perceived by the senses, '™*®° but a mental object.

God, that is, the only true God, is perceived not by the senses but by the mind.

On the other hand, whenever a crisis arises, the The gods daemon-worshippers, the adorers of stones, learn by {ii'men" (" experience not to revere senseless matter; for they Rorprotect succumb to the needs of the moment, and this fearthelr ows of daemons is their ruin.¢ And if while at hesrt despising the statues they are unwilling to show themselves utterly contemptuous of them, their), i, folly is exposed by the impotence of the very gods theyounger to whom the statues are dedicated.

For instance, plunders the tyrant Dionysius the younger stripped the statue Zeus > A verbal reminiscence of Homer, Iliad xxiv. 54.

° ie, the gods cannot help them out of their difficulties.

CLEMENT OF ALEXANDRIA .

© Bound: es Cap. TUpavvos 6 vewrepos Boysdriov 76 xptceov meptIV fi a veer '

A ar eddpevos Tob Avés ev Luedig mpoodragev att@ €peodv mrepireBivar, xapevrws ¢ijoas Tobro dyewov elvat 70d xpvogov,'

Kat Opovs Kouddtepov Kat kptovs dAcewdrepov.

"Avtioyos S€ 6 Kulucnvos Grropovpevos xpnudtrwv rob Aws 7d dyadua 7d xpuoodv, mevrexaidexa mnxdv TO péyeBos ov, mpooérate ywveboat Kal ris dAAns THs arywordpas

BAns dyaAua mapamAjovov exeivyw metddows Kexpvowpévoy avabeivar mdédw. at dé xehibéves kal Ta&V dpvéwy 7d, mreioTa KaTekepHow* abtav TaV A i > A aan p » dyoAudtwv eioveropeva, obdev dpovricavra ovre

'Oduprriov Avs obre 'Emdavpiou "AckAnmiod otdé piv 'AOnvas Tlodddos 7} LapdmBos Alyumrioumap' dv ovd€ atrév riv avacOnaiay trav dayadpdtov éxpavOdvere. add' ciol peév Kaxodpyol twes 7} moAdutoe emrBepevor, of 8. aicxpoxépSeray €B7jwcav 7a tepd Kat Ta avabjpara eovdnoav

7H Kal aor area ee , abra eywvevooy ta dydAwara.

Kal ei KapBvons tis 7 Aapetos 7 dAAos pawdpevos Towatra dra enexeipnoey Kal ei tov Alydmridv tis dméxrewev *Anw, yeAw pev Ott Tov Oedv amékrewey altar, dyavaxTa® Sé ef Képdous xdpw enAnupdra. éxwv ody éxAjoopat Thode Tis Kaxoupyias, mAeovegias

€pya, ovxt 8é ddpaveias t&v cidiAwY eAeyxov vopilwy. dd obts ye TO mip Kal of cetopol KepdaAdor, od5é pv PoBodvrar 7 Svowmoivrat od tovs Saipovas, od 7a dydAwata, od paddov 7} Tas ymdidas tas mapa tots aiytadots ccowpeupévas Ta KUpata. olda éyd mip éAeyxtixov Kal detot1 xpucéou Cobet. xpuatov mss.

- 2 xaretepGow Sylburg. xaretalpovow mss, EXHORTATION TO THE GREEKS of Zeus in Sicily of its golden cloak and ordered it car. to be clothed with a woollen one, with the witty ™ remark that this was better than the golden one, being both lighter in summer and warmer in winter.

Antiochus of Cyzicus, when he was in want of money, Antiochus ordered the golden statue of Zeus, fifteen cubits high, ¢74", to be melted down, and a similar statue of cheaper down material covered with gold leaf to be set up in its place.

Swallows also and most other birds settle on Birds need these very statues and defile them, paying no heed to em "t Olympian Zeus or Epidaurian Asclepius, no, nor yet to Athena Polias or Egyptian Sarapis; and even their example does not bring home to you how destitute of feeling the statues are.

But there are certain Thieves and evil-doers or enemies at war who from base love of S&Vor gain ravaged the temples, plundering the votive offerings and even melting down the statues.

Now if Cambyses or Darius or some other put his hands to such deeds in a fit of madness; and if one of them ? slew the Egyptian god Apis, while [ laugh at the thought of his slaying their god, I am indignant when gain is the motive of the offence. will therefore willingly forget these evil deeds, holding them to be works of covetousness and not an exposure of the helplessness of the idols.

But fire and earthFire ana quakes are in no way intent on gain; yet they are guthgnekes not frightened or awed either by the daemons or by them their statues, any more than are the waves by the pebbles strewn in heaps along the seashore.

I know that fire can expose and cure your fear of daemons ; * The story is also told by Cicero (De natura deorum iii. 83) whoRiaces it in the Peloponnesus instead of in Sicily.

See Herodotus iii, 29.

CLEMENT OF ALEXANDRIA cap. Sazovias tatixdv: et Bovrer wavcac0a ris dvoias, WN gwraywyhcer ce 76 rip.

Tobro 7d Tip Kat Tov év a7 P. "Apyet vewv ody Kal TH iepeig | caréprcEev Xpvoid:, kat tov év "Edéow ris "Apréuidos Sevrepov pera.

*Apalévas kal td ev 'Pan Kamerwdiov ém- : vevéuntat mroMAdKis: ovK ameaxeto Sé oddé Tob ev Adetav8pé dAetDapdmidos tepod. *AGr ev'

Adeéavdpéwy mdAet Lapdmdos tepod. vot yap tod Atovdcov tot 'Edevbepéws xarnpeupe Tov vedv, Kal rv ev AcdApois to6 'Amé\wvos mpdrepov qpmacev eM, énevra jddvce mip owdpovody.

TobTd cou mpooipoy emdeixvuTa Dv brioxvetrat 76 Top.

Of 8é Tay dyadudrwv Snusoupyol od Svowrotow tpdv tods Eudpovas ris bigs karagpoveiv; 6 yev *AOnvaios Dedias emt 7H daxtdAw tod Avs Too *Oduprriou émypdybas " Tlavrdpens kadds""> od Lp xadds atta ¢ Zets, GW S aod .¢ yap Kadds adr@ 6 Zeds, 6 épdpevos hv

TIpagiréAns 8, cbs ToceiSurmos ev TH rept Kvidov?

Siacadet, 7d tis 'Appodirns dyadwa tas Kyidias katackevdlwy t@ Kpartivys tis epwpevns €ider TapamAjavov Temoinker adryy, iv' éxorev of SeiAaror

1 Kyldov Sylburg. xvidlov mss.

@ See Thucydides iv. 133, where the fire is attributed to the carelessness of Chrysis, who placed a lighted lamp near the garlands and then fell asleep. According to Thucydides, however, Chrysis was not burnt with the temple.

'earing Argiye vengeance she fled the same night to Phlius. t.e. Dionysus of Eleutherae, a town in Attica from which the worship of Dionysus was introduced into Athens,

See Pausanias i. 2. 5.

° According to Stoic teaching, fire was the creative and sustaining principle diffused throughout the universe.

But this was an ethereal fire, differentfrom common fire (Cicero, EXHORTATION TO THE GREEKS if you wish to cease from folly, the fire shall be your omar. guiding light.

This fire it was that burnt up the temple in Argos together with its priestess Chrysis,* and also that of Artemis in Ephesus (the second after the time of the Amazons); and it has often devoured the Capitol at Rome, nor did it spare even the temple of Sarapis in the city of Alexandria.

The temple of Dionysus Fleuthereus? at Athens was brought to ruin in the same way, and that of Apollo at Delphi was first caught by a storm and then utterly destroyed by the "discerning fire."¢

Here you see a kind of prelude to what the fire promises to do hereafter. peor= Take next the makers of the statues; do not thesfscaptors shame the sensible among you into a contempt for!make gods mere matter?

The Athenian Pheidias inscribed on|their the finger of Olympian Zeus, "Pantarees is beautiful," f°" though it was not Zeus Pantarces whom he thought -.—beautiful, but his own favourite of that name.4

Praxiteles, as Poseidippus shows clearly in his book on CRidas,t when fashioning the statue of Cnidian Aphrbdite,' made the goddess resemble the form of hisankgtress Apne that the miserable people might

De nat. deor. ii. 41), and the Stoics applied to it various epithets, such as rexuixér, "skilful," and gpévinos, "prudent."

In this passage Clement plays with the two meanings.

Other references to the "prudent fire" in Clement are Hi. Paed, 44, 2, vii. Strom, 34. 4, Eelog. Prophet. 25, 4.

4 Pantarces means "all-powerful," and so could be understood,asa title of Zens. @ Frag, hist, Ovase.

* ~ IV. pe a f Menke oniee otthis celebrated statue areto be seen at Munich'ang iin the Vatican.

For a photographic illustration of the latter see Cambridge Companion to Greek Studies CLEMENT OF ALEXANDRIA cap. Ty Tpagurédous Epaperyy mpooxuvetv. Dpivy Sé érnvica Hv0e 4 éraipa 7 Oeomany, ot Leuypdigor mdvres < tas > rijs'"Adpodirns eixdvas mpds TO KdAXOs drepyodvro Dpivns, womep ad Kal of ABoédar tods 'Eppas *A@nvnar mpos *AAKiPiddnv daeixalov. dmodeimera THs ons Kpicews 76 Epyov éndkat, «i Bovre. Kal ras éraipas mpooxvveiv.

*Evredbev, ola, xuwnbevres of Baoirets of maNavol, katappovoivres THv wvOwy TovTwr, dvédnv Sia. 76 €€ avOpwrwv axivduvov agds adbrovs Beovs dvnydpevoy, Tarn KdKelvous Sia Thy Sdéav darnbavariaGar® SiSdoxovres:

Kijvé wev 6 Aiddov Zeds bd rijs "AAcudvms ris yuvaicds, "AAKvdvy 8é aifts td rob dvdpés "Hpa mpocayopevopery. térapros Atdvycos ékxade?troasp, Kal | McOpdarns 6 Tlovrixds Avdvucos Kat adrdseBovrero Sé kat "AAd~Eavdpos "Aupwvos vids elvar

Soxeiv Kal Kepacpdpos dvarAdrrecbat mpos TeV dyadpatorouav, Td Kaddv avOpwrrov mpdcwrov 5Bpioa orev8wy képatt.

Kal ore ye Bacwrels pdvov, GMa. Kal ira Oeiars mpoonyopiats ofas abrovs éoduvuvov, &s Mevexpdrns 6 latpds, Zeds obros émuexAnuévos. ti pe Set KataAddyew *AAeEapxov (ypapparixds odros Thy émoriunv yeyovids, os torope? "Apioros 6 LaAapivios, abrov KaTeoxnudtilev eis "HXtov); ri Set kal Nixaydpov peuvioBa (Zedeirns 76 yévos Fv Kata tovs *AdeEdvdpov

1 <ras> inserted by Schifer. drnbavaricda Sylburg. dwrndavaricba Mss, « Ammon was the Egyptian ram-headed god whom the EXHORTATION TO THE GREEKS have the sculptor's mistress to worship, When Phryne paar. the Thespian courtesan was in her flower, the painters | 'Y used all to imitate her beauty in their pictures of Aphrodite, just as the marble-masons copied Alcibiades in the busts of Hermes at Athens,

It remains to bring your own judgment into play, and decide whether you wish to extend your worship to courtesans, Such were the facts, I think, that moved the Kings of oid kings of old, in their contempt for these legends, to }eclsimed proclaim themselves gods; which they did without sot hesitation, since there was no danger from men,

In this way they teach us that the other gods were also men, made immortal for their renown.

Ceyx the son of Aeolus was addressed as Zeus by his wife Aleyone, while she in turn was addressed as Hera by her husband.

Ptolemy the fourth was called Dionysus, as was also Mithridates of Pontus.

Alexander wished to be thought the son of Ammon, and to be depicted with horns by the sculptors, so eager was he to outrage the beautiful face of man by a horn.

Aye, and not kings only, but private persons too used to And private exalt themselves with divine titles, as Menecrates Pe"? alo the doctor, who was styled Zeus.o Why need I reckon Alexarchus?

As Aristus of Salamis relates, he was a scholar in virtue of his knowledge, but he transformed himself into the Sun-god.* And why mention Nicagoras, a man of Zeleia by race, living in Greeks identified with Zeus.

In Greek art the horns are set on a human head.

See illustrations of coins in A, B. Cook, Zeus, i, pp, 310-2, * Because (Athenaeus 289), through his healing art, he was the sole cause of life to men!

"You are king in Macedon, I in medicine."

° Aristus, rag. 2 Miiller, Script, rerum Alex, Mag. p. 154, CLEMENT OF ALEXANDRIA CAP. yeyoves xpdvous:

'Epyijs mpoonyopedero 6 Nuxaydpas Kat TH oroAg Tob "Eppyod éxéxpnro, ds avrés jraprupe?); Omov ye Kat dda eOvn Kat mddes adravdpor, KoAaketay trodudpevar, eLevreAiLovew rods pos Tods wept Tdv Oedv, icoPdous avOpwro Katacxynpatilovres éavrods, td Sdéns mepuonpevor, erubypilouevor Tyas eavrots drepdykous' viv pev tov Maxedova tov ex TédAns tov *Apwyrov! Didurmov ev Kuvoodpye: vopoberobvres mpooxuvetv, tov "'riv KAciy Kareaydta Kal Td oxddos tremnpwyevor," ds e€exdrrn Tov dpbadudv adOts 8& rév Anurrpiov Gedy Kal avrov dvayopevovtes: kal évOa pev dmeBn tod tov *Abyjvale elousv, KararBdrou tepdv éeort Anuntpiov, Bwot

Kat ydpos bd "A@nvaiwy atr@ 6 tis "AOnvas nbtpenilero6 8é ri pev Oedv imepnodve, 76 dyaAua yhuor pi) Suvdwevos:

Adpwav Se tiv éraipavy exwv eis axpdmodAw dryer Kav 7 rhs 'A@nvas ouvedtipero TaoT@,* rH madug mapberw Td THs véas enBexvds éraipas oxjpara. od vépeots Tolvuv ovdé "Inmwu arabavarilovre TOV

6 "Immwv odtos éemuypapivar exddevoev TH pvyjpatt TH éavrod Tdde 7d eAeyetov- ° sen §.

2Aayt, ~ Inmwvos 768 offpa, Tov dBavdroror Beotow Toov émoinoev Moipa xatapbipevov.

1 'Aptvrov Cobet. duty ropos mss.

2 dv TQ Ths "AOnvas cuvepipero wacrg Mayor. xal rg ris aOnvas éveduparo macTG MSs.

@ See Athenaeus 289 c, where Baton is given as the authority for this story.

> Demosthenes, On the Crown 67.

EXHORTATION TO THE GREEKS the time of Alexander, who was addressed as Hermes cuap. and wore the garb of Hermes, according to his own oid, ana evidence?* For indeed whole nations and cities with nations all their inhabitants, putting on the mask of flattery, ene

° belittle the legends about the gods, mere men, puffed ™ke gods up with vain-glory, transforming men like themselves into the equals of the gods and voting them extravagant honours.

At one time they establish by law at Cynosarges the worship of Philip the son of -Amyntas, the Macedonian from Pella, him of the "broken collar-bone and lame leg,' with one eye knocked out.'

At another, they proclaim Demetrius to be god in his turn; and the spot where he dismounted on entering Athens is now a temple of Demetrius the Alighter,' while his altars are everywhere.

Arrangements were being made by the Athenians for his marriage with Athena, but he disdained the goddess, not being able to marry her statue.

He went up to the Acropolis, however, in company with the courtesan Lamia, and lay with her in Athena's bridal chamber, exhibiting to the old virgin the postures of the young courtesan.

We must not be angry, therefore, even with Hippo,' who represented his death as a deification of himself.

This Hippo ordered the following couplet to be inThe epitaph scribed on his monument: of Hippo Behold the tomb of Hippo, whom in death Fate made an equal of the immortal gods.

¢ A title of Zeus, as descending or alighting in thunder and lightning s applied in flattery to Demetrius by the Athenians.

See Plutarch, Demetrius 10.

@ Cp. Plutarch, Demetrius 26.

° Hip has been mentioned before, among those dubbed atheists By the Greeks; see p. 49.

-For the couplet see Bergk, Poet. lyr. Graec. ii. p. 259 (ed. 1915).

CLEMENT OF ALEXANDRIA cap. ed ye, "Inmwv, emderxvders jyiv tiv avOpwrivnv WV pAdynv. et yap Kal Nadodvri cou pw} memoredKact, vexpod yevécbwoav pabnrat. xpnopos odtdés eorw "Inmwvos: vojowpev adrdév. ot mpooxuvovpevor 4p, map" dptr, | dvOpwror yevouevot mote, elra pevror tOvdow: teriuncev 8€ adbrods 6 pibos Kal 6 xpovos. pire? ydp mws Ta pev mapdvra ovvyGeia katadpoveiobar, Ta 5é¢ apwxnKkdra Too TapavTixa edéyxou Kexwpiopeva xpdvwv ddnria ret ysqobar

7@ TAdopart, Kal Ta pev amoretobar, Ta Sé Kal OavpdlecOar. adrixa yodv of maAaol vexpol TO TOMG® Tijs mAdvns xpdvw cepvuvdpevor Tois EretTa, vopilovra Beot. miotis tuiv rHvde adra tudv 7d pvoripia, at maynydpes, Seoud Kal tpatpara Kat

& por eyd, te por Lapryddva Pidrarov avdpOv poip' bd Tarpdxdovo Mevorridda0 Sapfvas. kexpdtyrat To OéAnua tod Auds Kal 6 Zeds dyiv

81a, Lapmnddva otudler vevucnuevos.

Eiswia yoiv eixdtws atrovs kal Saipovas dpets adrol KekAjKate, eel kal rv "AOnvay adriy xab tovs dNous Jeods Kakia. TYyunoas "Opnpos Saipovas

4 & OdAvprovde BeBnker dadpar' és aiyidyouo Aws pera Saipovas ddAous.

«@ Homer, Iliad xvi, 483-434, > The word is generally translated ' idols " or '' images," but it also means «shades " or "phantoms," which is the sense wanted here.

¢ Or perhaps, 'honouring them for their wickedness."

Compare a similar construction, '' honoured by reason of EXHORTATION TO THE GREEKS Well done, Hippo, you point out for us the error of cHap. men!

For though they have not believed you when 1V you could speak, let them become disciples now you are a corpse.

This is the oracle of Hippo; let us understand its meaning.

Those whom you worship This epitaph were once men, who afterwards died.

Legend and Ponste the lapse of time have given them their honours, that all gods For somehow the present is wont to be despised mere once through our familiarity with it, whereas the past, being cut off from immediate exposure by the obscurity which time brings, is invested with a , fictitious honour; and while events of the present are distrusted, those of the past are regarded with reverent wonder.

As an example, the dead men of old, being exalted by the long period of error, are believed to be gods by those who come after.

You have proof of all this in your mysteries themselves, in the solemn festivals, in fetters, wounds and weeping gods:

Woe, yea, woe be to me! that Sarpedon, dearest of mortals, Doomed is to fall by the spear of Patroclus son of Menoetius.*

The will of Zeus has been overcome, and your supreme god, defeated, is lamenting for Sarpedon's sake, You aré right then in having yourselves called The gods, the gods " shadows" ® and "daemons."

For Homer peing dood , spoke of Athena herself and her fellow-deities as rightly "daemons," paying them a malicious compliment.'

But she was gone to Olympus, and nous "

Home of shield-bearing Zeus, to join the rest of the daemons. fornication," or '' whose honour comes from fornication," on pp. 110-11, @ Homer, Iliad i, 221-222.

CLEMENT OF ALEXANDRIA cap. ads odv rt Deol 7a. etSwaa. Kal of Saipoves, BdeAupa évrws Kal mvedpara axd0apra, mpos mdvTwv U0Aoyodpeva yyw kat Seadda, kdtw BpiBovra, al Gar ana rn - ° ° mept rods tagous Kal 7d, uvnweta Kadwdovpeva, mept & 81) Kat drodpaivovrar auvdpds "'oKxvedfh gpovtdopata''; rail? judy of Oeol ta cldwaAa, at yoy ews vee i" oxtat Kal mpos Tovrois <at>+ "ywdAal"' exeivar Kat "puoal, trapaPrOres dpOadud,?" ai Aural af @epoirov padov 7 Aucs Ovyarépes, Hore pow Soxetv xapievrws pdvar tov Biwva, mas av evdixws sop. of dv|Ppwrot mapa tod Avs airjcovra.® ri €dTexviav, iv odd atrt@ mrapacyetv toxvoev; olpor fis aBedryntos: Tv diciparov ovoiav, Td doov oe dpiv, Katopvrrere Kal 76 dxpavrov éxeivo Kal

7d dywov tots tdepous emuxexwxate, Tis dAnOas évrws odoias avAncavres 76 Deiov. ti 51) odv TA Tob Beod rots od Oeots mpoceveipare yéepa;

Ti dé katadurdvres Tov odpavov THY yy TeTyUnKaTE; TL 8 do xpvods 7 dpyupos 7} addyas 7 aiSnpos q xarkds 7) eAdhas 7 ABou rior; odxl yh Te Kal €k ys; obxt 8é pias pntpds Exyova, Tis yis, 7a Tavra, Tabra doa opas; tt di odv, @ pdravor , P i arstrs ?

, kal Kevddpoves (mddAw yap 81) emavaAnyouat), Tov Srrepoupdviov Praodnpnoarres témov eis Tovdapos kareovpate THY edoeBevav, XOovious dpiv dvamddrtovres Jeovs Kal Ta yevnTa Tabra mpd Tod dyevijrov peridvres Ocod Baburépw mepimentrdxare Cody; 1 <al> inserted by Kroll.

2 ép0ar\uH Homer. é¢0adudv mss.

3 alrfoovra: Cobet. alrjowvra: mss.

@ See Plato, Phaedo 81 c p.

¢ Thersites is Homer's ridiculous character, hump-backed, EXHORTATION TO THE GREEKS How then can the shadows and daemons any longer crap. be gods, when they are in reality unclean and loath- ,!¥, some spirits, admitted by all to be earthy and foul, "shadows" weighed down te the ground, and " prowling round Sereely graves and tombs,"* where also they dimly appear ppirite, as "ghostly apparitions*"?

'These are your gods, graves md these shadows and ghosts; and along with them go %mbs those "lame and wrinkled cross-eyed deities," the Prayers,' daughters of Zeus, though they are more like daughters of Thersites*, so that I think Bion made a witty remark when he asked how men could rightly ask Zeus for goodly children, when he had not even been able to provide them for himself.¢

Alas for such atheism!

You sink in the earth, so — ' far as you are able, the incorruptible existence, and that which is stainless and holy you have buried in the tombs.

Thus you have robbed the divine of its real and true being.

Why, I ask, did you assign to those who are no gods the honours due te God alone?

Why have you forsaken heaven to pay honour to earth?

For what else is gold, or silver, or steel, or iron, or bronze, or ivory, or precious stones?

Are they not earth, and made from earth ? The statnes Are not all these things that you see the offspring {8 of one mother, the earth?

Why then, vain and grenothing foolish men,—once again I will ask the question, —did "** you blaspheme highest heaven® and drag down piety to the ground by fashioning for yourselves gods of earth?

Why have you fallen into deeper darkness by going after these created things instead of the lame and bandy-le; |, with an impudent tongue into the bargain, Iliadi,Ties P = « Bion of Borysthenes, Frog. 44 Mullach, Frag. phi,

* See Plato, Phasdrus 247 c.

CLEMENT OF ALEXANDRIA cap. kaAds 6 IIdpios diBos, ad' oddérw TooedavV xards 5 éddhas, dd' obSerw "OAtpmuosevdens del mote % DAN Ths Téxvns, 6 eds Se dvevders. mponrOev 4 téxvn, TrepiBeBAnTar TO oxAua % BAn, kal 76 mAovaiov Tis odcias mpds pev TO KEepdSos dydyyov, pdvy S€ 7H oyxrjpate yiverar ceBdopwov. xpuads eorTt TO dyadud aov, Einov éoriv, AiBos eoriv, yh eorw, eav dvw0ev vonons, popgiy mapa tod texvitov mpoodaBodoa. yav Sé eyw mareiv, od mpookuvety pepedérnka' od ydp por Odpis eumoretoat mote tots aibsyois tas THs puxis éAridas.

*Irdov ody ws En padora eyyutdtw T&v dyaAudTwv, ws oikela mAdvn Ka THs mpoodews ~ eA€yyntau'? evarropeuakrar yap mévu 81) cadds Ta €18n T&v dyadudrwv riv Sidbeow tev Saipdvwr. ed yoov tis Tas ypadds Kal 7a dydAuara Trepwoorav

Oe@ro, yrwpret tudv wapavtixa tovs Oeods ek TaV erovediotwy oxnudtwv, tov Ardvucov amd rijs otodjs, tov "Hdaorov and tis téxvns, Thy Anw dnd ris ovpdopas, dd Tod Kpndeuvov tiv "Iva, dx6é Tijs tpraivns t6v Toced&, dd Tod KUKvou Tov

Ala tov S€ 'Hpaxdda Seixvuow 1 mupd, Kav yonviy i8p Tis dvayparrov yuvaika, TH "xpvojv"

Adpodirny voet. otrws 6 Kumpios 6 TMuypadiwy 51 P. exeivos eAepar|rivou jpdobn dydApatos: 7o dyaAa *Adpodirns Hv Kal yupri Fv: viKdrar 6 Kumpuos 7B oxjpar. Kal ovvépyerat 7TH aydAuari, Kal Todro

Diroordfavos fctopet- "AdpoSirn Sé dAdn ev Kvidw AiBos Fv Kal Kadi iv, erepos jpdobn tavrns 1 éréyxnra Potter. édéyxerar Mss.

EXHORTATION TO THE GREEKS uncreated God?

'The Parian marble is beautiful, omar. but it is not yet a Poseidon, The ivory is beautiful, ' but it is not yet an Olympian Zeus.

Matter will ever be in need of art, but God has no such need.

Art develops, matter is invested with shape; and the costliness of the substance makes it worth carrying off for gain, but it is the shape alone which makes it an object of veneration.

Your statue is gold; it is wood; it is stone; or if in thought you trace it to its origin, it is earth, which has received form at the artist's hands.

But my practice is to walk upon earth, not to worship it, For I hold it sin ever to entrust the hopes of the soul to soulless things,

We must, then, approach the statues as closely as we possibly can in order to prove from their very appearance that they are inseparably associated wit error.

For their forms are unmistakably stamped The forms with the characteristic marks of the daemons.

At °f'P¢, least, if one were to go round inspecting the paintings show whom and statues, he would immediately recognize your represent gods from their undignified figures; Dionysus from his dress, Hephaestus from his handicraft, Demeter from her woe, Ino from her veil, Poseidon from his trident, Zeus from his swan, The pyre indicates Heracles, and if one sees a woman represented naked, he understands it is " golden" 4 Aphrodite.

So the men have well-known Pygmalion of Cyprus fell in Jove with an teain ivory statue; it was of Aphrodite and was naked. beautital

The man of Cyprus is captivated by its shapeliness and embraces the statue.

This is related by Philostephanus.» There was also an Aphrodite in Cnidus, made of marble and beautiful.

Another man fell in = Homer, Odyssey iv. 14.

> Philostephanus, Frag. 13 Frag, hist. Graeo, iii. p. 31.

CLEMENT OF ALEXANDRIA car. kat ptyrvras tH MBq TlocetSurmos toropel, 6 pv we, > th L Kim £53 pa mporepos év 7G wept Kimpov, 6 5¢ Erepos ev 7G rept Kvidou, Tovobrov laxvoey amarfica: réxvy mpoaywyos avOpubrrots Epurucois etsBépabpov yevo- > pen. Spacripios pev 4 Snpuovpyuc}, adr' obx ola te drarijcat Aoyixdv obd€ pv Tods Kara Adyov

BeBuoxdras: lwypadias pev vip 80 Spowdryra oxtaypadrrais neprarepats? mpocemrnoay meheddes kal Gros Kaddis 'yeypoppévais —mpooeypeperigav tno. epacbivar Kopny elxdvos A€youcw xat véov xaAdv KuiSiov dydAparos, dAN' oav rar

Oecardy at dyes Qrarnudvar bd ris réxvys. od8e yap av beh ms cuverAdan, 008° av vexpG tis auverddm, 008' dv jpdoby Saipovos Kal Aiou dvbpurtos owdpovay. tyas 8¢ dAAy yonreig amard » téxvn, e Kal al ént 7d epdv mpocdyovea, GAN éni 76

Tysdy Kat mpooxuvely td ve dydAuara xal ras kd © i € On < ypadds. Spoia ye read, enawelotu pev 4 Tex], ra dnardra 8¢ rév avOperrov ds ddjdeva.

Eorgxev 6 taios houyh, 7 medetds drpeuis, dpyov 76 wrepov, } Sé Bods 7h AaiSddou 4 Se rob fthov menompem raipov elrev dypiov Kat xatavdyKacey

7d Onplov 4 réxvn mravicaca epdons émPivat yevaixds. rToaobroy olerpov ai réxvar KaxoTex1 cxtaypagihrats weporrepats Stahlin. oxuvypaglas reprorepat mss, doxiarypagmpdévars wepisrepats Mayor.

2 Poseidippus, Fr. | Frag. hist. Graee. iv. p. 482.

6 Literally, ** procures."

Compare Tennyson's " In Memoriam," 53.

Hold thou the good : define it well:

For fear divine Philosophy Should push beyond her mark, and be Procuress to the Lords of Hell, on EXHORTATION TO THE GREEKS love with this and has intercourse with the marble, car. as Poseidippus relates.* The account of the first '¥ author is in his book on Cyprus; that of the second in his book on Cnidus.

Such strength had art to beguile that it became for amorous men a guide? to the pit of destruction.

Now craftsmanship is The fascinapowerful, but it cannot beguile a rational being, nor Sf yet those who have lived according to reason.

It is foolish mon true that, through lifelike portraiture, pigeons have been known to fly towards painted doves, and horses to neigh at well-drawn mares.

They say that a maiden once fell in love with an image, and a beautiful youth with a Cnidian statue', but it was their sight that was beguiled by the art.

For no man in his senses would have embraced the statue of. a goddess, or have been buried with a lifeless paramour, or have fallen in love with a daemon andastone.

But in your case art has another illusion Worship of with which to beguile; for it leads you on, though Sat3ee's not to be in love with the statues and paintings, yet form of art's to honour and worship them.

The painting, you say, is lifelike, Let the art be praised, but let it not beguile man by pretending to be truth.

The horse stands motionless; the dove flutters not; its wings are at rest.

Yet the cow of Daedalus, made of wood, infatuated a wild bull, and the beast, led " astray by the art, was constrained to approacha lovesick woman, Such insane passion did the arts, by Clement had no fear of "divine Philosophy," but only cs ¢ Compare Philostratus, Apollonius of Tyana vi. 40

(Loeb Classical Library ed. ii. Pe. ret ¢ i.e Pasiphaé.

Daedalus had put her inside his wooden cow, that she mightsatisty her passion for the bull. Apoltodorus iii. 1. 3, Philo Judaeus, De spec. leg. 8,

CLEMENT OF ALEXANDRIA Cap. voicat tots dvorrois everroincay. dAAd Tovs pev mOjxous of TovTwr tpopeis kal pedcSwvol reBavpdxaow, ore tev kenpiveov URamdivev Opowwpdrev kal Kopoxoopiwy dmatg tovrous ovdev: dyeis dé dpa Kat mOjkwv xelpouvs yerjocobe Bivors Kal

Eviivors Kal xpvodois Kal eAepavtivois dyaAuarious kal ypapais mpocavexovres. tovovrwy vpiv [ot]} Syprovpyol abvppdrwv drcOpiwv of ABokdou Kal ot

52P. dvOptavromowot ypadeis te ad Kal téxrolves Kal mowtat, Todvy twa Kal Towdrov dxAov mapevodyortes, Kar' aypods ev Larvpous Kai Ilavas, dva 8€ ras DAas Nuydas rds dpeiddas Kal tas duaSpuddas, vat pay ddAd, kal mept ta 'ara kat mepi Tovs ToTapods Kal Tas myas Tas Naidas kal mrept riv Oddarrav tas Nypeidas. pdyou Sé 78n docBelas ris ofdv abrév trnpéras Saipovas atxotow, oikéras abrods éavtois Kataypdibavres,

Tovs KaTnvayKacpévous Sovdovs tais énaoais TeTOLnKOTES.

Tdpou te obv ert Kab matdorouia Kal Aoxetar Oedv prypovevdpevar kal porxyetar Gddpevar Kat edwxlar Kwpmdotpevar Kal yehwres mapa mdéTov eicaydpevor mpotpémovor 87% we dvaxpayeiv, Kav ow7njoa Oédw, olpor ths dBedrnTos: oKnviv TeToujKkate Tov odpavov Kal 76 Beiov tuiv Spapo. yeyevnrar Kal 1d dyov mpoowmeiors Sapoviwy kexwpwdixare, tiv GANA OeocdBeroy Serodarpovia carupicavres.

. adrap 6 doppilwy dveBddero KaAddv deide, 1 rorodrwv .

[ol] Wilamowitz. rocotrwy .

; EXHORTATION TO THE GREEKS their vicious artifices, implant in creatures without cHap. sense.

Even monkeys know better than this.

They 2/¥ astonish their rearers and keepers, because no manner monkeys ofwaxen or clay figures or girls' toys can deceive them. doveived

But you, strange to say, will prove yourselves inferior | even to monkeys through the heed you pay to statues of stone and wood, gold and ivory, and to paintings.

Such are the periticious playthings made for you Statues are by marble-masons, sculptors, painters, carpenters and the toye poets, who introduce this great multitude of gods, mev by Satyrs and Pans in the fields, mountain and tree and poets

Nymphs in the woods, as well as Naiads about the lakes, rivers and springs, and Nereids by the sea.

Magicians go so far as to boast that daemons are assistants in their impious deeds; they have enrolled them as their own servants, having made them slaves perforce by means of their incantations.

Further, the marriages of gods, their acts of the gods child-begetting and child-bearing which are on men's ahaa ot lips, their adulteries which are sung by bards, their and feastings which are a theme of comedy, and_ the nos bursts of laughter which occur over their cups, these exhort me to cry aloud, even if I would fain keep silence,—Alas for such atheism!

You have turned heaven into a stage.

You look upon the divine nature as a subject for drama.

Under the masks _ of daemons you have made comedy of that which is holy, For the true worship of God you have substituted a travesty, the fear of daemons,

Then to the harp's sweet strains a beautiful song he opened ;« * Homer, Odyasey viii. 266.

CLEMENT OF ALEXANDRIA car. doov jyiv, "Opnpe, riv pwviy riv Kadjy, app' "Apews purorytos evarepavov 7' 'Adpodirns:

Ws 74 mp@ra piynoay év 'Hdaiorow ddporor AdOpn* 7o0AAa. 8 Boxe, Adxos 8 yoxuve Kal edviy "Hdaicrow dvaxros. katdmavoov, "Ounpe, THY @dHv' odk oT. Kady, potxetay SiSdoxerwopvedew Sé teis Kal ra Sra mapyTnucla hyeis yap, jpets eopev ot Thy eikdva tod Oeod mepipepovres ev TH CGvru Kal Kwouperp

TovTw aydAuartt, TH avOpurrm, atvoikov ecixdva, avpBovrov, cvvduirov, ovvéotiov, cvprrabh, dmepmab7q dvdOnpa yeysvapev TH Oe drép Xprorod:

"ets TO yevos TO exAeKrdv, TO Bacirevoy lepdtevpia, €Ovos dyrov, rads mepiovotos, of more od Aads, viv 8é ads Tod Oeod"'> of Kara Tov "lwavvyv otk évres "ex ta&v Kdtw," mapa 8é Tod dvwHev edOdvros TO Trav peuabnKdres, of THY oiKovouiay to Oeod Katavevonkdres, of "ev Kawéryte Cwijs mepurateiv" pewedernkdres.

"AM' ob ratra dpovodcw of moAAoi: daoppiSp pp partes 5é THv aidO Kal tov PdBov oixor Tods TOV daydvwv eyypdpovrar macyntiacpovs. mvakios s3P. your | tial xaraypdpors peTewporepov dvaretsévors mpooeaxnKdres dachyeig rods Gaddpous Kexoopt}~ kat, THY dxodaciay edodBeray vopilovres:

Kami Tob okiwmodos KaraKelwevor Tap' avras ere Tas mepimdoKds adop@ow eis riv "Adpodirny éxeivny * Odyssey viii. 267-270.

> 1 St. Peter ii. 9-10.

4 See St. John iii. 31.

EXHORTATION TO THE GREEKS Sing us that beautiful strain, Homer, cHar.

Telling the love of Ares and Aphrodite fair-girdled, Homer's How at the first they met in the halls of Hephaestus inwitenes secret; Many: the' gifts he gave, and the bed and couch of Sultry

'ephaestus Sullied with shame.¢ Cease the song, Homer.

There is no beauty in that; it teaches adultery.

We have declined to christians lend even our ears to fornication.

For we, yes just not we, are they who, in this living and moving statue, such stories man, bear about the image of God, an image which dwells with us, is our counsellor, companion, the sharer of our hearth, which feels with us, feels for us.

We have been made a consecrated offering to God for Christ's sake.

"We are the elect race, the royal priesthood, a holy nation, a people belonging to God, who in time past were not a people, but now are the people of God."+ We are they who, according to John, are not "from below,"° bet have learnt the whole truth from Him who eame from above, who have apprehended the dispensation of God, who have studied "to walk in newness of life." ¢ But most men are not of this mind, Casting off Indecent shame and fear, they have their homes decorated ee with pictures representing the unnatural lust of the i houss daemons.

In the lewdness to which their thoughts are given, they adorn their chambers with painted tablets hung on bigh like votive offerings, regarding licentiousness as piety; and, when lying upon the bed, while still in the midst of their own embraces, they fix their gaze upon that naked Aphrodite, who CLEMENT OF ALEXANDRIA , os yy Dons SeSeuds — CAL. rip yupniy, Thy emt TH ovpmdAons Sedepevqy, wal rH Ajda mepuotupevov tov épyw Tov epwrixdv, Tis

Ondvrytos arodexdpevor THY ypadyv, amoruToba. rais opevddvas, ofpayid: xpwpevor KaTaddjrAw tH Atés dxodacig. ratra tydv ris jduTabeias oe at .

Ta apxérura, adbrat ris UBpews ai Oeodoyiat, adrax Ta&v oupmtopvevdvrwy dpiv Dedv ai didacKadiat:

¢ vow A 6 yap BovAerat, rob0'

Kara tov 'A@nvaiov piropa. olar S¢ ad Kai ddAae dudv eixdves, mavioxor tTwes Kal yuuvat Kédpar Kal odrupo. pcBvovres Kal popiwy evrdoes, tais ypapais droyupvotpevar, dm Tis dKpacias éheyxdevar.

45n dé dvadavddv Tis dxoAacias Ans Ta Pee en mS ae $s oxjpara avdypanra mavdnuet Oedpevor odk aicxvveobe, duddrrere 5é ert waAAov dvakeipeva, wWomep dpérer tdv Oedv tudv tds eikdvas, orjAas dvaoxuvtias Kabepwoavres olkor, ex' tons eyypaP

, «Ae } dopevor 7a Dirawidos oyjpara ws 7a 'Hpaxddous aOAjpata. tovrwy od pdvov Tis xpyoews, mpds 8€ Kal TAs spews Kal THs dKofs avris duvnotiay katayyéMopev. raipnkey tyiv ta dra, memopvedKaow ot ofBaduoi Kal 7d Kawdrepov mpd THs ovpmAokis ai dies duiv peporxedcaow.

& Bracdpevor tov dvOpwrov Kat 7d évbeov rob mAdopaTos édéyxer dmapagavres, mdvta dmoreire, va éxraBairnobe: Kat moarevere! pev ToIs ciSwAots Cndodvres

1 mioredere Arcerius. miorevnre Mss.

« i.e, bound with the invisible chains which Hephaestus had made to entrap her.

Odyssey viii. 270-299.

> Demosthenes, Olynthiacs iii. 19.

¢ i.e, in houses; see p. 137.

EXHORTATION TO THE GREEKS lies bound in her adultery.

Also, to show they cuar. approve the representation of effeminacy, they '¥ engrave in the hoops of their rings the amorous bird indeoont hovering over Leda, using a seal which reflects the ee licentiousness of Zeus.

These are the patterns for your voluptuousness; these are the stories that give divine sanction for wanton living; these are the lessons taught by gods who are fornicators like yourselves.

For what a man desires, that he also imagines te be true," says the Athenian orator,'

Look, too, at other of your images,—little figures shametui of Pan, naked girls, drunken satyrs; and obscene Ses emblems, plainly exhibited in pictures, and selfpictures condemned by their indecency.

More than that, tutte you behold without a blush the postures of the whole art of licentiousness openly pictured in public.

But when they are hung on high* you treasure them And in still more, just as if they were actually the images '"* of your gods; for you dedicate these monuments of sharelessness in your homes, and are as eager to procure paintings of the postures of Philaenis as of the labours of Heracles, We declare that not only the use, but also the sight and the very hearing of these things should be forgotten.

Your ears have committed fornication; your eyes have prostituted themselves ;? and, stranger still, before the embrace you have committed adultery by your looks.

You who have done violence to man, and unbelief erased by dishonour the divine image in which due to Jove he was created, you are utter unbelievers in order base that you may give way to your passions.

You believe in the idols because you crave after their incontinence; * Cp. 2St. Peterii. 14.

* Cp. St. Matthew vy, 28.

CLEMENT OF ALEXANDRIA CaP. airdv Thy axpaciay, dmoretre 8& 7H Beg aurppoovvny yn pépovres* Kal 7a. wev KpeiTTw LELLonKaTE,

Ta dé Wrtw TeTYNKaTE, dperijs pev Deatai, Kaxias 8 dywuoral yeyernpevor. cow aes pi . y ym oe .

| dvor toivuv, us Eos elmeiv, syoOvpaddr exeivor mdvres Kata THy LiBvdAdav Pant wyl pe > , Pw of vaods <pev>} mdvras drapvijcovrat iSdvres ' yey Pah ~ kai Bwpovs, eixata AlOwv Bpipata kwhdv, kal Niwa Edava Kal dydAuara xetporroinra," atuare euibixw peptacpeva Kal Ovotaroe Tetparrddwy, dinddwv, mryvaev Onpav re Povorow. en . oo, em : kal yap 81) Kat danydpevtar piv dvadavddov drratndov épydleobar réxvnv.

"'od yap moimoes," dnolv 6 mpodyrns, "mavros cpoiwpia, doa ev TH otparv® dvw kal doa év Th yf KdtTw."

% mov y' dy ys r , haere on ére tiv Tpagiredous Anuntpa cal Képny cat rov "laxxov tov pvotixov Beods troddBoev 7 Tas Avoinnov téxvas 7 Tas xeipas tas "Ameduxas, at 8) Tijs Oeodokias 76 oxfjua rH GAN mepiteDeixaow;

GV dpeis pev Srws Tote 6 avdpids bre pdAora padratos Texraivntat, mpookaprepetre, Gmws Sé avdrot pu) Spor. 80 dvacPnciav trois dvdpidow a > , , > ~ drroredeaOire, ob ppovrilere: mravy yodv eudavas kal ovvréuws 6 mpodytixds eddyyer THY ovv7Berav

Adyos Stu "mdvres of Deot Ta&v eOvdv Sapoviwy 9m eS. pg ran anaaneys eloly ciSwra:

6 8é Beds Tods odpavols éezoinoev 1 <uéy> inserted from Sibylline Oracles.

. xeporolnra.not in Sibylline Oracles.

@ Sibylline Oracles iv. 24, 27-30.

EXHORTATION TO THE GREEKS you disbelieve in God because you cannot bear selfcHap. control.

You have hated the better, and honoured "VY the worse.

You have shown yourselves onlookers with regard to virtue, but active champions of vice.

The only men, therefore, who can with one conChristians sent, so to speak, be called "blessed," are all those sone are * whom the Sibyl describes, Blessed @~ Who, seeing the temples, will reject them all,

And altars, useless shrines of senseless stones ; Stone idols too, and statues made by hand, Defiled with blood yet warm, and sacrifice Of quadruped and biped, bird and beast.*

What is more, we are expressly forbidden to practise They are. a deceitful art.

For the prophet says, "Thou shaltEatin not make a likeness of anything that is in heaven above or in the earth beneath." ?

Is it possible that we can still suppose the Demeter and Persephone and the mystic Iacchus of Praxiteles to be gods?

Or are we to regard as gods the masterpieces of Lysippus or the works of Apelles, since it is these which have bestowed upon matter the fashion of the divine glory?

But as for you, while you take great pains to discover how a statue may be shaped to the highest possible pitch of beauty, you never give a thought to prevent yourselves turning out like statues owing to want of sense.

Any way, with the utmost plainness and brevity the prophetic word refutes the custom of idolatry, when it says, " All the gods of the nations are images of daemons; but God made the heavens,'¢ and the things in heaven.

> Exodus xx. 4; Deuteronomy v. 8.

CLEMENT OF ALEXANDRIA CaP. kal Ta ev TH opav@.

TAavedpevor yodv tTwes evWn ' ted0ev odk of5' Srrws Deiav pev Téxvnv, TARY GAN od Oedv mpookvvodow HAidv Te Kal ceAjvnv Kal Tov adMov trav dorépwv xoporv, mapaddyws tovrous Ocods tmodapBdvovtes, Ta Spyava tod xpdvov- "t@ yap doyw adrod eorepedOnoav cal TH mevpat.

Tob atdpatos abtod méoa 4 Svvayis ey Nye eA re a * abrév." ddd 4 pev dvOpwreia réxvn oikias Te Kal vais Kal modes Kat ypadas Syusoupye?, Deds 5é m@s av elroy doa moet; dAov ide Tov KdopOv, ékxeivou épyov €otiv:

Kal odpavos Kal Atos Kal dys5P. yeAou kal dvOpwaor "épya tHv SaxrvAwy | adros." oon ye % Svvapis Too Geod. pdvov adrod 76 BovAnya Kooporotia: pdvos yap 6 Beds erroinaer, ret kal pdvos dvtws earl Beds: yr tH BovAccBar Snusovpyet Kal tH pdvov eedfjcar adrov emerat

70 yeyevfoba. evraida g¢rloodpwv maparpémerat xopos mpdos pev TH ovpavod Oday mayKdAws yeyovevar tov avOpwrov spodoyouvrwr, Ta 5é ev ovpav@ pawopeva kat dyer kataAapPavepeva mpookuvotvrwy. et yap Kal pa dvOpumwva ta epya 7a €v odpav@, adda yodv avOpawrois Sedyucovpynta.

Kal wy tov FAdv tis dudv mpookuveitw, ada tov AAiov moiunTny émumobeitw, pndé Tov kdopov exBeralérw, ddAd Tév Koopouv Syuroupyov éemlyntnodtw. povn dpa, ds goixev, katapuy?) TO péMovre emt tas awrnpiovs ddixvetobar Ovpas droreimeTat codia Dein: evredOev worep e& lepod twos davaov ovdert odkére aywryyos THY Sapdovwy

6 dvOpwros yiverar orreddwv eis owrnptar.

, * See Genesis i. 14.

EXHORTATION TO THE GREEKS Some, it is true, starting from this point, go astray,— car.

I know not how,—and worship not God but His go), on handiwork, the sun, moon, and the host of stars worship the besides, absurdly supposing these to be gods, though teuer" ¢_they are but instruments for measuring time;2 for lpstesd of "by His word were they firmly established; and alt their power by the breath of His mouth."?

But while human handiwork fashions houses, ships, cities, paintings, how can I speak of all that God creates?

See the whole universe; that is His work, Heaven, these are be the sun, angels and men are "the works of His ttGods" fingers." ° How great is the power of God!

His mere will is creation; for God alone created, since He alone is truly God.

By a bare wish His work is done, and the world's existence follows upon a single act of His will.

Here the host of philosophers turn aside, when they admit that man is beautifully made for the contemplation of heaven,? and yet worship the things which appear in heaven and are apprehended by sight, For although the heavenly bodies are not the works of man, at least they have been created for man, Let none of you worship the sun; rather let seek after him yearn for the maker of the sun.

Letno one deity Godard 7/ the universe; rather let him seek after the creator works of of the universe.

It seems, then, that but one refuge °°? remains for the man who is to reach the gates of salvation, and that is divine wisdom.

From thence, as from a holy inviolate temple, no longer can any daemon carry him off, as he presses onward to salvation.

@ Cp. Cicero, De natura deorum ii. 140 "* Providence .

. made men upright and erect, that by contemplating the heavens they might gain a knowledge of the gods."

See also Ovid, 'Hotamorph. 1. 85-6, 143° ts etre matteo CLEMENT OF ALEXANDRIA Vv *"Emdpdpwpev Sé, ci BovrAer, kal tov pirocdpwv tas Sdéas, doas adyovor wept Tav Oedv, et mws kal duooogiav atrnv KevoSokias evexev dvetdwiomrowwodoav bad DAnv edevpwper, 71 Kat Sada drra éxBedlovoay Kata mapadpoiy Trapacrioae

SurpPdpev dverpwrrovoay Tv GAjBeav. ororxeta pev odv dpxas améAurov® eévprjcavtes Oars 6 MiAdjows 1d twp Kal *Avabuerns 6 Kal adres Midyjovos tov dépa, & Avoyevns vorepov 6

*AmoMwnarns KaTnKoAovOncev.

Tlappevidns 5é 6 *Edcdrns Oeods elonyjoaro trip kal yiv, Odrepov Se adroiv pdvov,® 76 mip, Oedv dredjparov "Inmacds te 6 Meramovrivos kal 6 'Edéotos 'Hpdadevros:

"Epmedoxdijs | yap 6 *Axpayavrivos els mAgBos 56P. emecwy mpos Tots Térrapat aToilxelors Tovrous veixos kal gidiav KatapiOpctrat.

"Adeou pev 87 Kal odror, copia Twi daddy Thy DAnv mpookuryjcavres Kat AlBovs pev 7 §dAa od Tynoavres, yay 5é TH TovTwY pnrépa. exBerdoavres kal Tlocedava pev otk dvamddrrovres, Bdwp Sé abro mpootperopevor. ti ydp cori more 64 Mocedav i} Sypa tts odaia. ek THs mécews dvopaTomotoupEry ;

@omep dpuérer 6 trod€utos "Apns amd ris dpoews 14 Diels. ef mss.

® dwédmov Cobet. daréXevrov Mss.

3 udvov Sylburg. dvow mss.

* wore 6 Wilamowitz. mpérepov mss. érepov Mayor.

" ie, gets a feeblegrasp of it.

Cp. Plutarch, De Is. et Osir, 382 r 'The souls of men, while on earth and enEXHORTATION TO THE GREEKS v Let us now, if you like, run through the opinions tho which the philosophers, on their part, assert conphos. of fidently about the gods.

Perchance we may find phers philosophy herself, through vanity, forming her conceptions of the godhead out of matter; or else we may be able to show in passing that, when deifying certain divine powers, she sees the truth in a dreara.*

Some philosophers, then, left us the elements .as gany first principles of all things.

Water was selected PRIS, for praise by Thales of Miletus; air by Anaximenes posed the of the same city, who was followed afterwards by enone

Diogenes of Apollonia.

Fire and earth were introprinciples duced as gods by Parmenides of Elea; but only one of this pair, namely fire, is god according to the supposition of both Hippasus of Metapontum and Heracleitus of Ephesus.

As to Empedocles of Acragas, he chooses plurality, and reckons "love " and "strife" in his list of gods, in addition to these

These men also were really atheists,' since with a They are foolish show of wisdom they worshipped matter. SHY., They did not, it is true, honour stocks or stones, Who make but they made a god out of earth, which is the mother frst cause of these.

They do not fashion a Poseidon, but they adore water itself.

For what in the world is Poseidon, except a kind of liquid substance named from posts, drink?

Just as, without a doubt, warlike cumbered by bodies and passions, can have no companionship with God, except in so far as they get a dim dream of Him through the aid of philosophy."

> See p, 47 with note.

CLEMENT OF ALEXANDRIA cap. kal dvaipécews KexAnuevos, # Kal Soxodoi por Vv iG : mroMoi pddora 76 gidos pdvov mi€avres emBvew as "Ape gor. 5€ LkvOdv 76 Tovodrov, KaOdzep Evdogos év Sevrépa Tis} mepiddov Adyer, UkvOdv Sé of Lavpoudrar, ws dnow 'Inéows ev rH epi pvornpiwy, dxwdaknv a¢Bovow. tobrd tor Kal of audi tov 'HpdkAerov mip ws dpxéyovov oBovres mendvOacw:

7d yap mip Tobro Erepor "Hdatorov wdvdpacav.

Tepadv 8€ of pdyou 76 mip teTysjKact Kal Tov THY 'Aciav KatoKoUyTwr moAXol, mpos 5€ Kal Maxeddves, ws pyar Atoyévns év a' Tlepouxdv. ri po Lavpoudras Karadéyew, ods Nupdd8wpos ev Nopipors BapBapixois to wip a€Bew iorope?, 7) Tods Tdpoas Kat rods Myjdous Kai tovs pdyous; Ovew ev draifpw tovrous 6 Aivwr Aéyet, Oedv dydAuata pdva Tdmip kal Bdwp vopilovtas. ovK drexpupduny od8€ THY TovTwY dyvo.ay. ei yap kal 7a pddotra drogedyew olovrar Tis

87 P. wWAavns, GAN' eis érdépav Karodobaivovow | dmdrny:

Heer; dy Decy or tif \ yy, .

, dydAuara, pev Oedv ob Evra Kal AiBous brerdjgacw a@omep "EMnves 088€ pny iBidas Kal ltyvedpovas xabdmep Aiydmrriot, ddda mip te Kal ddwp dds grdcopor. pera rods pévro. Botepov mrepidSous erav dvOpwroedh dyd\uara céBew adtods Brpwo1 Ts Diels. ris mss.

(See p. 44, n. 3.) @ Cp.

Plutarch, Amatorius 757 8 ''Chrysippus says that Ares is anairesis" (so Petersen: mss. have anairein=to destroy).

The endeavour to find meanings in the names of the gods has its literary origin in Plato's Cratylus (esp. pp. 395-412).

The Stoics found in this method a support for their doctrine that the gods of mythologywere merely personified natural forces or processes. ee Cicero, De natura deorum ii. 63-72.

EXHORTATION TO THE GREEKS Ares is so called from arsis and anairesis,* abolition cHar. and destruction; which is the chief reason, I think,

Y why many tribes simply fix their sword in the ground and then offer sacrifice to it as if to Ares, Sueli is the custom of Scythians, as Eudoxus says in his second book of Geography,' while the Sauromatians, a Scythian tribe, worship a dagger, according to Hicesius in his book on Mysteries.© This too is the case with the followers of Heracleitus when they worship fire as the source of all; for this fire is what others named Hephaestus.

The Persian Magi and many = 4_many of the inhabitants of Asia have assigned ae honour to fire ; so have the Macedonians, as Diogenes says in the first volume of his Persian History.¢

Why need I instance Sauromatians, whom Nymphodorus in Barbarian Customs® reports as worshipping fire; or the Persians, Medes and Magi?

Dinon says that ° these Magi sacrifice under the open sky, believing that fire and water are the sole emblems of divinity

Even their ignorance | do not conceal ; for although they are quite convinced that they are escaping the error of idolatry, yet they slip into another delusion.

They do not suppose, like Greeks, that stocks and stones are emblems of divinity, nor ibises and ichneumons, after the manner of Egyptians; but they Worship of admit fire and water, as philosophers do.

It was /P¢tomente not, however, till many ages had passed that they older then ¢/" began te worship statues in human form, as Berosus worship

* Eudoxus, Fr. 16 Brandes (Jahrb. class, Phil, 1847, Suppl.

« Hicesius, Fr, 1 Prag. hist. Graec, iv, p. 429, # Diogenes of Cyzicus, Fr. 4 Frag. hist, Graee. iv. p. 392.

* Nymphodorus, Fr. 14 frag. hist. Graec, ii, p. 379.

/ Dinon, Fr. 9 Frag, htet, c. ti, p, 91, ss CLEMENT OF ALEXANDRIA cap. cos év tpitn XaSaixdv mapiornat, tobro *ApraY éptov rod Aapetov rod "Oxov eionynoapevov, és

> Aad Yow, mp@ros tis "Adpodirns 'Avatridos! 76 dyalua dvactjcas ev BaBvAsu Kal Lovoos Kai *ExBardvors Tépoats kai Baxrpois kai Aapack® Kat

Ldpdeow sbrddeke oéBew. cpodroyovvrwy Toivuv of prdcodor tods SiSacKxdAous Tovs ofdv Idpoas 7 Lavpopdras 7 pdyous, map' dv tiv abedtnTa Tov ocBacpiwy abrois penabjKacw dpydv, dpxovra Tov

Tavrwv mountiy Kal tv dpxydv abrdv Snuwovpyov dyvooivres, Tov dvapyov Dedv, Ta Sé "aTTwyxa"

Tatra kal " dobevi," 4 ¢dnow 6 amdorodos, 7a eis tiv dvOpdrwv trnpeciav Temompéva "orouxeia"

Tédv 8€ ddwv diroaddwv dco. ta crorxeia * SrepBdvres exodumpaypdsvycdy te bm ddrepov kal TepiTTorepor, of ev adrdav TO dzretpov Kaduvycar, ds 'Avatipavdpos (Midrjows Fv) cal 'Avagaydpas

6 Kralopenos kal 6 'A@nvaios 'Apyédaos.

Tovrw pév ye dudw tov vodv emeornodray TH amewpia, 6 8é MiAnjavos Aevxummos Kal 6 Xios Myntpdédwpos Sirrds, ws Eouxev, kal abrd dpxas dmedurréryv, TO mfjpes Kal 76 KevdvmpoaeBnke Se AaBav tovrow totv Sveiy ta eldwira 6 'ABSnpirns Anpoxprros. 6 ssp. yap to Kporwudrns "AAkpaiwv | Beovs mero Tods dorépas elvax euiptyous dvras. ov owmjoopar THY TovTwy dvacxuvtiav:

Bevoxpdryns (Kadynddvios otros) énra pev Oeovs rods mrAavjras, Sydoov Sé 1 'Avatridos Bochart. ravatdos mss.

@ Berosus, Fr. 16 Frag. hist. Graec. ii. p. 508.

, EXHORTATION TO THE GREEKS shows in his third book of Chaldaean History,% for cuar, this custom was introduced by Artaxerxes the son of * Darius and father of Ochus, who was the first to set up the statue of Aphrodite Anaitis in Babylon, Susa and Ecbatana, and toenjoin thisworship upon Persians and Bactrians, upon Damascus and Sardis.

Let the pnitoso. philosophers therefore confess that Persians, Saurophora there: matians, and Magi are their teachers, from whom this" they have learnt the atheistic doctrine of their fctrine &~ venerated "first principles."

The great original, barbarians the maker of all things, and creator of the " first . principles" themselves, God without beginning, they know not, but offer adoration to these "weak and beggarly elements,'

? as the apostle calle them, made for the service of men.

Other philosophers went beyond the elements and other sought diligently for a more sublime and excellent eV principle.

Some of them celebrated the praises of sought for the Infinite, as Anaximander of Miletus, Anaxagoras pritetplo — of Clazomenae, and Archelaus of Athens.

The two The infinite latter agreed in placing Mind above the Infinite ; ina while on the other hand Leucippes of Miletus and Metrodorus of Chios also left, as it seems, a pair of first principles, "fulness" and "void."

Democritus roiness of Abdera took these two and added te them the *™4 Void "images."

* Nor was this all; Alemaeon of Croton thought that the stars were endowed with life, and The stare therefore gods, I will not refrain from mentioning Spdpiano the audacityofthese others, Xenocrates ofChalcedon intimates that the planets are seven gods and that ¢ The theory of Democritus was that all natural objects gave off smali particles of themselves, which he cailed

These came into contact with the organs of sense and were the cause of perception.

CLEMENT OF ALEXANDRIA CaP. Tov éx advtav tév dawdavav! avveordaita xéopov abirreras, obd€ py Tots dnd ris Lrods napededoopat did adons BAys, nat Sd rijs aryordrys,

Getov Bujkew Aédyovtas, of Karatcydvovow dreyvds tiv ditocodpiav. odSey Sé olpar xodendv evraila yevdpevos Kat trav éx tod Tepimdrou prnobjyva Kat 6 ye ris alpécews marip, Tav Sdkwv od voyoas zév mardpa, tov Kadodpevov "Snarov"" puyiv elvar rob mavrds olerass rourdor. rod Kéapou tiv ypuyny Bedy drodapBdvav adrés abr@ epiretperar.

& ydp ror peéxpe ris gedijvns abris Siopilwv riv mpdvoray, emara Tov xéapov Oedv yoduevos Tepitpémerat, TOV Gpotpov 708 Beod Bedv RoynariLow, 6 Be 'Epéows éxetvos @ddpacros & *Apiororddous yudpysos mH pev odpavv, mH Sé meta tov Pedy drovoet.

*Exrucovpov pev yap pdvov Kal éxdw éxAjoopat, ds odde* padew olerar 7& Be@, Sia dye dacBdv. rf yap "HpaxretOys 5 Tlovrixds; e068' dap ode éni ra Anuoxpiroy Kat atrés Karactperat iSwia; VI Kat aodvs jor émippe? rowdrog Sxdos, ofovet popped teva, Sayoviwy rapeadywy févwy dronov

| réy dxdavdv Davies. abray mss, derpwr Diels.

2 otdty Lowth, od82 uss, @ ie, Aristotle.

® Aristotle sharply divided the celestial spheres, which were the divine part of the universe, from the sublunary world, in which alone birth, death, and change takeplace.

The laws governing the upper world are necessarily different from those of the'ewer.

Feller (Aristotle, i, 508, n, 3, Eng, EXHORTATION TO THE GREEKS the ordered arrangement of the fixed stars is an onap. eighth.

Nor will I omit the Stoics, who say that the ,¥ gtoic divine nature permeates all matter, even in its lowest doctrine:a forms; these men simply cover philosophy with God im shame, At this point there is, I think, nething to 4! things hinder me from mentioning the Peripatetics also. the PortThe father of this sect,* because he did not perceive Phe,. the Father of all things, thinks that he who is called God the the " Highest" is the soul of the universe; that is soul ofta to say, he supposes the soul of the world to be God, and so is pierced with his own sword.

For he first declares that providence extends only as far as the moon; then by holding the opinion that the universe is God he contradicts himself, asserting that that which has no share in God is God."

Aristotle's disciple, the celebrated Theophrastus of Eresus, suspects in one place that God is heaven, and elsewhere that God is spirit, Epicurus alone I will Epicarus: banish from memory, and that willingly, for he, God hes no _ Pre-erninent in impiety, thinks that God has no care word

What of Heracleides of Pontus?

Is there a single place where he too is not drawn away to the "images" of Democritus?

VI And a vast crowd of the same description swarms Many other upon me, bringing in their train, like a nightmare, an $084 trans.) says: '* Both Christian and heathen opponentshave stanton distorted this to mean that the Divine Providence reaches only as far as the moon and does not extend to the earth.

How far this representation agrees with the true Aristotelian doctrine may be gathered from what has been already said, at pp. 403, 410, and 421."

CLEMENT OF ALEXANDRIA car. oxraypadiay, pvdoroydv' tOAw ypaix®: modAdob Yl ve Set dvSpdow émrpémew dxpodabar roodrewy Adyuwr, of pnSe robs maidas robs éavrdv, trofro

87 1d Acydpevov, KAavOuuprlopévous Bilopev Trapnyopeicbar pvbilovres, dppwdobvres ovvavatpépay abrots dbedryra tiv mpds t&v Soxnovadduy* &) rovrww KarayyeMopérny, pnddy re vant paddov tadnbes BSrcar, rl ydp, & mpds ris dAnfetas, rods oot nemorevxdras Sexes pice kal dopd*® Sivas te drdroes4 baoBeBAnuevovs; rt

8é yor ciSdhAwy dvamipnans tov Blov, avewous Te mw gy a wa i} dépa i) wip i) viv % Aifous 7} EdAa 7H ai8npov, xdopov 7dvde, beads dvamAdrrovea, Seods S€ Kal tods dorépas tods mAaniras, Tois dvrws memAa~ yypevas tdv dvOpamuv 8 ris modvipvAjrov ravrns datpohoyias, odx doTpovouias, perewposoP Aoyotoa Kai dSorccyobaa;

| ray Kipiov r&v avev-~ pdtwy 7096, rév KUpiov rob mupes, rdv Kdapou Snywoupydv, Tov FAlov ceuraywydy Gedy émlyra, ob ta épya to Beot. iva di} AdBw mapa aod owepyov ths Cyricews; ob yap mayrdracw dreyrdxaney oe. eb Botrer, rév TAdrwva. ai 84 ody ekiyveuréov tov Gedv, & TWAdraw; "'rav yap marépa xal womrhy roi8e rob martds etipety

1 nuOodoyar Mayor. pvOodbyur mss.

2 Soxnaorsépur Potter, Soxyceirdgur Mas, * gop@ Miinzél. p8ope mas.

+ Bivats re drdxroy Heyse. devais re xat drdnrots m8, « The doctrine of "flux" was taught by Heracleitus in his well-known phrase, *All _things flow" (rdyra pet).

** Motion" and 'irregular vortices" refer to Anaxagoras, who supposed the primitive elements to have been set in EXHORTATION TO THE GREEKS absurd picture of strange daemons, and romancing cuap. with all an old wife's extravagance.

Far indeed V! are we from allowing grown men to listen to such tales.

Even to our own children, when they are crying their heart out, as the saying goes, we are 'not in the habit of telling fabulous stories to soothe them; for we shrink from fostering in the children the atheism proclaimed by these men, who, though wise in their own conceit, have no more knowledge of the truth than infants.

Why, in the name of truth, do you show those who have put their trust in you that they are under the dominion of "flux" and "motion"' and "fortuitous vortices" ?*

Why, pray, do you infect life with idols, imagining winds, air, fire, earth, stocks, stones, iron, this world itself to be gods?

Why babble in high-flown language about the divinity of the wandering stars to those men who have become real wanderers through this much-vaunted,—I will not call it astronomy, but —astrology?

I long for the Lord of the winds, the Lord of fire, the Creator of the world, He who gives light to the sun.

I seek for God Himself, not for the works of God.

Whom am I to take from you as fellow worker in the search?

For we do not altogether despair of you.

"Plato," if you like. Piatoiss How, then, Plato, must we trace out God?

"It is Peter a hard task to find the Father and Maker of this rotatory motion by Mind (vots).

This theory is ridiculed by Aristophanes, Clouds 828 'Vortex has ousted Zeus, and reigns as king."

Vortex motion was also a part of the "atomic theory " of Leucippus.

Atoms of various size and shape constantly impinging upon one another in empty space would give rise to countless vortices, each of whic

. might be theSeginning of a world.

CLEMENT OF ALEXANDRIA cap. Te Epyov kal edpdvra. eis dravtas eLevreiv ddvvarov.""

81a. ti Sijra, @ mpos adrob; "'pyrov yap oddSapas éoriv." eb ye, & IAdtwv, erapdoa tis dAnBeias:

Edv por aBod tijs CytHoews rayabod mépr: méow yap dnagaAds avbpwrois, pdAora 8€ Tots epi Adyous evdiaTpiBovow évéoraktat tis dardppova Beixyn. od 8% xdpw Kal dxovtes pev dporoyovow eva ye* elvar Bedv, dvaAcOpov Kat ayéyytov todrov, dvw mov repli Ta vata Tod ovpavot ev rH iia Kal oikeig meprwmi svTws Ovra, dei.

Oedv 8€ roiov, eid por, vontéov ; tov mav0 dp@vta Kadrov ody dpupevov, Edpumidys Ayer. memAavfcba yotv 6 Mévavdpés por Soxet, vba dyoiv WAe, o¢ yap Set mpookuvety mpdrov Oedv, 80 dv Oewpeiv Eore Tods dAXous Beovs: odd yap FAs émbdeifer mor'? dv tov Oedv tov dAnOA, 6 S€ Adyos 6 dyuns, bs eoTw Atos puxijs,

8V od pdvov evdov dvareidavros ev TH Baber Tod vod? adris* Karavydlero: 76 Oypa:

SBev obk daeuxdtws 6 Anpoxpitos " raév doyiwv dvOpdmuv 1 pyrev from Plato. pyréov mss.

700 vod Kal roo vobs Mss.

4 avrijs Kroll. atrod mss.

« Plato, Timaeus 28 c.

» Plato, Epistles vii. p. 341 c.

¢ Literally 'the back" of the heavens. The phrase comes from Plato, Phaedrus 247 c.

Both Plato and Clement EXHORTATION TO THE GREEKS universe, and when you have found Him, it is imcuar. possible to declare Him to all."

" Because He can in no way be described."® Well done, Plato, you have hit the truth.

But do not give up. Join me in the search for the good.

For there is a certain divine effluence 4divine instilled into all men without exception, but fence especially into those who spend their lives in thoughtful thought; wherefore they admit, even though against contoento their will, that God is One, that He is unbegotten sth and indestructible, and that somewhere on high in the outermost spaces* of the heavens, in His own private watch-tower, He truly exists for ever.

What nature, say, must man ascribe to God?

Ruripides He seetli all; yet ne'er Himself is seen, for instance says Euripides.¢ Certainly Menander seems to me to be in error where he says, O Sun, thee must we worship, first of gods, 'Through whom our eyes can see theother gods.©

For not even the sun could ever show us the true God.

The healthful Word or Reason, who is the Sun of the soul, alone can do that, through Him Democritus alone, when He has risen within in the depth of the some look mind, the soul's eye is illuminated.

Whence PP', Democritus not unreasonably says that "a few men for God think of the heavens as a series of spheres revolving above the earth. The dwelling-place of God (or Plato's 'real existence") is on the outer side of the topmost sphere.

See the wholePassage. Phaedrus 246 1-245, 4 Euripides, Frag. 1129 Nauck.

* Menander, Frag. 609 Kock, Comic.

CLEMENT OF ALEXANDRIA CaP. driyous." dyoty " dvareivarras tag xelpas &vratiba ' by viv iepa kadoper of "EXAnves, [dvta] Ala poGetcha Kai <ydp> mdvra odros obey kal SSot r Pre ~.

~ <ndvra>*® nat ddaipetrar, nat Pacreds ddros Télv oP. advrew." ratry ay Kat WAdruw | Siavootpeves tov Gedy aivirrerar ''mept tov advraw Bamdréa ndvr' éori, ndxetvo atriov dndvrev <réy>? Kkaddy."

A Sa et Naren . als obv 6 Bacweds ray ndvruv; Beds ris Tay Svrew dAnbelas 76 pérpov. danep ody 7H pérpw xataAyre 7a petpodpeva, otrwat Sé kal TH voffoar

¢ an tov Gedy perpetrat Kat xaradapPdverar 7% adiGea.

6 8& tepds dvrws Muvefs "obx éorat," gyaty, "év 7@ papatanw cov ordbpsoy Kat ordOpior peéya H puxpdv, oe ora ey rH oixia cov pérpoy péya Ki ayy mee , . ar) f pexpdv, GN 7 ordBysov ddAnBudv Kal Sleacov €orar cot," ordOjov Kai pérpor Kal dpifudy tév

Sdwy trodapBdvew rov bedyr ta pev yap dina kal dua eiwra olko: & 7 papaimmw kal & 7h as Exos elmely pundion puyh xataxéxpumrat 6

8¢ pdvoy Sixarov pérpov, 6 povos dvrws Beds, Taos de ward 7d abrd cal doadrws eywy, petpel re! névra Kal orabpdrat, otovel tpurdvn ri} Siucacoodvy

. viv tdv hwy appendis weptlapBdver Kal dvdyay ducw.

"6 pév 3} Oeds, diowep kal 6 madras Adyos, dpyyy <re>* kal reXeuriy Kal péoa Tay dvraw andvrav éxwy, ebGetav wepoiver xara diiow mept- } Ala uvbcicGar Heinsius, dcapubeieGar miss, ® xaldyap> wdera .

Kal dB0t <rdvra> (with omission of wévra in previous line) Wilamowitz, xal rdvra.

MSS, 8 <ray> from Plato (but &R, Plotinus i. 8, 2), * perpetreWendland (cp.

Plato, Laws 643c), perpeiras mss, = <re> from Plato, and Clement, ii, Strom. 132. 2, EXHORTATION TO THE GREEKS of reason stretch out their hands towards that cap, which we Greeks now call air and speak of it in ¥! legend as Zeus; for Zeus knows all, he gives and takes away all, and he is king of all things,"%

Plato Piato speaks also has 'a similar thought, when he says darkly 3 nunng, about Ged: "All things are around the king of all 4<. Got things, and that is the cause of everything good." °

Who, then, is the king of all things?

It is God, the measure of the truth of all existence.

As Godisthe 4° therefore things measured are comprehended by the messurecf| measure, so also by the perception of God the truth is measured and comprehended.

The truly sacred Moses says, "There shall not be in thy bag divers Moses weights, a great and a small, neither shall there be ot, false in thy house a great measure and a small, but thou moagires, shalt have a weight true and just.'?

Here he isgous a assuming God to be the weight and measure and nuinber of the universe.

For the unjust and unfair idols find a home hidden in the. depths of the bag, or, a8 we inay say, the polluted soul.

But the one true God, who is the only just measure, because He God, tho is always uniformly aud unchangeably impartial,Aicoure, measures and weighs all things, encircling and susis ever u taining in equilibrium the nature of the universe bypaniedby

His justice as by a balance.

"Now God, as the Sth, ancient saying has it, holding the beginning and end and middle of all existence, keeps an unswerving

® Adyos means learned, but here it seems to refer back to Abyos, emeritus, Frag. 30 Diels, Varsokratiker ii. pp. 10-1 ( . Prato, Epistles ii. p, 312 x.

# Deut. xxv. 13-1, * See Plato, Phasdo 78 n.

CLEMENT OF ALEXANDRIA cap. wopevdpevos: 7@* 8 det Evvérerat dixy rav daoVE Jevropévey rob Belov vépou tyuwpds." médbev, & TlAdrav, ddijfaav aivirrn; dle 4 ray Adyaw adpbovos xopnyia ri GeovdBevav pavreverar; aopedtepa, dnaiv, rovrwy BapBdpwr 7a yévn. ol8d cou rods SiacKdAous, Kav drroxpUrrey ebeAnsyewpetptav nap Atyurriwy pavbavers, dorpovopiay Tapd

BaPvraviov, enpdds tas sbytets mapa Opaxdv AapBdvers, aod ce kat "Acodprot meradetxact, vdpous 8 rods Soot adnGeis Kat Seay 7h 7108 beod nap' abrGy &dbédnoa tay "EBpolwy, ottiwves odk drdryot Kevais, 038' epy' dvOpdrrar xpicca Kat iiceia kal dpydpov 78° edépavros cat Suda ABivwy re Bpordv eidwra Pavévrav Tyacw, b0a mép re Bporol Keveddporr BovAgGAA yap delpovas® mpds odpaver whévas dyvas,

| ap, dpOpor e€ edviis, det xypda dyvilovres Bbacr, kal rysBot povov tov del peddovra abdvarov.

Kai poe pap pdvov, & dirocodia, &a tobrov HiAdrawa, woMdods 8 Kat dAdous mapacrioat onovéacov, tov eva dvtws pdvov Bedv fvadbeyyouévous beov kar' eninvoay adroit, el mov Tijs

"Avricbans pev yap od ~ Kuvixédy 8) rofro evevdnoev, Lwxpdrous 5é dre ?

HPN ARE RNGA RO anTaas DUT) yrebpynos "Pedy obSert dorxdvar" dyatv:

"cdrep abrév obSels expabety e& cixdvog Sivara."

Eevo1 +@ from Plato and Clement, ii. Strom. 192. 2. rw mss, * detpouers Sibylline Oracles. alpovor mss.

EXHORTATION TO THE GREEKS path, revolving according to nature; but ever there cpap. follows along with him Right, to take vengeance

! on those who forsake the divine law." * Whence, Plato, do you hint at the truth?

Whence comes it that this abundant supply of words proclaims as in an oracle the fear of God?"

'The barbarian races," he answers, "are wiser than the Greeks."> 1 know Yourteachers, even if you would fain conceal them, ou learn geometry from the Egyptians, astronomy Sources. from the Babylonians, healing incantations you obtain otrials ue from the Thracians, and the Assyrians have taught you much; but as to your laws (in so far as they are true) and your belief about God, you have been. His good helped by the Hebrews themselves: jews come G-* Who honour not with vain deceit man's works

Hobrows Ofgold and silver, bronze and ivory, And dead men's statues carved from wood and stone, Which mortals in their foolish hearts revere; But holy hands to heaven each morn they raise

From sleep arising, and their flesh they cleanse With water pure; and honour Him alone > Who guards them alway, the immortal God And now, O philosophy, hasten to set before md Other not only this one man Plato, but many others alsoj Bpilonowho declare the one only true God to be God, by proctaim

His own inspiration, if so be they have laid hold ofshe true the truth, Antisthenes, for instance, had perceived Autisthenes this, not as a Cynic doctrine, but as a result of his intimacy with Socrates; for he says, * God is like none else, wherefore none can know him thoroughly from a likeness.?4 And Xenophon the Athenian Xonophon

~@ Plato, Laws 7115 8, 716 4.

© Sibylline Oracles iii, 586-588, 590-594, ofAntisthenes, Frag. 24 Mullach, Prag. phil, Grace. ii.

CLEMENT OF ALEXANDRIA cap. gav 5é 6 "APnvaios Siappydyv dv Kal adros zepi a3 ~ TASdAnBeias eyeypdper , TL paprupay ds Luoxpdrys, ei py TO Lwxpdrovs edier ddppaxov: oddev Se Hrrov aivirrerar.

"6" yodv "ta madvra," dnoi, "gelwy kat drpeuilwy as pev péyas tis Kal i Pete ay Ng are Suvards, pavepds:

Sroios 5é rHv® wopdyv, ddarys: ovde piv 6 mapdais Soxdv elvar FAtos ov8' adres €oucev cpav adrov émutpéme, ad qv tis dvaidds adrov Gedoyrar, thy oyu ddatpetra." mdbev dpa 6 rod Tpiddov acodilerar 7 SyAady mapa ris mpogyridos Tis "EBpaiwy eomlovons &3¢ mws; naaves ,

P 13) on ris yap oapé Svvarat tov erroupdvov Kal ay 9% :

: a ON oy ew, i. d¢badpoiow iSeiv Oedv duBporov, ds 7éAov oiKel; a' 08d" axtivwy Katevartiov jeAiovo dvOpwrot orfvat Suvaroi, Ovntol yeyaares.

KredvOns 8¢ 6 Indacevs,3 6 dao rijs Broads puddcodos, ob Beoyoviay Trountuciy, Oeodroyiav Sé ddnOeviv ev8eixvutar. odk drrexpuiparo Tob Deo mépt Ste mep elyev dpovdv:

—-rvabev* eowras u? oldv cor:

Sie tayabdv* épwrds p' oldv éor'; dxove TeTaypévor, Sixatov, dotov, evacBeés, kparoby éavtod, xpjoyov, Kaddv, déov, | 62 P. adornpdv, adbéxacrov, det ovpdépov, adoBov, ddvrov, Avorred€s, dvadduvov, dpeApov, eddpeorov, dopares, didov, Evripov, dpodoyovpevoy ### HH HH 1 éyeypdpe: Dindorf. dvaypdder mss.

2 5¢ rhv Stobaeus (Eclog. ii.

& éorly Clement, v. Strom. 108. 5.

3 IIndaceds Wilamowitz (see Strabo xiii. p. 611). micadeds Mss.

+ rdyabdv Clement, v. Strom. 110.3. i 7d dyaddv ss.

EXHORTATION TO THE GREEKS would himself have written explicitly concerning the cnap. truth, bearing his share of witness as Socrates did,

VY! had he not feared the poison which Socrates received; none the less he hints at it.

At least, he says: "He who moves all things and brings them to rest again is plainly some great and mighty One; but what His form is we cannot see.

Even the sun, which appears to shine upon all, even he seems not to allow himself to be seen; but if a man impudently gazes at him, he is deprived of sight." «

From what source, pray, does the son of Gryllus draw his wisdom?

Is it not clearly from the Xenophon's Hebrew prophetess, who utters her oracle in the wisdomim following words? the Sibyl What eyes of flesh can see immortal God,

Who dwells above the heavenly firmament?

Not e'en against the sun's descending rays Can men of mortal birth endure to stand.° Cleanthes of Pedasis,° the Stoic philosopher, sets Cleanthes forth no genealogy of the gods, after the manner ofeerie poets, but a true theology.

He did not conceal what thoughts he had about God.

Thou ask'st me what the good is like?

The good is ordered, holy, pious, just, Self-ruling, useful, beauthl, and right, Severe, without pretence, expedient ever, Fearless and griefless, helpful, soothing pain, Well-pleasing, advantageous, steadfast, Toved,

Esteemed, consistent .

* Xenophon, Memorabilia iv. 3. 13-14.

> Sibylline Oracles, Preface 10-13.

These pretended Hebrew prophecies were, of course, much later than the time of ono hon, though plainly Clement believed in their antiquity. See p. 56, n. b.

Cleanthes is generally said to be a native of Assos in the Troad.

See Strabo xiii. pp. 610-11.

CLEMENT OF ALEXANDRIA cap. edkdeés, drupov, émedés, mpaov, ofodpdv, xporrldpevov, dyeprrrov, det Siapevor. dveAedOepos ms Sotis eis Sdav PAzet, ds 81) map' exelvns tevédpevos Kadood twos. evrai0a 57 adds, olwar, SiSdoKxer droids eoTw 6

Oeds, Kal ds 9 Sdéa 7 Kou} Kal 4 ovvpbea Tods émopevous avraiv, dAAG pt) Tov Bedv emilnroovras, eéavdparrodiléoOnv. od dmoKxpuTTéov ode Tods audi tov Ivbaydpav, of dacw "6 pev Beds els, odros1 8é ody, ws TwWes Srrovoodow, exTds Tas Svaxoopjotos, GAN' ev adrG, dros ev Aw TH kVedw, enioxotos mdcas yevéows, Kpaots Tv SAwv aicddvev * kal épydras r&v adrob Suvduuwv Kal épywv ardvrwv

&v ovpav@ dworhp Kai mdvrwy matip, voids Kal pdxwous TH 6Aw KiKrw,? wdvrwv Kivacis." amdxpn kal tdde eis emiyywow Oeod emumvoia Beod mpds att&v pev dvayeypappeva, mpos 5é tudv eben

Acypéva 7H ye Kal opixpdv SiaOpeiv adAnBevav Suvapevw.

VII "Irw 8 jpiv (0d yap adrapxe? pdvov 7) didocodia) Ga Kal adry <4 >4 mounruch 7} mepi 7d edSos 7a mdvta HoxoAnwevn, ports tote Sn aAjOevav papTuphoovos., waMov Sé eLoporoyoupnern TH Ve@ ri pv058q mapéxBaow: mapirw 81 Saris kat Bodrerar

.} obros Wilamowitz. xodros mss. avrds Justin (Cohor. ad Graec. 19).

2 alévev Justin. del dy mss.

3 76 bdw Kixdw Stihlin.

7G Sry Kbery M83, + <# inserted by Markland.

EXHORTATION TO THE GREEKS Renowned, not puffed up, careful, gentle, strong, CHAP.

Enduring, blameless, lives from age to age.* VI Slavish the man who vain opinion heeds, In hope to light on anygoodfrom that.® In these passages he teaches clearly,I think, what is the nature of God, and how common opinion and custom make slaves of those who follow them instead of searching after God.

Nor must we conceal the doctrine of the Pythagoreans, who say that "God is The PythaOne; and He is not, as some suspect, outside the 8°T"* universal order, but within it, being wholly present in the whole circle, the supervisor of all creation, the blending of all the ages, the wielder of His own powers, the light of all His works in heaven and the Father of all things, mind and living principle of the whole circle, movement of all things."

These sayings have been recorded by their authors through God's inspiration, and we have selected them.

As a guide to the full knowledge of God they are sufficient for every man who is able, even in small measure, to investigate the truth.

VII But we will not rest content with philosophyqo witness alone.

Let poetry also approach,—poetry, which is Pf P*try occupied entirely with what is false,—to bear witness now at last to truth, or rather to confess before "God its deviation into legend.

Let whichever poet @ Pearson, Fragments of Zeno and Cleanthes, p. 299 (Fr.

"'Clement's mistake in referring these lines to Cleanthes' conception of the Deity, when they really refer to the ethical summum bonum, is obvious."

> Pearson, p. 320 (Fr. 101).

CLEMENT OF ALEXANDRIA cap. mounris mp@ros.

"Aparos pev odv Sia rdvrwv Thy Svvapw 706 Beod Sijxew voe?, Odp' eurreda mdvra piwrrar, T@ pw del mp&rdv te Kal Borarov iAdoKovrac: xaipe, matep, péya Oadpa, péy' dvOpurovow évevap. tavrn Tou Kat 6 'Aoxpatos aivirrera 'Hoio8os tov

| 6p. avdros yap mavrwv Baoreds Kal Koipavds ear, aBavdrwv téo 8+ obtis eprjpioras Kpdtos dAAos.

78n 8 Kat ent ris oxnvijs mapayvpvodo. riv dAnBeav?

6 wév Kal eis tov aifépa Kal els tov odpavdv dvaPrdbas "'révde ayod Oedv," dnoiv, Eupumidsns: 6 8€ rob Loginov Lodoxdjs, els rats ddnBetasow, els eoriv Beds, ds ovpavdr 7" érevée kal yaiav paxpiy mévrov Te xaporov oldua Kaveépwr Bias:

Ovnrot S€ oAAa.* Kapdia mAavdipevor Bpvoduecda mydtrwv Trapayuxnv Oedv dydAwar' ex Owv, 7} xaAKéwv i) XpvoorevKTwv 7 eAedavtivwy TUmous: buvias Te Tovrots Kal Kevas Travnyupers vénovres, odtws edocBeiv vopifoper. odroot pev 78n Kal mapaxenwSuverperws emt ris oxnvis Thy adjevav tots Beatais mapevojyayer.

1 7éo 8' Stahlin. oéo 5' Clement, v. Strom. 112.

3. ré oi Buttmann. re 66" mss.

2 wodka Heyse. roddol mss. el EXHORTATION TO THE GREEKS wishes come forward first.

Aratus, then, perceives CHAP. that the power of God permeates the universe:

Aratus Wherefore, that allthings fresh and firm may grow, To Him our vows both first and last shall rise :

Hail, Father, wonder great, great aid to men.* In the same spirit Hesiod of Ascra also speaks Hesiod darkly about God:

For He is king and master over all ; No other god hath vied with Thee in strength."

Further, even upon the stage they unveil the truth.

One of them, Euripides, after gazing at the upper Euripides air and heaven, says, "Consider this to be God." ° Another, Sophocles the son of Sophillus, says:

Sophocles One only, one in very truth is God, Who made high heaven and the spreading earth, The ocean's gleaming wave, the mighty winds.

But we, vain mortals, erring much in heart, Seek solace for our woes by setting up The images of gods made out of stones, Or forms of bronze, or gold, or ivory.

Then sacrifice and empty festival To these we pay, and think it piety.¢ This poet, in a most venturesome manner, introduced the truth on the stage for his audience to hear.

@ Aratus, Phaenomena 13-15.

> Hesiod, Frag. 195 Rzach. e Euripides, Frag. 941 Nauck.

4 [Sophocles] Frag. 1025 Nauck.

These lines are also quoted by Justin Martyr, Athenagoras, Eusebius, and other hristian writers.

They are of Jewish or Christian origin, as their teaching proves ; certainly not from Sophocles.

CLEMENT OF ALEXANDRIA cap. 6 8€ Opdxtos Lepopdvrys Kai moutis dua, 6 Tod Oidypov 'Opdeds, wera THY THY dpyiwy lepopavTiay kal TOV <cidwAwy Ti Deoroyiav, Tadkwwdiav ddAnBeias eiodye, Tov iepdv dvrws dé mote, Suws 8 obdv ddwv AdyovP0eyEopar ols Oduis. dori:

Ovpas 8 émibeobe BeBnAor A fps Loos wy , ¥ mdvtes opds: od 8 dkove, dacopdpou Exyove Mins, Movoat', eLepéw yap ddnbéa, yndé oe Ta mplv ev orjOecor pavévra pidys aidvos duéepon. sa ys ~ i , F eis 5€ Adyov Beto Brepas TovrTw mpooedpeve, an P frame) a COdvwv Kpadins voepov KUTos: €b 8° émiPawe atpamitod, podvov 8° eodpa Kdaporo dvaxra abavarov. elra. broads Svappydnv emupéper: | op. els €or', adroyers, évos Exyova mdvra TéruKTat* év & abrois adrés mepwiccerat, oddé tig adrov eloopda Ovntdv, abros 8€ ye mdvras ép&ra.. otrws pev 817 'Opdeds: xpovm ye) more ouvijkev merrAavnpevos. ada od pt) pew, Bpore Troikrdunte, Bpdduve,

GAG TradipmAayKtos otpéibas Bedv tAdoKovo.

Pan vee a ' m4 el yap Kal 7a pddvora evatopatd twa Tod Adyou Pow * ° ayy ~ to Oeiov AaBdvres "ENyves dAlya drra Tis adnOeias epbeyéavro, mpoopaprupotor ev my Swvapw adris obk dmoKexpuppervyy, opds Sé adrods

. eréyxovow dobevets, odk epixdpevor Tod réAous.

718y yap olpor mavri tw SiAov yeyovévar as TOV 1 yé Stihlin.

EXHORTATION TO THE GREEKS And the Thracian interpreter of the mysteries, who CHAP. was a poet too, Orpheus the son of Ocagrus, after orphens his exposition of the orgies and account of the idols, brings in a recantation consisting of truth.

Now at the very last he sings of the really sacred Word:

My words shail reach the Bre ; put bars to ears Al ie,profane together.

But hear thou, Child of the Moon, Musaeus, words of truth ; Nor let past errors rob thee now of life.

Behold the word divine, to this attend, Directing mind and heart aright; tread well 'The narrow path of life, and gaze on Him, The world's great ruler, our immortal king.*

Then, lower down, he adds explicitly:

One, self-begotten, lives ; all things proceed From One; and in His works He ever moves; No mortal sees Him, yet Himself sees all.« Thus wrote Orpheus; in the end, at least, he understood that he had gone astray:

Inconstant mortal, make no more delay, But turn again, and supplicate thy God.* Jt may be freely granted that the Greeks received some glimmerings of the divine word, and gave utterance to a few scraps of truth.

Thus they bear their witness to its power, which has not been hidden.

On the other hand, they convict themselves of weakness, since they failed to reach the end.

For by this time, I think, it has become " Orpheus, Frag. 5 Abel, » Sibylline Oraclag tii, 624-625, CLEMENT OF ALEXANDRIA cap. xwpls 108 Adyou Tijs ddyBeias evepyodvrwv Te) Kal Pbeyyouevwv dpoiwy dvtwy tots xwpis Bdoews

Avownovvrwy 8¢ ce eis owrnypiay Kal of rept tovds Beods tudv edreyxor, ods dia THv ddAjOevav exPralduevor Kwpmdovar rountai.

Mévav8pos yoiv 6 Kwpixds ev 'Hvdyw [ev 'YroPoApaiw]? 7h Spdpare ovdeis pw" dpéoxe (pnot) mepimardv Ew Beds pera ypads, 008° eis oikias Taperouy él rod cavidiou:

[untpaydprns]® rovodrot yap of untpayvprar. dbev eixdtws 6 'Avricbévns édeyev abrois peratovow:

"od tpépw Thy unrépa Tov Oedv, Hv of Deol tpépovow." mddw dé 6 adros Kwymdiorrods ev 'lepeig 7@ Spdpart xarerraivwv mpos tv ovvypBeav dedéyyew meiparar tov abeov ths wAdvns Todor, éempbeyydpevos eudpovws ei yap Axes Tov Bedv tots KupBddAos avOpwros eis 6 Bovrerar, 6 TodTo ToL@v ore peilwv Tod Bod:

GN éore réAuns Kal Biov® raé7' dpyava edpnuev' avOpurovow.

| 1 {*, "LmoBoripaly]Clericus (missin,ig from Justin, De mon. 5).

Tunrpayvprns] Dindorf.

Blas Bentley: Stahlin.

« For the fragment see Kock, Comic.

Attic. Frag. iii. p. 58.

The priest would seem to have carried on a tray an image of Attis; and the 'old dame" personated Cybele, the mother of the gods.

But éxi may mean 'in charge of,"

"* presiding over," in which case the priest personates Attis, EXHORTATION TO THE GREEKS plain to everybody that those who do anything or cap. utter anything without the word of trath are like " men struggling to walk without a foothold.

The comic poets also, owing to the compelling The comic power of trath, bring into their plays convincing Roe" arguments against your gods.

Let these shame gpalnet you into salvation.

For instance, the comic poet Menander, in his play The Charioteer, says:

Menarder Nofed for me is he who walks the streets With some old dame, and into houses steals Upon the sacred tray,* For this is what the priests of Cybele? do,

It was a proper answer, then, that Antisthenes used to give them when they asked alms of him: "I do not support the mother of the gods; that is the gods' business,"* Again, the same writer of comedy, in his play The Priestess, being angry with prevailing custom, tries to expose the godless folly of idolatry by uttering these words of wisdom:

For if a man By cymbals brings the God where'er he will, Then is the man more powerful than God.

But these are shameless means of livelihood Devised by men.? and pnrparyéprns ought perhaps to be retained (see note on text).

Grotius observes, however, that ** the statement has to do with the god himself, whom the travelling priest carries, and not with the priest." Thequotation occurs in Justin Martyr (De mon a with this addition: 'the god ought to stay at home and take care of his worshippers."

2qqntisthenes, Frag. 70 Mullach, Frag. phil. Graec. ii.

PP Menander, Frag, 245 Kock, Comic. Attic, Frag, tit p. 70, CLEMENT OF ALEXANDRIA GAP. kal odyt pdvos 6 Meévav8pos, ddAa Kal "Opnpos kat 65 P. Edpumidns Kat ddAor ovxvol mounrat SieAdyxovow dav Tovs Beods Kal Aoiwopetobar od SeSiacw odde

Kal' drdcov abrois. adrixa tiv *A@nvav " xuvdpuav"' Kat tov "Hdaorov "duduytnv"" Kadovow, eee) a 7h 8é 'Adpodirn 4 'EAévy dyot

P " pnkére cotat médecow troorpéeperas "Odvprrov. émt 5€ tod Avovicov dvapavddev "Opnpos ypader , 6s more patvouevoro Awwvico.o TiOnvas a"

> ; ear o ~ cede kat' HydVeov Nuojov: af 3° dua macar OdcOAa xapai Kardxevay bm" dvdpoddvoro AvKovpyov. d£vos ds adnOds Leoxparuciis ScarpeBijs 6 Edpunidns els Thy GAnBerav dmdav Kat Tods Oeatas drepidov, moté pev Tov "Anddwva, 6s pecoudddrous €dpas vaier Bporotor ordua veuwy capéorara, Seréyxwr, keivyy mOdpevos! riv Texodoay exravov, éxeivov jyeio®? dvdo.ov Kai Kreivere*? éxeivos Nuapt', ovK eya, 2 abe * v8 rod xadod Kal ris Bf dpabéorepos y' dv® rob KaAdod Kal rijs Sixns, tore 8 eupari eiodywv 'Hpaxdéa Kai pedvovra adAdaxd6 Kal daAnotov: ma&s yap odxi; ds éaTiWpevos Tois Kpéact

1 robrw wiOduevos Euripides. xelvy meiOduevos Mss.

® xrelvere Kuripides. xrelvare mss.

3 y' ov Euripides. ay mss.

EXHORTATION TO THE GREEKS And not only Menander, but also Homer, Euripides cuap. and many other poets expose your gods, and do not J? shrink from abusing them to any extent whatever.

For instance, they call Athena " dog-fly,"4 and Hephaestus "lame in both feet" ?; and to Aphrodite Never again may thy feet turn back to the halls of Olympus.° Of Dionysus Homer writes openly:

He, on a day, gave chase to the nurses of mad Dionysus Over the sacred hill of Nysa; but they, in a body, Flung their torches to earth at the word of the savage yeurgus.¢ Euripides is indeed a worthy disciple of the Socratic Buripices school, in that he regarded only the truth and disregarded the audience.

On one oceasion, referring to Apollo, .

Who, dwelling in the central spot of earth, Deals out unerring oracles to men,* he thus exposes him:

His word it was I trusted when I slew My mother; him consider stained with crime, Him slay; the sin was his concern, not mine, Since he knew less of good and right than 17

At another time he introduces Heracles in a state of madness/ and elsewhere drunk and gluttenons.* What else could be said of a god who, while being feasted with flesh, * Homer, Iliad xxi, 394, 421.

# Hiad vi, 132-134, * Euripides, Orestes 591-592, * Orestes 594~596, 417.

# ,¢, in the Hercules Purens, » Alcestia T58—760.

17h CLEMENT OF ALEXANDRIA CaP. xAwpa odk' emjobev Vit y oar Pa , dpovo' trAaxTdv wore BapBapw pabeiv. dn 8 ev "Iw 7H Spdparr yuuv9i tH Kepadrj exxukre? 7

Oedrpw tovs Beovs: a ot, oF aw <n ~ mas odv Sixatov Tovs vdyous duds Bporois ; Pape art onary , ypdipavras adrods ddixias dpdicKavew; et 8°, od yap éorat, TH Adyw SE xpjoopa, dixas Braiwy Sacer' avOperous yapwr, ina ~ , POT ARON ° od kai Iocedadv Zeds 6, 6s odpavot Kparei, vaovs tivovres ddikias Kevicere.

, VIII "Qpa toivey rdv dAwv juiv rH taker mpodunveopevwy ent tas mpopytixas idvar ypadds: Kal yap oP. 0b xXpnopol tds eis THY BeocdBeray nuiv dpopyas évapyéorara mporteivovres Oepedodor Thy GAnBecavypadai Sé af Petar kat* zoArretar owppoves, cdvTopot owrnpias dd0l* yupval KoupwriKis Kal THs éxrds kadigwrias Kal orwyvdlas Kal Kodaxelas bmdpxovoat dvnordow dyxdpevov b70 Kakias Tov dvOpwmov, Urepidobaat Tov GAtcBov Tov BiwTikdy, pd Kal

Th abri pwvh moda Oeparrevovoar,* dmorpémovaat pev Has tis émlnpiou andrys, mpotpémovaa dé éudavads eis mpodrrov owrnpiay. adtixa yodv 7 1 al Geta, <el> xal Schwartz: Stihlin.

2 Gepamevovoat Sylburg.

* Euripides, Frag. 907 Nauck.

> Literally, '* with head bare."

© Ton 442-447, « For other references to the 'short road" to salvation see pp. 217, and 240, n. a.

Clement means to say that EXHORTATION TO THE GREEKS Did eat green figs, and howl discordant songs, CHAP.

Fit for barbarian ears to understand?* Vit And again, in his play the fon, he displays the gods to the spectators without any reserve':

How is it right that ye who made men's laws Yourselves are authors of unrighteous deeds?

But if—I say it, though it shall not be— Ye pay men penalties for violent rapes, Phoebus, Poseidon, Zeus the king of heaven,

The price of crime shall strip your temples bare.° VI Now that we have dealt with the other matters Tho witness in due order, it is time to turn to the writings of Si... the prophets.

For these are the oracles which, by exhibiting to us in the clearest light the gronnds of piety, lay a firm foundation for the truth.

The sacred writings are also models of virtuous living, 'tthe sere and short roads to salvation.¢ They are bare ofaes are uw embellishment, of outward beauty of language, of style, batof idle talk and flattery, yet they raise up man when &* Powe fast bound in the grip of evil.

Despising the snare of this life,' with one and the same voice they provide a cure for many ills, turning us aside from delusion that works harm, and urging us onward with clear guidance to salvation set before our eyes.

Christian teaching puts truth: in simple form so that the humblest may at once understand as much of it as is necessary to ensure his salvation.

Some aspects of truth are reached through philosophy, but that is a long and difficult process, beyond the efforts of all but a few.

¢ ie all the dangerous pleasures which this life offers, In the Paedagogus Clement uses the same word "snare" in reference to feasting (ii. 9. 4}, wine (ii, 23. 1, 28, 2, 29. 2), and laughter (ii. 47. 3).

CLEMENT OF ALEXANDRIA car, TpopAris juiv godrw mpwdrn UiBvdda To dopa To VIL gqwriptov: odros iSovd mdvtecot* caddis amAdvynros badpye

ENere, ph) oxorinv Sé SudKere cat Pov aiet. es an area ae P HeAiov yAvxvdepkés, Sov, pdos eEoya Adpet. yore dé karbepevor coginu ev ori beow tudv. els Beds éort, Bpoxds, dvépous, aetopovs 7° émTéumTwv,

> , Ss, Nousods kal Sea Avyod dorepomds, Ayovs, Aowods Kal K7dea vypd Hl ' kal vderods Kal rddda,? ri 8) Kal?

&v eéayopetw; ovpavod Hyetrar, yains pate? abrds dn' apyis§ oe , ee ene) .

P a evbdws opddpa tiv pev dmdrynv drexdlovea TO oxdrer, THY 8€ yrdow HAlw Kal dwri rod Geod, dudw Sé mapabenévn Ti ovyxpice, rv exdoynv

Siddone7d yap PeidSos od WAR TH wapabéce TdAnBods Siackeddvvurat, TH SéxpyceL Ths dAnBeias exBialdpevor duyadeverar.

"lepepias 5¢ 6 mpopyrns 6 mdvoodos, uadov 8€ ev 'lepeuia 7d dyiov mvedpa émBeixvuar tov Oedv.

"Beds éyyilwv éyd eiu," dna, "Kal odxi Beds méppwhev. ed moujoer Te dvOpwros ev kpudaiois, Kal eye odk doar adrdv; odxt tods odpavods Kal rHy yay éeyd amdnpd; Aéyer KUptos."" mddAw S€ ad 8a 'Hoatov "ris petpyoe," dyai, "tov odpavdr onOapy Kal macav tiv yay Spaxi;''

Spa ro péyebos Tob Beod Kai karamhdynO. tobrov mpookuvyjowper, ef' od now 6 mpodyrns "dad mpoodmov cov épy taxyjoorrat, 1 rdvrecot Sib. Or. and Clement, v. Strom. 115. 6. dv7' éort MSS.

2 «al ré\da Cobet. xpicradda mss.: Stihlin.

3 dx' dpxijs Mayor. oirdpxe mss.: Stahlin.

EXHORTATION TO THE GREEKS To begin with, let the prophetess, the Sibyl, first cup. sing to us the song of salvation :

Apratude from the rophetic Lo, plain to all, from error free He stands ; Siby!

Come, seek not gloom and darkness evermore ; Behold, the sun's sweet light shines brightly forth.

But mark, and lay up wisdom in your hearts.

One God there is, from whom come rains and winds, Earthquakes and lightnings, dearths, plagues, grievous cares, Snowstorms and all besides,—why name each one?

He from of old rules heaven, He sways the earth.* With true inspiration she likens delusion to darkness, and the knowledge of God to the sun and light; and by putting them side by side in her comparison she teaches what our choice should be.

For the false is not dissipated by merely placing the true beside it; it is driven out and banished by the practice of truth, Now Jeremiah, the all-wise Jeremiah prophet, or rather the Holy Spirit in Jeremiah, shows what God is.

"I am,' he says, "a God who is near, and not a God afar off.

Shall a man do anything in secret, and I not see him?

Do not I fill the heavens and the earth, saith the Lord?"® Once again, the same Spirit says through Isaiah: Isaiah also "Who shall measure the heaven with a span, and Peni % the whole earth with a hand-breadth?"° See the greatness greatness of God and be amazed!

Him let us worship, about whom the prophet says: "The hills shall melt from before thy face, as wax melteth @ Sibylline Oracles, Preface 28-35.

Jeremiah xxiii, 23-24, ¢ Isaiah xl. 12.

CLEMENT OF ALEXANDRIA CAR. @s dé mpoodmov trupds THKeTar Kypds." odros, dnoir, éorly 6 Beds, "od Opdvos pev eotw 6 odpaves,

* dromddiov Sé H yi," ds "édv dvoign tov odpavdv, tpdpos ce Ajiberas.''

BovdAer Kal wept TOV cidwAwy ? dxodcat ri pnaiv <6 >* apodyrys odtos ; '"'mapaderyparicOjoovra eumpoobev tod HAiov Kal gorar Ta

67P. Oynouata atrév Bpwyara ois merewois tod otpavod Kal tots Onpios rhs yijs, Kal camjoerat b16 Tob HAlov Kal Tis ceAnvns, & adrol jydayoay kal ols adroit eSovAevoav, Kal eumpnoOjcerar % mds adrdv."

POapjoccOa Sé Kal Ta oToxeta kal tov Kéapov adv Kal adrois Adve "Hh yA," dnoi, '"madawwOjoerar Kal 6 obpavds mapedcvocra," "7d 5é pia Kupiov péver eis Tov aidva."" re ee a ~ tt 8é drav mdAw eavrdv Setxvivar 6 Beds BovdyO7 81d Mwvodws; "'iSere Were Ste eyed cipe Kal odk €ort Beds repos mAjv euod. eyw dmoKxrev Kal Civ moujow: mardéw Kaya idoouat, kal od or 6s e€edetran ex TOV xeup@v pov."

"AMAa Kal érépov eraxoboa Odes xpnouwdod; éxets Tov Xopov mdvTa TOV mpodyTiKdy, Tovs cuVvOtaodras ToU Mwvodws. ti dyaly adrois 76 mvedpa \ ow, Sud "Qond: ode dxvicw A€vew "io¥ TO aylov Ola ONE ; OUK OKV7CW AEYELY'

Loou, éyds orepedv Bpovrnv kal xrilwy mvedpa," od ai xelpes THY oTpariay Tob odpavod ebepediwoav. ere 1 ¢l5ddwv : can this be a scribe's mistake for e/dwAoharpav

2 <6> inserted by Dindorf.

@ See Isaiah lxiv. 1-3.

© See Isaiah lxiv. 1 (Septuagint).

4 The textgives '*idols," but the quotation refers to their Worshippers. it is possible that there is a slight error in the text.

EXHORTATION TO THE GREEKS from before the face of the fire."* He is God, the cuapr. prophet says again, "whose throne is heaven, and V!I the earth His footstool"®; before whom "if He open heaven, trembling shall seize thee."°

Would you hear too, what this prophet says about idolisaiah tells worshippers?

"They shall be made a spectacle $f 'r?14.0, before the sun; and their dead bodies shall be of idolaters meat for the fowls of the heaven and the beasts of the earth, and shall be rotted by the sun and the moon, things which they themselves loved and served; and their city shall be burnt up."*

He And also ot says also that the elements and the world shall be thewhole destroyed with them.

"The earth shall grow old, and the heaven shall pass away;" but "the word of the Lord abideth for ever."

What does God " say when at another time He wishes to reveal Himself through Moses?

"Behold, behold, I am Moses He, and there is no other god beside Me. I will Ror power kill and I will make alive; I will smite and I will heal, and there is none that shall deliver out of my hands." 9

But will you listen to yet another giver of oracles?

You have the whole company of the prophets, who are joined with Moses in this sacred fellowship.

What says the Holy Spirit to them through Hosea? The witness I will not hesitate to tell you.

Behold, I am He % Hoses that giveth might to the thunder, and createth the wind," * whose hands established the host of heaven.*

¢ A collection of passages from Jeremiah, not Isaiah.

See viii. 2; xxxiv. 20; iv. 26.

' Isaiah li. 6; also compare St. Matthew xxiv. 35 and Isaiah xl. 8.

9 Deuteronomy xxxii. 39.

* Amos iv. 13; not Hosea.

* See Jeremiah xix. 13 and Psalm viii. 4 (Septuagint).

CLEMENT OF ALEXANDRIA cap. 8€ Kal Sia "Hoatov (kal ravryv dmopynpovetow VIIT N , Oe od 2A Od oe yee cou Ty dwvyv) '"eyd elu, eyo ewe," dnotr, "6 f ra ' ay, kdpios 6 Aaddv Sixaoovvyv Kal dvayyéMAwy dAxjOevav: ovvdxOnte Kai fete: Bovredcacbe dua, of owlopevot dro Thv COvdv. odk Eyvwoay of aipovres 76 Evrov yAdppa abrdv, Kat mpocevydpevor Oeois

Parner, ihertan eohae mera er) of od odoovow atrovs." elf' sofas ' éyd, dnoiv, "6 Beds, Kat obk ore mA} Euod Sixatos, kal owrihp odk gor mdpet euod: emorpadnre mpds pe kal awOjoecbe of an' eoydrov Tis ys. ey et 6 Beds Kal ode Eorw aos:

Kat' euavtod Fe em Sh , 1, opuviw." tots 8é eidwAodAdtpais Svoxepaiver \éeywv "cin dousoate Kdpiov; 7) tive Spoudpare dpowwdcate abrdév; pr) eixdva eroinoer TéxTwv, 7) xpucoxd0s xwvetcas xpvoiov mepiexptowoev avrdv;"" kal ta emt rovrois. ty odv ert Byets ciSwdoAdtpar; dAAd Kav viv dvdAdéacbe tds dmeudds: oy hy, Selena ye P = OdodvEEL yap Ta yAUTTTa Kal TA XELpoTOinTa, UGAAov 8é of én' adrois memoWdres, dvaicOnTos yap q DAn. ere dyoiv: "S Kuvpios ceicer mddets KaToucoupevas Kal Ty olkoupevny GAnv Karadijerat

Th xewpt ds vocoidy." ti cot aogias dvayyé\Aw pvoTipta Kal pioets x mados "EBpaiov cecoprope- : vou; "'Kupios éxricév pe dpxiv dddv adrob els épya adrod," Kal "Kupios di8wor codpiav Kal dad mpoownov adrob ydous Kal avveais.""

'ws more, oxvnpé, KaTdkeicat; mdte Sé e€ Trvov eyepOjop; @ Isaiah xlv. 19-20.

4 Tsaiah x. 10-11, 14 (Septuagint).

¢ .¢. Solomon; see 1 Kings iii. 7 ; iii. 12.

'* Wisdom " is, of course, the speaker.

Clement's quotation, here as everywhere else, is taken from EXHORTATION TO THE GREEKS And again through Isaiah (this utterance too I will cuar. remind you of): "I, even I," he says, "am the Lord wie that speaketh righteousness and declareth truth, witnoss|

Assemble yourselves and come.

Take counsel to. %™70> gether, ye that are being saved out of the nations.

They have no knowledge, who set up their carved image of wood, and pray to gods who shall not save them."* Then, lower down, he says: "I am God and there is none righteous except Me, there is no Saviour beside Me.

Turn ye unto Me and ye shall be saved, ye who come from the end of the earth.

I am God, and there is no other.

By Myself do I swear." > But He is displeased with idol-worshippers and says: "To whom did ye liken the Lord?

Or to what likeness did ye liken Him?

Did the carpenter make an image?

Did the goldsmith smelt gold and gild it?"—and what follows® Are you then still idol-worshippers?

Yet even now teafat prebeware of God's threats.

For the carved images SSSS°%, made by hand shall cry out, or rather they who idolatry ; trust in them; for the material is incapable of feeling.

Further he says: "The Lord shall shake the inhabited cities, and in His hand shall grasp the whole world as it were a nest."¢ Why tell you of mysteries of wisdom, and of sayings that come from a Hebrew child who was endowed with The wise wisdom ?* "The Lord created me in the beginning Seem, 1 of His ways, for His works': and, "the Lord God as the giveth wisdom, and from His face are knowledge Siu" and understanding."9 " How long dost thou lie at rest, thou sluggard; when wilt thou awake from the Septuagint.

The Hebrew text -of this verse gives a different meaning—' possessed" instead of "created"; but see R.

CLEMENT OF ALEXANDRIA : cap. eav S€ doxvos Fs, Het cor woTep mH) 6 dunTds ep. cov," 6 Adyos 6 TarpiKds, | 6 dyabds Adyvos, 6 kdpios endywv 76 hds, THY TotW TaoL Kal owTnpiav.

"'Kdpios"" yap "6 moijoas Thy yay ev TH loxtt adrod," ds dnow 'lepepias, "dvadpOwoev rH oikoupervny év TH copia abrod." dromecdvTas yap jpas emi ta eiSwdra % codia, Ff eoTw 6 Adyos adrod, dvopfot éxi riv dAjBeav.

TpwdTy Tod TapanTwpatos dvdoracis: GOev amotpétov eiSwrodAarpeias dndons 6 Veaméows mrayKdAws dvaxéxpaye Mwvofs:

Ktpios 6 Oeds cov, KUptos chs éort," Kal " Kdpiov tov Bedv gov mpooxuryces kal air@ pdvw atpedoes:"" viv 87 ody advere, & dvOpwmo1, Kata TOV waKdpLov adpwddv éxeivov rov AaBid- "8pdfacbe maideias, pn wore dpytobA Kvpios, Kal dzodciobe &€ 5806

Stxaias, Stray éxxav0fR ev tdyer 6 Bvpds avdrod. paxdptor mdvres of memoBdres én' atte."

KUptos Td owrnpiov evdidwor pédos, olov euBarjprov prOudv- "viol avOpdrrwv, Ews dre Bapoxdpsiot 3 wa ri dyanare paradrnta Kal Cyreite pedSos;" tis ody % paratérns kal ri 76 ebSos; 6 dytos dmdatodos

Tob Kupiov Tovds "EAAnvas aitidpevos e&nyioerat cou: "dre yoorres tov Oedv oby cis Bedv eddfacav 7) nbxapiorncay, ad euarawOnoav ev trois diaAoyiapois avrav, kal WAAakav rHv Sdéav Tod Geod

1 arn} Mayor. atrn ss.

@ Proverbs vi. 9, 11%.

(The latter verse is found only in the Septuagint.) * Possibly from Proverbs xx. 27 (see the Septuagint reading as quoted by Clement, vii. Strom. 37. 6 and by EXHORTATION TO THE GREEKS sleep?

If thou art diligent, there shall come to thee cyap. as a fountain thy harvest," ¢ that is, the Word of the YIU Father, the good lamp,' the Lord who brings light, faith and salvation to all.

For "the Lord, who made Jeremiah the earth in His strength," as Jeremiah says, " re-bmgee es stored the world in His wisdom," ° since, when wefe world ty have fallen away to idols, wisdom, which is His Word,

° restores us to the truth.

This is the first resurrection,® the resurrection from transgression; wherefore the inspired Moses, turning us away from all] idolatry, Moves bears utters this truly noble cry: "Hear O Israel, the wipes,

Lord is thy God; the Lord is one"*: and "thou is ons shalt worship the Lord thy God and Him only shalt thou serve."

Now therefore, learn, ye men, in the words of that blessed psalmist David: "Lay hold of Davia wams instruction, lest at any time the Lord be angry; and 9% ©lst ye shall perish from the right way, if ever His wrath voles be hastily kindled.

Blessed are all they that trust in Him."?

And, in His exceeding great pity for us, the Lord raises high the strain of salvation, like a marching song.

"Sons of men, how long will ye And to be heavy-hearted?

Why do ye love vanity and tinted seek after falsehood?" * What, then, is this vanity, faleshoos, and this falsehood?

The holy apostle of the Lord iat will explain to you, when he accuses the Greeks:

"because, knowing God, they glorified Him not as God, neither gave thanks, but became vain in their reasonings, and changed the glory of God into the Ciement of Rome i, 21. 2), Cp. also Psalm exix. 105, where, however, theSeptuagint (exviil. 105) has *Thy law" instead of "Thy word.

4 See Revelation xx. 5.

13; x. 20; St. Matthew iv.

10; St. Luke iv. 8, * Psalm ii, 12 (Septuagint).

CLEMENT 'OF ALEXANDRIA Cap. év Opowpate eixdvos POaptod dvOpwmov, Kat eddtpevoav TH Kiger mapa Tov KTicavra."

Kal piv & ye Beds odros, ds "ev apy emoinoe tov ovpavov Kat Thy yhv''s ad Se Tov pev Oedv ov voeis, tov Sé odpavov mpooxuveis, Kal mds od« doeBets ;

, P Oyen oe dxove mddw mpofpyrov Aéyovros "'exAciper pev 6 WAvos Kal 6 odpavds cKoricOyoeTat, Adpiper SE 6 mavrokpatwp ets Tov aidva, Kal ai Suvdpes Tov sn at otpavav carevOjoovrat Kal of odpavol eiAvyjcovrat ds Séppis exrewdpevor Kai cvoreAAdpevor""

(adrar yap ai mpopytixal dwval) "Kat 7 yh pevéerar did mpoadmov Kupiov.""

IX Kal pupias av exousi cor ypadds mapadpepev, dv ovdé "Kepaia mapeAcdoeTar pia,' pu) odxt émitedjs 'yevouervn?

TO yap ordpa Kupiov, Td dyvov mreipa, eAddnoev radra.

"ua Tolvey pynKeee nH tees ay , , én," dnoiv, 'vid wou, ddvywper matdelas Kupiov, pend exAdvov tr' adrob edeyxdpevos."

& Tis UrepBadrovons PiAavOpwrias:

8iSdoKxados 008' ws oikérais 6 KUptos odd' ws retny ar) Oo gy gw » ~ oP. eds dv\Opwzots, "'marip Sé ds qmos" vovbere? viovs. elra Mwvofs pév dpodoye? "éudoBos elvar kal évrpopos," dxovwv mepi Tod Adyou, ad Sé Tod

@ Romans i. 21, 23, 25.

¢ A collection ofPassages from Scripture; see Isaiah xiii.

10; Ezekiel xxxii. 7; St.

Matthew xxiv. 29; Isaiah xxxiv. 4; Psalm civ. 2; Joelii. 10.

Stahlin thinks that the whole may possibly be taken from the Apocalypse of Peter, with whic , EXHORTATION TO THE GREEKS likeness of an image of corruptible man, and served cHap. the creature rather than the creator."* Of a truth Vi God is He who "in the beginning made the heaven and the earth."

Yet you do not perceive God, but worship the heaven.

How can you escape the charge of impiety?

Hear once more the words of a prophet: "The sun shall fail and the heaven be Final darkened, but the Almighty shall shine for ever 5 Ofelia eont and the powers of the heavens shall be shaken, and the heavens shall be folded up, being spread out and drawn together like a curtain" — these are the prophetic utterances—<'and the earth shall flee from the face of the Lord."'¢ Ix And I could bring before you ten thousand Many passages of Scripture, of which not even "one tittle Sorters shall pass away" without being fulfilled4; for the couldbe mouth of the Lord, that is, the Holy Spirit, hath "° spoken it.

"No longer, then, my son," it says, "regard lightly the chastening of the Lord, nor faint when thou art reproved of Him." O surpassing love for man!

He speaks not as a teacher to disciples, nor as a master to servants, nor as God to men, but as a "tender father" admonishing his sons.

Again, God speaks Moses confesses that he "exceedingly fears and $#aFather quakes,"9 when hearing about the Word; do you children ao we know Clement to have been acquainted (Eusebius, H.E. vi. 14).

¢ Soe St. Matthew v. 18; St. Luke xvi. 17.

¢ Homer, Odyssey ii. 47.

CLEMENT OF ALEXANDRIA CaP. Adyou dxpodpevos Tod Oeiov od Sédias; odK dywvuds; odxt dua te edAaPFR Kal omevders expabeiv, toutéatt omevdets cis owrnpiav, poBovpevos Thy opyjv, ayamjoas tiv xdpw, Cnrwoas Thy eAniba, va éxxdivys Thy Kpiow; tKete qKeTe, B veodala v7] eun: "iv yap pn adblis ws ta madia yernobe Kat avayernPire,' as pnow 7 ypagdy, Tov 6vrws dvra mratépa od 47) droAdBnre, 'vd' ov pu) elacAedoeaVE more eis THY Bacirelay Ta&v odpaydv." mas yap eioeADeiv emurerpanrat tT E€vw; GAN Grav, olwar, eyypadh Kal moAurev07 Kai tov matépa dmoAdBn, tote "ev tots tod matpds'' yevnoerar, TéTE KAnpovopoa KarafwOyjoerat, réTe THs BactAcias

Tis TaTp@as Kowwvyoe TH yryciw, TH "hyamnuevp''* arn yap 7) mpwrdroKos exkAnaia 7 ek TOMav ayabdv ovykeevn madiwv: tabr gore Ta "apwrdToKa Td evarroyeypapeva év odpavois'" kal Ttooavrats "'pupidow ayyeAwy"' oupmavnyuptCovra: mpwrdétoxor S€ aides qyeis of tpddysor Tob Beod, of Tod "'mpwrordKov" yrjovr pido, of mpdro. trav dAAwv avOpdiarwv Tov Bedv vevonkdres, of mp&ro Ta&v dpapridv dmeoracpevor, of mparor

700 SiaBdAov Kexwpropevor.

Novi 8€ tocodrw twés eciow abecirepor, Sow pravOpwrdrepos 6 eds:

6 pev yap ek SovAwy viods Huds yevéobar Bovrcerat, of 8¢ kai viol yevéoBar Srepnpavikacw.

@ Tijs dmrovoias Tijs mOAAis: TOV kUpiov ematoxtvecbe. edevOepiav enayyédAeTar, @ St. Matthew xviii. 3; St. John iii. 3, 5.

® St. Luke ii. 49, ¢ St. Matthew iii. 17 ete.

« See Hebrews xii. 22, 23.

EXHORTATION TO THE GREEKS not fear when you listen to the divine Word Himself? cuar.

Are you not troubled?

Are you not careful and at '* the same time eager to learn, that is to say, are you not eager for salvation, fearing God's wrath, loving

His grace, striving after the hope, in order that you may escape the judgment?

Come ye, come ye, my little ones!

For "except ye become once more as Unless we little children and be born again," as the Seripture become says, ye shall not receive the true Father, "nor shall] we csnnot ye ever enter into the kingdom of heaven.'"'* For gntar the oo how is the stranger allowed to enter?

Why, in this singdom way, I think, when he is enrolled, and made a citizen, and receives the Father, then he will be once found "in the Father's courts,"® then he will be sneredve counted worthy to enter into the inheritance, then kingdom he will share the Father's kingdom with the true Son, "beloved

&.- "the beloved." * For this is the " church of the first9 born," which is composed of many good children.

These are "the first-born that are enrolled in God's many heaven," who join in solemn assembly with all those suilérea "innumerable hosts of angels."4

And we are these ''ebnreh of __ first-born sons, we who are God's nurslings, we who fhe drat. are the true friends of the " first-born,'* who have been the first of all mankind to know God, the first to be torn away from our sins, the first to be separated from the devil.

Yet the truth is, that the more God loves them But many the more do some men depart from Him.

For He Ted' these wishes that we should become sons instead of slaves, Gresrings but they have disdained even to become sons,

It is the Lord of whom you are ashamed, He promises freedom, but you run away © Colossians i, 15, 16, Hebrews i, 6.

CLEMENT OF ALEXANDRIA CaP. duets 5€ eis Sovdciavy drodiSpdoxere. owrnpiav xapilerar, duets Sé eis Odvarov' dropdpecbe.

Cwiv Swpetrat alwvov, tueis 5é THv KéAaow dvapevete:

. kal "7d mip" 8é mpooxoretre, "6 aroiwacev 6 kuptos TO SiaPodAw Kat rois dyyéAows adros."

Sia tobro 6 pakdpios dmdorodos "' wapripopar ev kupicy,"' dnoiv, "pyxére Spas mepurareiv, Kabas kai 7a. €Ovn mrepimratel €vpatadrytt Tob vods adradv, eoxoriopévor TH Savoia dvres Kat drrmAAoTpiwpevor

Tis Cwijs Tob cod, Sia Tv dyvovav THv odcay ev abrois, bid Thy nbpwow ris Kapdias adtdvolfriwes tP. €avrovs mapedwxay | drnAynkotes TH doedyeig eis épyaciay dxabapaias maons Kal mAcovetias."" Torovtov pdprupos eAdyxovros TH TO avOpdawy dvovav kal Oedv émBowpevon, Ti 51) Erepov brodetmeTa Tots amiorous 7 Kpiots Kai karadixn; od kdpver® 8é 6 KUpios Tapawar, expoBav, mpotpérwv, Sieyeipwv, vovberav: ddumviler yé tou kal Tod oKdtTovs adrod tovs memAavnpevous Siaviornow:

"'éyepe," dyaiv, "§ xabevdwy Kal dvdora ek ra&v vexpOr, Kal émugasger aor 6 Xprotos KuUptos,"" 6 THs dvaordcews FAwos, 6 '' mp0 éwaddpov"' yevvddpevos, 6 Cwiv xaptadpevos dxriow iSias.

My) ody mepidpoveitw tis Tod Adyou, pH Ady kara poviay éavtod.

Adyer ydp mov % ypady:

""onpepov eav rhs gwvis avrod dxovonte, 7) oKxAnpdvyte Tas kapdias dpdv ads ev Th mapaTLKPAGU@ KaTa THY Huépav Tov TrEeipacpod ev TH épjjuw, od éemeipacav of marépes dudv ev Soxt1 @dvarov Staéhlin. drédeav Sylburg.

&vO@pwirov mss, 2 ov xduver Miinzel, ovx dee? mss.

EXHORTATION TO THE GREEKS into—slavery!

He bestows salvation, but you sink cHap. down into death.

He offers eternal life, but you The punishawait His punishment; and you prefer "the fire, ment that which the Lord has prepared for the devil and his awaits thom angels" !¢ Wherefore the blessed apostle says: "I testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding and alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart, who being past feeling gave themselves up to lasciviousness, to work all uncleanness and greediness." ?

When such a witness reproves the folly of men and calls upon God to hear, what else remains for unbelievers but judgment and condemnation?

Yet the Lord does not weary of admonishing, of terrifying, of exhorting, of arousing, of warning; no indeed, He awakes men from sleep, and those that have gone astray He causes to rise from out the darkness itself.

« Awake, thou that sleepest," He cries, "and arise from the dead, and there shall shine upon thee ¢ the sun of the resurrection, He that is begotten "before the morning star,'¢ He that dispenses life by His own rays.

Let no one then think lightly of the Word, lest he be despising himself unawares.

For the Scripture says somewhere, To-day if ye shall hear His voice, He exhorts Harden not your hearts as in the provocation, us to hear.

Like as in the day of the temptation in the wilderness, His voice Where your fathers tempted Me by proving Me.¢ to-day @ St. Matthew xxv. 41.

> Ephesians iv. 17-19. e Ephesians v. 14.

4 Psalm cix. 3 (Septuagint).

¢ Hebrews iii. 7-11, from Psalm xev. 8-11.

CLEMENT OF ALEXANDRIA CaP. pasia." 7 5€ Soxyacia tis dori «i Berets pabeiv, "76 dyiov co mredpua eényjoerar:

"Kal elSov 7a épya pou," dai, " reccapdxovta ern 8: 6 mpoowxOca TH yeved tavrn Kal elrov: det mAavavrat Th KapSig: adrol 8é odK eyvwoay tds ddovs pou: s dpooa. ev TH dpyf ov, et eiceAevoovrar eis THY kardmavoiy pov." dpare Ti Grewdiy Opare Thy T™potpomyy: spare Thy Tysnv: ti 8 ody Ere THY xapw eis dpynv peraAAdcoopev Kal odxl dvanentapévais tais dKoais Karadexduevor tov Adyov ev dyvais £evodoxodpev tais yuyxais tov Oedv; peydAn yap Tis émayyedias atrod 7 xdpis, " eav orpepov

Tis dwris adrod dxotowuey": 7d Se o7jsepov kad' exdorny [adrod] 1 adferar Thy juepav, €or" dv q onhpepov dvoudlnrar. pmexpe be ourredeias kat q orjpepov Kal 7} pdbnors SrapreverKal tére7) dvtws onpepov 7} avedAurjs Tob Oeod jyepa trois aidor ovvexreiverat.

*Acl obv tis duvijs traxovwyev tod Oeiov Adyou: orpepov yap diSiov aidvds® éorw eixwv, odpBorov 8é 700 dwrds % Tpuepa, dds 8 6 Adyos ddparors, 80 0d Karavyalopeba tov Bedv. eixdtws dpa morevcac. pev Kal draKxovovow 7 xapis vrepmAcovdcer, dmeOjoact 8é Kal mAaywpévos Kad Kapdiay ddovs te Tas Kupiakds p} eyvuxdow, ds ed0eias rrorety kal edrpenilew rapnyyetrev "Iwavins, tovrous 5€ mpoodyBicev 6 Beds Kal darevAetcai S kal 76 rédos Tis drefs aivvypanp. Twdds dmedrjipacw of madaol tdv 'EBpaiwy 2 [adroo] Stahlin, 2 didlo aldvos Arcerius. dld.os aldv mss.

EXHORTATION TO THE GREEKS If you wish to learn what this "proving" is, the cuap.

Holy Spirit shall explain to you.

Ix And they saw My works forty years.

Wherefore I was displeased with this generation, And said, They do awa s err in their heart :

But they did not know My ways; As I sware in My wrath, They shall not enter into My rest.¢ .

Why then do we still exchange grace for wrath?

Why do we not receive the Word with open ears and entertain God as guest in souls free from stain?

For great is the grace of His promise, The meaning "if to-day we hear His voice" ; and this " to-day" is ores wore extended day by day, so long as the word " to-day " exists.?

Both the "to-day" and the teaching continue until the consummation of all things; and then the true "to-day," the unending day of God, reaches on throughout the ages.

Let us, then, ever listen to the voice of the divine Word.

For "to-day" is an image of the everlasting age, and the day is a symbol of light, and the light of men is the Word, through whom we gaze upon God.

Naturally, then, grace will Grace abound exceedingly towards those who have believed gbounde and listen; but as for those who have disbelieved those that yy and are erring in heart, who know not the ways others God of the Lord, which John commanded us to make 'htestens straight and prepare, with them God is displeased, punishment and them He threatens.

Moreover the ancient Hebrews received in a figure the fulfilment of the threat when they wandered in the desert.

For, @ Hebrews iii. 7-11, from Psalm xev. 8-11.

> See Hebrews iii. 13.

CLEMENT OF ALEXANDRIA cap. mAavirat od yap " eicedOetv eis TH Kardravow "

Aéyovrar Sia THY dmoriay, mplv } odds adrods KataxoAovbjoavras 7H Mwvodws Siaddym dpe mote Epyp pabeiy odk dv dws owlfvar pt) obyt ds *Inaods memorevKdras.

DiArdvOpwros 8€ dv 6 KUpios mdvtas avOpesrrous oe yoo ~ eo eis éniyywow Tis dAnBeias"' mapaxadci, 6 Tov mapdKAntov amooré\Awy. tis ody % emiyvwats; OeoodBeva " OeoodBera Sé mpos mdvra wdpeAipos" xara tov Tladdov, " érayyeAiav éxovoa lwis Tis viv kal rijs weMovons." mécov wporoyjoate, dvOpwror, ei enimpdoxeto owrnpia didvos, dv7}cacba dv; ovdé ei Tov Taxrahdy tis OAov, TO xpvaiov 76 pedpa 70 pvOixdv, dopetpyoa, avragtov awrnpias pucOdv dpiOurjoe. py odv dmokdpnre: eeotw byiv, Hv eédyre, eEwrvncacbar Thy moAuTipntov owrnpiav oixeiw Onoavpd, dydrn Kat more, Cwis ds éorw d£idAroyos picbds.) ravrnv dews Tv ty 6 Oeds NapBdver.

'' pAmixapev yap emi Oe@ CGvr, ds eoTt cwrip mavrwy dyOpdzwv, pddota moray." of 8é€ dAAou meEpimepukotes TH Kdopm, ola guia twa évddors mrérpats, GBavacias dArywpodow, Kabdmep 6 *16akjovos yépwv od ris adnBeias Kal ris ev odpav@ amatpidos, mpos S€¢ Kal Tod dvTws Svros iperpdpevor* dwréds, GdAG Tod Kamvod. lL dydry xal mlore fwijs, 8s .

The punctuation given above is suggested by Mayor.

2 twetpouevoc Markland. tetpouevos mss.

There is a play on words in the Greek which it is hard to reproduce inSinglish, The word paraEXHORTATION TO THE GREEKS owing to their unbelief, they are said not to have cuar.

"entered into the rest," until they followed the ™ successor of Moses and learnt, though late, by experience, that they could not be saved in any other way but by believing, a3 Joshua believed.

But the Lord, being a lover of man, encourages Truth and all men to come "to a full knowledge of the trath ''¢; s#lvatton for to this end He sends the Comforter.2.

What through C~ then is this full knowledge?. It is godliness; and ®°@ines* * godliness," according to Paul, "is profitable for all things, having promise of the life which now is, and of that which is to come."* If eternal salvation salvation were for sale, at what price would you, brother men,Feinonini _ have agreed to buy it?

Not even if one were to for money measure out the whole of Pactolus, the legendary river of gold, would he count a price equivalent to salvation.

It is in your power, if you will, to buy up this highly precious salvation with a treasure of your own, namely, love and faith, which is a fitting payment for eternal life, This putgoa __ price God is pleased to accept.

For "we have our sorts, ¢" hope set on the living God, who is the Saviour of love as all men, especially of them that believe."¢

The "™"™ rest, clinging to the world, as certain sea-weeds cling to the rocks of the sea, hold immortality of little account.

They are like the old man of Ithaca, yearning not for truth and their fatherland in heaven, nor yet for the Light that truly exists, but for the smoke from the hearth' kletos, translated Comforter in the New Testament, is formed from parakalein, a verb which combines the meanings of summon, comfort {i.s. strengthen), and encourage; or, to put it in another way, of invitation coupled with assistance.

@ 1 Timothy iv. 10, ¢ See Plato, Republic 611».

7% Homer, Odyssey i. 57-58. t CLEMENT OF ALEXANDRIA cap, QeoodBera 8, eEouootca rH Och Kara 7d 1X Suvardv rov dvOpwrov, kardAAnAov enuypdderat SuSdoxadov Oedv Tov Kal pdvov dmeudoa Kar' dgiav

Suvdpevov avOpwrov Oe@. tadrnv 6 dmdoTodos thy 8SacKkadiay Belay dvrws emordpuevos "od Sd, & Tiydbec," gpyoiv, "amd Bpéepovs tepa ypdpparoe. ol8as, ta Suvdpevd ce codica. eis owrnpiav 8d mistews ev Xpior@." lepa yap ws adnBais 7a eporrovobvra Kal Peorrovobvra. ypdupara, e€ dv ypaypdrwv nai ovdAdaBav trav iepdv ras ovykeysevas ypadds, 7a ovvtdypara, avros axodovbws ddatodos "' Beomvedotous''

Kade?, oye » i , voy ddpedipous otcas mpos SiSackaNiay, mpos eheyxov, mpos erravdpOwow, mpds maideiav THy ev dixacoovvn, ta dprios 9 6 106 Veot dvOpwros mpds wav epyov ayabov enprnpevos."" ov av Tis odTws exmdrayein

T&v dw ayiwy Tas mpotpomas ws adrov Tov m2P. KUpiov Tov PirdvOpwrov: oddev yap | GAX' 7} TodTo épyov pdvov eorly att@ alecbar tov dvOpwrov.

Bog yodv émetywy eis owrnpiay atros " iyyiKev 7 Baowela ta&v obpavdv''> emorpéper tods avOpudmous trAnoidlovras TH Pow. tavry Kal 6 amdatoAos Tod Kupiov mapaxaddv tos Maxeddvas Eppnveds yiverar ris Belas gpwvrijs, "6

Kvpios anyyecev"" Adywv, " etdaBetobe ut) KaTadnPbdpev kevot.

"Ypeis 8¢ és rocobrov dBecis, uaAAov S€ dmrorot, pijre avT@ mredpevor T@ Kupiw unre TH TavaAw, kal ratra trép Xpiotod Sedenevw.

"yevoacbe 1 Seouévy correction in P (cp. 2 Corinthians v. 20).

> 2 Timothy iii. 16, 17.

EXHORTATION TO THE GREEKS Now when godliness sets out to make man as CHAP. far as possible resemble God, it claims God as a gx suitable teacher; for He alone has the power Himself |. worthily to conform man to His own likeness.

This a totcher teaching the apostle recognizes as truly divine, when he says, "And thou, Timothy, from a babe hast known the sacred letters, which have power to make thee wise unto salvation, through faith in Christ."* For the letters which make us sacred and divine are indeed themselves sacred, and the writings composed from these sacred letters and syllables, namely, the collected Scriptures, are conThrough the sequently called by the same apostle "inspired of87?!

God, being profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, thoroughly furnished unto every good work."® No one could be so deeply moved at the exhortations of other holy men as at those of the Lord Himself, the lover of men; for this, and nothing else, is His only work, that man may be saved.

In His own person He cries out, urging men on to salvation : "The kingdom of heaven is at hand."* He converts men when they draw nigh to Him through fear.

On this point the Lord's apostle becomes an interpreter of the divine voice when in appealing to the Macedonians he says,

"The Lord is at hand; take care lest we be found empty." 4

But you have so little fear, or rather faith, that you obey neither the Lord Himself, nor Paul, though Paul was a prisoner for the sake of Christ.

"O taste © St. Matthew iv. 17.

4 Philippians iv. 5; the latter half of the saying is not found in the New Testament.

CLEMENT OF ALEXANDRIA ' cap. kal Bere rt ypnoros 6 Sede." neipa Budd f Sarda: sree eB 4 weipa SiSdée, } ypad) radaywyjoe "

Sebre, @ réxva,'' héyouga, " dxodaaté pov, doBov xupiou Bddfa tyds.' clra ds W8y memorevxdot ovv- ¢ > au} » rary: roums emddye.

"ris eorw dvOpwros 6 Oddwy lwiy, dyardv tpépas Selv dyabds;" tyeis cope, dijocoper, of rdyabod apooxurnrai, of Trav ayabév

Gydwrai. dxodcare odv " of paxpdy," dxovaare "ob éyyts""* odk dmexpify twas 6 Adyos' bas eort Kowdv, emAdume ndow avOparrois oddels Kyyeepios & Ady oredcwper eis owrnpiay, ent vhy wodyyeveoiay' els play aydorgy 1 guvayfvat of moMol Kara Thy ris pova uchis odetas evwow oreiowpev. ayabocpyovpevor dvaddyws évéryta ; Rea Amerritas ~ f cay dudbeos ev, THY dyabiy exbyrobvre:s povdda. q de ex oA fywos éx modudwvias xal dsacropas ¢ '

= cmbsy sida api, ' dppoviey AaPoica Oeixiy pia yiverar oupguvia, é&vi yopeur® Kai SSackdrAw 7G Adyw enopevn, me? oes rw > pe aed a en abriy thy adjPeray dvaravopdyn, " ABB&"'Adyouoa "6 amarip''> ratrnv 6 Geds Thy duriy thy Gybuiy dondlera: mapa rév atrod waildwv

1 Stihlin suggests dyérqr.

« Psalm xxxiy. 8, * Psalm xxxiy, 11, ¢ Psalm xxxiv, 12, * Isaiah ivi, 19, Ephesians ii. 17.

' The Cimmerians were a mythical People who dwelt beyond the Ocean in a land of mist and cloud and total darkness.

See Odyssey xi. 13-16.

» Or, if Stéhlin'ssuggestion is accepted (see note on text), "into one herd," or "flock."

The word éyé\y is used for the ** flock" of men on p. 247 of this volume, and in i. Strom, 156. 3, and 169, 2, Cp, St. John x, 16,

EXHORTATION TO THE GREEKS and see that God is good.''* Faith shall lead you, cmap. experience shall teach you, the Scripture shall train 1 you.

"Come, ye children," it says, "hearken unto me; I will teach you the fear of the Lord."

Then, 40 who as if speaking to those who have already believed, it 429, .., adds briefly, " What man is there that desireth life, may come

| and loveth to see good days?""* We are they, we shall answer, we, the worshippers of the good, we who are zealous for good things.

Hear then, "ye that ave afar off"; hear, "ye that are nigh."¢ The Word was not hidden from any; He is a universal light;

He shines upon all men.'

No one is a Cimmerian' in respect of the Word.

Let us hasten to salvation, to the new birth.

Let us, who are many, hasten to Thoogh —__ be gathered together into one love? corresponding to MANY, Shy the union of the One Being.

Similarly, let us follow intos unity after unity by the practice of good works, seeking love snd the good Monad.* And the union of many into one, 8° work# bringing a divine harmony out of many scattered sounds, becomes one symphony, following one leader and teacher, the Word, and never ceasing till it reaches the truth itself, with the cry, "Abba Father."

This is the true speech which God welcomes from His children.

This is the first-fruits of God's harvest.

» The Monad, or unit, was a term used by the Pythagoreans, who regarded all things as in some way constituted out of number, Odd numbers were more perfect than even, and the: Monad, from which the rest were derived, was conceived as the perfect first principle of the universe.

Clement here makes it a name for God, but in another place (i. Fegdagogus 71. 1) he says that God is * above the Monad 'oe St. Mark xiv. 36; Romans viii. 15 and Galatians iv, &.

CLEMENT OF ALEXANDRIA xX "AM ex marépwr, gard, wapadedopevoy juiv €Oos dvatpémew ovK edroyov.

Kal ti 81) odxi TH mpwTn Tpodf, TH ydAaxrt, xpwpcBa, h Syrovdev ovveificav nuds ex yeverfis af tirBar; ti Se 3P. adfdvouer 7) petoduev tiv matpw@ay ovoiay, | Kal odyl rHv tony, ds mapedjgdaper, SiagvaAdrropev; Ti

8€ otkér, Tots KdATOLs Tols maTpdots evazroBrAvCopev, 7) kal 7a GAAa, & vymdlovres bd pntpdow te extpepopevor yehwra wdropev, emuredodpev Ere,

Ga odds atrovs, kal ef 7) Tadaywydv erdxopev dyabav, enavwpOdcapev; elra emi trav mrAdwy+ at mapexBdoets Kaitou éemljpor kal emiagadreis oboar,

Spuws yAvneial rws mpoorinrovow, emi S€ rod Biov obyt 70 Eos Katadumdvres® 7d movnpov Kal eurrabes kal GOeov, kav of marépes xaderalvwow, emt Ti adjevav exxAvodpev kal tov dvrws 6vra Tarépa émlnticoper,® olov SnAnripiov dappaxov Thy ouvnOcav dmwoduevor; tobr' abro ydp To. 76 KdAAvorov Ta&V eyxetpoupevey eoriv, drodei~ar buiv ws dro pavias Kal To tpiaabAiov Tovrov Bos euco7nOn

4 JeoogBera: od yap av epionOn more 7 dmrnyopevOy ayabdv trocobrov, od peilov oddev ex Oeod ded0pytat mw TH Ta&v dvOpimwv yevéoer, ef pt) cvapraldouevor TH Oe, elra pevrow dmoBicavres Ta dra hiv, olov immo oxAnpatyeves adnvidlovres, tous xadivods evdaxdvres, dmrepevyere 4 rods Adyous,

1 wbwv Cobet. maldwy Schwartz. raddv mss.

® karadumdvres Cobet. kxaradelrovres Mss.

3 émtnrhoouev Sylburg. émitnrjowuev Mss.

. dwedapBdvere Stihlin. dmropevyere .

EXHORTATION TO THE GREEKS X.

But, you say, it is not reasonable to overthow a Itis way of life handed down to us from our forefathers. sbiected, Why then do we not continue to use our first ought not food, milk, to which, as you will admit, our nurses ancestral. accustomed us from birth?

Why do we increase or customs diminish our family property, and not keep it for ever at the same value as when we received it?

Why do we no longer sputter into our parents' bosoms, nor still behave in other respects as we did when infants in our mothers' arms, making ourselves objects of laughter?

Did we not rather correct ourselves, even if we did not happen to have good attendants for this purpose?

Again, in voyages by Yet new sea, deviations from the usual course may bring loss {Petites and danger, but yet they are attended by a certain good charm.

So, in life itself, shall we not abandon the old way, which is wicked, full of passion, and without God?

And shall we not, even at the risk of displeasing our fathers, bend our course towards the truth and seek after Him who is our real Father, custom is (" thrusting away custom as some deadly drug?

This there! is assuredly the noblest of all the tasks we have in godliness hand, namely, to prove to you that it was from madness and from this thrice miserable custom that hatred of godliness sprang.

For such a boon, the greatest that God has ever bestowed upon the race custom v of men, could never have been hated or rejected,cre ance had you not been clean carried away by custom, and and so had stopped your ears against us.

Like stubborn "€™™"* horses that refuse to obey the reins, and take the bit between their teeth, you fled from our arguments.

CLEMENT OF ALEXANDRIA cap. dtroceicacbar pev tods Hvidxous tudv tod Biov X pas emimoboivres, emi 5é Tods Kpnuvods Tijs amwreias tnd Ths dvolas pepdpevor evayh Tov dyvov drrehapPavere! Tob Oeod Adyov.

Emerau ToLyapodv dpiv Kara tov Lopokdada ta emixerpa TAs exdoyijs, . voids ppod8os, wr' axpeta, Ppovrides Kevai, kal odx lore wis mavtds GAAov TobTo dAnBes, Gre dpa of pév ayafot Kai BeoceBeis dyalis wo dpoiPis tedéovtar raya0dv TETHMKTES, ot 8é ex

T&v evavtiwy movnpol Tis KaTaAAjAov TYy.wpias, kal T@ ye dpxovrt ris Kaxias emypryntar KdAaots.

Greve? yotv att@ 6 mpodyrns Zaxapias "'émTysnoar ev aol 6 exAcdpevos Tiv 'lepovoaAnu: ovx iSov TobTo Sadds eLeotacpevos ex Tupds;"" tis ody ér. tots dvOpumois Spebis eyKerrat Oavdrov éxovaiov; ti 8é 7H S0AG 7H Oavarynddpw tovrw mp, mpootepetyacw, pe8" od KatalprcxOnoovrar, efov

Bidvar Kad@s Kara rév Oedv, od Kara 7d Bos; eds ev yap Luv xapilerar, Bos Sé mrovnpov peta thy evbevde dmadMayhv perdvoiay Keviy dua Tepwpia mpootpiBerar, " malar dé Temimos éyvw,"

Ws drrodAver SeroSatpovia Kal ole.

"I8érw tis dudv tods mapa Tots ciddAois Aatpevorras, koun puT@vras, éoOAr mivapG Kal Kat1 dwepetyere .

. bwehauBdvere Stahlin. dwogedyere .

@ Clement plays upon the similarity between hagios, holy, and enagés, accursed.

> Sophocles, Frag. 863 Nauck.

EXHORTATION TO THE GREEKS You yearned to shake yourselves free from us, the cHaP. charioteers of your life; yet all the while you

* J were being carried along by your folly towards the And leads precipices of destruction, and supposed the holy Sully to Word of God to be accursed.

Accordingly the recompense of your choice attends upon you, in the words of Sophocles, Lost senses, useless ears, and fruitless thoughts ;* and you do not know that this is true above all else, that the good and god-fearing, since they have honoured that which is good, shall meet with a reward that is good; while the wicked, on the other hand, shall meet with punishment corresponding to their deeds: and torment ever hangs over the head of the prince of evil.

At least, the prophet Zechariah threatens him:

"He that hath chosen Jerusalem take vengeance upon thee!

Behold, is not this a brand plucked out of the fire?"° What a strange why do J longing, then, is this for a self-chosen death which mencouty still presses upon men?

Why have they fled to this life is posdeath-bearing brand, with which they shall be burnt ""°? up, when they might live a noble life according to God, not according to custom 4?

For God grants life ; but wicked custom inflicts unavailing repentance together with punishment after we depart from this world.

And "by suffering even a fool will learn" ¢ that daemon-worship leads to destruction, and the fear of God to salvation.

Let any of you look at those who minister in the Description idol temples.

"He will find them ruffians with filthy ofPriests in temples 4 A play upon the words theos (God) and ethos (custom).

Poy Pe Hesiod, Works'and Days 218.

CLEMENT OF ALEXANDRIA CAP. eppwyvia. KabuBpropevous, AouTp&v pev mavrdmacw X dmepdrous, tais 8é rdv dvdywv axpais éxteOnpiwpévous, ToMods 5€ Kal TO aisoiwy addnpyyEevors,

Epyw Sexvivtas TOV ciddAwy Ta TE"Ern TAdous twas 7} Seopwrypia: odtoi por Soxotar wevOeiv, od Opnoxevdew tods Deovs, éAéov paAdov 7) JeooeBelas ava memovOdres.

Kal tatra dpdvres Ere tupddttere Kal odxl mpos Tov SeomdTyy THY mdvrw Kai kdpiov ta&v OAwy avaBrépere; odxt Sé KaTapedfeobe, ex T&v evrad0a Seouwrnpiwy éexpedyovres, émt tov édeov tov e€ otpaviav; 6 yap Beds éx TOMs Tis pravOpwrias dvréxerat ToD avOpusrrov,

@omep ex KadiGs exmimrovtos veotrod 7 unTnp Opus épimratar: ei 8 ov Kal Onpiov éprnotikcy mepixdvor TH veotT@, pajrnp & audimorara: ddupopérn pida téxva:

6 8€ Beds marip Kal Cyret 76 TAdopa Kal lara To mapdrTwpa Kab Sudxet TO Onpiov Kat Tov veorTov adfis dvakapBaver emt thy Kadav dvarrivar tapoppav. elra Kuves pev 799 metrAavnuevor ddpais pumdarobvres efixvevoay Tov Seondrqv kal tmmoe tov dvaBdrnv dmoceoduevor evi mov oupiypate tmijxovoay Th deondry " Eyvw» 3€," dai, "Bods Tov keradpevov kal dvos thy datvnv Tod Kupiov adrob, "IopanA 8€ pe odk ey." ti odv 6 KUptos; od pvnotkaxed, Ere Acct, Ere TV peTdvoray aracre?. epécbar S€ duds Bovdouar, ef od aromov tpiv Sone? mAdopa buds tods dvOpurous émvyeyovdras *

([émc}yeyovéras Stihlin.

EXHORTATION TO THE GREEKS hair, in squalid and 'tattered garments, complete cuap. strangers to baths, with claws for nails like wild

* beasts; many are also deprived of their virility.

They are an actual proof that the precincts of the idols are so many tombs or prisons.

These men seem to me to mourn for the gods, not to worship them, and their condition provokes pity rather than piety.

When you see sights like this, do you The sight still remain blind and refuse to look up to the priests.

. Master of all and Lord of the universe?

Will you should lead not fly from the prisons on earth, and escape to the toback pity which comes from heaven?

For God of His great love still keeps hold of man; just as, when a nestling falls from the nest, the mother bird flutters above, and if perchance a serpent gapes for it,

Flitting around with cries, the mother mourns for her oftspring.* Now God is a Father, and seeks His creature.

He Godisa remedies the falling away, drives off the reptile, yans., restores the nestling to strength again, and urges it though His to fly back to the nest.

Once more, dogs who have gonot lost their way discover their master's tracks by the know Him sense of smell, and horses who have thrown their rider obey a single whittle from their own master;

"the ox," it is written, "knoweth his owner, and the ass his master's crib, but Israel doth not know What then does the Lord do?

He bears How can we no grudge; He still pities, still requires repentance %"0 "te of us.

I would ask you, whether you do not think instead, it absurd that you men who are God's last creation, * Homer, Iliad ii. 315.

CLEMENT OF ALEXANDRIA car. 708 G06 Kai zap' adbrod tiv ypuyxny eiAnddtas Kal Gvras GAws tot Beod érépw SovdAcvewv deondry, mpos S€ kal Oeparevew avri pev Tod Baciéws Tov

Tupavvov, dvrit 8€ tod dyabod tov movnpdv.

Tis yap, ® mpos Tis GAnBeias, owdpovaev ye tayabov katadeinwv Kaxig ovveotw; Tis 8é dotis Tov Dedv dmrogetyev Saipoviors cvpBiot; ris dé vids elvar -8uvdpevos Tod Oeod Sovrcdew FSerar; 7 Tis odpavod 7 P. wonirns elvar Suvdpevos epeBos | Sidker, e€ov Tapa-_ Seicov yewpyetv Kal odpavov mepimodeiv Kal ris

Cwrufs Kal dxnpdtov petradapBdver mys, kat' lyvos éxelvns tis pwrewis depoBarodvra vepédys, domep o 'HAias, Oewpodvra tov derdov <tov>? cwrjpwv; of 8 oxwhjKwv dikny repli r \ ; ew ley téAuara Kat BopBépous, 7a. 7SovAs pevpata, KaAwSovpevor dvovytous Kal avorrovs éxBdoKovrat tpugds, badets tives avOpwro. Bes yap, pyoir, dig er * eae ; qdovrar BopBopw'' waAAov 7} KaBap@ vdarr Kal "ent fopure papyaivovow" Kara Anudxpitov. 47) dijra odv, wn Sita e€arBparrodicOdpev pnde dudSeis yeripeba, Gd "ds réxva fwtos"" yrjov, avabpjowpev Kal dvaBrepwpev eis TO POs, pr} , een ey ane, ° es vdbovs hyds ebeddyén 6 Kvpios womep 6 Atos tovs derous.

Meravojowper ody Kal peracrdpev e& duablas eis emorypnv, e€ addpootyns eis dpdvnow, e& dxpaoias eis eyxpdrevav, é& adixias ets Sixaroodynv, aren ree ves . é€ dBedrytos eis edv.

Kadds 6 Kivduvos abroponeiv 1 <rdy> inserted by Sylburg.

@ Clement has drawn together the Elijah of the Transfiguration Ss Matthew xvii. 5) and the Elijah of Mount Carmel (1 Kings xviii. 44).

EXHORTATION TO THE GREEKS who have received your soul from Him, and are cHap. entirely His, should serve another master; aye, and * more than that, should pay homage to the tyrant instead of to the rightful king, to the wicked one instead of to the good?

For, in the name of truth, what man in his senses forsakes that which is good to keep company with evil?

Who is there that flees from God to live with daemons?

Who is pleased with slavery, when he might be a son of God?

Or who hastens to a region of darkness, when he might be a citizen of heaven; when it is in his power to till the fields of paradise, and traverse the spaces of heaven, when he can partake of the pure and lifegiving spring, treading the air in the track of that bright cloud, like Elijah, with his eyes fixed on the rain that brings salvation?® But there are some Yet some who, after the manner of worms, wallow in marshes are like

WA and mud, which are the streams of pleasure, and swine, feed on profitless and senseless delights.

These are }oV2g whet swinish men; for swine, says one, "take pleasure in mud" more than in pure water; and they "are greedy for offal," according to Democritus.°

Let us not then, let us not be made slaves, nor become swinish, but as true "children of the light,"¢ direct our gaze steadily upward towards the light, lest the Lord prove us bastards as the sun does the eagles.

Let us therefore repent, and pass from ignorance Let us ~ to knowledge, from senselessness to sense, from in- ™Pent,and temperance to temperance, from unrighteousness to to God's righteousness, from godlessness to God.

It is a "fe > The words are from Heracleitus: Frag. 54 Bywater, 13 Diels.

¢ Democritus, Frag. 23 Natorp, 147 Diels.

CLEMENT OF ALEXANDRIA CaP. mpds Dedv. modAAdy Se Kal ddAwy eorw drroAadoat * dyabdv rods Siucctoodvns epactds, of ri didiov

Sidxopev owrnpiav, dtap 8} Kal dv adres aivir- © pe SA ee Pere i terat 6 Beds dia "Hoatov addy "'ore KAnpovopia tots Oepamevovor kvpiov''> Kady ye Kal épdOpwos 4 KAnpovoyia, od xpvaiov, odK apyupos, ovK eoOys, Ta TIS vis, &vOa mov ons Kal Anois mov karadverat mept Tov xapailnAov mA0brov dpOaAuwayv,

GN' éxeivos 6 Onoaupds THs awrnpias, mpds dv ye érretyecOar xpi) pirodAdyous yevoyevous, suvatraiper Se juiv evO&8e Ta epya ta doreia Kal ovvirrarat 7T@ Tis dAnBeias rep.

Tavrny jpiv tiv «Anpovopiav eyxepiler aidios Siabnkn tod Oeotd rHv didiov Swpedv xopnyotca: 6 dé Puddaropyos odtos Hyuav Tarp,

6 Ovrws TmaTip, od Tavera mpotpémwy, vouleTar, Trabetwr, prdv: oddé yap o@lwy maverat, oupBovdeder S€ Ta dpiota:

"dixavor yeveabe, Aédyer kdpios* of dupdvres topedvecde éd' Fdwp, Kat door By éxere dpytpov, Badicare at dyopdoare kat miete dvev apyupiov." emt 7d Aoutpdv, emt TH owrnpiay, ent tov dwriopdv mapakadet povovrep, ouxt | Body

Kal Adywr: yiv cor SiSwyt Kal Oddarray, tradiov, odpavdv te Kal Ta ev adrois mavra Gd cou xapilopar: pdvov, d& maidiov, ~ Sibnoov tod matpds, dpcbet cou SerxOjoerar 6 eds: 0d kamnrederat 4 dAjnBeva, SiSwot cou kal 74 mre Kal TA VNKTA Kal TA emt THs yijs* Tadrd cov

1 +a ris yijs after éo64s Markland: after ohs cal mss.: kat [ra ris ys] Stahlin.

@ Isaiah liv. 17 (Septuagint).

EXHORTATION TO THE GREEKS glorious venture to desert to God's side.

Many are cuap. the good things which we may enjoy who are lovers * of righteousness, who follow after eternal salvation ; but the best of all are those to which God Himself alludes when He says through Isaiah, "there is an We shall inheritance to those who serve the Lord."2

Aye, (hepe"iy anda glorious and lovely inheritance it is, not of gold, inheritance not of silver, not of raiment, things of earth, into which perchance moth and robber may find a way,? casting longing eyes at the earthly riches; but that treasure of salvation, towards which we must press forward by becoming lovers of the Word.

Noble deeds set out from hence in our company, and are borne along with us on the wing of truth.

This inheritance is entrusted to us by the eternal covenant of God, which supplies the eternal gift.

And this dearly loving Father, our true Father, never ceases to exhort, to warn, to chasten, to love; for He never ceases to save, but counsels what is best.

'Become righteous, saith the Lord.

Ye that are thirsty, come to the water; and as many as have no money, go ye, and buy and drink without money."° It is to the font, to salvation, to enlightenment that He invites us, almost crying out ni things and saying: Earth and sea I give thee, my child

; itpottcost heaven too, and all things living in earth and heaven are freely thine.

Only, my child, do thou thirst for the Father; without cost shall God be revealed to thee.

The truth is not sold as merchandise; He gives thee the fowls of the air and the fishes of the sea and all that is upon the earth.

These things » See St. Matthew vi. 19, 20.

¢ Isaiah liv. 17 (Septuagint); lv. 1.

CLEMENT OF ALEXANDRIA cap. tais edxapioros Tpudais Sednycovpynkev 6 tratyp. dpyupiv péev dvycerat 6 vdbos, ds dmwdelas éort matdiov, ds " paywrG Sovdevew '' mporpytat, col

8€ Ta od emutpéret, TH wnat Réyw,) TH furodvyre Tov matépa, dv dv ere epyalerar, @ povm Kab bmoyvetrar Adywr: "Kal 4 yh od mpabjoera eis

BeBaiwow'': od yap Kupotrac rH POopa:

" eu7 yap eorw aco. yh," éore Sé Kal on, edv amoAaBns tov Oedv.

Bev 1 ypadn eixdtws edayyedilerat Tots memorevkdow:

"ob Sé ayvow Kupiov KAnpovopygovat Tw Soar Tob Oeod Kai rHv Svvapw adrod."

, , , e rar aad A motav, @ paxdpte, Sdfav, ime por "qv dfBaduos > vale ae Sey ys ae odk elev odS€ ods FKovcev, od8€ emi Kapdiay avOpwrrov avéBynKal xapjoovrar emi Thi Baowreig tod Kupiov adbrév eis Tods aidvas, dunv." exere, ¥ \ Delany rte dh

, & dvOpwrot, tiv Belay ris xdpitos éemayyediav, dey kéare Kal Thy GNnyyv Tis KoAdcews daehiy, 80 dv 6 KUpios ole, PoBw Kal xydpit madaywydv Tov avOpwrov: ti peMopev; Ti ode exKAlvopev rh

Kddaow; Ti od Katadexoucla Tv Swpedv; ti de ody aipodpeba 7a, BeAtiova, Oedv avti tod movnpod, kai cogiav eiSwAodatpetas mpoKpivopev kat tery a\acoducba? Bavdrov®; *ion ré0, \ dvrixatadracadpeba *® Bavdrov®; "

Sod réBeika mpd 1 Aéyw Stahlin. , Aéyer mss.

2 dyrixaraddacodueba Heinsius, dytixaraddacoduevor Mss.

Oavdry mss, @ St. Matthew vi. 24; St. Luke xvi. 13.

> See St. John v. 17.

° Leviticus xxv. 23, 4 Clement takes the Old Testament phrase in a spiritual sense.

It is the ''inheritance incorruptible .

. reserved in heaven" (1 St. Peter i. 4) which is not 'delivered over to corruption."

EXHORTATION TO THE GREEKS the Father hath created for thy pleasant delights. oar.

The bastard, who is a child of destruction, who has * chosen to "serve mammon,'® shall buy them with money; but to thee, that is, to the true son, He Becausewe commits what is thine own,—to the true son, who %%,S0s loves the Father, for whose sake the Father works until now,® and to whom alone He makes the promise, "and the land shall not be sold in perpetuity"'°; for it is not delivered over to corruption.4

"For the whole land is mine,"* He says; and it is thine also, if thou receive God.

Whence the Scripture rightly proclaims to believers this good news; "The saints of the Lord shall inherit God's glory and His power,"

What kind of glory, thou Blessed One?

A glory "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man, And they shall rejoice in the kingdom of their Lord for ever, Amen."% You have, my fellow-men, the divine promise of grace

; Our choiceA you have heard, on the other hand, the threat ofeed, punishment.

Through these the Lord saves, trainpunishment ing man by fear and grace.

Why do we not shun the punishment?

Why do ~we not accept the gift?

Why do we not choose the better things, that is, God instead of the evil one, and prefer wisdom to idolatry and take life in exchange for death?

"Behold, I have set before * Leviticus xxv. 23, Y The first part of thispassage is from 1 Cor. ii. 8, where it is introduced by St. Paul as a quotation.

Origen tells us. in his Commentary on St. Matthew (see Migne, Origen vol. iit.

B 1769), that St. Paul took itfrorn the Apocal of Elijah, joubtless the rest of the passage, as iver, by Clement, comes from the same source.

CLEMENT OF ALEXANDRIA CAP. mpoowmov duav," gdnoi, "tov Odvarov Kal ri x ries A cy ae .

, Conv." meipdler oe 6 kdptos exdcEacbar tiv Luv, oupPovreder cor ods Tarnp meiBecba rH Bed.

"éav yap axovonté pov," dyat, "Kal OedAjonte, Ta ayaba rijs vis gayeabe,"" sraxohs 7 xdpts- " éav Sé wy) bTraxovonré povwd OeAjonre, pdxatpa duds Kal wip Kxarédera,' mapakojs 7} Kpiows.

"76 yap ordua Kupiov éAddnoev Tatra: vdpos adnBetas Adyos Kupiov. | mp.

BodvdAcobe tuiv dyabos yévwpar ovpBovdos; dd dpeis ev dxovoate: éyd dé, ei Suvaror, evdeiEouar. expiv pev duds, & dvOpwror, adrob mépu evvooupévous 70d ayabod éudurov emdyecbat mictw, udptupa. déidxpewv ® adrdbev oixober, mepupavds aipoupevynv

70 BéAriorov, pnd [Cyreiv]® et peradiwnréov éxmovetv.

Kal yap el tw peOvotdov, pepe eimeiv, > ; oi ae Samet marta , audiBdrrew xpy> dpeis S€ amply 7H emoxdpacbar peOdere Kal ei bBprordéov, od modumpaypoveire, GN' F4 rdxos bBpilere. pdvov 8 dpa et VeoaeBntéov,

Cnretre, kal ef T@ GoPG TovTw [87] > TH Oe@ kat TO XpiorG xataxodovdyréov, todro 87° Bovdjjs Kat oxdpews afvobre, od8' 6 mpézet Ved, 6 Tu ord eort, vevonkdtes. morevoate Huiv Kav ws péOn, iva owdpovyonte: morevoate Kav ws wPpe, tva Conte.

«f S€ kal meiPecOar Bovdrcobe THY evapyh 1 welOecOa: Sylburg. elOecGe mss.

2 wloriw, pdprupa d&dxpewy Wilamowitz. gdprupa dtibxpewv, mlorw sss.

Stihlin retains {yreiv, and inserts 7d 3° d-yabov (Schwartz) before éxroveiv.

» [ifStablin, ® 54 Sthlin.

@ Deuteronomy xxx. 15.

EXHORTATION TO THE GREEKS your face," He says, "death and life."

The Lord cusp. solicits you to choose life, He eounsels you, as a * father, to obey God.

"For if ye bearken to Me,"

He says, "and are willing, ye shall eat the good of the land,"—the grace follows upon obedience.

" But if ye hearken not to Me, and are unwilling, a sword and fire shall devour you,"—the judgment follows upon disobedience.

"For the mouth of the Lord hath spoken it," % and a word of the Lord is a law of truth, Would you have me become a good counsellor to An inborn you?

Then do you hearken; and I, if it be possible, {ith shows will show myself one.

When reflecting upon the is good good itself, you ought, my fellow-men, to have called to your aid faith, implanted in man, which is a trustworthy witness from within ourselves, with the utmost clearness choosing what is best.?

You ought not to have toiled to discover whether or no No tong the best is to be followed.

Let me give you 2ayiy!* an illustration: you ought to doubt whether it is right for a man to get drunk, but your practice is Men fotiow to get drunk before considering the question, Or jidanenty in the case of riotous indulgence, you do not make in most careful examination, but indulge yourselves with all" speed.

Only, it would seem, when godliness is in Onty in the question, do you first inquire; and when it is a Godde boy question of following this wise God and the Christ, inquire this you think calls for deliberation and reflection, when you have no idea what it is that befits God.

Put faith in us, even as you do in drunkenness, that you may become sober, Put faith in us, even as you do in riotous indulgence, that you may live.

And if, after having contemplated this clear faith * Cp. Aristotle, Eth, Nicom. 1169 a 17 (p, 192 Bywater), CLEMENT OF ALEXANDRIA car. rv dperdy énonredcavres! aiotw, pepe tyitv éx * sreptouctas Thy sept Tod Adyou wapabjoopas med. dyeis 8é, ob yap Ta mdtpia buds ere ris dAnPeias aracyoret On mpoxarnynpevers, dxovorr' av 78

76 peta Tobro Saws Eyer: Kat 82) 7} Tis Suds Todse 708 dvdparos aicyvvn apoxaradapPavérw, " Fr" dvdpas péya civerat," napatpérovea ournpias.

'Anoducdpevaa 8 odv mepidavds &v ri Tijs adnfelas oradicn yrnotws dywrlaipela, BpaBevovros pév tod Adyou To dytou, dywvoferobyros Be

Too Seondrov Taév dAwy. ob yap apixpor uiv ro dOrov dBavacia mpdxerrat. pn odv Ext dpovrilere pyde [et]* ddtyor, ri suds dyopetovar cippaxds twes dyopaios, SeroBaipovias dfeor yopevrai, dvoig kai mapavoig, és attd &Ootpevor td Bdpalpoy, eiScirwy roirat Kai AiBwy mpooxuryntalcide yap avopdrovs dnobeoty reToduajxact, tproxatdéxaror

'Add€avSpov tov MaxeSdva dvaypddovres Sedu, " dv BaBuddy Wrey£e vexpdv." dyapas rolvey tov Xiov5 oogiariy, Qedxprros dvopa atit@- pera rhv 'Ade£dvdpou reAcurhy émrioxcirrtwv 3 Oedxpiros Tas SdEas

Tas Kevas Tov dvopdirwy ds elxov Twepi Fedv, mpos wp. Tavs woAtras | " dv8pes,"" elev, " Pappetre dypis Gv dp&re rods Geobs apérepor Tey avOpdnrwy di0~ 1 éxowreicavres Potter. trowredoarres mss.

@ This seems to refer to the " implantedfaith " mentioned at the beginning of this paragraph, it may, perhaps, refer only to the preceding sentence; in which case we should trauslate, **this clear proof of the virtues," i.e. the proof derived from studying the lives of Christians,

> Homer, Iliad xxiv. 45; Hesiod, Works and Days 318.

° Sibylline Oracles v.

6, Alexander was called the EXHORTATION TO THE GREEKS in the virtues,* you desire to be obedient, come cpap. then, I will lay before you in abundance persuasive y,* arguments concerning the Word.

On your part abundant (for it is no longer the case that the ancestral arguments customs, in which you have formerly been inprovided for structed, prevent you from attending to the truth), desiresto listen now, I pray you, to the nature of the words }*™ that follow.

Moreover, let no feeling of shame for the name of Christian deter you; for shame "does great hurt to men,''> when it turns them aside from salvation.

Having then stripped before the eyes of all, let The true us join in the real contest in the arena of truth, theorsoot where the holy Word is umpire, and the Master !mmortality of the universe is president.

For the prize set before us is no small one, immortality.

Cease' then toaPay any further heed, even the slightest, to the speeches made to you by the rabble of the marketplace, godless devotees of daemon-worship, men who The folly are on the very verge of the pit through their folly and %@semominsanity, makers of idols and worshippers of stones. Pers,"tho

For these are they who have dared to deify men, sees ter describing Alexander of Macedon as the thirteenth 4894 god, though " Babylon proved him mortal."*

Hence I admire the Chian sage, Theocritus by name, who How _ in ridicule of the vain opinions which men held about 7hegeritus gods, said to his fellow-citizens after the death of {dicated

Alexander, "Keep a cheerful heart, comrades, so om long as you see gods dying before men."¢ But «thirteenth god " because his name was added to the twelve deities of Offmpus, to whom Clement alludes on p. 53 of this volume, 4 For this andother wittyremarks attribnted to Theocritus of Chios (quite a different person from the poet Theocritus) see Frag. Fist. Graec. ii. p. 86.

CLEMENT OF ALEXANDRIA CaP. Byjoxovras."

Beods Sé 3 tovs dpatods Kal Tov avykdv8a TOV yerntav TovTwv SxAov 6 mpocKkuvav kal mpoceraipifopevos, adrav exeivww Tov Saydve GOAubTEpos waKp@.

Oeds yap ovdapf oddayds ddixos womep ot Saipoves, GAN' cis oldv re Suxasdtatos, Kal od éorw adt@ spoidrepov oddev 7 Os ay jpav yévyta: ore Suxaidrartos.

Baz' eis dddv 81 mas 6 xerpdvak AEs, ot riv Atos yopydmw "Epydynv* besv otatotot Aixvous mpootpemecbe,* RABLor TOV ALOwv Snproupyoi te Kal mpooKxuryrat.

6 Deadias Sudv Kai 6 ToAvKAettos HKovrwy Tpagkttédns te ad cal "Amedfjs Kal Scot tas Bavataous perépyovrat Téxvas, yywot ys ovres épyarar. TéTE yap Snot tis mpopyteia Svotuxyncew 7a THdE

: mpdypata, Srav avdpio. morevowow.

HKdvTwv ody adbs, od yap dvijow Kaddv, of pixporéxvar. ovdels ov TovTwy Eumvovy eixdva. SeSnucovpynker, ovde py ex yas padOariy euddake odpKa. tis Ernte pvedov 7 tis Exntev dorda; tis vedpa dérewev®; ris PreBas epdonoev; tis alua evéxeev ev adbrats 7 tis Sépya mepierewev; mod 8 av tis adbra&v ofbadpods moujoa Prémovras; tis évepdonoe Yuxyv; tis Sixaoodvyy eSwpyoato; tis abavaciav drécxntat; pdvos 6 TaVv dAwy Syutoupyds, 6 " dpiotoréxvas maTip,' Towdrov dyaAwa

¥ ca ky ¥ choy Euiboxov [jpas]4 tov dvOpwarov emdacev:

6 dé 1 "Epydvnv from Plutarch, De Fortuna 99a. épydmny mss.

2 wpoorpérecde Plutarch. mporpérecGe mss.

3 Sérewev 4 Wilamowitz, * [quads] Mayor.

@ Cp. Plato, Theactetus 176 nc.

EXHORTATION TO THE GREEKS indeed, as for gods that can be seen, and the motley cuap. multitude of these created things, the man who * worships and consorts with them is far more wretched than the very daemons themselves.

For God is in no way unrighteous as the daemons are, but righteous A righteous in the highest possible degree, and there is nothing ™2J3,""° more like Him than any one of us who becomes as spproach righteous as possible.* Go forth into the way, ye craftsmen all,

Who supplicate, with winnowing fans aloft, Thegoddess Industry, stern child of Zeus, —-stupid fashioners and worshippers of stones!

Let your Pheidias and Polycleitus come hither, Praxiteles The craftstoo, and Apelles, and all the others who pursue the poate mechanical arts, mere earthly workers in earth.

For when coma certain prophecy says that misfortune shall overBuy, take this world of ours, on the day when men put their trust in statues.

Let them come then, I say again,—for I will not cease to call,—puny artists that they are.

Not one of them has ever fashioned a breathing image, or made tender flesh out of earth.

Who gave its softness to the marrow?

Who stretched out the sinews?

Who inflated the arteries?

Who poured blood into them and drew the skin around?

How could any of these men make eyes that see?

Who breathed life into man?

Who gave him the sense of right?

Who has promised immortality?

None but the Creator of the universe, the " Father, the supreme artist," ¢ formed such a living statue as man; but your > Sophocles, Frag. 760 Nauck. Thegoddess "Industry," whom the craftsmen worshipped in their processions, is Athena, See Plutarch, De Fortuna 99 a.

¢ The source of this quotation is unknown.

@ See Pindar, Frag. 57 Schroeder.

CLEMENT OF ALEXANDRIA cap. OAdpmios tudiv, eixdvos eixedv, Todd Te TAS GAnX Geias dnddwv, Epyov éotl kwddv xeipav *Arrikdv. ee aye Ye ae eixwy "" pev yap " t08 Beod"

6 Adyos abrob (Kai ew © pm ys rarer vids tod vob yrjowos 6 Oetos Adyos, dwrtds apyé- + My ye el 79 P. Tumov das), etkav S€ rob Adyou 6 dvOpwlros < o>

GdnBwos, 6 voids 6 ev avOpamw, 6 " Kar' eikdva"

708 eos kat " Kal" duotwow"' dua Todo yeyevjcOax Aeydpevos, TH Kata Kapdiav Ppovycer TH Oeip mapetxalopevos Adyw Kal radry AoyiKds. avOpurov S€ rod dpwuevov Tob ynyevods yywos eikwy 7a dydApara Ta av8peixeda. < Kal>® rdppw Tis dAnBelas émikaipov expayeiov Katagaiverar. ovdev odv GN 7) pavias eumrrews 6 Bios eokd por yeyovevar,

ToaavTn omovdy mept THY UAnY KaTaywdpevos.

> BAS ey ng, rs , EmrdOpamrar® 8¢ tad Kevis dd€ns 7 ovvypbea Sovreias pév yevoaca tds Kal addyou meptepyacias' vopipwy 5€ dvopwv kal drarnAdy v7oKpicewr dyvova. airia, 4 8) KatacKevds elodyovoa eis4 76 Tay avOpdrrwv yévos Knpdv dAcOpiwy Kat ciSadAwy emorvyav Todds Ta&v Satdvwv emworcaca popdds, KndiSa tots éxopevos adbri évaneudgato Oavydrov paKpod.

AdBete ody vdwp AoyiKdv, AovcacBe of pepodvopevor, mrepippdvare abrods dd Tis cuvnbeias tals GAnOwais oraydow: kaBapods els odpavods dvaBivat Set. dvOpwaos ef, 76 Kowdtartov, emlyrnaov Tov Snuvoupyjoavrd ce1 <> inserted by Mayor.

2 <cal> inserted by Wilamowitz.

Mayor. émirérpierrat sis.

4 xarackevas eladyouoa els Schwartz. xarackevoOeioa mss.

Stahlin marks the passage as corrupt.

@ A reminiscence of the Platonic theory of ideas, in which there are three stages of reality: first, the archetypal idea; secondly, the object, which is a visible expression and a EXHORTATION TO THE GREEKS Olympian Zeus, an image of an image, far removed cHapP. from the truth,* is a dumb lifeless work of Attic

For "the image of God" is His Word (and the image the divine Word, the light who is the archetype of of Ged i light, is a genuine son of Mind); and an image of the Word is the true man, that is, the mind in man, the true who on this account is said to have been created "in MAh,*f.4 the image" of God, and "in His likeness," * because isan image' through his understanding heart he is made like the %* Wo"! divine Word or Reason, and so reasonable.

But statues in human form, being an earthen image ofStatues are visible, earthborn man, and far away from the truth, brtimases plainly show themselves to be but a temporary imbody,far pression upon matter.

In my opinion, then, nothing truth else but madness has taken possession of life, when it spends itself with so much earnestness upon matter.

Now custom, in having given you a taste of Ignorance slavery and of irrational attention to trifles, has been is the fostered by idle opinion.

But lawless rites and idolatrous deceptive ceremonies have for their cause ignorance; for it is ignorance that brought to mankind the apparatus of fateful destruction and detestable idolatry, when it devised many forms for the daemons, and stamped the mark of a lasting death upon those who followed its guidance.

Receive then the water of reason.

Be washed, ye that are defiled.

Sprinkle yourselves from the stain of custom by the drops that truly cleanse.

We must be pure to ascend to heaven.

In common with others, thou art a man; seek after Him who created thee.

In thine own particular instance of the idea; thirdly, the picture, which is but a representation of the object, nothing more than the image of an image, three stages removed from reality. _

CLEMENT OF ALEXANDRIA Pn Lon oy .

\ cap. vids el, 76 iStatrarov, dvayvwpicov Tov maTépa: od X 8 ér rais dpaprias mapapevers, mpoorernKds ees A ; f rie aes < Sovais; rive AaAjoer KUpios "dpdv eorw Bacideca Tv otpavdv'"'; dpdv eorw, édv OedAjonre,

T@v mrpds Tov Dedv THv mpoaipeow eoxnKdTwr? Hud, edv Cedjonre moredoat pdvov Kat TH ovvropig Too Knptypatos Erecban, is draxovoavres of Nwevirar Tis mpoodoxnbetons dddoews peravoia ywnciy TH kadjy dvricarnd\Adgavto owrnpiav.

Ids ody dvédOw, dnoir, eis odpavods; " 586s"

> eo " wi ayy cee en ay éorw 6 KUpios, " orev)" wév, GV' " e€ odparar, orev) ev, GW' eis otpavods avameumovea: orev?) ent yis brepopwyevn, mAateia ev odpavois mpookuvoupérn. €18? 6nev darvotos TooAdyououyynipny

Tis mAdyys exer my dyvo.ay, 6 8€ eis cra BaAAdpevos kal rh puxf mapa ris yuopns pepe rHv deiBeav, kal dow ye dpovysdrepos elvar Sdfer, mpds KaKod 4 ovveots adt@, Stu TH ppovyjoer Kéexpytar Karnyspw

Se yw 80 P. 76 BeAtvorov | ody EAdpevos: mépuxe yap dst dvOpwmos oikelws Exew mpos Dedv. womep odv Tov Ummov dpobv od Bialoueba odd tov ratpov reovyeredy, mpos 6 mépuxe S€ Exactov Tdv Copwy mrepreAKopev, otrws duédrer kal tov dvOpwrov ent riv odpavod yevopevor Oday, putov odpdnoy ds aAnOas, emi Thy ywdow trapaxadodpev Tod Beod, 76 oikeiov abrod arya ys \ fearee': kal e€aiperov Kal Suwparikoy mapa 7a dAda Loa p » av fi Katenupevor, atrapkes éepddiov aidwvwv, Oeoce1 ws Schwartz.

@ St. Matthew v. 3, 10; St. Luke vi. 20. o Compare p. 172, n. d.

¢ St. Matthew vii. 13, 14; St. John iii. 13, 31.

EXHORTATION TO THE GREEKS self thou art a son; recognize thy Father.

But cnap. thou, dost thou still abide by thy sins, engrossed in ¢.x,,4 His pleasures?

To whom shall the Lord' say, " Yours kingdom is the kingdom of heaven?"

It is yours, if you "ou wish, for it belongs to those who have their will set upon God.

It is yours, if you are willing simply to trust and to follow the short way of our preaching.» This it is which the Ninevites obediently heard; and by sincere repentance they received, in place of the threatened destruction, that glorious salvation.® " How then," you may say, "am I to go up into heaven?"

The Lord is "the Way'; a "narrow" The Lord is way, but coming "from heaven"; a "narrow" way, *? Way but leading back to heaven.

It is narrow, being despised upon earth; and yet broad, being adored in heaven.

Accordingly he who has never heard the Word can plead ignorance as an excuse for his Ignorance error; whereas he whose ears ring with the message Oty forhim deliberately nurses his disobedience in the soul who has itself; and, the wiser he may seem to be, his not heard intelligence ever proves a source of evil, because he finds wisdom an accuser, once he has failed to choose what is best.

For it is his nature, as man, to be in close fellowship with God.

As, then, we Manis do not force the horse to plough, nor the bull to mde %r hunt, but lead each animal to its natural work; for the very same reason we call upon man, who was made for the contemplation of heaven, and is in truth a heavenly plant, to come to the knowledge of God.

Having laid hold of what is personal, special and peculiar in his nature, that wherein he surpasses the other animals, we counsel him to equip himself with godliness, as a sufficient provision for CLEMENT OF ALEXANDRIA CAP. Bevav, rapackevalecbar cupBovrcvovres. yewpyet, paper, et yewpyos «fl, dAAA yO tov Deov yewpyav, cal mrci01 6 ris vautiAias épav, adAAd Tov otpdnov KuBepvirny mapaxaddv: orparevdpevdv ce KareiAngev 7) yrdots: Tod Sixata onuaivovros dove orparnyod.

Kaédzep ov xdpw Kal wébn BeBapnuevor dvavypare Kat SiaPrdpavres dAtyov eworjOynte, Ti Bddovow syiv of mpooxvvotpwevor AiBou Kat & wept

Ty Aqv kevooTrovdws SamavGre: eis dyvoray Kat 7a xphwata Kat tov Blov ws 7d Civ tudv eis Odvarov KaravadioKere, TOTO pdvov Tis paratas day eAmidos edpdpevor 76 mépas, ovdé adrovs olot te Ovres oixreipat, GAN' ovdé Tos KareAcHow Huds

Ths mAavns emiradevor meiBecban yiveobe, cuvnbeia Kah SedovAwpevor, Fs danprnpévor adOaiperor peéxpt Ths eoxdrns dvamvofs cis amdAevav droghépecbe- "bru 7d dads eAnAvOev eis TOV Kdopov Kal

Hydanoav of dvOpwmror wadov 76 oKdtos gas," e&dv dmopagacba ta eumodadv tH owrnpia kal rov togov Kal tov mAobrov Kal tov ddPov, émpbeyyopevous 76 mountixdy 57) TobTo ah 87) xpyjpara ToANa pépw rade; mH Sé Kal adros mArdlopas ; od BovdAcobe odv tas favracias tavras Tas Kevas dnoppipavres TH ovvnbeig air dmordgacbat, KevoSofia. emddyovres: evdeis dverpor xaiper', oddev Fr' dpa; 1 whet Sylburg.

AHO s183, @ St. John iii. 19.

> Homer, Odyssey xiii. 203-4.

EXHORTATION TO THE GREEKS his journey through eternity.

Till the ground, we cuap. say, if you are a husbandman; but recognize God * in your husbandry.

Sail the sea, you who love sea-faring; but ever call upon the heavenly pilot.

Were youa soldier on campaign when the knowledge of God laid hold of you?

Then listen to the commander who'signals righteousness.

Ye men that are weighed down as with torpor Money and and drink, awake to soberness.

Look about you and lfesre | consider a little what is the meaning of your worship statues of stones, and of all that you squander with useless zeal upon mere matter.

You are wasting both money and livelihood upon ignorance, just as you are wasting your very life upon death.

For nothing but death have you gained as the end of your vain hope.

You cannot pity yourselves,— nay, you are not even ina fit state to be persuaded by those who have compassion upon you for your error.

Enslaved to pernicious custom, you cling to it of your own free will until the latest breath, and sink down into destruction.

"For the light has come into the world, and men loved the darkness rather than the light,'* though they might sweep away the hindrances to salvation, absurd folly and riches and fear, by repeating this verse of the poet:

Whither this wealth do I bear; my journey, where doth it lead me??> :

Do you not then wish to fling away these vain fancies, and bid good-bye to custom itself, saying . these last words to vain opinion ?— Farewell, deceitful dreams; for ye were nought.°

¢ Euripides, Iphigeneia among the Taurians 569.

CLEMENT OF ALEXANDRIA cap.

Ti yap jyeiobe, & dvOpwro, tov Téywva?| x *Eput l tov 'AvSoxiSov 'Epyiv cai tov 'Avdoxidov?

Kai tov "Auinrov; 7 mravri tw Sidov Sri AiBous, dovep Kal < adrov>* Tov "Eppiv. cis 8€ ode eort Oeds 7) GAws Kal ws odK €ort Beds 7 Ipis, GANG 7dOn depos* Kai ved@v, Kal

6v tpdrov odk eorw hpucpa Beds, oddé pry oddé émavtds od8€ xpdvos 6 ex TovTwy aupmAnpovpevos, odrws ovde FALos OvdSE ceAjvn, ols ExacTov

T&v mpoepnuevw Siopilerar. tis dv ody THY ebOvvay Kat Thy Kédaow Kal Thy Sikny Kal TH vépecw ed dpovav troddBou Oeovs; ovdé yap otd" epwis oddé potpar odde ciuappuevn, émel unde modreia, nde Sd£a pnd€ mAodros Geol, dv Kai

; ae) , yy awe Lwypdpor tuprdv emdecxvdovow: ei S€¢ add Kal ae , > pt > , épwra Kat adpoditny exbedlere, dxoAovbovvTwr adrots aicxdvn Kal opi) Kat KdAXos Kai auvovcia. ovKouv ér" dv eixdtws tmvos Kal Odvaros Bed Sidupdove map' duiv vopilowro, 7dé0n radra rept ta la ovpBaivovra dvoixds: od8€ pv Kijpa ovde efpappévnv odS€ poipas Beds evdixws épeire. ei S€ epis Kat pdyn od Deol, odSé "Apys oddé "Eyed. ére re <et>® ai dorpamal Kai of Kepavvot kal of duBpor od Oeoi, mas 76 Trop Kal 7d Bdwp

1 Téxwva Meurs (see Hesychius 8.v.). rupdva mss.

2 'Aydoxldov Heinsius, dvdoxlénv mss.

3 <avrdv> inserted by Mayor.

4" dépos Markland. dépwy mss.

© <el> inserted by Sylburg.

« The Hermes wasa stone pillar ending in a bust, which was set up in fields and roads as a landmark, and also before the doors of Athenian houses.

An essential part of the figure was a phallus, which points to Hermes being originally a fertility god.

He was, therefore, easily identified wi Tycho, an Attic nature divinity of similar character to EXHORTATION TO THE GREEKS Why, my fellow-men, do you believe in Hermes cuar.

Tycho and in the Hermes of Andocides and the one gi.k.es are called Amyetus?* Surely it is plain to everyone plainly that they are stones, just as Hermes himself,

"And Sothing but as the halo is not a god, nor the rainbow either, but conditions of the atmosphere and clouds, and precisely as day is not a god, nor month, nor year, nor time which is made up of these; so also neither is the sun or moon, by which each of the beforementioned periods is marked off.

Who then in his right mind would imagine such things as audit, punishment, right and retribution to be gods?

No, nor even the Avengers, nor the Fates, nor destiny are gods; for neither is the State, nor glory, nor wealth, the last of which painters represent as blind.

If you deify modesty, desire and love, you must add to te them shame, impulse, beauty and sexual intercourse. aide No longer, then, can sleep and death be reasonably passions and held among you to be twin gods, since these are "*°*™ conditions which naturally affect all animals; nor indeed will you rightly say that doom, destiny, or the Fates are goddesses, And if strife and battle are not gods, neither are Ares and Enyo.

Further, if flashes of lightning, thunderbelts and showers of rain are not gods, how can fire and water be such?

Prinpas (Diodorus iv.

6; Strabo 588), For the identification see Hesychius ¢.z., and A. B. Cook, Zeus, i. pp. 175-6.

In 415 8.¢,, just before the sailing of the expedition to Sicily, ali the Hermae in Athens were mutilated except one, which stood in front of the house of Andocides and was called the "Hermes of Andocides" (Piutarch, Nicias xiii).

The account of the excitement caused by this outrage, and the accusation made against Andocides, is found in Thu dides vi. 27, and in 'Andocides, On the Mysteries. The Hermes

Amyetus was, according to Hesychius, on the Acropolis at Athens.

CLEMENT OF ALEXANDRIA car. Jeoi; mds 8 Kai of Sidooovres Kal of Kouyrar X 81d 7dBos depos yeyevnevor 3 6 8é rHv Téynv Geov Adywv Kai tiv mpagw Aeyérw Oedv. ci 8} odv tovtwr od8é ev Beds elvar vopiferar odd piv éxelvw TOV xetpoKpyrwv Kai dvacOjTwr mAaopaTwv, mpdvora S€ Tis TrEpl jds Katadaiverat duvdane

Nel, Be yy mw ne a pews Oeixijs, Aetzrerat odS€ev GAo 7} TobTO Guodoyeiv, :

Ort dpa dvrws pdvos éort Te Kal UpoTyKev 6 p.dvos dvrws dadpywv Beds.

"AMA yap pavdpaydpav 7 tt GAAo ddppakov menwxdow avOpamos eoixate of) dvdnrot, Beds dé tpiv dvavibar Soin moré tobde Tod tmvov Kal avvidvar Bedv pndé xpvodv 7 AiBov 7 Sédpov 7

PORN RE Oe SR GE TT EN . mpaéw 7 mdbos 7 vocov 7} ddBov WvddAdrcoba ws Oedv.

"'tpis yap pupioi elow" ws dAnBds " emi x9ovi movdvBoreipn Saipoves"' odk "' aBdvaror" otde piv Ovnrot (oddé yap aicbjcews, ta Kal © Bavdrou, pereAnpacw), ABwor Sé Kai EvAwor Seondrat avOpumruv, dBpilovres kat trapacmovbobvres s2P. rdv Blov Sia Tis | ovvnBelas.

'' 7) yi S€ Tod Kupiov,"" gnot, "Kai 76 mAnpwya atris:" elra ti Toduds év tots Tob Kupiov tpudadv ayvoeiv tov Seardrnv; kardAeume Ti yiv thy eunv, épel aor 6 KUptos, L7)

Oiyns Tob Baros 6 eyw dvadi8wpu, THY KapTadv dv éyd yewpy® pi peradduBave: dmddos, avOpwre, Ta tpopeta 7H Oe: emiyywHi cov Tov Seomdrnv: iSiov «f rAdopa 700 Beod: 70 8 oixetov adbrod 7&s dy évdixws adAdtpiov yevoito;

76 yap 1 éolxare ol Schwartz. éolxaow mss.

« Hesiod: quoted above, p. 89.

EXHORTATION TO THE GREEKS .

How, too, can shooting stars and comets, which come cuHap. about owing to some condition of the atmosphere?

* Let him who calls fortune a god, call action a god also..

If then we do not believe even one of these to be a god, nor yet one of those figures made by hand and devoid of feeling, but there is manifest wo must round about us a certain providence of divine power, then confess then nothing remains save to confess that, after all, is but one the sole truly "existing God is the only one who "9% ~ really is and subsists.

But verily, you who do not understand are like They who men that have drunk of mandrake or some other {ink | drug. God grant that one day you may recover from are in somo this slumber and perceive God, andthat neither gold "°°? *? nor stone nor tree nor action nor suffering nor disease nor fear may appear to you as God.

For it is quite Daemons true that "there are thrice ten thousand daemons #2" upon all-nourishing earth," but they are not "immortal" as the poet says."

No, nor yet mortal,— for they do not partake of feeling, and therefore cannot partake of death,—but they are stone and They are wooden masters of. mankind, who insult and violate notoven human life through custom.

It is written, "The lifeless earth is the Lord's, and the fulness thereof."

Then *® how do you dare, while enjoying the delights of the Lord's possessions, to ignore their Master?

Leave My earth, the Lord will say to you; touch not the water I send forth; partake not of the fruits My husbandry produces.

Give back, O man, to God the recompense for your nurture.

Acknowledge your Man Master.

You are God's own handiwork; and how éod;how could that which is His peculiar possession rightly "he, become another's?

For that which is alienated, another's?

CLEMENT OF ALEXANDRIA CaP. darnMotpunpévov orepdpevor Tis oikedTyTOs oTépeTat THs dAnBeias. F yap oby # NvdBn tpd7ov td,

BEMov Sé tra pvortixdrepov mpds Suds dmropbeywpar, yuvarkes tijs "EBpatas dixny (Adr éxdAovy adbrnv of madaol) «is dvarcOnoiay perarpéncobe;

AcABwpevny tadrnv mapedAjnpapev my yovaixa 8:0.

76 Loddpwv épdvUoSopirar S€ ot GBeor Kat of mpos Tiv dodBevay emorpeddpevor, oKAnpoKdpdzot te Kat nAiBor. ratras olov Oedbev emdcdyeobai co. Tas gwrds: py yap otov AlBovs pev elvar tepa kat dda Kal dpvea Kal odes, avOpdaovs

S€ pj odd 8€ todvaytiov iepods pev dvTws tods avOpwrous troddpBave, ra S€ Onpia Kat Tods AiBous Srep eloiv. of ydp Tou SeiAaror TH avOpamwv Kat dOAw dia pev Képakos kat Kodowod vopilovor Tov Oedv éuBoar, did dé dvOpwrov ow7ay, kal Tov pev Képaxa TeTYAKaoW ws ayyedov Deod, tov 8€ dvOpwrov T00 Beod Sudkovow, od kp@lovra, od Kridlovra, POeyydpevor S€oipor, AoyuKas Kal

PravOpdrus Karnxodvra dmoopdrrew dmavOpumws emixepodow, emt riv Sixaootvyy Kadobvra, ovre TH Xap Thy dvwHev drexSexspevor obre THY

KdAaow extpemdopevor. od yap morevovor TH Oed ob8é exparOdvovor Thy Svvapw adrod.

OS Se dppyros 4 PiravOpwria, tovTov dxuwdpyros % prcomovnpia. tpeper Sé 6 ev Ovpos TH KdAacw emt duapria, ed trove? Sé emt peravolg 4 prdavOpwria. oixrpdtarov 8é 76 ordpecOan Ths mapa Tod Beod émiKkoupias. dppdtwv per odv 4 mipwors Kal ris 1 grodduBave Markland. vrod\apBdvere mss.

EXHORTATION TO THE GREEKS being deprived of its connexion with Him, is deprived cHap. of the truth.

Are you not turned into a state ofy.* 91, insensibility after the manner of Niobe, or rather— worship to address you in more mystical language—like the glonea | like

Hebrew woman whom the ancient people called stones Lot's wife?

This woman, tradition tells us, was turned into stone on account of her love of Sodom ;% and by Sodomites we understand the atheists and those who are devoted to impiety, who are both hard of heart and without sense.

Believe that these utterances are being spoken to you from heaven.

Do not believe that stones and stocks and birds and snakes are sacred things, while men are not.

Far rather regard men as really sacred, and take the really beasts and stones for what they are.

For indeed spered the timid and wretched among men believe that are men God cries out through a raven or a jackdaw, but is silent through man; and they have given honour to the raven as a messenger? of God, while they God's persecute the man of God, who neither caws, nor Smee" croaks, but speaks.

Yes, alas! they set to work through with inhuman hatred to slaughter him when he through instructs them with reason and human love, and birds calls them to righteousness, while they neither look for the grace that comes from above, nor do they seek to avoid the punishment.

For they do not trust in God, nor do they fully understand His power.

But He whose love for man is unspeakably great, God hates has also an unbounded hatred for sin.

His wrath on an ot breeds the punishment to follow upon sin; on the it other hand, His love for man brings blessings upon : repentance.

It is a most pitiable thing to be deprived of the help that comes from God.

Now the blinding of the eyes and deafening of the ears are more @ CLEMENT OF ALEXANDRIA CaP. dxofjs 4 Kiidwars dAyeworgpa mapa tas Aovmas * 08 movnpod mAcovettas: pee yap abraiv adipnrat . rijs odpaviov mpocdpews, 7 Sé TAs Oelas pabjcews éordpyrat. tpcis 5 apés rav adjGeay dvdmnpor kal ruddol pév rdv voy, xwdpot 8@ ry adveow

Svres odx dAyetre, odK dyavaxretre, ot Tév odpavéy ssp. (ety xat rév rod obpavod mounriy| érePvyjaare, obdé rév trav advyrwy Snuroupydy Kal aardpa dxotca: kat uabety Eelnrjoare, Thy tpoatpeaw

7h swrypig cvvdibavress euroSay yap loraras ovdér 7H onetSorre apis yaw Geob, ode dratSevota,? of mevia, obk ddofia, ode dxrnoctvy: od8€ rts rhv dvTws ddnOH codlay " yadn@ Sndaas"" peradrd£at edyerar ob8é adipw <b ydp Tor mavros paMov roGro elpyras:

6 xpnords*® don mavraxod cwripos: eas P a a 6 yap toh Sixatov Cndwris, ws dy rof dvevBeois épacrys, ddyodens, obk ev Gy tui } & attra

[xat]*7@ beg 76 paxdpror Byoaupicas, Erba. ob orjs, ob Ageris, ob weparis, GM' é ray dyabdy diSvos Sorjp. dpa obv eixérws duotwobe rots Sheow éxetvots, ofe 74 ra mpbs tovs xarendSovras dmoxéxheorat.

"' Punis ydp abrois," dyotv 4 youd, "xard rhv spotwaw rob opews, dal domidos xadis cat Buotens ta Ora atrijs, yrs obk elo1 dradeveia Hopfenmiiller, draéla mss, 2 ypyerds Blass{fromStobaeus, Flor, 31. 6). xptorés mss.

3 [xat] Barnard, ev adr@ xat Dindorf.

«@ Homer, Iliad viii, 534.

The phrase, well known, no doubt, to Clement's first readers, is used metaphorically, 385the "sword of the Spirit" jn Ephesians vi. 17, The 22) EXHORTATION TO THE GREEKS grievous than all the other encroachments of the cmap. evil one; for by the first of these we are robbed of 1%, ing the sight of heaven, and by the second we are and deaf to U deprived of the divine teaching.

But you, though "t's, maimed in respect of the truth, darkened in mind #ll evils and deaf in understanding, still are not grieved, are not pained, have felt no longing to see heaven and its maker, nor have you souguit diligently to hear and to know the Creator and Father of the universe, by fixing your choice on salvation.

For nothing the way to stands in the way of him who earnestly desires to 9049 °Pe" come to the knowledge of God, not want of instruction, not penury, not obscurity, not poverty.

And when a man has "conquered by brass,'* or by iron either, the really true wisdom, he does not seek to change it.

Indeed no finer word has ever been said than this:

In every act the good man seeks to save.?

For he who is zealous for the right, as one would expect from a lever of Him whe is in need of nothing, is Rimself in need of but little, because he has stored up his blessedness with none other than God Himself, where is no moth, no robber, no pirate, but only the eternal giver of good things.) With good reason, But some therefore, have you been likened to those serpents Tee's, whose ears are closed to the enchanters.

" For their whe lston heart," the Scripture says, "is after the likeness of10.70 asion the serpent, even like an adder that is deaf and stoppeth her ears, who will not give heed to the earthly warrior is ever bent on fresh conquests and spoils + the spiritual warrior finds "the true wisdom" a sufficient prize, and seeks to save others rather than to destroy,

+ Menander, Frag. 786 Kock, Comic. Att. Frag. iii. p. 217.

« See St. Matthew vi. 19, 20.

CLEMENT OF ALEXANDRIA cap. axovcerar gwrijs enaddvrwy." GA speis ye karerdoOnre TH adypiornta' Kat mapadeéacbe Tov jpepov Kal iyérepov Adyov Kal tov lov dmomrdcare Tov SnAnTHpiov, Smws Ste pddtora juiv ri

POopav, cis exeivors 76 yfjpas, drodvoacGat S067.

*Axovoaré pov Kal pa) 7a Ta dmoBvanre unde Tas dkods droppdénte, aAX' els vodv BdAecbe 7a Kaddv eort 76 ddppaxov Tis dBavacias: orjoard more Tovs 6Akods Tovs éptmotixods. "ot yap éxOpol Kupiov xobv deiEovar," dnoiv [ ypagi) Adyer] *+ dvavevoate rijs yijs els ai0épa, dvaBrebare eis ovpaver, Oavpdoare, travoac0e Kapadoxoivres

Ta&v dicaiwy Thy mrépvay Kal "rv dddv Tis GAnPeias'' eurodilovres: ppdvysor yéveobe Kai aBraBets: taxa mov 6 KUpios amAdrnTos dpiv Swpjoerar mrepdv (wrepoar mpoypyrar Tods ynyeveis), Wa 81 Tods xnpapods KaraXelmortes olknonTe tovds ovpavods. ovov e€ dAns Kapdias peravorjowpev, ws An Kapdia SuvnPAvar xwpioa Tov Oedv.

" @\mioare én' aorev,"" dnat, "qdoa ovvaywyt Aaod, exydere evdmov avdrod mdcas tas Kapdias dpdv." mpds rods Kevods Tis movnpias héyer: eAeet ap. Kat Sucacoovyns mAnpot: | miorevoov, dvOpwie, dvOpa kat Oe miorevoov, &vOpwre, TH TaBovre kal mpooxvvoupevp.

Oem C&vr. morevoate of SodAo. 7H vexp@- mdvres avOpwror moredoate povy TH rdvrwv avOpdrrwv Oe@: morevoate Kat pucbdv AdBere owrnpiav:

" éxlnrioate tov Oedv, 1 dypiérnra Heyse. ayérnra mss.

2 [4 ypapt Néyer] Mayor.

EXHORTATION TO THE GREEKS voice of charmers."® But as for you, let your wildcHap. ness be charmed away, and receive the gentle Word

* we preach, and spit out the deadly poison, in order that as fully as possible it may be given you to cast off corruption, as serpents cast their old skin.

Listen to me, and do not stop up your ears or shut Cease to off your hearing, but consider my words.

Splendid Perera tike is the medicine of immortality; stay at length your serpent-like windings.

"the enemies of the Lord shall lick the dust."> Lift up your head from earth to the sky, look up to heaven and wonder, cease watching for the heel ° of the just and hindering "the way of truth."¢ Become wise and yet harmless; perchance the Lord will grant you wings of simplicity (for it is His purpose to supply earth-born creatures with wings)/ in order that, forsaking the holes of the earth, you may dwell in the heavens.

Only let us repent with our whole heart, that with our whole heart we may be able to receive God.

"Hope in Him," the Scripture says, 'all ye congregations of people; pour out all your hearts before Him."

He speaks to those who Become are empty of wickedness; He pities them and fills "RtY,°f them with righteousness.

Trust, O man, in Him andbe " who is man and God; trust, O man, in Him who aed ae 'suffered and is adored.

Trust, ye slaves, in the living nes God who was dead.

Trust, all men, in Him who alone is God of all men.

Trust, and take salvation rife is the for reward.

"Seek after God, and your soul shall Badung God ¢ Genesis iii. 15: Psalm lv. 7 (Septuagint).

¢ See St. Matthew x. 16.

1 See Plato, Phaedrus 248 c, and elsewhere.

CLEMENT OF ALEXANDRIA CAP. kat bjoerat q poy} dudv."

6 éxlnradv rov Oeov thy Wiav wodumpaypovet owrnpiav: edpes tov Oedv, éxeus TH lwjv. lnrjowper obv, tva Kat Sjowpev.

6 pucbcs Tis edpécews Lwi) mapa Oe.

" dyaAAdcbwoav Kal edppavOjtwoav éml cot mdvres of Cnrobvrés oe Kal Aeyérwoay 81a. Tavrds, weyaAuvOnrw 6 Beds.'

Kadds Buvos tod Oeod aOdvaros évOpwros, Sucaootvy oixodopovpevos, ev @ Ta Adyta Tijs dAnDeias eykexdpaxrar. mod yap dAAaxdsh 7 ev ocdpporr Joys Sixacoodony éyypamréov; mob dydrnv; aid& S€ mod; mpadrnta 8é mod; tavras, oluat, Tas Oelas ypapas evarroog¢payroapévous x1) Th puxf Kaddov aderypiov codiay HyetoGar tots ép oriotv tod Biov tpametot pépos, Spyov TE ry abriv) dxdvpova owrypias codiav voile:

80 jv dyabol per mardpes téxvwv of 7H mrazpl ampoodedpaynkdres, ayabol 8€ yovebow viol? of | tov vidv vevonkdrtes, dyabot Sé dvdpes yuvaikav of peuvnuevor tod vuudiov, dyaBot 8é oikerdv Seondéra of rhs eoxdrys Sovdeias AcAvTpwpevor.

- "Q. paxapidrepa tis ev dvOpumos mAdvns Ta.

Onpiaemwveuerar thy dyvoiav, ws dpets, odx droxpiverat dé rv dAjBevav: od« eort map' adrois KoAdKwv yévn, ob} Serodatpovodow iybves, odk eiSwAodarpe? ta Spvea, eva pdvov éxmAnrrerat TOV odpavdv, emel Oedv vofoot pi Svvarar amnfiwpeva tod Adyov. efx' odk aicydvecbe Kal r&v GAdywr odds adbtods ddoywrépovs memounKdres, of 81d Tocotter jAucadv ev dOedryTt Karatérpiphe; maides 1 tiv abriy Mayor. dv abrdy mss.

2 yovebow viol Potter.

, EXHORTATION TO THE GREEKS live."=He who seeks after God is busy about his cHap. own salvation.

Have you found God? you have * life.

Let us seek then, that we may also live.

The reward of finding is life with God.

"Let all who seek Thee be joyful and glad in Thee, and let them say always, God be exalted."

A beautiful The best hymn to God is an immortal man who is being built hymntoGod up in righteousness, and upon whom the oracles of who has truth have been engraved.

For where else but in a fund Life temperate soul should righteousness be inscribed? or love, or modesty, or gentleness?

We ought, I think, by having these divine writings stamped deeply into the soul, to regard wisdom as a noble starting-point, to whatever lot in life men turn, and to"believe that the same wisdom is a calm haven of salvation.

For pijvine it is because of wisdom that they whose course has Wisdom| led them to the Father are good fathers of their faithfully children; that they who have come to know the 'Perform

Son are good sons to their parents; that they who have been mindful of the Bridegroom are good husbands of their wives; that they who have been ransomed from the deepest slavery are good masters of their servants.

Surely the beasts are happier than men who live Beasts are in error!

They dwell in ignorance, like you, but in happier they do not falsely pretend to truth.

Among them idolaters are no tribes of flatterers.

Fishes do not fear daemons; birds do not worship idols. One heaven alone they marvel at, since God they cannot come to know, having been deemed unworthy of reason.

When you think of this, are you not ashamed to have made yourselves less reasonable than even the creatures without reason, you who have wasted so many stages of life in atheism?

CLEMENT OF ALEXANDRIA cay. yeydvare, elra peipdxia, elra edn Bor, elra, dvB8pes, x SR? one Panibunes rs Kav 7d yppas aiddobnre, ent Svapais Tod Piov yevouevot cupporioare, kav ent rédet too Biov rov Gedy eriyvwre, ais 5} 7d Teds mes > +?

, yd duty rod Biov dpyhv dvaAdBot owrnpias. yynpdoure mpos Serardarpoviay, veor ddixeate wrpds GeocdBecay: matSas dxdxous eyxpwel Peds.

6 pev ob "A@nvatos tots ZéAwvos éxéabw vdpors Kat ¢ "Apyetos rots Dopwvéws Kal 6 Bmrapridrys rots Auxodpyou, sp, 5€ ceavrdv dvaypdders tof Beod, odpavds | pev cor 4 tatpis, & 8€ Beds vopoberns. tives 8¢ Kat of dors "od dovevoers, ob potyedoets, od marde~

Plopijcas, ob KAdpers, od pevdopaprupjoes, dya~ rpaes rvptor tov Oedv cov." etot Sé Kai rovrwy 7d TaparAnpwpara, Adytor vdjot Kal dywe Adyor ev adrais eyypapduevon Tats KapSiats:

"* dyamioets rTév mAnatov cov ds ceavrdy," Kal "r@ rdarrovr! ce cis Ty oraydva mdpexe Kat ray GAA," Kat "odk embuprjoers, emBuuta yap ydovy pepotyeuxas."' wéow yoo duewov tots avipwmots rod Tuyydvev

° ray enBuprav dpyyv pnde embupety ebAew dv rr — os AAN' dpets ev 1d adornpdv ris ournptas trropévew ob Kaprepetre, xabdzep 8 Tav avriwy Tots proxéeow Sdpneba Sia rv Actdryta ris HSovijs mpormdvres, tara Sé Huds Kat dyer ra mpd

1 éynpdoare Wilamowitz: Stihlin.

« See Exodus xx. 13-16; Deuteronomy vi. 5.

For the added commandment '* Thou shalt not cormupt a boy ™see the Teaching of the Twelve Aposties ii, 2; Epistle ofBarnabas xix. 4. ThePrevalence of this vice in the early centuries of Christianity doubtless led to the insertion of the precept.

EXHORTATION TO THE GREEKS been boys, then lads, then youths, then men, but cnap. good you have never been.

Have respect to your * old age; become sober now you have reached the . sunset of life; even at the end of life acknowledge

God, so that the end of your life may regain a beginning of salvation.

Grow old to daemonworship; return as young men to the fear of God ; God will enroll you as guileless children.

Let the Athenian, then, follow the laws of Solon, the Argive those of Phoroneus, and the Spartan those of Lycurgus, but if you record yourself among God's people, then heaven is your fatherland and God your lawgiver.

And what are His laws?

"Thou shalt God's not kill; thou shalt not commit adultery; thou shalt children not corrupt a boy; thou shalt not steal; thou shalt God's laws not bear false witness ; thou shalt love the Lord thy

* There are also the complements of these, wise laws and holy sayings inscribed in the very hearts of men; "Thou shalt love thy neighbour as thyself,"® and, "to him that smiteth thee on the one cheek, offer also the other,*"' and, "thou shalt not lust, for lust by itself is an act of adultery."4

How much better is it for men not to have the least wish to lust after forbidden things, rather than to obtain the object of their lusts?

But you do not patiently endure the severity of The way of the way of salvation.

Nevertheless, just as we take #2snon delight in sweet foods, preferring them because they but good are smooth and pleasant, and yet it is the bitter forus medicines, rough to the taste, which cure and restore

> Leviticus xix. 18, and often in New Testament.

4 See St. Matthew v. 28.

CLEMENT OF ALEXANDRIA cap. tpaxvvovra tiv aicOnaw, adda Tods dobeveis Tov ordpaxov puivvvow 7 Tdv dappdkwy adornpia, otrws Ader pév kal yapyadiler 4) ovvyBera, ddd' pev els 76 Bdpabpov Bbc, % cvv7fea, 7 Sé els otpavev dvdye, 4 adjbea, "'tpaxeia'" pev 7d mp&rov, 'adr' dyabreouporpégos, + Kal cepvev q yovakuwvirs abrn, ocidpwv dé 7) yepovaia: odd€ €or. Svompdatros odde advvaros AaBeiv, GAN' Zorw eyyutdtw evoixos! jpdv, Ff pnow alvrrdpevos 6 mdvoogos Mwvojs, tpict trois Kab? ds évStarrwydvn pepe, "'xepot Kal orduare Kal kapdia."' avpBorov tobro yrjovov Tpit Tots maou ovpmAnpouperns Tis dAnGeias, Bovd Kal mpater kal Adyw: nde yap rdde Seiuawe, wy ce Ta ANS et

| vuevat aber , TOAAG Kal éemurepTA pavratdueva adéAnrat cogias: adrés éxav dmepBjon tov Affpov Tis ovvyGelas, xabdrrep kal of aides Ta dOUppara dvdpes yevopevor dméppupav. tdyer pev 81) avuTepBAjTw edvoia te edrpocizw 7 Stvapis 7 Oeix? emAdpipaca riv vav

86 P. cwrnpiov omépyatos évémAnce | 7d wav. od yap av otrws ev ddlyw xpovw Tocodrov Epyov aveu Deias kopidis eEjvucer 6 Kuptos, dyer Katappovotpevos, épy@ mpooxvvovpevos, 6 Kabdpowos Kat owrypios kal petdixios, 6 Betos Adyos, 6 pavepuraros dvTws

Oeds, 6 TH Seomdrn Ta&v GrAwy efvowHeis, Stu Fv vids adbtoo Kai "6 Adyos Fv ev TH Os," 080? Gre 1 &oxos Markland. év ofkos mss. a pa ratiueva Stitlin, _gavragéuevor mss, _ @ The epithets are applied by Homer to Ithaca.

See Odyssey ix. 27. laving compared truth to Ithaca, the home of Odysseus, Clement goes on to divide it into two parts, sanctity and prudence, one being represented by the women's

EXHORTATION TO THE GREEKS us to health, the severity of the remedies strengthen cyap. ing those whose stomachs are weak; so custom * | pleases and tickles us, but thrusts us inte the pit, whereas truth, which is "rough" at first, bat a " goodly rearer of youth,"@ leads us up to heaven,

And in this home of truth, the chamber of the women is the abode of sanctity; while the assembly of the old men is prudent.?

Nor is truth hard of Nor ijait approach, nor impossible to grasp, but it is our inner- ®* _ most neighbour, dwelling, as the all-wise Moses darkly says, in the three parts of our being, "hands and mouth and heart."° This is a genuine symbol of trath, which is made complete by three things in all, by purpose and action and speech.

And be not afraid Ones found of this, that the many delights of the imagination Feiret may draw you away from wisdom; of your own for custom accord you will willingly pass beyond the childishness of custom, just as boys throw away their playthings on reaching manhood.

With a swiftness beyond te whole parallel and a goodwill that is easy of approach, the 7oU2i | divine power has shone forth upon the earth and with this filled the whole world with the seed of salvation. power

For not without divine care could so great a work have been accomplished, as it has been in so short a time by the Lord, who to outward seeming is Greatness of despised but in very deed is adored; who is Wor the real Purifier, Saviour and Gracious One,' the Divine Word, the truly most manifest God, who is made equal to the Master of the universe, becanse

He was His Son and "the Word was in God."/ chamber, the other by the council of old men, Perhaps, too, there is an allusion to the chastity of Penelope and the prudence of Odysseus, © Deuteronomy xxx. 14

4 See Isaiah litt. 3.

CLEMENT OF ALEXANDRIA cap. TO mp@rov mpoeknpvxOn, amornbeis, ov6' Ste TO avOpdrov mpoowneiov avadaBav Kat capkl dvamdacdpevos Td owrypiov Spada ris avOpwardrytos dmexpiveto, ayvonbeis* yvjows yap Hv dywuorhs kal tod mAdopatos ouvaywviorns, Taxtora. 8é els mavras avOpasovs Siadobels OGrrov jALov e€ adrijs dvateitas Tis matpifs BovAjcews, paora Hpiv éréhapipe tov Oedv, Sbev Te Hv adros Kal ds Hv, bv dv edidakev Kai evedei~ato, mapaoTyodpuevos,

6 omovdoddpos Kal SiaAAaKTis Kal owrhp jpav Adyos, many} Cwomods, eipnyixy, emi mav 7d mpdcwov Tis yiis xeduevos, 8° dv ws nos einetv 7a, mdvra 7dn méAayos yéyovey ayabdv.

XI Mexpov 82, «¢ BovAc, dvw0ev dOper tiv Oeiav evepyeciav.

6 mp@ros [6ré]! ev mapadeiow émaile Acdupévos, eel madiov Fv tod Oeoddre Se Pan 2s nowy GRR ARE yn drorintwv® ydovfj (ddts GAAnyopetras Hdoviy emi yaorépa épmovoa, Kaxia ynivn, eis tras tpedopevy *) rapiyero emBupiats, 6 mais avdpilouevos drreeig Kal rapaxovoas Tod matpos joxvveTo TOV

Oedv. olov icxvoev HSovn: 6 Sv' amAdryra A€Avwévos dvOpwros dpaprias ebpeOy SeSepevos. Tav Seopdv AGoat TodTov 6 KUpwos abOis 7OEAnoev, Kai capki evdeBeis (uvoripiov Oeiov robro) tév dpuv éxetpwoaro Kal tov TYpayvov eSovddoaro, Tov 1 [ore] Stahlin.

6ré uv Dindorf. dre Gv Markland.

2 tromlerwv Schwartz. bwémurrev Mss.

3 orpepouévn Heyse: Stihlin.

EXHORTATION TO THE GREEKS When at the first His coming was proclaimed the cuap. message was not disbelieved; nor was He unrecog- ~ nized when, having assumed the mask of manhood and received fleshly form, He began to act the drama of salvation for humanity.

For He was a true Heisthe champion, and a fellow-champion with His creatures ; One pion of and, having been most speedily published abroad to humanity all men,—for swifter than the sun He rose from the very will of the Father—He readily lighted up God for us.

Through His teachings and signs He showed Ho has whence He came and who He was, namely, the Drought Word our herald, mediator and Saviour, a spring of blessings life and peace flooding the whole face of the earth, thanks to whom the universe has now become, so to speak, a sea of blessings.

XI Now consider briefly, if you will, the beneficence Man was of God from the beginning.

The first man played 'tested, in Paradise with childlike freedom, since he was a and free child of God.

But when he fell a victim to pleasure But he fell (for the serpent, that creeps upon the belly, an fhyoush earthy* evil, reared to return to matter, is an allegory for pleasure), and was led astray by lusts, the child, coming to manhood through disobedience and refusing to listen to the Father, was ashamed to meet

See how pleasure prevailed!

The man who by reason of innocence had been free was discovered to be bound by sins.

The Lord purposed once again to loose him from his bonds.

Clothing Himself the Lord with bonds of flesh (which is a divine mystery), He okfesh| subdued the serpent and enslaved the tyrant death;pot men free

@ Because it feeds on earth ; cp. Genesis iii. 14. 237

CLEMENT OF ALEXANDRIA CAP. Odvarov, kai, Td napa8oldraroy, exetvoy Tov dvOpwxi oct ees t toon = ? troy TOV 8ovy menthavnevor, tov 7H Popa Sedene- © ' rare vov, xepoty Hrlwpevats Eeike Achupevor. o Satpa~ ros pueriKod: xékAvras pev 6 KUpios, dvéory S€ dvOpwros Kal bd éx tof mapadeicou mecdw peilov

. a Cian * fi braxojs Edov, otpavots, dwodapPaver.

81d pros Soxet, eet adrds Fuev cds Huds odpavdber 6 Moyes, heads én' dw Bpareivay tévas pi} xpipvon SSacxadiay Ext, 'AOjvas xal ry GAqv "Eidba, mpos 8& xat 'Taviaymohunpaypovoivras. ei yap hu [6]? &Sdoxaros db rAnpioas ta wdvra Suvdpcow dylats, er.

Snpcoupyig owrppia depyecia vopo,beaig mpogn~ reig. SiacKaria, mavra viv 6 SiSaoKaros Karnyet kal 7d my 78n 'AOfvar wat "EMas ydyover 7O

Adyp. ob yap 8 pile pév émoredere TonTiK® whee on AUN Nae ' tov Mirw tov Kpfira 706 Asés dapioriy dvaypdgovrt, em SND fi

~ f A pas 5s amoryoere pabyras Ge08 yeyordtas, THY Svrws adnORcoglay énaynpnyevous, hy didocodias axpos povey nvigavro, ot 8& rod Xpicrod pabyrat

Kat karerdipace kal dvexiputay. xat 4 Kal was, ds Enos cimeiv,® 3b Xpiorés ob pepileras obre BdpBapds éorw obre 'lovdatos odre "EAny, otk dppev, od ORAuKawds 88 dvOpwmos Geod mrvedpars éyi@ peraretAaopevos, EW ai pév Gras ovpBovdal re nal drodFuat a i] Heyse, % Stihlin, following Schwartz, suspects an omission between elweiy and 6 Xporés.

* It is : possible that the Greek means only " with hands unloosened."

But the outstretching of Christ's hands upon the cross was a familiar thought to the Christian Fathers, EXHORTATION TO THE GREEKS and, most wonderful of all, the very man who had cuar.

. erred through pleasure, and was bound by corruption, *! was shown to be free again, through His outstretched hands.

The Lord has sunk Man gains down, but man rose up; and he who was driven from [ors thn Paradise gains a greater prize, heaven, on becoming obedient.

Wherefore it seems to me, that. since the tne Word Word Himself came to us from heaven, we ought no fom heaven longer to go to human teaching,te Athensand the rest teacher of Greece, or to Ionia, in our curiosity.

If our teacher is He who has filled the universe with holy powers, creation, salvation, beneficence, lawgiving, prophecy, teaching, this teacher now instructsus in all things,and the whole world has by this time become an Athens and a Greece through the Word.

For surely, after believing in a poetic legend which records that Minos the Cretan was "a familiar friend of Zeus,"* you will not disbelieve that we, who have become disciples christians of God, have entered inte the really true wisdom Giecines which leaders of philosophy only hinted at, but which the disciples of the Christ have both comprehended and proclaimed abroad.

Moreover, the whole Christ, so to speak, is not divided; there is neither barbarian nor Jew nor Greek, neither male nor female, but a new man transformed by the Holy Spirit of God.¢

Further, all other counsels and precepts, as, for and is alluded to by Justin (I. pol. 35) and by Irenaeus (v. 17. 4), though the word used in each of these passages is dxrefvw and not drrbw.

Basil uses éaAdw in this connexion ; ep. In Pealm, xz, p. 27%, "having his hands outstretched (ordwpévas) in the manner of the cross,"

Perhaps Clement wishes to suggest both meanings.

* Homer, Odyssey xix. 179.

¢ See 1 Corinthians i, 13; Galatians iii, 28; Ephesians iv, 24; Colossians iii. 9-11."

CLEMENT OF ALEXANDRIA car. Avunpal cat rept rv él pépous elaty, ef yapnréor, el wodirevtéoy, ef radomointéov: Kabodixy 5é dpa mpotpom pdvn Kat mpos dAov SnAad} Tov Biov, év mavti Kaip@, ev mdop mepirrdcce mpés TO Kupuhtarov tédos, Thy fanjy, auvretvovea 4 SeoodBevaxal' 8 Kal ydvor éxavayxés don Civ, ta Cyowpev det dirocodla 8, f pacw of mpeofirepor, toduxporids dor. ovpBoudt, aodias aidioy pryorevonevy Epwra:

" évroky 5é xuplov rydavy}s, gurilovea dpOaduovs." dadAaBe tov Xprordv, dnddafte 76 Prénew, andrAaBé gov rd das, ofp' «3 yweboxors nuev Bedy 745é Kai dvdpa.

"gobewds"? & Adyos 6 durricas Huds " dep , 1 MBov riuov yaunis? é tnto udu Xpvovov KGL 'OV T vow y UKUS cory Ep pie xai knpiov,"" wis yap ob rrofetwds 6 rev év axdre KaTopwpyyyjevoy voov évapyh mouedyuevos Kal rd

" hire Paired se Riba oy guroddpa is puxiis dzrofivas ' oupera"; Kat yap aorep "

HAlou yh dvros Wena ray Gu dorpuw vot av iy re ndvra," obrus ef pt) TOY Adyor éyraper cat totre xarnuydetnney, obdey dv trav ovrevopévaw dpriduw Ereutduebe, év axdre. mawdpevor Kai Gavdr@ tpepdpevor. ywphowper 76 das, ase. fra xwpilouper Tov Gedy xewpyouper 7d dds Kai pabyredouper TQ kupiiy. rodrd rot xal éripyyeArat 2 rabewds—yruais Mayor (see Psalm xviii, 1!

Sept.) sprunds—wadecrds 133, @ Compare this with what Clement says about the " short way " of the gospel preaching, pp. 173 and 217.

° Homer, Iliad v. 128.

4 Psalm xix. 10, ¢ Compare Plato, Timasus 45 x, ' Heracleitus, Frag. 31 (Bywater), 99 (Diels).

EXHORTATION TO THE GREEKS instance, whether a man should marry, or take part ctar. in politics, or beget children, are of small account

*! and of special application.

The exhortation that pietyis alone would seem to be universal, and concerned {eonly, plainly with the whole of existence, reaching out in precept every season and every circumstance towards the supreme end, life, is piety towards God.

And it is a tite ot only necessary to live according to piety, in order to piety obtain eternal life; whereas philosophy, as the elders lite say, is a jengthy deliberation, that pursues wisdom with a never-ending love.* But " the commandment of the Lord shines afar, giving light to the eyes." +

Receive the Christ; receive power to see; receive The Word thy light ; Beings ns Thus shalt thou well discern who is God and who is but mortal.¢ The Word who has given us light is "to be desired above gold and precious stone; He is sweet above honey and the honeycomb,"@ How can we help desiring Him who has made clear the mind that lay buried in darkness, and sharpened the " light-bearing eyes"* of the soul?

For just as "if the sun were without not, the world would have been in perpetual night, B@y5. for all the other heavenly bodies could do"; so beenin unless we had come to know the Word, and had darknass been enlightened by His rays, we should have been in no way different from birds who are bei crammed with food, fattening in darkness' and reared for death.

Let us admit the light, that we may admit God.

Let us admit the light, and become disciples of the Lord.

This is the promise , 5The same simile occurs in Philostratus, Life of 4 pollonius iv.

CLEMENT OF ALEXANDRIA CaP. 7H Trarpi ""Supyjoopat 7d dvoyd, cov Tots adcApois XT nou: ev péow exdnolas suvjow ce."

Suvqoov kal Siupynoat pou Tov tratépa cov Tov Oedv: awdoet cov 74 Sinyjpwara, madevoe pe 7) Bd. ws wéxpt viv éndavasnv Cynradv tov Oedv, émet Sé pe dwraywyeis, KUpie, Kal Tov Oedv edpioxw 81d cod Kal

Tov matépa, dmodapBdvw mapa cob, yivoual cov ovyrAnpovépos, érel tov adeAdov odk erpoxdvOns.

- "AN beheoper ody, adeAwper Thy AnOnv Tis dAnBeiasThy dyvovay Kal Td oKdTOS TO eproday ws dxAdv Oyews karayayédvres Tov dvtws ovra. Gey énomredowpev, tatryy abt@ mparov dvupvyioavres Thv deriv " xaipe pais' pas jpiv e& odpavod tots

€v oxdre. Karopwpuypévots Kal év oxid Oavdrov kataxekdecopevors e€eAapipev HAiov xabapdrepov, Cwijs tis evrad0a. proxdrepov. 70 $@s exetvo Cw €orw didios, kal doa pereiAnper adrod, CA, ve 5é edAaPetrar 76 das Kal Svvovea ia tov PdBov mrapaxwpetTh Tyee kupiov-a ndvra gas dicoluntov yéyovev kal 4 Svars eis dvarodjy mrepieorynkev. robro % Ktiows 4% Kaw) BeBovAnta:

6 yap Ta ndvra Kabiaredwr ' Suxacoodvns iAtos"" én" tons trepurone? vy dvbpwndrnra, Tov marépa. pupovpevos, Os " él mdvras avOpdmrous dvarédAer Tov HALov adrod," Kai karapexdler tiv Spdcov ris ddyBeias. odtos riv Svow eis dvarodny periyayev Kal Tov

Oavarov eis Cunjv dveoratpwoev, eaprdcas Se ris dmwireias tov advOpwrov mpocexpéeuacev aibépr, 1 els dvarodyy mepéornxey Wilamowitz. dvarod} wemlorevkev MSs.

"4 Psalm xxii. 22, = See Romans viii. 17.

¢ See Hebrews ii. 11.

EXHORTATION TO THE GREEKS He has made to the Father; "I will declare Thy cuap. name to my brethren; in the midst of the congrega7Wora's tion will I sing praises to Thee."* Sing praises, and light reveals declare unto me God Thy Father.

Thy story shall °% save, Thy song shall instruct me.

Until now I was erring in my search for God, but since Thou, Lord, dost become my guiding light I find God through Thee, I receive the Father at Thy hands, I become joint-heir® with Thee, since Thou wert not ashamed of Thy brother.¢ Away then, away with our forgetfulness of the Letus then truth! Let us remove the ignorance and darkness pena that spreads like a mist over our sight ; and let us and darkget a vision of the true God, first raising to Him this "™ voice of praise, " Hail, O Light."

Upon us who lay buried in darkness and shut up in the shadow of death @ a light shone forth from heaven, purer than the sun and sweeter than the life of earth.

That me night of light is life eternal, and whatsoever things partake orth gives, of it, live.

But night shrinks back from the light, day of the and setting through fear, gives place to the day of1% the Lord.

The universe has become sleepless light and the setting has turned intoa rising.

This is what This is the was meant by "the new creation."*° For He who new creetion rides over the universe, " the sun of righteousness,''J all men visits mankind impartially, imitating His Father, who *!*¢

" causes His sun to rise upon all men,"9 and sprinkles them all with the dew of truth.

He it was who Manis changed the setting into a rising, and crucified death "sed from into life; who having snatched man out of the jaws heaven of destruction raised him to the sky, transplanting

4 See Isaiah ix. 2 (St. Matthew iv. 16 and St. Luke i. 79).

(Revised Version margin.) 4 Malachi iv, 2.

CLEMENT OF ALEXANDRIA CaP. peragutetov tiv pOopav eis adBapoiav Kal yiv peraBddMwv «cis odpavots, 6 Tob Deod yewpyds, "Seba. onpaivwr, Aaods 8 emi epyov" dyabov

" éveipwv, pyvpjoxwy Bidto.o'' aAnOivod, Kat Tov péyay dvtws Kat Oeiov Kat dvagpatperov Tod maTpés KAjpov xapilopevos Hutv, odpaviw SiSacKadia Geos9P. |rodv tov avOpwmov, "' di8ovs vduous eis rHv Sidvoiay atrdv Kal emt Kapdiav ypadwy adrous." tivas broypdper vouous; "' Stu mavres etoovrar Tov Oedv dro puKpod Ews peyddou, kal ews," dnolv 6 eds, '' Eoopar adrots Kal Tay dpapridv adtadv od pH pvn00d."

SeFdpcba tods vopous rijs lwijs, mevoO@pev mpotpeTopevy Oe, pdbwpev avrov, iva.

Tews 7, droddpev Kat pr Seopevp pucbdv €dxaprorov edrrabeias,) oldv zu evoixiov [ri edo¢Bevav]* rH Oe@ THs evravOa evoixoews. xpvoca yarkeiwy, éxatduBor' evveaBoiwv. dAlyns mlotews yiv cor Si8wor THY Tooatrny yewpyeiv, Bdwp mivew Kal dAdo mci, ddpa dvamveiv, mip Uroupyeiv, Kdopov oikeiv: evredOev eis odpavods dmoiav oreidacbai cou cvyKexwdpyer®

Ta peydda Tatra Kal Tocadrd cou Sqpwoupyjpara kat yaplopata dXiyns miotews pepicbwxev.

10" of pev Tots yono memorevKdres 7A Teplamta Kat Tas émaoidas ws owrypiovs d790ev amoddxovrat, dpeis S€ od BovAeoOe Tov odpdviov abrov Tepidipaoat, Tov cwripa Adyov, Kal TH emwdh Tob Deod

1 ebwaGelas Mayor. edwd@eay mss, edmelOcav Heyse.

2 [ri edoéBeav] Heyse, EXHORTATION TO THE GREEKS corruption to the soil of incorruption, and transformcHar. ing earth into heaven.

He is God's husbandman, *!

"who gives favourable omens, and rouses the people to a work" that is good, "reminding us of the true livelihood,"* and granting to us the Father's truly great, divine and inalienable portion, making men divine by heavenly doctrine, " putting laws into their minds and writing them upon the heart."

To what laws does He allude?

"That all shall know God knowledge from the small to the great; and," God says, «I will USoh* be gracious to them and not remember their sins," ? for alt

Let us receive the laws of life; let us obey God when He exhorts us; let us learn about Him, that He may be gracious; let us render Him (though He is in need of nothing) a recompense of gratitude for His blessings, as a kind of rent paid to God for our dwelling here below.

Gold in exchange for brass, 2 hundred oxen for nine's worth,¢ At the price of a little faith He gives thee this God's gitte great earth to till, water to drink, other water to "Sawer, sail on, air to breathe, fire to do service, and a world to dwell in.

From hence He has granted thee power to send forth a colony into heaven.

Al] these great works of creation and gracious gifts He has let out to thee in return for a fittle faith.

Again, men who believe in wizards receive amulets and charms which are supposed to bring safety.

Do you not rather Tho Word desire to put on the heavenly amulet,t the Word is Me caiy, who truly saves, and, by trusting to God's enchantcansare

« These words are quoted from Aratus, Phaenomena, 6-7.

* Jeremiah xxxi. 33, 34 (quoted Hebrews viii. 10-12).

© Homer, Iitad vi. 236, 4 See Plato, Charmides 147 a.

CLEMENT OF ALEXANDRIA CaP. moredoartes draayivar pev mabdy, & 8 puis vdoor, atroonacbqvar dé duaprias ; Odvatos yap diBtos daprio.. i tédeov vol Kal ruprol Kabdrep of omddaxes ob8ev dio 7 eoblovtes ev oKdTw Siarracbe, mepixarappéovres TH POopa.

GAN Eorw, €orw 7 GAjbea. ) Kexpayvia "éx axdrous dds Adpiper."

Aapupdtw obv ev 7H drroxekpupperw Tod avOpurov, ev TH Kapdia, TO Pas, Kal TAS yydcews ai axrives dvareAdTwoay Tov eyKexpuppevov evdov expaivovoa Kat dmooriABovoa dvOpwrov, Tov paOnriv tot pwtds, tov Xpiotod yuwpypdv re Kal ovyKAnpovdpor, wdAvora, éredav TO TYLwTATOV Kal ocBaopictarov edoeBet re Kal dya0G radi dyaod

TraTpos Gvoj.a els yoow adixnrat, mpoordrrovros ama Kal TH radi eyneAevopevov Ta owripia.

Se wevPdpevos abt@ Kara mdvra 81) mAcovenret:

Ererat TH Oe@, meiPerar TH Tratpi, éyvw TAavapevos adrov, Hhydanoe tov Oedv, hydanoe Tov mAnoiov, endjpwoe tiv evrodjv, to aOAov emlyret, tiv énayyeAlav dzrauret.

Tlpdxevras 5é det 7H Oe@ rhv dvOpdmwv dyédyv odlew. tadrn kal tov dyaloy momeva 6 dyabos drréoreiAev Beds* atrAuoas 8 6 Adyos THY GAjVevav

Sette Tois dvOpdmo.s To thos THs owrnpias, STws vp. } | peravojoarvres cwhGow 7} pi daaKovoayres KpilGaw. Tobro "as Siccvoodyys TO kejpuypa, braxovovow ebayyédov, Tapaxovcacw KpuTipiov. ada odAmyE pev H peyaddkAovos 7nXcaca otpatiitas ovvyyayev Kal moAcuov KariyyeiAev,

EXHORTATION TO THE GREEKS ment, to be freed from passions, which are discHap. eases of the soul, and to be torn away from sin?

For sin is eternal death.

Surely you are altogether bereft of sense* and sight, spending your lives, like moles, in darkness, doing nothing but eat, and falling to pieces through corruption.

But it is the truth, I say, which cries, " Light shall shine out of darkness." ® Let the light then shine in the hidden part of man, in his heart; and let the rays of knowledge rise, revealing and illuminating the hidden man within, the disciple of the light, friend of Christ and joint-heir with Him; more especially since there has come to our knowledge the name, worthy of all honour and reverence, of one who is a good

Father to a good and dutiful child, whose precepts are kindly, and whose commands are for His child's salvation.

He who obeys Him gains in all things.

He follows God, he obeys the Father; when erring he came to know Him; he loved God; he loved his neighbour; he fulfilled God's commandment; he seeks after the prize; he claims the promise.

It is ever God's purpose to save the flock of manGod's purkind.

For this cause also the good God sent the poset over good Shepherd.

And the Word, having spread abroad the truth, showed to men the grandeur of salvation, in order that they may either be saved if they repent, or be judged if they neglect to obey.

This is the preaching of righteousness; to those It is pro. who obey, good news; to those who disobey, a Sipimed to means ofjudgment.

But when the shrilling trumpet Christ's| blows, it assembles the soldiers and proclaims war; army @ Nw9oi means literally "toothless," as applied to the aged.

Clement seems to use it metaphorically for senile decay.

* 2 Corinthians iv. 6.

¢ See St. John x. 11.

CLEMENT OF ALEXANDRIA cap. Xpuorés Sejelpqvuxcy ént ra mépara Tis yijs émmvevoas pédos od ouvdter dpa rods cipnvixods orpatubtas tods éavtob; ovriyaye pev odv, & avOpwre, Td oTpatiwriKdy 7d avaipakTov atpate kat Adyw, kat tiv Bacirelay tv otpavdy atrois evexeipicev. addmuy€ ort Xpior0b 76 edayyédvov avrod:

6 pév eodAmoecv, nets 5é jKovoaper. efomAodpela. eipnuixds, " évdvodpevor Tov Odpaka tis Suxatoovvns"'

Kal tiv donida tis micTews dvahaBévres Kai tiv Kdpuv Tob owrnpiov mepienevou kat "rv pdxatpay Tod mvetparos, 6 éort phpa cod," dxoviowpev. otrws ds dmdcrodos eipquucds eurdrrev'

Tabra. jypav ra mda 7a drpwra rovrots efordadpevor maparageipeba ca) Tmovnp@* Ta Tervpaxtwueva Too movnpod drrooBéowpev Bern tais ddarivats dxpais tais bd Tob

Adyou BeBappevas, edyaploros dperBdpevor Tas edrouias eddoyiais Kal rov Oedv TH Bei yepaipovres " &rv ydp Aadodvrds cov epe?," dnoir, ' Sod mapeyu."

"Q. tis dyias Kal paxapias tatrys Suvdpews, 80 Fs avOpumots cupmodreverar Beds.

AGov ody kal duewov ris dpiorns Ta Gvrwy oboias pynThy ou0d Kal Oeparrevriv yevéoBar: od yap pipetobai tis Suvjoerar Tov Oedv 7 Sv dv daiws Oepamever? otd' ad Oeparedew Kal ceBew 7 pysovpevos.

6 ye Tot odpavios Kal Detos Svrws pws Tavrn mpocyiverat tots dvOpwmos, Stav ev adr} mov TH puyh TO ovrws Kaddv bd Tob Oelou Adyou dvalwrupovpevov exAdprewv SuvnOjKal To péyorov, dpa TH 1 Geparete: Schwartz, Oeparetoe: MSs.

EXHORTATION TO THE GREEKS and shall not Christ, think you, having breathed cHaP. to the ends of the earth a song of peace, assemble x the soldiers of peace that are His?

Yes, and He did assemble, O man, by blood and by word His bloodless army, and to them He entrusted the kingdom of heaven.

The trumpet of Christ is His gospel.

He sounded it, and we heard.

Let us gird ourselves with the armour of peace, " putting on the breastThe armour plate of righteousness," and taking up the shield of of Christe faith, and placing on our head the helmet of salvapeace" tion; and let us sharpen "the sword of the spirit, which is the word of God."* Thus does the apostle marshal us in the ranks of peace.

These are our invulnerable arms; equipped with these let us stand in array against the evil one.

Let us quench the fiery darts of the evil one? with the moistened sword-points, those that have been dipped in water by the Word,° returning thankful praises to God for His benefits and honouring Him through the divine

"For while thou art yet speaking," it says, " He will answer, behold, I am with thee." ¢ O sacred and blessed power, through which God We must becomes a fellow-citizen with men!

It is then Pothserye, better and more profitable for man to become at the God same time both imitator and servant of the highest of all beings; for he will not be able to imitate God except by serving Him holily, nor yet to serve and worship except by imitating Him.

Now the heavenly and truly divine love comes to men in this way, whenever somewhere in the soul itself the spark of true nobility, kindled afresh by the divine Word, is able to shine out; and, greatest thing of all, salva- « See Eph. vi. 14-17; 1 Thess. v. 8.

¢ The allusion is to Baptism.

CLEMENT OF ALEXANDRIA cap. BovdnOfjvar yrynsiws 76 owbfvar ovvrpéxet, dp0X"

Cyyolvrwy, ais Exos eimetv, mpoarpécews Kal Luis.

Tovydpror povn abry 4} Tis dAnBeias mpotpom Tots . motordrots dreixacrat TOV pidwy péxpt Tis eoxaTns dvanvofs mapapévovea. Kal mapaTropmds dya07 rw Kal tedelw TH rijs puxiis mvedpare trois els ovpavoy amaipovor yevouevn. ti 3% oe mpotpérw; owbfvat oe érelyouar. todro Xpiotrds Bovderatévi Aoyw Cwrv aor xapilerar.

Kat ris €orw otros; pdbe cvvréuws Adyos aAnbeias, Adyos adBapoias, 6 dvayevvdv tov avOpwrov, cis dAjBevav adrov dvadépwv, To KévTpov THs owrnpias, 6 eeAatvwv thy pOopay, 6 exdiwxwv Tov Odvatov, 6 ev dvOpdirars— oixodopjoas vewv, ta ev dvOpwrous pion tov

Oedv. dyvioov tov vedv, Kal Tas 7Sovas Kal Tas pabupias domep dvOos "gincpov karaXiprave dvéum kal trupi, owppoatyys 8€ Tovs Kaprrovs yewpynaov ap. eudpdvws, kal ceavtdv axpolinor | dvdornsov TO 6, Srws od« Epyov pdvov, dAAG Kal xdpis Fs) Too

Ocod: mpéret 8€ dudw 7H Xprotod® ywwpipw, kat Baowrelas a£vov davfvat kat Baorrelas karnkidobar.

XII Dvywpev odv rhv ovv7Peav, ddywpev olov dxpay ve A ya = f xaremny 7 XapvPdews dreAnv 7 Veiphvas pvOikdsdyxer tov dvOpwrov, tis dAnBeias amotpéret, andye tis Cwis, mayis éorw, Bdpabpdv éorwv,

BdOpos ori, Aixvov® éoriy Kaxov H ovvyGera1 Gs Wilamowitz.

EXHORTATION TO THE GREEKS tion itself runs side by side with the sincere desire for omar. it, will and life being, as we may say, yoked together.

Wherefore this exhortation to the truth, and this Thisex alone, is like the most faithful of our friends; for hatationi it remains with us until our latest breath, and proves friend,io, a good escort for the whole and perfect spirit offe the soul to those who are setting out for heaven.

What then is my exhortation?

I urge thee to be saved, This is the wish of Christ; in one word, He christ freely grants thee life.

Understand ihe briefly: the Word of truth; the Word of incorruption; He who regenerates man by bringing him back to the truth, the goad of salvation; He who banishes corruption and expels death; He who has built His temple in men, that in men He may set up the shrine of God.

Purify the temple, and abandon Let as for your pleasures and carcless ways, ike the flower of skszin,and a day, to the wind and fire; but labour in wisdom God's de. for the harvest of self-control, and present yourselfght a6 well as first-fruits to God, in order that you may be not only His work, but also His delight.

Both things are necessary for the friend of Christ: he must show himself worthy of a kingdom, and be counted worthy of a kingdom.

Xu Let us then shun custom; let us shun it as some Custom ia dangerous headland, or threatening Charybdis, or ko tne the Sirens oflegend.

Custom strangles man; it turns it ailares him away from truth; it leads him away from life ; Suge it is a snare, an abyss, a pit, a devouring evil.

CLEMENT OF ALEXANDRIA cap. kelvov pev xarvod Kal kdparos éxrds Eepye vija. beipupicy, & curaina, dbp 7d ipa robo wp épedyerat, vijods cor movypa dorois kat vexpots cecwperpern, Gde 8é ev abri mopvidioy wpator, ASovy, wav8ypw reprrdpevov povowh:

Seip' dy' idv, woddaw'® *OSuceb, néya Kidos *Ayardr, vija xardernoov, iva Beorépny on' dxotons. érasvel ce, & vaira, Kal modutpvyrov Aédyet, kal

76 xi80s tév 'EAjpwr 4 mépvn oderepilerat éacov abriy enodueabas rods vexpods, mveSud cou? odpdviov Bonbet wdpidth riv FSoviy, Bouxode?: pdt yor} ve vdov wuyootddos eLaratdra, aipdda xwtirddovea, rejv Siddoa xadujv. mapdare. ry @Syp, Pavarov epydlerar dav ebédAys pdvor, vevixnxas riv drdbdevav al 7 EdAw npoag~

SeBeudvos dndoys oy rijs Pbopas Aedyévos, xuBepvice oc 6 Adyos 6 rob Peob, xdv* rots Apéot xaboppioe t&v odpavdy 76 avetpa 76 dywovs réTE pov Katomrevces Tay Bedv Kal Tots dyiow exetvors

Tedecbijoy pvornpiois Kal rav ev obpavois daoAadoes arroKeKpuppevery, tev epat Ternpneve, "d ore ods qxovsey obre drt xapdiay avépn"' twos.

? go Hischel. ce mss.

3 «dy Mayor, «al mss, « Homer, Odyssey xii, 219-20, > See Odyssey xii, 45-46, © Odyssey xii, 184-5, EXHORTATION TO THE GREEKS Wide of that smoke and wave direct, O helmsman, thy cpap. vessel, xu Let us flee, comrades, let us flee from this wave.

It belches forth fire; it is an island of wickedness heaped with bones and corpses,' and she who sings therein is pleasure, a harlot in the bloom of youth, delighting in her vulgar music.

Hither, renowned Odysseus,preat glory of all the Achaeans: See the Bring thy ship to the land, that a song divine may entrance example of thee.* Odysseus She praises thee, sailor, she calls thee renowned in song; the harlot would make the glory of the Greeks her own.

Leave her to roam among the corpses ; a heavenly wind comes to thine aid.

Pass by pleasure; she beguiles.

Let not thy heart be deceived by a woman with trailing garment, Coaxing with wily words to find the place of thy dwelling.

Sail past the song; it works death.

Only resolve, and thou hast vanquished destruction; bound to the wood of the cross® thou shalt live freed from all corruption.

The Word of God shall be thy pilot and the Holy Spirit shall bring thee to anchor in the harbours of heaven.

Then thou shalt have the vision of my God, and shalt be initiated in those holy mysteries, and shalt taste the joys that are hidden away in heaven, preserved for me, "which neither ear hath heard nor have they entered into the heart"

4 Hesiod, Works and Days 37344.

¢ An allusion to Odysseus being bound to the mast of his vessel as it passed the land of the Sirens.

CLEMENT OF ALEXANDRIA cap. wearers eye + CAP. kal pay spay pou S¥o pev AAlouvs S0Kd, Siccds S¢ O7Bas | 92P. Baxxedwv eeyev tis eldwAots, dyvoig peOUwv akpdtw: éyw 8 < dy>! adrov oikreipayut mapowobvra. kal Tov odrw mapavoodyra emt awrnpiav mapakadécai. owppovotcay, Sti kal KUpios peTdvovay

Gpaptwrod Kai obyt Odvarov dondlerar. Ke, @ mapamAnt, py pow oKxnpiTrdpevos, pt) KiTTR dvadovpevos, pipov rhv pitpav, prov tiv veBpida., owdpdvnsov: Sei~w oor tov Adyov Kal Tob Adyou

Td pvoTypia, Kata THY anv Sinyovpevos cikova.

6pos eori TobTo e@ TepiAnpevov, od Tpaywdiats ws KiBatpasv droxeipevov, GAAd tots GAnfetas dvakeipevov Spdpacw, spos vyddAov, dyvais tAas atoxiovBaxxevovor Sé ev adr@ odx ai LeweAns

"cis xepavvias"' ddeAdat, af wawddes, af S¥oayvov Kpeavopiay pvovpevat, Gd' af rod Oeod Ouyarepes, at duvddes ai Kadai, Ta cepva tod Adyou BeomiCovoa: dpyta, xopov dyeipovoat ouppova. 6 xopds ot

Sixator, TO dopa tuvos eori rod mravrwy Bacirews: ddovow ai Kdpat, So€dlovow dyyedor, mpodjrat Aadofow, Axos ardMerar povorris, Spdum Tov 1 <Qy> inserted by Stahlin. a Euripides, Bacchants 918-9. The speaker is Pentheus, king of Thebes, who was stricken with madness for refusing to worship the god Dionysus.

The legend, which tells how Dionysus took vengeance by visiting the Theban women with his frenzy and driving them out into the hills, and how the mad king, in trying to spy out their revels, was torn to pieces by his own mother and her companions, is the subject of Euripides' play, the Bacchants.

In the paragraph following this quotation, Clement has the Bacchants constantly in EXHORTATION TO THE GREEKS CHAP, And to! methinks I see a pair of suns xil And a double Thebes,"

A warning rom said one who was revelling in frenzy through idols, 284... drunk with sheer ignorance.

I would pity him in his drunkenness, and would appeal to him to return from this madness to sober salvation, seeing that the Lord also welcomes the repentance, ard not the death, of a sinner.

Come, thou frenzy-stricken one, not resting on thy wand, not wreathed with ivy!

Cast off thy headdress; cast offthy fawnskin ;° return to soberness!

I will show thee the Word, and the Word's mysteries, describing them according to thine own semblance of them.

This is the mountain Description beloved of God, not a subject for tragedies, like 9.9, ober Cithaeron, but one devoted to the dramas of truth, mysteries a wineless mountain, shaded by hallowed groves.

Therein revel no Maenads, sisters of " thundersmitten' ¢ Semele, who are initiated in the loathsome distribution ofraw flesh, but the daughters of God, the beautiful lambs,? who declare the solemn rites of the Word, assembling a sober company.

The righteous form this company, and their song is a hymn in praise of the King of all.

The maidens play the harp, angels give glory, prophets speak, a noise of music rises; swiftly they pursue the sacred band,' mind, and his allusions can only be understood by reading the play. é od the description see Euripides, Bacchants 683, 935.

¢ Euripides, Bacchants 6, 26, 4 The Greck amnades, lambs, is meant as a play upon Mainades(Maenads, or women worshippers of Dionysus).

+ Gr, thiasos, or band of Dionysus' followers (cp.

The word is here used of the company of maidens, angels and prophets, whom the Christian must follow to reach, not Dionysus, but the Father,

CLEMENT OF ALEXANDRIA cap. Slacov Subxovew, exedSovow of KexAnyuévor maTépa. ronda Reds * aur moOotvres GrodaPeiy, Fxé par, d apéasBu, xat ov, ras OnPasAurdw Katoy pavruchyxal rivBaxyelav> droppitias mpés adijferay yerpoywyod: Bob got 70 EvAov émepetbeaGat SiSwur aredoov, Teipecia, niorevoov dyer Xprords émAdparer fardpdrepov

"xiov, Be Sy & \ eubddv dvaBhé am HAlov, 80° dy ddbaduol rupddy dvaBrérovew: wit oe gevécrar, mip PoBnbijcerat, Sdvaros olyirerau

Sper rods otpavots, d yepoy, 6 OrjPas pr) Prérwv.

°Q trav dylwv ws dAnPds prornplwy, d dards dunpdrov. dgdouxofuat rods otpavods Kat roy bedy émonretoar,* dywos yivoua pvodpevos, fepogavret 3é 6 Kdpwos Kal rov pdorny odpoyileras guraywyay, xal wapariberat 7 warpt tov mem crevxéra aidct thpovpevov. radra trav épiv puornpluy 74. Baxxedpara: ef Botra, xat ob vob, xat xopedoers per' dyyéAwy ddl rov dyémrov Kat dvddebpav wai pdvov Svrws Gedy, ovrvpvobyros « uty 700Beod 25; Sros'Inoots, efs [618 93 PB, Rtv Tob Beob Adyov. aidtos | odros 'Inaogs, els [6] péyas apyrepeds Peot re évds rob aboot Kal marpéds, drép dvOpwmuv ebyerar xal dvbpurroig éynedederat

"xéxdure, pupia Gira," padMov 8é door rar Ant Bt ve A avOpcimwv AoyiKol, kai BapBapot xat "EAAnves: 76 way avOpdrwv yévos KaAd, dv eye Syproupyds Oedjpart marpés. Bere cds end, Sd boa TaxOnadpevor Gedy Kat Tov Eve. Adyor Tod Peo, xal pi) pdvor tév éddyuw Luv mreoverretre 7 Ady, Ex BE tev Buyrav ardvrwv tuiv dbavaciay pdvors Kap1 Baxxelay Wilamowitz.

® éromrefoat Schwartz. éworredoas mas, | ® {6} Wilamowits.

* é.¢. instead of Teiresias' staff; cp. Baockants 363-4.

EXHORTATION TO THE GREEKS those who have been called hasting with eager onap. longing to receive the Father.

Come to me, old X# man, come thou too!

Quit Thebes; fling away thy Even te, prophecy and Bacchic revelry and be led by the see God and hand to truth.

Behold, I give thee the wood of™" the cross to lean upon.* Hasten, Teiresias, believe!

Thou shalt have sight.

Christ, by whom the eyes of the blind see again, shineth upon thee more bright! than the sun.

Night shall fee from thee; fire shail fear thee ; death shall depart from thee.

Thou shalt see heaven, old man, though thou canst not see Thebes.

O truly sacred mysteries!

In the These sre blaze of the torches I have a vision of heaven and ofeas God I become holy by initiation.

The Lord reveals the mysteries; He marks the worshipper with His seal, gives light to guide his way, and commends him, when he has believed, to the Father's care, where he is guarded for ages to come.

These are the revels of my mysteries!

If thou wilt, be thyself also Exhortation initiated, and thou shalt dance with angels around %,'%,,4 the unbegotten and imperishable and only true God, the Word of God joining with us in our hymn of praise.

This Jesus being eternal, one great high priest of one God who is also Father, prays for men and encourages men: "*Give ear, ye myriad peoples,'> The Word or rather, so many of mankind as are governed by Himselfto reason, both barbarians and Greeks; the whole race come of men I call, I who was their Creator by the Father's will, Come to me, that ye may be marshalled under one God and the one Word of God; and do not surpass the irrational creatures in reason only, for to you alone of all mortal beings I offer the fruit 10 offers ae immortality * Homer, liad xvii. 220, a CLEMENT OF ALEXANDRIA cap. rbcacba Sidwur. eOéAw ydp, ebéAw Kal travrns XI Suiv peradoiva: ris xdpuros, dAsKAnpov xopnyav

Thy evepyeoiav, apBapciavKal Adyov xapilopar | div, THY ywOow Tod Beod tédevov euavrdy xapiCopar. rodrd eis eyw, todo BovAeTu 6 Oeds, tobdro cupgdwria eori, TobTo dppyovia matpds, TOTO vids, tobro Xpiordés, totro 6 ddyos tod Beod, Bpaxiwy Kupiov, Stvayis Tv GAwv, 7d O€Anua Tod matpos. w+ madat pev eikdves, od maa Se eudepets, Svopbdcacbar duds mpos 76 dpyérumov Bovdopat, iva por Kal Gpovor yévnobe. xpiow vuas TO miotews dAcippare, 5 od rHv POopav drofddere, kal yupvov Sicacoodyys éembdei~w 76 oxfpa, &V od mpos Tov Oedv dvaBaivere.

'' Sebre mpos pe madvtes ot Komid@vres Kal mepoptiopevor, Kayw dvaTavow duds: dpate tov luydv pou ed' duds Kai pdbere dn' euod, tt mpais eipt Kal tamewos TH Kapdia, kal evpioere dvaravow tails yvyais dudv: 6 yap.

Cuyds pov xpyotes Kal 76 doptiov you eAadpdv éorw." omevowpev, Spduwpev, & Oeopidy Kat OeoeixeAa. Tob Adyou [dvOpwi01]* dydAwara: omevcwpev, Spduwpev, dpwyev tov Luydv adrod, troAdBwpev apOapotay,® Kaddv jvioxov avOpusmwv Tov

Xpiordv dyarjowpev' tov mHAov brolvyiov jyaye odv TH mada:

Kal tav avOpdirwv rHv cvvwpida xaralevéas, eis dBavaciay KaTiBuver TO appa, omrevdSwv mpos Tov Oedv mAnpBoa evapyds 6 jvikaro, mpdrepov pév eis "lepovoadip, viv 8é cicehatvwv

1 & Wilamowitz. dv mss.

3 UroddBwuer dpbapalay Mayor. vroBddwuev apOapola Mss. émBddrwpev dpbapelg Wilamowitz (whom Stahlin follows).

EXHORTATION TO THE GREEKS of immortality.

I desire, yea, I desire to impart cHap. to you even this gracious favour, supplying in its *™ fulness the good gift of incorruption.

And I freely give you divine reason, the knowledge of God ; I give you Myself in perfection.

For this is Myself, this is God's desire, this is the concord, this the harmony of the Father: this is the Son, this is Christ, this is the Word of God, the arm of the Lord, the might of the universe, the Father's will.

O ye who of old He wi were images, but do not all resemble your model, Tee mares desire to conform you to the archetype, that you of Himscif may become even as I am. I will anoint you with the ointment of faith, whereby you cast away corruption; and I will display unveiled the figure of righteousness, whereby you ascend to God.

'Come unto Me, all ye that labour and are heavy laden, ne witt and I will give you rest.

Take My yoke uponsive rest you and learn of Me; for I am meek and lowly in heart, and ye shall find rest unto your souls.

For My yoke is easy and My burden is light.'"* Let us hasten, let us run, we who are images of the Word, beloved of God and made in His likeness.

Let us hasten, let us run; let us take up His yoke; let us take upon ourselves incorruption; let us love Christ, the noble charioteer of men.

He led the foal and its Ho drives parent under the same yoke,' and now having yoked theteam of together the team of mankind, He shapes the course into heaven of His chariot for the goal of immortality.

He hastens to God that He may fulfil clearly what before He darkly hinted at; for He drove at the first into Jerusalem, but now into heaven, a most noble

2 St. Matthew xi. 28-30.

> See St. Matthew xxi. 1-7.

CLEMENT OF ALEXANDRIA CAP. odpavots, KdAdoTov Baye. TH warpi vids diSios XI uenddpos. girdrysor toivey mpds 7a Kadd Kal Oeopircis dvOpwrot yevosucba, Kai THv dyabav? ra péyota, Oedv kal Cwrjv, rnowpeba. dpwyds 5é 6 Adyos: Oappdpev atr@ al px} Tote Hyds tocobros tar, ' aw bay, p oP. dpytpov Kxat|xpvcob, pi Sdéns éméAOn 7d80s, 600s adtod tod rijs dAnOeias Adyov. ode yap ° odd TH Oe@ adr@ dpeorov, et hyeis Ta pev wAcioTov déia wept? edayicrov movovpeba, dyvoias® Sé Kai dpablas Kai pabupias Kai eidwAodatpeias UBpers mepipavets Kal rv eoxdrnv SvacdBevav rept metovos aipotpeba.4

Od yap do tpdmov puiooddwv raises Avra 60a mpdtrovow of dvdnTow, dvoctoupyetv Kat doeBetv vopilovow Kai adryy ye [ére]> tiv dyvovay pavias eldSos droypadovres oddev ddXo o] peunvevas tovds ToAAOds Gpodoyotaw. od 81) ob aupiBddAew aipet® 6 Adyos, émdrepov adroiv dewov, owppovety pepnvevar: exopevovs 8& dnpi€ rijs dAnBetas mavtt aOéver ErecDar xp) TH eG owdpovoivras kal, mdévta adrod vopilew, domep Ett, mpos Sé kal qpas 76 KdANoTov TOV KTHEdTwWY peLabnKdtas dvras avrob, apds adrovs émrpémew TH Oe, dyand@vras Kvpiov Tov Oedv kal todro map' dAov tov Blov épyov wyoupevous.

«i S€ "Kowa Ta dilwv," Oeopirys 5é 6 dvOpwros (Kal yap odv piros 7@ Oe," weovrevovros tod Adyou), yiverar 57 odv 1 @ya0av Staéhlin. draddv mss.

2 rept Cobet. imép mss.

8 dyvolas Markland. dvolas mss, 4 alpovueba Stihlin. alpdueda mss.

6 aipet Cobet. pet mss.

1 r@ Oeg after pi\os Wilamowitz, after dvOpwros mss.

EXHORTATION TO THE GREEKS spectacle for the Father, the 'eternal Son bringing cap. victory!

Let us be zealous, therefore, for what is *™ noble, and become men beloved of God; and let us get possession of the greatest of good things, God and life.

'The Word is our helper; let us have confidence in Him, and let no longing after silver and gold, or after glory, ever come upon us so strongly as the longing after the Word of truth Himself.

For surely it cannot be pleasing to God Himself if we hold in least esteem those things which are of the greatest moment, while we choose as of higher worth the manifest excesses and the utter impiety of ignorance, stupidity, indifference and idolatry.

The sons of the philosophers not inaptly consider Phitosothat all the works of foolish men are unholy and pers think impious, and by describing ignorance itself as a form «sort of of madness they acknowledge that the mass of men are ™2"** nothing else but mad.* Now reason does not allow us to doubt which of the two is better, to be sane or to be mad.

Holding fast the truth with all our might But we we must follow God in soundness of mind, and conMust hold sider all things to be His, as indeed they are; and trath, and further we must recognize that we are the noblest of "°°?"

His possessions and entrust ourselves to Him, loving the Lord God, and looking upon that as our work throughout the whole of life.

And if "the goods of If we friends are common," ® and man is beloved of God pico7?.¢ (for he is indeed dear to God through the mediation G04, all of the Word), then all things become man's, because are ours

« The philosophers referred to are the Stoics ; cp. Cicero, Paradoxon iv. and Tuse. disp. iii. 5.

* Greek proverb. SeePlato, Phaedrus 279 c.

, CLEMENT OF ALEXANDRIA Cap. 7a ndvra rod dvOpusrov, drt rad mdvta Tod Geos, xal xowd dudoly to ditow 7a mdvra, tod beot kai avOpwrou. dpa obv tty pedvov tov GeooePi

[Xpeorcavdv] } efety aAovardy re Kai cudpova Kat edyerR xal tatrn eixdva Tod be0d pcb" Spouioews, xal réyew Kat moreday " Sixatov al Govov pera dpovijccws" yevdpevor td Xprorod "Ineod xal els tocotrov Spotov 75y Kal Oe. odx dronxpurrerat yodv 6 mpopiirns Thy xdp Adyww, " éyds elrov

Grt Beoi éore xat viol ipiorov mdvres."

Tyas ydp, jpas eionerrointat Kai nud ebéret pov KexdAfobat oP, | warip, ob Tav drefotvrav.

Kal yap obv bdd Tas exer Ta Hyerepa tay Xpicrod dradavola pev at Bovdal, rotor Kai of Adyot, dot Sé of Adyot, roraide Kai af npagers, xal érota ta épya, towbros 5 Bios: xpnards 6 otras dvOparwy Bios trav Xprordv éywuxdtwr.

"Adis olpat tGy Adyw, et Kai paxpordpw TmpoHAOov ind diravOpwrias 6 te wep hyo &k Geod éxxéwy, ds dv én 76 pwéyoroy tay ayabdv, riv swrnplav, Tapaxaddy> mepl ydp tow rhs nabdav od8apq obBayds exovons Cwiis otk <Bédovew of Adyor mavcacbai more 'epodavrobyres, dutv 8é er tobro meptreimerar mépas 7d AvovreAody eéabar, 7 xpiow xdpw> ads ywye 088" apdeBddrew dB, mérepov dpewov adrofy: od3é piv auyxpivesbar Oéuis Gary dnwheig, 1 [Xporavdvy] Wilamowitz.

# The Stoics said all this of their " wise man," as Clement tells us elsewhere {ii, Strom. 19, 4): **The Stoic philosophers hold this doctrine, that kingship, priesthood, prophecy. legislation, wealth, true beauty, noble birth and freedom

EXHORTATION TO THE GREEKS all things belong te God and are common to both cHap. friends, God and man.

It is time then for us to *" affirm that only the God-fearing man is rich and of sound mind and well-born,* and therefore the image, together with the likeness,' of God, and to say and believe that when he has heen made by Christ Jesus

*just and holy with understanding," * he also becomes He whom in the same degree already like to God.

So the Catt. prophet openly reveals this gracious favour when he beogaes says, "TI said, ye are gods, and ye are al) sons of the "~*"" ost High."* Now we, I say, we are they whom God has adopted, and of us alone He is willing to be called Father, not of the disobedient.

For indeed this is the position of us who are Christ's attendants*: tne as are the counsels, so are the words; as are the Christin words, so are the actions; and as are the deeds, such is the life.

The entire life of men who have come to know Chiist is good.

Enough, I think, ofwords.

Itmay be that, moved The reader by love of man, I have run on too long in pouring exhorted out what I have received from Ged, as is natural his choice when one is inviting men to the greatest of good Stn, things—salyation.

For of a truth, the very words life are unwilling ever to cease revealing the mysteries of that life which knows no manner of ending.

But with you still rests the final act, namely this, to choose which is the more profitable, judgment or grace.

For my own part, I claim that there is no shadow of doubt which of the two is better; nay, it is sinful even te compare life with destruction. belong to the wise man alone.

But even they admit that he is exceedingly bard to find."

+ See Genesis i. 26, * Plato, Theaetetus 176 3, # Psalm Ixxxii. 6.

* This phrase is an allusion to Plato, Phaedrus 252 c:

"the attendants of Zeus" (ray duds dradar), THE RICH MAN'S SALVATION INTRODUCTION Tue Rich Man's Salvation, or, to give the work its literal title, "Who is the rich man that is being saved?"' is the only complete example left us of Clement's popular teaching.

Although composed in the form of a sermon, it would seem too long to have been delivered orally on any single occasion.

Possibly it may be the expansion and elaboration of an actual sermon; but, whether this is so or not, we may be sure that the teaching it contains formed the subject of many a discourse addressed by Clement to the rich Christians of Alexandria.

In all probability the Church came into close touch with the cultured and well-to-do classes earlier at Alexandria than elsewhere.

Consequently, the problem of reconciling Christianity with the possession of worldly wealth would be likely to have become acute there in the second century.

It was not an easy problem to solve.

The rich man who was well-disposed towards the new religion had to consider many things which, as Clement in this treatise admits, often drove him to the conclusion that the Church had no place for him.

CLEMENT OF ALEXANDRIA the poor and simple life of Christ Himself and of His apostles; there were the numerous gospel warnings about the dangers of wealth; there was the severe command to the rich man to sell all that he had; there was the communism of the first Christians; there was the undoubted fact that the Church had spread among poor people and had always been chiefly composed of them.

All these considerations, augmented and strengthened by the conviction that ~ a gospel of the eternal life had but little to do with comfort in this world, made it difficult both for the rich to enter the Church and for the poor to receive them there without jealousy or suspicion.

Clement's extensive learning, for the acquisition of which money and leisure were certainly necessary, and his familiarity with the customs of refined society, show that he was himself a man of at least some wealth and position.

He was therefore personally interested in the question which he sets out to answer in the work now before us.

He takes as a basis for his inquiry the passage about the rich man in St. Mark x. 17-31.

Here was the hardest stumbling-block of all to the rich who wanted to become Christians, and Clement removes it in characteristic fashion by denying that Christ's words mean what they seem to say.

Apparently it never occurred to him that, on the theory of " diversities of gifts," one man might be ordered to give up his wealth and another to keep it for wise and generous use.

He knew that even in pre-Christian days some men had felt that their highest work could only be done at the cost of sacrificing their possessions; but he was unwilling to allow that Anaxagoras, Democritus and Crates had, to the THE RICH MAN'S SALVATION best of their ability, fulfilled the very ideal that Christ had placed before the rich man.

It must be something fundamentally different from this that Christ meant, so Clement says.

What then was His meaning?

The wealth He bade His questioner renounce must be taken in a spiritual sense; it was a wealth of passions, a brood of sins in the soul; not money itself, but the love of money.

The rich man might have kept his wealth, and by following Jesus have learned to use it rightly.

All that rich men in general have to do, therefore, is to eradicate selfishness and to spend their money liberally for the relief of their poorer brethren, who by interceding with God for such benefactors will return an abundant recompense.

As a result of this exegesis we are robbed of one of the most striking appeals to a man's heroism and contempt of consequences that even the gospels contain, There can be no question that the Christian

Church has suffered much, and is still suffering, from that avoidance of the plain meaning of historical records which is characteristic of the Alexandrine. system of spiritual or allegorical interpretation.

It would, however, be unfair, as well as ungracious, to lay the whole blame of this upon Clement.

He was but the exponent of a system for which the age in which he lived was responsible.

Nor must we forget the positive advantages that were gained by this interpretation.

The mission of Clement and the Alexandrine Church was to give Christianity a firm footing in the world, and to allow it to assimilate all that was good of human thought and culture.

In Clement's day the belief in a speedy return of Christ was passing away, and consciously or unconsciously CLEMENT OF ALEXANDRIA the Church was preparing for its own continuance as a permanent institution in human society; a citizen- : ship on earth was being claimed alongside of St.

Paul's "citizenship in heaven."

When once this is admitted, neither philosophy, nor science, nor art, nor even the leisure and refinement that are associated with wealth, can be utterly excluded from the Church.

In the Stromateis we see Clement boldly claiming for Greek philosophy a place in the life of Christian people ; in the " Rich Man's Salvation" we see him making the same bold claim on behalf of wealth.

There is no virtue, he says, in beggary; there are certain good things which wealth alone can bring; and if the rich man will but learn to spend his riches in the alleviation of suffering and the brightening and comforting of other lives, he need not despair of a place among the followers of Christ.

The present translation of "The Rich Man," like that of the " Exhortation to the Greeks,' has been made from Stahlin's edition of Clement, and the text printed here is in the main Stahlin's text.

Any deviations of importance from the reading of the chiet manuscript are noted at the foot of each page.

This manuscript is the one in the Escurial library, known as S.

A page is missing from the end of S, and also from the Vatican manuscript which was copied from it.

This page, however, consisting of the story of St.

John and the robber, is almost completely recoverable from Eusebius who quotes it (H.E. iii. 23), and from the Scholia of Maximus Confessor on Dionysius the Areopagite.

About twenty lines are still lost.

A few words that are missing from the first three .

THE RICH MAN'S SALVATION paragraphs have been inserted in the following text according to what seemed the best conjectures available.

Before Stihlin's edition was issued the text of S had been carefully edited and the manuscript described by P. M. Barnard (Tests and Studies, edited by J. Armitage Robinson, D.D., vol. v.

No. 2), who has also published a separate translation (S.P.C.K.), TIE O ZOIZOMENOS ITAOTZIO"N oP.

1. OF peév rods eyxapsaotixods Adyous tots mAovators Swpodopobyres od pdvov KdAaxes Kal ayedcdPepor Sixaiws dv enovye xpiveabar Soxoier, ds ent 7odAAG wpoororodpevor xapicacbat ra dydpiore,

GAG Kal doeBets cat vitoe ok dgeBets prev, Ste mapévres aivety Kai Soédlev rdv pdvor réActov Kal ayaby Gedy, ef od 7aandere xai &" of 74. mdyra wal ets dv 7a mdvra, Tepidarrovat To<drou>* 7d yépas dvOpamors ev da<dr@ Kat BopBopuder>* Biw oho"

Soupdvars <rals® 7d xedddracov Srroxeyevors® rH xpioee +06 GeoiémiBovaot &€, Gre nai atrijs Tis meprovatas Kal?" adriy ixavijs obeys xauvaou Tas puyds tay kextnyévwv Kal SiadGeipar xal daoorijaa. ris d8od, 80 Hs emruyety dort cwrnpias, oe mpocexnAjacovar Tas yrupas T&Vv mAovaiwy vais jdovais Tay duérpwr eraivwy emaiporres Kal xabdaraé tév Chuv apaypdrwy adjv rob mdrodrov, os6P. §- Sv Oavpalovra:,|mapacxevalovres daepppovetv,

76 89 Too Adyou wip dnl wip peroyeredovres, rUdw 1 yo<trou> Lindner: Stihlin. {The bracketed words and letters are to fill blank spaces in the 1.)

2 dacéry kal RopBopwser> Lindner: Stablin.

* broxecadvors Combefis. troxeluevoy ms.

THE RICH MAN'S SALVATION l. Men who offer laudatory speeches as presents to 'The sin of the rich may rightly be classed, in my opinion, not Maiterns only as flatterers and servile, since in the hope of a large return they make a show of granting favours that are really no favours, but also as impious and insidious, They are impious, because, while neglecting to praise and glorify the only perfect and good

God, from whom are all things and through whom are all things and to whom are all things,* they invest with His prerogative men who are wallowing in a riotous and filthy life and, in short, are lying under the judgment of God.

'They are insidious, because, although mere abundance is by itself quite enough to puff up the souls of its possessors, and to corrupt them, and to turn them aside from the way by which salvation can be reached, these men bring fresh delusion to the minds of the rich by exciting then with the pleasures that come from their immoderate praises, and by rendering them contemptuous of absolutely everything in the world except the wealth which is the cause of their being admired.

In the words of the proverb, they carry fire to fire,? when '

> A common Greek proverb, equivalent to our '* Carryiny coals to Newcastle."

See Piato, Laws 666.4, The Yer' translated ''carry" means literally 'tto conduct water through pipes."

CLEMENT OF ALEXANDRIA tipov énavrdobyres xal Gyxov mrodry mpocaratibevres Bapet dice. dopriov Bapdrepov, od paAdov expav ddarpety Kai mepixdarev, obs afadcpod voonjiatos Kat Bavarnddpou: 7H yap tyroupevp Kat peyaduvoperp maparemnyer! detierpodos % mpos Td

Tamewor petaPod} Kal wrd@ats, cs d Getos Siddoxer Adyos. cpot b& daiverar paxp@ Piravopwadrepov elvar roG Bepamederr <dvedevBepws>? Tods mou-~ tobvras <Kat ératweiy>® ent xax@ ro ovvatpecfa <rhv Leny xat>* rip currnpiay adrois <xatepyateo8ar>® daavra rov Suvardy rpdmov, robro per éLarroupevovs apd Beod rob PeBalws Kai Hews trois €avrod réxvois 7a ToLadra npotepevov, todro

Be Adyen © Bid ris xdperos Tob owrfpos lwpdvous Tas oyds cirav, guritovras kal mpoodyovras ént rhv Tis dAnbelas xriow, Fs db ruxdv Kal Epyos ayabots €Maempuvopevos pedvos 707 Bpafetov rijs atuntov

Sefrar 8€ Kal 1 etx puyis etpdorov Kai Amapoids dxpr rijs eoxdryns Tuepas Tod Piov cuppepetpnevys Kat «425 modreta ond Bécews xpnoris Kat rovipov Kal mdcats rats évrodats Tob ourfpos ere Tewoperns.

2. Kwdvvever 8¢ ody dadody rx elvas 7d airtov rod Thy owrnpiay xaderurrépav tols mrovrodor Soxety } Tots axpnudros tay avOpdrmuv, ddAG mrouxidor. of peev yap adrdbev xal mpoyeipws dxodcarres THS tod Kupiov dumwijs, dre pGov Kdynros Sid TeYyeaTos z # A x Ay AJ A s padidos StexSvceras } mAodows eis tHy BactActay

Taw odpavdr, droyvdrres Eavrods ds od Biwadsevor, 1 waparérnyer from Antonit Melissa: missing from ms.

2 <dvehevOdpws> Fell.

* <xat éwaweiy> Barnard, 4 drhy toby xal> Stalin.

5 <xarepydter@ai> Fell.

THE RICH MAN'S SALVATION. they shower pride upon pride, and heap on wealth, heavy by its own nature, the heavier burden of arrogance, Rather they ought to have diminished and curtailed wealth, as a perilous and deadly disease; for the man who exalts and magnifies himself is in danger of a complete reversal of fortune, namely, the change and fall into low estate, as the divine word teaches,* It seems to mean act far kinder than serThe vile attention to the rich and praise that does them Shaan harm, ifwe share the burden oftheir life and work out rather bo salvation for them by every possible means; first by fretien begging them from God, who unfailingly and gladly accords such gifts to His own children, and then by healing their souls with reason, through the Saviour's grace, enlightening them and leading them on to the possession of the truth.

For only he who has reached the truth and is distinguished in good works shall carry offthe prize of eternal life.

But prayer requires a soul that runs its course strong and persevering until the last day of life, and the Christian citizenship requires a disposition that is good and steadfast and that strains to fulfil' all the Saviour's commandments.

° 2, Now the reason why salvation seems to be Reasons more difficult for the rich than for men without Y)Y wealth is probably not a simple one, but complex. seems dif.

For some, after merely listening in an off-hand way {2° &, to the Lord's saying, that a camel shall more easily creep through a needle's eye than a rich man into the kingdom of heaven,' despair of themselves, * ie, St. Matthew xxiii, 12.

> Literally, 'stretches out towards."

The same word is used by St. Paul in Philippians iii. 13, ¢ St. Mark x. 25.

* Ady Segaar, Adyw ms, T 7d Stahlin, obres ass, ine Segaa 5 <p inserted by Barnard. r CLEMENT OF ALEXANDRIA ae P P dete tye = 7 kdopup mavra yaplopevor Kal rijs évradba Cwijs ds pévns éavtois trodenopdms éxxpesacbevres drdarnoay mAdov ris éxet 6806, unxére roAvapay~ wonjourres pire tivas tods mAovotous 6 Seomdrns xai b8daxados mpooayopever pire Saas 76 dddvatov éy dvOpusmes *Suvardv yiverar. dddor $é roGro pev ovvijxay dpbdais xal mpoonxdvrws, raw Se épywy rév els Thy awrnpiay dvadepdvrw ddtywphoavres

. rn od mapecxevdcarro tiv Sdoveay mapacKeriy els 7d tay éhmlopneven tuyelv.

Adyw* $€ rabra éxdrepa mept*® sav mArovatwy téw Kal ris Suvdsews Tod owrfpos Kat ris émgavols owrnplas thobnpéverr, tdv 5 duanjrow ris adnbeias dAtyov prot per.

8. Xp rotvey rods PraaAjbws cai idaddAdws Braxeqevous>* xai waive xatabpacuvopdvous atfi8ws tv wrovatwy KAnrdv pire ab mddAw baomurrovras atrots 8d olxelar duoxépdecav, mpdrov pev atrdy dapety r@ Ady thy Keviy® dadyywow

, ~ one ips, P xat Sndrody nerd ris Seovorns eEnyyjoews tév Aoylwy 937 B. TOO Kuptou{Sede ovx dmoxéxonrar TéAcov adrots kAnpovozia ris Bacwelas rév otpavdiv dav braxovowot tais évroAais:

€l8 dndray pabwow ws rey , .

Z aye aSeds SeBiacr Sdog xai Sri BovdAopdveus atrots Jb Seay A > A : awrhp dapérws déxerat, tére Kal mpodexvivat Kai ~ * pvoraywyety Ses dv Kai bi ofwy Epyww re Kai Siabdcewy énatpawro rijs eAnidos, ds ott' dynxdvov Kabeordons atrois ore rotvarriov elif

1 dv0piros Barnard. dv@piry} ms.

3 wept Barnard. dep evi ms.

+ Sranetudvavs> Fell, ® xevhy Combefis. xasvhy Ms, * Literally, "the rich who are called"; ep. 1 Corinthians i. 24, and Jude ver. 1.

THE RICH MAN'S SALVATION feeling that they are not destined to obtain life.

So, complying with the world in everything, and clinging to this present life as the only one left to them, they depart further from the heavenward way, taking no more trouble to ask who are the rich men that the Master and Teacher is addressing nor how that which is impossible with men becomes possible.

Others however understand the saying rightly and properly, but, because they make light of the works which bear upon salvation, do not provide the necessary preparation for the satisfaction of their hopes.

In both cases I am speaking of the rich who have learnt of the Saviour's power and His splendid salvation; with those who are uninitiated in the truth I have little concern.

3. It is the duty, therefore, of those whose minds Christians are set on love of truth and love of the brethren, Bust show and who neither behave with insolent rudeness salvation , towards the rich members of the church,* nor yet impossible cringe to them through personal love of gain, first, by means of the word of scripture,' to banish from them their unfounded despair and to show, with the necessary exposition of the Lord's oracles, that the inheritance of the kingdom of heaven is not completely cut off from them, if they obey the commandments; and afterwards, when they have learnt that their fears are groundless, and that the Saviour gladly receives them if they desire, to point out and instruct them how and through what kind of works and resolves they can enjoy the object of their hope, which is neither beyond their reach nor, on the contrary, to be obtained without settled purpose.

> Or perhaps, ** by means of reason."

CLEMENT OF ALEXANDRIA P ay) GA Svmep tpdrov exer 7d TeV aOAntav, wa puxpa Kai émixnpa peyddos Kai 2h06, iN ve Sa eae adBdprots mapaBdAwpev, rovti kai ef' éavtod!

Kara Kdopov TAovTaY AoyiléoOw.

Kal yap exeivwy 6 pev ore Suvqoerar vixay Kal oreddvwy Tuyxdverv .

, ee yy > ; dreAricas 088' GAws emi rv dOAnow dreypaibato, 6 8¢ ravrnv pev euBaddpevos TH yrupn TH eATida, movous S€ Kal yuuvdowa Kat tpopas 47) Mpoorepevos mpoagdpous, aorepdvwros Sieyévero Kat Sunpapre tav eAnidwv. obtws tis Kal Thy émiyevov Tavrny mrepiBeBAnwevos trepiBoAny pyre THv apynv éavTov tav G0\wv Tob awripos éxxnpvocérw, mards ye

@v Kal 70 peyadetov avvopdv tis Tob Beot piAavOpwrias, pyre pny adfis dvdoxntros Kal avaywuoros peivas axovitt Kavi8pwrt® rav orepdvwv ae"

3))? eek tis a¢Oapoias eAmlérw petadaBeivadX' abrov broBaderw Pépwv yupvacrh wev TH Adyw, dywvoOérn 5€ 7H Xprorsrpoph 8€ air@ Kat Torov yeverOw tetaypevov 4 Kaw SiabxyKn Tod Kupiou, youvdow.

5€ ai evrodatl, evoynpootvn S€ Kai Kdopos al Kadal diabdces, dydrn, miotis, Anis, yreoaus dAnBeias, <emeixera, * mpadrys, edomAayxvia, cepvdrns, wv', drav <4 >4 eaxdry adAmyé bro- > onunvn <to téAos>> rob Spduou Kal rH evTedOev

E£oSov® Kabdzep ex atadiov Tob Biov, per' dyabod 700 ovveddros TH GOA0BETH mapaorH vixnddpos, cpodroynpevos ths dvw marpidos afios, eis Hv * 1 gavro0 Mayor. éaurg ms.

2 dxovert xdvidpwrt Ghisler. dxwveira av lépdre ms, 3 <émelxeca> Fell (lacuna in ms.).

+ <a> inserted by Schwartz.

<rd réXos> insertedby Stahlin (cp. 2 Timothy iv. 7).

6 thy... Eodov Stahlin. ris... é&d5ov ms.

THE RICH MAN'S SALVATION Well then, as is the case with athletes—if we may But effort compare things small and perishable with things Dean great and incorruptible—so let him who is rich in athletes this world consider it to be with himself.

For the athlete who has no hope of being able to win and to obtain crowns does not even enrol himself for the contest ; while the one who at heart entertains this hope, but does not submit to hard training and exercises and suitable food, comes out uncrowned and entirely misses the fulfilment of his hopes.

In the same way let not.one who is clothed with this earthly covering® proclaim himself barred at the start from the Saviour's prizes, if, that is, he is faithful and surveys the magnificence of God's love to men; nor, once again, let him hope, by remaining undisciplined and unused to conflict, to partake of the crowns of incorruption without dust and sweat.

But let him come and subject himself to reason? as trainer and to Christ as master of the contests.

Let his appointed food and drink be the Lord's new covenant, his exercise the commandments, his grace and adornment the fair virtues of love, faith, hope,? knowledge of the truth, goodness, gentleness, compassion, gravity; in order that, when the last , trumpet' signals the end of the race and his departure from the present life as from a course, he may with a good conscience stand before the judge a victor, admitted to be worthy of the fatherland above, into « i.e, riches.

® Again we have the comprehensiveness in the meaning of logos. SeeP. 20,n.a. In Clement's thought the different meanings tend to mingle with one another.

© See 1 Corinthians xi. 25.

4 See 1 Corinthians xiii. 13.

¢ See 1 Corinthians xv. 52.

CLEMENT OF ALEXANDRIA pera. orepdvwy Kal knpuypdtwv ayyeAuKav énavepxeTae.

4. Aoin roivuv juiv 6 owrnp evred0ev dpéapevors 708 Adyou tadnOA Kal Ta mpémovTa. kal TA OwTnpLa t a8 '

, renee? ovpBardc8ar tots adeApois mpds te THY Amida mp&tov airnv Kat Sevrepov mpos THY Tis éAmidos mpooaywynv.

6 8é xapilerat Seopevors Kal airodytas SiddoKxet Kal Aver THY dyvoray Kal THY amdwow admoceleTat, Tods abrods mddw cicdywv Xeyous mept TOv trAovaiwy, éavTav épunveas yivopeévous Kal efnyntas dogpadeis. oddév yap olov atradv adfis dxotoa T&v pyTav, dmep juds ev tots evayyedious dxpt viv Sierdpaccer dBacavictrws kal Sinuaprnpevws bad vymdrytos dxpowpevous.

'°Exopevopévov adtod} eis dddv mpoceABav Tis eyovurrérer Aéywv:

SiSdonare dyabd, ri morjow, oss Pp, Wa | Cwnv aidvov KAnpovoujow; 6 S€ "Inoods Adyerti pe dyabdv réyers; od8els dyabds ci pw els 6 Beds. Tas evroAds ol8asyi porxedons, 7 govevons, wt KAebns, ph pevdouaprupyons, Tiva

Tov mratépa cov Kai THY pntépa.

6 S€ amoxpibels Ayer abrG@: mavra tabra efvdaka <ex vedrnrds pov>®, 6 S€ "Inoods euPrdfas nydanoev adrov kal elmev:

Ev cow vorepet: ci Oédets réAevos elvar, maAnoov daa exes Kal Siddos mrwyxois, Kai efers Onoavpov ev odpav, Kal Seipo dxodovOer por.

Se orvyvdoas emi TH Adyw aarAAVe AUTOvpeEvos: Fv yap exwv xpyuata ToAAd Kal dypovs. mrepiBrea1 giro Barnard. ai'rg@ Ms.

2 <éx vebrnrés wou> inserted by Segaar; see pp. 286, 290.

THE RICH MAN'S SALVATION which with angelic crowns and proclamations he now ascends.# 4, May the Saviour graut us power, then, as we A prayer begin our address at this poiut, to impart to the 2... brethren true and fitting and salutary thoughts, first belp with regard to the hope itself, and.secondly with regard to the means of reaching it.

He gives freely to those who need, and teaches them when they ask, and disperses their ignorance, and shakes off their despair, by bringing up again the self-same words about the rich and showing them to be their own sure interpreters and expositors.

For there is nothing like hearing once more the actual sayings which, because in our childishness we listened to them uncritically and mistakenly, have continued until now to trouble us in the gospels.

As He was going forth into the way, one came and The gospel kneeled before Him, saying, Good Master, what shall 1 ppasaee do that I may inherit eternal life.

Aud Jesus says, Why rich man callest thou me good? None is good save one, even God, 'Thou kuowest the commandments; do not commit adultery, do not kill, do not steal, do not bear false witness, honour thy father and mother.

And he answering says to Him, All these things have I observed from my youth, And Jesus looking upon him Joved him, and said,

One thing thou lackest.

If thou wilt be perfect, sell whatsoever thou hast and distribute to the poor, aud thou shalt have treasure im heaven; and come, follow Me.

But his countenance fell at the saying, and he weut away sorrowful, for he was one that had great riches and lands.

@ i in this fine sage is taken from th Greek gan Rich St. Paul also hadused as an iHustration of the spiritual conflict.

See 1 Corinthians ix, 25, CLEMENT OF ALEXANDRIA pevos Sé "Inoobs dAdyet trois pabyrats adbrodTeds SvoxdAws of Ta xpnpara exovres cigededoorrat els Thy Bacirelay rob Beod. ot S¢ pabyrai eopBoérro emi trois Adyors avrod. méAw S€ d "Inoods drroxpeis Adyer abrots: téxva, mds Svoxoddv dort robs meraBdras emt ypipaow eis TH Bactreiav Tod

Geog ctacdBeitv: edixdAws Siaris Tpupahtas tijsBersys Kdundos elgededoerat 7 tAovawos els rH Bact~ delay rot Beob. ot S€ mepioadis eLerAjocovro Kat eheyovs tis oby Stvarat owlfva; 6 Se guprdpbas avrots clrev6 te mapa dvOpuirois ddtvarov, rapa bc@ Suvardv. pkato db Hézpos ACyew adrG ie apts adjxapev mavta Kai AKxodovOhoapév cor. amoxpiels Sé db "Inoots Adyer duty spiv ddyw, 6s dv dbf ta iia Kal yovets nal ddcAdods Kat

Xpjpora évexey uot Kat Evexev tot edayyedlov, aroAnpberat éxarovratAaciova, viv év TH Kaip@ todrw dypovs kal ypipara cal oixias Kal ddeAdods cxew pete Sterypcav els ro6;1 ev Se 7B epyopdvyy Leni? dorw aidvos: [ev 82]® goovrar af mpdror

€oyarot, kal of Eayaros mpdro.."

5. Tatra pév ev r@ xara Mdpxov edayyedicp yéyparrat'

Kat év rats dots S€ méow <rots>* dvwpodoynpévots dAiyor pév tows éxactayot tay bnedrav evaddAdece, mavra 8é thy adbriy ris yradpns ovpduviay endelxvurar. det 8 adds iSdéras as ovdev dvOpwmivass b cwrip, dada nave

Beig cogia Kai pvorix &8dexer rods éavrod, pi} caprivas axpodoba: tay Acyopévay, dddd dv év 1 ls wot; Stahlin. ets wrov ms. elpyou Barnard.

2 tw Ghisler. fwiy ms.

4 <rots> inserted by Wilamowite.

THE RICH MAN'S SALVATION And Jesus looked round ahout, and says to His disciples, How hardly shall they that have riches enter into the kingdom of God!

And the disciples were amazed at His words.

But Jesus answering again says to them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

A camel shall more easily enter through the eye of the needle, than a rich man into the kingdom of God, And they were exceedingly astonished and said, Who then can be saved? But He looking upon them said, That which is impossible with men is possible with God.

Peter began to say to him, Lo, we lave left all and followed thee.

And Jesus answering says, Verily I say to you, whoever leaves his home and parents aud hrothers and riehes for My sake and for the gospel's sake, shall receive back a huudredfold.

'Io what end ig it that in this present time we have lands and riches and houses and brothers with persecutions?

But in the time to come is life eternal, The first shall be last and the last first.¢ 5. This is written in the gospel aceording to Mark, the pasange and in all the other accepted? gospels the passage [2iStprted as a whole shows the same general sense, though ins morely perhaps here and there a little of the wording" s™ changes.

And as we are clearly aware that the Saviour teaches His people nothing in a merely human way, but everything by a divine and mystical wisdom, we must not understand His words literally°

7 St. Mark x, 17-31, It will be noticed that the text of St. Mark's gospel used by Clement differed in a number of smallpoints from that with which we are familiar.

_ * Clement distinguishes the four gospels from others which he knew, and occasionally uses, but ta which he did not attribute the same authority.

¢ The Greek word is 'fleshly" or *carnally"; the fleshly meaning was the one that lay on the surface, as contrasted with the hidden or spiritual meaning:

* Literally " seems the nearest equivalent in modern English.

CLEMENT OF ALEXANDRIA on P ~ Peery) , adrois Kexpuppevov vobv pera Tis déias Cyrncews Kai auvécews epevvay kal karapavOavew.

Kal yap 7a. Un avtod Tob Kupiov Soxodbvra HrA@obat mpos rods pabntas THY jrirypévws Ureipnuevwy oddéev Wrrovos GANG TAciovos Ert Kal vov TIS emoTdcews ey , , Ae F im edpioxerat Sedpeva 81a THv drepBaddovoay Tis g¢povicews év adrois tmepBodjv. mov S€ Kal Ta vopilopeva tr' adrob SiotyIa rots Eow Kal adrois tois Tis Baowetias réxvors da' adrod Kadoupévors

¥ P , " ey er xpncer gppovrid8os mAelovos, 4 mod ye ta Sd€avra pev amrds eEevnvexOar Kal 81d Tobro pndé Senpw939 P, THEVA TpOs TMV axovodvtwy, | eis GAov 8é Td téhos adro ris owrnpias Siadhépovta, eoxenacpeva)

8é Oavpacr® Kai drepovpaviw Sravoias Baber, odKk émmoAaiws Séxec0ar tais dxoais mpoojKev, GAA xabtévras Tov voby én' abré 76 mvt TOU awripos kal 76 Tis yuopns amdppytov.

6. "Hpadryrar pev yap 7déws 6 KUpios Hudv Kat owrip patna KaradAnrdtarov abt@, H Cw) wept Cwijs, 6 cwrnp mept awrnpias, 6 diSdoxados epi kepadaiov tav SiSacKkonevwy Soypdrwr, <4>?

GAjGeva wepi THs dAnOwis aBavacias, 6 Adyos rept tod matp@ov Adyou, 6 TéActos Trept THs TeAcias ava- ' rar on Po , tratoews, 6 apbapros rept ris BeBaias ddOapaias. nparyras mept tovTwy bnép dv Kal kareAndvber, a madever, a Siddoner, & mapéxer, va Sein rHv tod edayyediou bmd0eow, Ste Sdois eotiv aiwviov oe , onan, Cwijs. mpdoide 5& ws Beds Kal & wd Srepw- ; +o werr ora

, rnOjoecOar Kal & pédAAer tis adr arroxpivecda.

1 jrapépovra, doxeracuéva Stihlin. diagepbvrwv, eoxemacyevwv MS.

2 <4> inserted by Barnard.

THE RICH MAN'S SALVATION but with due inquiry and intelligence we must search out and master their hidden meaning.

For the sayings which appear to have been simplified by the Lord Himself to His disciples are found even now, on account of the extraordinary degree of wisdom in them, to need not less but more attention than His dark and suggestive utterances.

And when the sayings which are thought to have been fully explained by Him to the inner circle of disciples, to the very men who are called by Him the children of the kingdom,? still require further reflexion, surely those that had the appearance of being delivered in simple form and, for that reason were not questioned by the hearers, but which are of importance for the whole end of salvation, and are enveloped in a wonderful and super-celestial depth of thought, should not be taken as they strike the careless ear, but with an effort of mind to reach the very spirit of the Saviour and His secret meaning.

6. For our Lord and Saviour is pleased to be asked The rich a question most appropriate to Him ; the Life is asked {ionwa about life, the Saviour about salvation, the Teacher appropriate about the chief of the doctrines He was teaching, to our

Lor the Truth about the true immortality, the Word about the Father's word, the perfect one about the perfect rest, the incorruptible about the sure incorruption.

He is asked about the things for which He has even come to earth, and which are the objects of His training, His teaching, His bounty ; in order that He may reveal the purpose of the gospel, that it is a gift of eternal life.

As God He knows beforehand both what questions He will be asked and « St. Matt. xiii. 38.

CLEMENT OF ALEXANDRIA tis yap Kat pGdAdrov 7 6 mpodirns mpodntav Kat kvpios travrés mpodyntixod mvevpatos; KAnbeis Se dyads, dm' abrot mpwtov Tod phyatos Tovrov yay fer y ea , 76 évddoyov AaB evredOev Kal THs SiSackadlas dpxerat, emorpépwv tov pabynriv emi tov Bedv tov adyabdv Kal mpdrov Kat povov Cwijs aiwviov tapiav, jv vids SiSwow juiv map' éxeivov AaBwy.

7. OdKobv 76 péyrorov Kal Kopudaidtarov Ta&v ™pos my lw pabnpdrwv ano tis apxfs «b0ds eycatabdoba tH uy Set, yodvor tov Oedv tov aldvov Kai dorapa alwviwy Kal mparov kat trépraVe.

\ ot aay , tov kal éva Kai ayabdv Dedv.

<6v>1 ori KTHoacbat 8a yrudcews Kal Karadrjpews: atrn yap atperros kal dodAevtos apy?) Kal pnts Cwis, emoriun Geob Tob Svtws dvTos Kal 7a dvTa, TOUTéoTL TA a B , voy ~ aidva, Swpovpevov, é€ od Kai 76 elvar tots dAAows dmdpxe kal 7d petvar AaBeiv.

7 pev yap Tovrov dyvoia Odvards eorw, 7 S€ emiyywors adbtob Kai oixeiwors Kal 4 mpos adrov aydmn Kai eEopoiwais * » D 8. Todrov ody mp&rov éemyvavat TH Cyoopévy Thy dvrws Cuv mapaxedeverar, dv " ovdels emuyt- , > ye ey Vem ee

Aes vodonet ef pn) 6 vids Kal av 6 vids dmoKxaddyn''- €reita Td peyefos Too awripos pet" exeivov Kal Thy kawédrnra. THs xdpiros pabetv, St 81) Kata TOV 1 <8y> inserted by Wilamowitz.

@ The word used here (¢amias) is applied in Homer (Iliad iv. 84) and Plato (Rep. 379 £) to Zeus, and Clement is doubtless alluding to these passages.

> See St. John v. 26; xvii. 2.

© See St. John xvii. 3.

THE RICH MAN'S SALVATION what auswers will be given Him.

For who should know this more than the prophet of prophets and the Lord of every prophetic spirit?

And when He is called good, He takes His key-note from this very first word and makes it the starting-point of His teaching, turning the disciple to God who is good, and first of all, and alone dispenser of eternal life, which the Son gives to us after receiving it from Him.

7. We must therefore store up in the soul right tre frst from the beginning the greatest and chiefest of the Wal. doctrines that refer to life, namely, to know the to know eternal God as both giver of eternal gifts and first 6% and supreme and one and a good God.¢ And we can get possession of God through knowledge and apprehension; for this is a firm and unshakable beginning and foundation of life,—the knowledge of God who truly exists and who is the bestower of things that exist, that is, of eternal things, from whom it is that the rest of things take both their existence and their continuance.

Ignorance of Him is death, but full knowledge of Him, and close friendship, and love to Him, and growth in His likeness,? is alone life.

8. He therefore that aims at living the true life mento is bidden first to know Him whom "no man knows kiewthe except the Son, and he to whomsoever the Son reveals Him''*: and then to understand the Saviour's greatness, next to Him, and the newness of His grace; because, according to the apostle, "the law

4 The thought of 'becoming like God" is taken from Plato, Theaetetus 176 n, @ passage to which Clement often ers. as St. Matthew xi, 27.

CLEMENT OF ALEXANDRIA dmdatodov '6 vopos 8a Muwoéws €860n, 4 xapis perectr v5 = an ye kal 4 dAjGeva Sia *Inood Xprorob"'+ Kal ovK ica ra

8a. SovAov morod SiSdpeva tots trod [rod]) viod yryoiou Swpovpevois. et yodv ixaves Fv 6 Mwodws vopos Cunjv aiwvov mapacyeiv, udrnv ev 6 owrip avdros mapayiverat kal mdoxer dv Nuds ar yevéoews pexpe Tod onpeiov tHv avOpwrornta Siatpéxwvr, parnv 5€ 6 mdoas meTounKws 'ex vedTnTos'' Tas

140 P. voutwous | evroAds mapa GAXov airet® yovuTerdv abavaciay. od8€ yap menAnpwxe pdvov Tov vdpov, ada Kal edOds amo mpwrns HAucias apédpuevos: érel kal ti péya 7 dmépAapmpov yijpas dyovoy aducnudrwr dv emOvpiar ricrovor veavixai eer) * , 2yy> ¥ , spy} Céovoa 7 Epws xpnudrwv; aAN el tis ev oxuprypar. veotnoiw Kal TH Kkavown THs HAKias

Tapéoxnra. Ppdvynya tretravov Kal mpeaBurepov Tob xpovov, Bavpacrds obros dywwuorhs Kal Siampemps kal Thy yrapny trodtds®. GAN' Suws odtos 6 ToLodTos axpiB&s memeorar, Sidt. atr@ mpds pev Sixato- , we kn a sy

A , avvnv oddev evdet, Lwijs 5é GAws mpoodetadrny aire? mapa Tob Sodva: ydvov Suvapevov: Kat mpos pev Tov vopov dyer mappyoiav, Tob Deod Sé tov vidv ixerever.

"ex mioTews eis mioTw"' peTa- , < ae , '

Tdocera' ws aogarepds ev vow oaredwy Kal émwduvws vavroxay els Tov cwrhpa peOoppilerat.

9. 'O yodv "Inoois odk édéyyet pev adrov ws mdvTa.

7a, €k vopou pi) TeTANpwKdTa, GANG Kal dyamG Kat [rod] Stalin, 2 airetJ.

3 wodtds Stihlin. aodAudsrepos Ms.

THE RICH MAN'S SALVATION was given through Moses, grace and truth through Jesus Christ,"* and gifts given through a faithful slave> are not equal to those bestowed by 4 true son.

At any rate, if the law of Moses was able to supply eternal life, it is in vain that the Saviour comes Himself to us and suffers on our account,' running His human course from birth to the cross 4; Moses! lw in vain, too, that he who has kept " from youth" all give lite the commandments of Moses' law kneels and asks immortality from another.

For not only has he fulfilled the law, but he began to do so right from his earliest years.

For what is there great or especially distinguished about an old age free from the brood of sins that are born of youthful lusts or boiling anger or passion for riches?

But if a man in the heyday and heat of youth displays a ripe spirit older than his years, he is a wonderful and illustrious champion and hoary in judgment.

Nevertheless the young man in question is positively convinced that while, as regards righteousness, nothing is lacking to him, life is lacking altogether.

So he asks it from Him who alone is able to give it.

As regards the law, too, he speaks with boldness, but to the Son of God he makes supplication.

He passes over " from faith to faith." * As he tosses perilously in the dangerous roadstead of the law he is brought to a safe anchorage with the Saviour.

9. Certainly Jesus does not convict him of not having fulfilled all the demands of the law.

No, He > The reference is to Moses in Hebrews ili, 4.

¢ See Galatians ii. 21. a Literally, the * sign," a term often used to denote the cross; cp.

CLEMENT OF ALEXANDRIA brepaondlerat ris év ols euabev evreBeias, dredrAR Sé elvai dnow ws mpos ry aiwvov Lwiv, ws od té\ea ~memAnpwKdta, Kal vopov pev epydrny, ipyov Sé€ Lwijs adnOuvii ada pev ody Kael} dpyov 5é Cwijs dAnOivis.

Kada pev odv Kaxeiva (ris 8 od dnow; % yap "'évrody ayia') dype nadaywyias twos peta foBov Kal mpomaideias én ri Tob "Inood vopobeciay tiv dxpav Kal ydpwv mpoxwpobvra, mArjpwya dé "'vopov Xpuiotds eis Stxaoovvyy ravi TH morevovr,' odxi Sé SovAous me Sn yyy ee VPA vt mrovav ws SodAos, GANA Kai viods Kal adeAdods Kal ovykAnpovdpous Tovs emredobvras 76 OeAnwa Tod

10. 'Ei OéAeus réAevos yevéoBar."" odk dpa mw TéAevos Fv: ovdey yap Tedciov TeAedTEpov.

Kal Oeiws ro "ed Odes" 76 adre€ovorov Tijs mpoodiadeyouevns arg poxiis _coAwoev. ent TO dvOpirrw yap hv 4 atpears cis eAevOdpw, emi Oe@

SiSwor Sé Bovdopevors Kal dmepeomovdaxdor Kal Seouévors, tv ovrws iB.ov abrav 4 owrnpia yevnrar. od yap dvaykdle 6 Oeds, Bia yap exOpdv Oe, dAAa Trois Lyrovor mopiler kal rots aiToto. mapéxet Kal Tots Kpovovow sty > pe s $ r dvotyer. ef Oédets odv, ef dvTws BéAes Kal pH éavrov é€anards, xricat

"ev cor Acime," 1d &v, TO eudv, 7d dyabdv, 76 75n d7rép vopov, Sep vopos od Sidwow, Smep vouos od > See Galatians iii. 24.

© Romans x. 4, and xiii. 10.

4-i,e, Moses; cp. Hebrews iii. 5-6.

¢ See St. Matthew xii. 50, and Romans viii. 14-17.

¢ St. Matthew xix. 21.

9 See St. Matthew vii. 7, and St. Luke xi. 9.

THE RICH MAN'S SALVATION loves him and warmly welcomes him for his ready obedience in what he has learnt.

Yet He calls him the rich imperfect as regards eternal life, on the ground that fiererors he has fulfilled deeds that are not perfect, and that still im. though he is a worker of the law, he is idle in respect Perfect of true life.

Now the works of the law are good— who will deny it? for "the commandment is holy,"

—but only to the extent of being a kind of training, accompanied by fear and preparatory instruction, leading on to the supreme law-giving and grace of Jesus.

On the other hand "Christ is the fulfilment of the law unto righteousness to every one that believes," ° and those who perfectly observe the Father's will He makes not slaves, in the manner of a slave,? but sons and brothers and joint-heirs.°

10. "If thou wilt become perfect."

So he was not yet perfect; for there are no degrees of perfection.

And the " if thou wilt" was a divine declara- 'The rich tion of the free-will of the soul that was talking 72? ,5** with Him.

For the choice lay with the man as a choose life free being, though the gift was with God as Lord.

And He gives to those who desire and are in deep earnest and beg, that in this way salvation may become their very own.

For God does not compel, since force is hateful to God, but He provides for those who seek, He supplies to those who ask, and He opens to those who knock.y If thou wilt, then, if thou really wilt and art not deceiving thyself, get possession of that which is wanting.

"One thing thou lackest,"* the one thing, that which is Mine, the good, that which is already above law, which law does not give, which law does not contain, which * St. Mark x. 21; St. Luke xviii. 22.

CLEMENT OF ALEXANDRIA xwpet, 6 rdv Cavrwv iidv dorw. duédret 6 mdvTa Ta TOO vououv mAnpwoas "ex vedtynTos" Kal Ta bmépoyka ppvakduevos 76 év robo mpoabeivat Tots

6Aots od SedUvynTat, Td TOG Gwripos eaiperov, va oP. AGBy Conv alwvov, jv mobet- | ddAa Svoxepdvas arprOev, axbecbeis 7H mapayyehuate tis Cwijs, bmp ts ixérevev. od yap aAnOads Cwny AOedev, ws éfackev, dAAa Sdéav mpoaipécews ayabis ovnv mepteBaAdeTO, Kal wept ToAAG pev olds Te Hv doxoAcioGar, To 5 Ev, 7d THS Lwijs Epyov, ddvvatos Kal drpobvpos Kat dobevns éexredciv: dmoidv te Kal m™pos my MdpOay elev 6 owrip doxodouperny

<mepi> mroAAa Kal mrepieAkopevny Kal Tapaccopevnv® Staxovuxds, rHv S€ ddeAdyv airuwpévyv, Se 70 brnpetetv atroArobea Tots Tooly adtod mapaKdOnrat pabnruchiy, dyovca axodjv:

"od rept ToAAG. tapdoon, Mapia S€ riv aya pepida é&eddéato, Kal ovk adatpeOncerat atrijs." obrws kal Todrov éxéAeve THs ToAuTpaypootvns adpéuevov évt mpoorernxévar Kal mpooxabeleobar, TH xdpuTe rob Cwv aidvov mpoorBevros.

11. Te totvuy Fv 1d mporpeypdpevov adrov eis duyny Kal novjoay dravropodjaat Tod Si8ackdAov, vis ixereias, tas éAmidos, tis Cwijs, tev mpomerovnnevww; ''mw@Anoov 7a UadpxovrTd cov." ri Se roGré eorw; ody 6 mpoxeipws Séxovrai twes, Thy trdpxovoay odciay droppibat mpoordoce: Kai dmoorhvar ta&v xpnudrwr, add 7a Sdypara Ta mept xpnudtwv Lopioa Tis puxiis, Thy mpos adra

1 <wepl> inserted by Segaar.

2 rapaccouéyny Ghisler. aparagcouévny MS. maparapaccouévny Barnard, THE RICH MAN'S SALVATION is peculiar to those who live.

Yet indeed he who has fulfilled every demand of the law "from youth" and has made extravagant boasts, is unable to add to the tale this one thing singled out by the Saviour, in order to obtain the eternal life which he longs for.

He went away displeased, being annoyed at the precept concerning the life for which he was making supplication.

For he did not truly wish for life, as he said, but aimed solely at a reputation for good intentions.

He could be busy about many things, but the one thing, the work that brings life, But he he was neither able nor eager nor strong enough to {ouldnot accomplish.

And just as the Saviour said to Martha one thing when she was busy about many things, distracted needful and troubled by serving, and chiding her sister because she had left the household work and was seated at His feet spending her time in learning:

"Thou art troubled about many things, but Mary hath chosen the good part, and it shall not be taken away from her," "—so also He bade this man cease from his manifold activities and cling to and sit beside one thing, the grace of Him who adds eternal life.

11. What then was it that impelled him to flight, The mean. and made him desert his teacher, his supplication, ™&0f the _ his hope, his life, his previous labours?

"Sell what 'Sell what belongs to thee."® And what is this?

It is not pelongsto what some hastily take it to be, a command to fling away the substance that belongs to him and to part with his riches, but to banish from the soul its opinions about riches, its attachment to them, its

@ See St. Luke x. 38-42.

® St. Matthew xix. 21; St. Mark x. 21.

CLEMENT OF ALEXANDRIA ' se > , .

. ovpndBeav, tiv trepayav énOupiav, Ty mepi avra mroiay Kal vdoov, Tas pepipvas, Tas axavOas 70d Biov, al 76 ondpya Tis Cwijs ovpmviyovow. otre yap péya Kat LnAwrov To Tyvdd\Aws azropeiv

Xpnpdrwv pr obk emi Adyw lwijs (otrw pév y' av Hoav of pndev Exovres pnday7, dda Epnpor Kal peratra. trav ed' jpyepav, ot Kata Tas ddovs éppypévor mrwyol, ''dyvoodvres"

8€ Oeov Kat '"duccvoodyqy Oeod,"" Kar' adrd povoy 76 axpws dmopeiv Kat dunxavetv Biov kal r&v éAaxiorwr onavilew paxapwiraro.

Kai Beopirdoraror Kal povor Lwin Eexovres aldvov) ovre Kawdov 7d ameinac0a mAoGrov Kai xapicacba. mrwxois 7 matpiow, 6 moAXot mpd Tis Tob Gwripos Kabddou

. menounkacw, of pev Tis eis Adyous cxoAjs Kal vexpas aopias évexev, of Sé dyuns Kevijs Kai xevodoéias, "Avagaydpar Kal Anpoxpiror Kat Kpdrnres.

12. Ti odv ds Kawdv Kal iS.ov Oeod mapayyéAret kal pdvov Cworo.oby, 6 rods mporépous odk Eawoev; ef 8€ e€aiperov Tey "Kaw Kriots," 6 vids Tot Dod, pnvier kat Siddoxer, ob 76 patwdpevov, Sep GAdAot

~~ Theallusion is'to the parable of the Sower.

Mark iv. 19 and parallel passages.

© Anaxagoras of Clazomenae, 500-428 B.c., gave up his roperty in order to have more leisure for philosophy.

Benocritus of Abdera (about 460-361 B.c.) is said to have spent a large fortune on travels undertaken in search of knowledge.

Crates, the Cynic philosopher (about 320 s.c.) gave his wealth to his native city Thebes.

4 When Clement Speaks of the ''new creation" (the hrase comes from Galatians vi. 15 and 2 Corinthians v. 17), he is thinking in the first place of the great transformation

THE RICH MAN'S SALVATION excessive desire, its morbid excitement over them, its anxious cares, the thorns of our earthly existence which choke the seed of the true life For it is no great or enviable thing to be simply without riches, apart from the purpose of obtaining life. Why, if this were so, those men who have nothing at all, but are destitute and beg for their daily bread, who lie along the roads in abject poverty, would, though

"ignorant" of God and "God's righteousness,» he most blessed and beloved of God and the only possessors of eternal life, by the sole fact of their being utterly without ways and means of livelihood and in want of the smallest necessities.

Nor again is it a new thing to renounce wealth and give it freely to the poor, or to one's fatherland, which many have done before the Saviour's coming, some to obtain leisure for letters and for dead wisdom, others for empty fame and vainglory—such men as Anaxagoras, Democritus and Crates.'

12, What then is it that He enjoins as new and the peculiar to God and alone life-giving, which did not command, save men of former days?

If the "new creation,"4 atzip the the Son of God, reveals and teaches something fossions" unique, then His command does not refer to the which has resulted from the presence and work of Jesus

Christ on earth: the fear of death has givenplace to an assurance of union with God and immortality. life thus opened out to man is eloquently described in the Exhoriation to the Greeks, 88-69 F {see pp. 243-7 of this volume).

Bat Clement can aiso apply the term 'new creation" to Christ Himself, the result of Christ's work being gathered up, as it were, into the on of its author, is is what he seems to do here, Vet the main thought is still that the old world has been so entirely left behind that Christ's teaching must in every detail go far beyond anything taught or practised before,

CLEMENT OF ALEXANDRIA Temoujkact, Tapeyyud, GAd' Erepdv tu Sid TovTOU onpatvopevov peilov kat Gevdrepov kal TeAedirEpov,

TO THY poyjy adriv Kai ri Sidbeow yupydoar tdv tnévrwv mabav Kal mpoppila ta aAddTpLa Tis yrdpns extepeiv Kai éxBarciv. todro yap iiov bev Tob morob 76 paOnua, dévov 5é rob owripos

70 Sidaypa. oi ydp ro mpdrepor, KaTadpovycavres 02 P. TOv exrds, TA pev KTHpaTa | ddiKay Kat mapamwAecay, Ta 5é 1dOn THV Puy dv olpar Ste Kal mpoceréTewav: év drepopia yap éyevovro Kal ddaloveia kal Kevodokia Kat mepuppovijcet Tta&v dAdwv avOpwTwv, ws avrol tt drép avOpwrov éepyacdpevor. mas av obdv 6 owrip Taprive Tots cis det Biwoopevows Ta BAdibovra Kat Avpavodpeva mpds Thy Cwxv, fv enayyéAdera; Kal yap ad Kdxeive éort S¥varai tis dnogpopricdpevos Thy KTiow ovdev Hrrov ert

Thy émBupiay Kat riv dpeé TOV xpnudTwr exe evrernxviay Kal ovladcay Kal Ti pev xphow amoBeBAnkxévar, dmopav Sé dpa Kal mobdv dep éomdbnoe SimAj AvTetoOa, Kal rH THs banpecias drrovoig kal Ti Ths peravoias ovvouaia.

\ dvégurcrov yap Kat dpryavov dedpevor Ta&v mpos 76 Broredew : dvayxaiwy pn od KatakAdoOar Tv yrwpnv Kal doxoNay dyew dnd Ta&v KpeTTovwr, dmwoobv Kal

OOevobv Tabra metpwpevov exmopilew.

13. Kai réow xpnoydrepov 70 évavriov, ixava.

KexTnevov adrov Te rept THY KTHOW pn KaKoTTAaBety kai ols KabijKxev émixoupeiv; tis yap av Kowwvia kataXeimouro mapa avOpwrrois, ef wndels Exor wydev;

« Strictly, service rendered by rowers on a ship, in relation to the work of sailors and pilot; hence, services rendered by wealth, etc., for the support and comfort of life.

THE RICH MAN'S SALVATION visible act, the very thing that others have done, but to something else greater, more divine and more perfect, which is signified through this; namely, to strip the soul itself and the will of their lurking passions and utterly to root out and cast away all alien thoughts from the mind.

For this is a lesson peculiar to the believer and a doctrine worthy of the Saviour.

The men of former days, indeed, in their contempt for outward things, parted with and sacrificed their possessions, but as for the passions of the 'soul, I think they even intensified them.

For they became supercilious, boastful, conceited and disdainful of the rest of mankind, as if they themselves had wrought something superhuman.

How then could the Saviour have recommended to those who were to live for ever things that would be harmful and injurious for the life He promises?

And there is this other point.

It is possible for a man, after having unburdened himself of his property, to be none the less continually absorbed and occupied in the desire and longing for it.

He has given up the use of wealth, but now being in difficulties and at the same time yearning after what he threw away, he endures a double annoyance, the absence of means of support* and the presence of regret.

For when a man lacks the necessities of life he cannot possibly fail to be broken in spirit and to neglect the higher things, as he strives to procure these necessities by any means and from any source.

13. And how much more useful is the opposite Those only condition, when by possessing a sufficiency a man is woeey ten himself in no distress about money-making and also obey other helps those he ought?

For what sharing would beofthe Lora left among men, if nobody had anything?

CLEMENT OF ALEXANDRIA tas 8 dv tobro 76 Séypya ToAois aAAots Kal KaAois rod Kupiou Sdéypacw odyi davepds evavTiovpevov edpioxotro Kal paxdpevov; "'moijoate éavtois gidous ex Tob papwva ris ddixias, iv' Grav éxAiry, defwvrar duds eis Tas alwvious oxnvds."

"'Krjoaoe Anoavpods ev ovpav@, Sov pyre ons pyre Bpaors ddavifer pyre KA€rrat Svopvooovar." mas dv ts mewadvta tpépor kal Supivra motif Kai yupvev oxerrdlor Kal doreyov ovvdyot, & Tots pr) moujoacw azreret mip Kai oxdtos 76 eEurepov, Et mdvtwv adros exactos pOdvor rovTrwy sotepdv;

GANG piv adds Te emevodrar Zaxyatw kat Aevet* kal MarOaiw tots mAovoios Kai reAwvats, Kal TA pev xpnpata adrovs od Kedever peOcivar, THv Se

Sixatay xpfow? emBeis Kal tiv ddikov apeAdy katayyéMeu_onpepov owrnpia TH olka'ToUry.", otrw Thy xpelav adrav emawe?, WoT Kal pera THS mpoobykns ravrns Thy Kowwviay émrdoce, moTilew tov Supdvra, dprov Siddvar TH Tewdvre, brrod€execba. Tov doreyov, dudrevvivar Tov yupvov. ei Se Tas xpeias ody oldv re exmAnpoby ravras pw dm

Xpnudrwv, Tar S¢ xpnudrwr adioracbar KeAevet, Ti av erepov ein mov@v 6 KUpios <)> Ta adra SiSdvar Te kal 17 Siddvar Tapaivadv, Tpepew Kal pw) Teper, broddyecBar Kai dmokAclew, Kowwveiy Kal pa) kowwveiv, Sep amrdvrwy ddoywrarov ; 1 kal Aevel J. A. Robinson. xedever Ms, 2 xpiow Olshausen. xplow ms.

* <f> inserted by Ghisler.

> St. Matthew vi. 20.

© See St. Matthew xxv, 41-43.

¢ See St. Luke xix. 5.

THE RICH MAN'S SALVATION could this doctrine be found other than plainly contradictory to and at war with many other noble doctrines of the Lord?

' Make to yourselves friends from the mammon of unrighteousness, that when it shall fail they may receive you into the eternal habitations."* Acquire treasures in heaven, where "J neither moth nor rust doth consume, nor thieves

', break through."® How could we feed the hungry and give drink to the thirsty, cover the naked and | entertain the homeless, with regard to which deeds

© He threatens fire and the outer darkness to those * who have not done them,' if each of us were himself already in want of all these things?

But further, the Lord Himself is a guest with Zacchaeus¢ and Levi and Matthew,' wealthy men and tax-gatherers, and He does not bid them give up their riches.

On the contrary, having enjoined the just and set aside the unjust employment of them, He proclaims, " Today is salvation come to this house,"

It is on this condition that He praises their use, and with this stipulation,-that He commands them to be shared, to give drink to the thirsty and bread to the hungry, to receive the homeless, to clothe the naked,

And if it is not possible to satisfy these needs except with riches, and He were bidding us stand aloof from riches, what else would the Lord be doing thau exhorting us to give and also not to give the same things, to feed and not to feed, to receive and to shut out, to share and not to share?

But this would be the height of unreason. aa * See St. Mark ii, 15 and paraliel s.

Th i * Levi" is obtained by a slightchange in the Ms, * Geman regards Levi and Matthew as two different persons, CLEMENT OF ALEXANDRIA 14, Ovx dpa drroppirréov 74, kal Tods méAas WheAodvra xpyara: KTipata ydp éore kerqTa 6vra,

943 P. Kal xpjpara xpnouy.a ovra Kal els | ypjow avOpwmrwv i106 Tod Oeot mapeoxevacpeva, & 87 TapdKertar Kal droBePAnrar xabdmep An 71s Kal dpyava mpds xphow ayabi rots ciSdcr.

7d dpyavov, éav xph TexviK@s, TexviKov eoTw: eav boTephs THs TExvns, drodaver Tis offs dpovoias,' dv dvairiov. towotrov kal 6 mAobros dpyavdy dort.

Svvacar xpHobar Sixaiws atr@mpds Sixacoovvyv Kabumnperetadixws tis adt@ xpHrarmdAw danpérns ddiKias edpioxerat: mépuKe yap Sanperedv, AX? ovk dpxew. ov xpi) Toivur To e€ eavTod juz) exov pyre 76 ayabdv pare TO Kakdv, avaitiov dv, airtacBar, adAd 76

Suvdpevov Kat Kadds tovrous xphobar Kal Kaxds, ag? dv dv éAnrat, Kar' abro <todTo alriov dv>*, totro 8 gori vois dvOpumov, Kat Kpitiprov éhevOepov éxwv év éaut@ Kal 76 adretovotov Tis peraxetpicews THv So0evrwv: Hore p7) TA KTHpATA TIS adanlérw paddrov 7 7a mdOn Ths puyxis, Ta [1 ovyxwpoivra Ty dpeivw xphow trav trapxdvrwv, tva KaAds Kal dyads yevopevos Kal Tovrors Tots

Krjpact xphoba. Suvnp Kakds.

76 ody drordgaofa maar rots brdpxovar Kal mwAfoa mdvra Ta bmdpxovra tobrov tov tpdmov exdexréov ws éni tev poxixdv rabdv Srerpyevov.

15. "Eye yobv kdxetvo djoayp' dv émedi Ta wev 1 duovolas Segaar. dmovolas ms.

2 <rodro atriov by> inserted by Stihlin.

* An attempt is here made to reproduce Clement's play upon the words Xpheara ... xphowa..

THE RICH MAN'S SALVATION 14, We must not then fling away the riches that Riches are are of benefit to our neighbours as well as ourselves. thie ead

For they are called possessions because they are of others things possessed, and wealth ¢ because they are to be welcomed and because they have been prepared by God for the welfare of men.

Indeed, they lie at hand and are put at our disposal as a sort of material and as instruments to be well used by those who know.

An instrument, if you use it with artistic skill, is a thing of art; but if you are lacking in skill, it reaps the benefit of your unmusica] nature, though not itself responsible.

Wealth too is an instrument of the same kind.

You can use it rightly; it ministers to righteousness.

But if one use it wrongly, it is found to be a minister of wrong.

For its nature is to minister, not to rule.

We must not therefore put the responsibility on that which, having in itself neither good nor evil, is not responsible, but on that which has the power of using things either well or badly, as a result of choice; for this is responsible just for that reason.

And this is the mind of man, which has in itself both free judgment and full liberty to deal with what is given to it.

So let a man do away, not with his possessions, but rather with the passions of his soul, which do not consent to the better use of what he has; in order that, by becoming noble and good, he may be able to use these possessions also in a noble manner.

" Saying good-bye to all we have,'? and "selling all we have,"

¢ must therefore be understood in this way, as spoken with reference to the soul's passions.

15. I for my part would put the matter thus.

> See St. Luke xiv. 33, © See St. Matthew xix. 21.

CLEMENT OF ALEXANDRIA évrds cote Tis puxiis, 7a 5€ extds, Kav pev 7 Yuxy Xpyrar Kadds, Kadd Kal tadra Soxei, edv dé movnp&s, tmovnpd,

Kedevwv dmaddotpiody ta indpxovra métepov Tabra mapaitetrar dv dvaipeOévrwv ert ra 7dOn péver, 7) exeiva pddAdov dv dvatpeBévre kal 7a KTHaTa xXpyjoywa yiverar; 6 rolvey amoBadwv tiv KoopiKny meptovoiay ere

Svvarac mAoureiv ta&v mabdv, Kal THs BAns pi) mapovons'

1 yap Tor Siddeots TO abris evepyet kat tov Aoyropdv ayxer Kat mele. Kal dAreypatver tais ovvrpddois émBvpias: ovdév ody mpotpyou yeyovey ait@ mrwyevew xpnudtwv mAovtobvre TOV na0av. od yap Ta amdPAnra améBadev, dda Ta adidgopa, kal tv pev danperindv éavrov treptéxopev, e€€xavoe

8€ tiv vAnv Tis Kalas THY éudutov rh tOv éxtds amopia. dmoraxréov ody tots tmdpxovor trois BAaBepois, odyi tots éav éniornrat tus Thy dpOnv Xejow Kal cvvudpedciv

Svvapevors: where? S€ Ta peta Ppovycews Kal owdpootvns Kal edceBeias oixovopotpeva. drworéa Sé ra emlyuia, Ta S€ extds od BAdmrTeL.

Odrws obv 6 KUpios Kal riv TéV exTds xpeiav m4 P. elodyer, KeAedwv dmrobécbat | od Ta Biwrixd, GAAd Ta Tovros KaK@s xpwpeva: tadra dé qv Ta THs puxiis dppworrpara kai 7d0n.

16. 6 rovrwv mAodTos Tapwv pev amact Oavarnddpos, arroAdpevos Se owrnpios: od Set! Kabapevovoay, rovréort mrwxevovoay Kal yupriy tiv ux Tapacxdpevov 1 $e¢ Ghisler.

2 A Stoic term denoting things that are in themselves neither good nor evil.

Clement's reasoning in this passage is strongly influenced by Stoicism.

THE RICH MAN'S SALVATION Since possessions of one kind are within the soul, outward and those of another kind outside it, and these latter {ings are appear to be good if the soul uses them well, but bad if they are badly used, which of the two is it that He, who orders us to get rid of what we have, asks us to renounce?

Is it those after whose removal the passions still remain, or rather those after whose removal even outward possessions become useful?

He who has cast away his worldly abundance can still be rich in passions even though his substance is gone.

For his disposition continues its own activity, choking and stifling the power of reasoning and inflaming him with its inbred desires.

It has proved no great gain then for him to be poor in possessions when he is rich in passions, For he has cast away not the worthless things but the indifferent,¢ and while depriving himself of what is serviceable he has set on fire the innate material of evil by the lack of outward things.

A man must say good-bye, then, to the injurious things he has, not to those that can actually contrihute to his advantage if he knows the right use of them; and advantage comes from those that are managed with wisdom, moderation and piety.

We must reject what is hurtful; but outward things are not injurious, In this way then the Lord admits the use of outPoverty of ward things, bidding us put away, not the means of Resor? 's living, but the things that use these badly; and these are, as we have seen, the infirmities and passions of the soul, 16, Wealth of these brings death whenever it is present, but salvation when it is destroyed.

Of this wealth a man must render his soul pure, that is, poor and bare, and then only must he listen CLEMENT OF ALEXANDRIA otrws 75n Tod owripos dxobcar A€yovros:

"' Seipo dxodovber por."

680s yap avrds 75 TH Kabapd Thy Kapdiav yiverat, eis 5¢ dxdBaprov yuynv Oeod xdpis 0d mapadverar: dxdBapros S€ 7 mAovtotca tav emOvpidv Kal @divovea moAdois gpwor Kai koopixois.

6 pev yap éxwv KTHwaTa Kal xpuodv kal dpyupov kat oixias ds Oeod Swpeds, [kal]! 7@ re S8dvre Oe@ Aevrovpydv an' avrdv eis dvOpurwv owrnpiav, Kal eis 67 Tabra KéxrnTat dd Tovs adeApods waMov 7 éavrdv, Kal Kpeirrwv brdpywv

Tis KrHjcews adrav, pi) SodAos < wv >? dv KéxryTat, pnd€e ev rH puxf tabra wepipepwr, wnd€é ev Tovrows opilwy Kat mreprypddwy tiv éavtTob Cwiv, ddAd te kal KaAdv épyov Kat Oeiov dei Siarovav, Kav dzoorepnOjvar

Sé€n more TovTwvr, dvvdpevos ew TH youn Kat rhv draddayny adradv eveyxeiv e& toov kabdrep Kat Thy Trepiovolay, odds eoTW 6 paKapLCopevos to Tob Kupiov Kal mrwxos TH mVvevdpate kaAovpevos, kAnpovdpos Eroinos ovpavod Bacidelas, od mAovowos Choa py Suvdpevos: 17. 6 8€ ev TH puxf tov mAoGrov dépwv, Kal dvri Beod mvevpatos ev Th kapdiq xpucov depuvC dypdv, kal Thy KTijow dperpov det moudv, kat éxdorote 76 mrAetov BAetwv, kdtw vevevxds Kal trois tod Kéopou Onpdrpos memreSnuevos, yh dv Kai eis yhv dmeAcvodpevos, md0ev Svvarar Baoireias ovpavdv emOupyijoa Kai

Gpovricar, avOpwros od Kapdiav dAAG aypov 7 péradrov dopdv, ev tovrois evpeOnodpevos eém1 [xat] Schwartz.

2 <@y> inserted by Mayor.

—_ — THE RICH MAN'S SALVATION to the Saviour when He says, "Come, follow Me." ¢ For He Himself now becomes a way to the pure in heart; but into an impure soul God's grace does not steal.

An impure soul is that which is rich in lusts and in travail with many worldly affections.

For he who holds possessions and gold and silver weaith and houses as gifts of God, and from them ministers Tehtly used to the salvation of men for God the giver, and knows man blessed that he possesses them for his brothers' sakes rather than his own, and lives superior to the possession of them; who is not the slave of his possessions, and does not carry them about in his soul, nor limit and circumscribe his own life in them, but is ever striving to do some noble and divine deed; and who, if he is fated ever to be deprived of them, is able to bear their loss with a cheerful mind exactly as he bore their abundance—this is the man who is blessed by the Lord and called poor in spirit,' a ready inheritor of the kingdom of heaven, not a rich man who cannot obtain life.

17. But he who carries his wealth in his wealth in soul, and in place of God's spirit carries in his heart thesoul | gold or an estate, who is always extending his posfrom heaven session without limit, and is continually on the lookout for more, whose eyes are turned downwards and who is fettered by the snares of the world, who is earth and destined to return to earth?—how can he desire and meditate on the kingdom of heaven?

A man that bears about not a heart, but an estate or a mine, will he not perforce be found among these things on which he fixed his choice?

> See St. John xiv. 6; St. Matthew v. 8.

4 See Genesis iii. 19.

CLEMENT OF ALEXANDRIA dvayxes!

[év]? ols ethero; " dmov yap 6 vois rob avOpwrov, exe? Kai 6 Onoaupds adrod."

Onoavpods 5é ye 6 KUpios olde Sirrods, Tov pev et teen A cet ayy , = dyabdv, "6" yap '"'dyabes dvOpwaos éx Tob > A cou , y eer ye dyabo0b Onoavpod rijs kapSias mpodeper 76 dyalov, tov 8€ movnpdv, "6" yap " Kakds ex Tod Kakod

Onoavpod mpopeper 76 Kakdv, Ott ek TEeprocevpatos Ths Kapdias 76 oda. Aade7."" womep odv Onoavpds ovy els map' abt@ Ka0d Kal rap' Hyiv, 6 To aipvidiov

/ L805 ev etovaer Si8ous, GAYA Kal der? péya Képdos ev edprae didovs, add Kal devrepos, 6 axepdjs Kal dlndos Kal SvoKryTos Kal émlipuos, otrws Kal mAodTos 6 pev Tis dyabdv, 6 5é Kakdv, el ye Tov mAobrov Kal Tov Onoavpov odK danprnucvous topev ddAjAwy TH pdoer.

Kal 6 wév Tis TAOTOS krntos dv etn Kal mepiBAntos, 6 dé dxrntos Kal 945 P. droBAnTos: tov adrév | Se tpdmov Kai mrwyeia paKapior? ev 7} mvEevpariKyn.

510 Kai mpocdOnkev 6 MarOatos: " wardpiot of mrwyoi-" mas; "TH mvedpati." Kat mdédw " pwaxdptor of rewavres Kal Supdvres tiv Sixacocdyny Tod Geos: odxobv GOAL of evavtion TTwyxol, Deod pev dporpor, dpoupdrepot

8€ rijs dvOpwrivns Krjcews, ayevoror Sé Sixaioovvns Joo.

18. "Qore rods mAovoiovs pabnparin@s dxov1 émdvaryxes Stihlin. éx' dvd-yxas ms.

« See St. Matthew vi. 21; St. Luke xii. 34.

Clement quotes this saying elsewhere in the same form (vii. Stromateis 77. 6).

In this and the following quotation, the qualifying words ''in spirit" and'* after righteousness " are omitted from St. Luke's account.

THE RICH MAN'S SALVATION "For where the mind of a man is, there is his treasure also." ¢ Now as for treasures, the Lord knows them to be christ of two kinds, one good, for "the good man out of {Peksof the good treasure of the heart brings forth that of treasure which is good"; and the other bad, for "the evil man out of his evil treasure brings forth that which is evil, because out of the abundance of the heart the mouth speaks." ® As therefore treasure is, with Him as with us, not single only, there being that kind which brings great and immediate gain in the finding, but a second kind also that is without gain, unenviable, undesirable and harmful, so also there is one wealth of good things, another of evil ; since Two kinds we know that wealth and treasure are not by nature (1yem0n separate from each other.

And the one kind of also wealth would be desirable and worth getting; the other undesirable and worthless.

In the same manner also poverty is blessed, that is, the spiritual kind.

Therefore Matthew added to "Blessed are the poor"; how? "in spirit."¢ And again, "Blessed are they that hunger and thirst after God's righteousness."4 Those then who are poor in the opposite sense* are miserable, being destitute of God, more destitute still of human possessions, and unacquainted with God's righteousness.

18. So with regard to the rich, who shall hardly robably represents the meaning of the original sayings.

The word «poor " was applied nan ethical senseamongthe Jews to those humble souls who waited in patient trust for the coming of the Kingdom.

* i.e, those who possess no money, and do not hunger after righteousness. x CLEMENT OF ALEXANDRIA D .

, oa oréov, Tovs SvckdAws eicedevoopevous eis THY BactAclav, pr) oxards unde dypoixws nd capkivws: od yap obrws AéAexTat. odd€ emt Trois ends 4 owrnpia, we? otre ef 7oAAa oe ef ddiya Tabra 7} piKpa. 7peydra a» «x ay Pay yh

H v8oka 7 Soka 7H evdonipa 7 dddKya, GAN ert Th Tis puxis dperq, miore: Kat eAmide Kal dydry kal pradeAgia. kal yoioet kal mpadryte Kat drudia lL ddnbei 'Sv dOn e , iy kat ddAnBeia, dv EbAov 4} cwrnpia. od8€ yap dua kdMos owpatos Cyoerai tts 7} Todvavriov dmoNetrauON' 6 pev TH So0evTe cdpare dyvds Kal Kar. Oeov xpdpevos Cyaerar, 6 Sé Pbcipwr tov vadv Oeod PPapyoera.

Sdvarar S5é ts Kal aicxpos doedyaivew Kal xara KdAdos awdpoveiv: ovdé icxds kal péyefos odpatos Cwororet, ovde Tav pedav res ye ayye ey . nN ovdevia dzroddvet, GAN' 7 Tovrots ux xpwpery THY airiay ed' éxdrepa mapéxerar. sirddepe yoov, dyat, traiduevos 7d Tmpdownov, Strep Stvarat Kal loxupds tis dv Kal edextOv draxodca. Kal médw doGeriKds

Tis dv dxpacia yrwipns tmapaPfivar. ovrws Kal dmopds tis dv Kal GBos edpefetn Trot' av peOUwv tais éembupias, Kal xpypace mAovovos vidwv Kat mrwxevwv HSovav, weTevapevos, auverds, Kabapos,

Kexodacpevos.- ei Toivuv eati rd Cnoduevov pdAora kal mpadrov 7 pox, kal rept tadrnv dper) pev gvopevn ole, kaxia S¢ Oavarot, d4jAov Ga oapds

Gre abrn Kat mrwxevovoa dv dy tis bd TrAovrou + SrafPeipyrar ? odteras, kal mrAovtovca TovTwy dv 1 xdovrov Combefis. rovrou Ms.

2 Sapdelpyra Segaar. diapdelper Ms.

THE RICH MAN'S SALVATION enter into the kingdom, we must understand the word spiritual in the spirit of disciples, and not clumsily, rudely, or ™*2nings, literally;% for it is not spoken thus.

Salvation does and "poor " not depend upon outward things, whether they are many or few, small or great, splendid or lowly, glorious or mean, but upon the soul's virtue, upon faith, hope, love, brotherliness, knowledge, gentleness, humility and truth, of which salvation is the prize.

For a man will not obtain life on account of bodily beauty, nor perish for want of it; but he who uses holily and according to God's will the body that was given him shall obtain life, and he who destroys the temple of God shall be destroyed."

It is possible for a man, though ugly, to be licentious, and in beauty to be chaste.

Strength and greatness of body do not give life, nor does insignificance of the limbs destroy, but the soul by its use of these provides the cause that leads to either result.

Accordingly the scripture says, "When thou art struck, offer thy face," ° which a man can obey even though he is strong and in good health; whereas one who is weakly can transgress through an uncontrolled temper.

Thus a man without means of livelihood might perchance be found drunk with lusts, and one rich in possessions sober and poor as regards pleasures,

: believing, prudent, pure, disciplined.

If then it is first and foremost the soul which is destined to live, and virtue growing in the soul saves it while evil kills, it is at once abundantly clear that the soul is being'saved when it is poor in those things by wealth of which a man is destroyed, and that it is being killed when it is rich in those things a wealth —

> See 1 Corinthians iii, 17.

¢ See St. Matthew v. 39; St. Luke vi. 29.

CLEMENT OF ALEXANDRIA exurpiBer zdobros Oovarobras* Kal pnnér Cyrdper ddMaxod tiv airiay rod rédovs wAny ev tH TAs yuxfs xaraordce Kal Siabdce. apds re traxony

Geob nai xabapéryra apés re mapéBacw évrodAdy kal xaxias ovddoyjy.

19. "O pév dpa adnfiis cai adds <dovards >? earw 6 ray dperisy mAovouos Kal adon téyn xphobas doiws Kal mords Suvduevos, 6 88 vdPos mAodovos

6 xara odpxa rAouréy Kal tiv Comp els <ryv> dew KThjow peternvoxws Thy mapepyopévny Kal Pbeupopévny kal Gore Gov ywopevqy Kal dv 7G reer

, A ; peel ea nena) 948 P, pendevds pSapeG.

| addw ad xara rov adrov TpoTov kal yrijows mrwxds Kal vofos dos wr@xos Kal pevddvupos, 6 wey Kara srveiua Trwxds, TO Wrov,

6 5€ Kara xdécpov, 7d dAddtpiov.

= en} p orca wars kéopov <od>4 rrwy® Kol mAovoiw Kata Ta TAH S xara mvedua [od] ® arwyds Kal xara Gedv mAotoios " dardarntt," <pnot>, "rav inapydvrey ev TH Yuyh gov xrnpdrwy dMorpiov, va xabapés tH Kapdia yevopevos tins tov Bedv, Sep Kai 8x" érépas davis early cicedABeivy cis tiv Bacirelay tdv odpavar. kal mas adrav droaris; mwAjoas. ri odv; ! Gavarotrac Dindorf. avotrar ms, 2 <whoterds> inserted by Wendland, 3 <rhv> inserted by Ghisler.

4 <ob> inserted by Jiilicher.

* [os] Segaar, Stahiin retains this, 8 <gnot inserted by Ghisler, 2 Clement's involved antitheses are often difficult to follow, and this passage has given much trouble to commentators, I take his meaning to bethis: there is a truly rich man and a truly poor man in the spiritual sense, independently of outward possessions, On the other hand there is a spurious

THE RICH MAN'S SALVATION of which brings ruin.

So let us no longer seek for the cause of our end anywhere else except in the character and disposition of the soul with regard to its obedience to God and its purity, to its transgression of commandments and accumulation of evil.

19. The man who is truly and nobly rich, then, is How the he who is rich in virtues and able to use every fortune Tchmen in a holy and faithful manner; but the spurious rich his posman is he who is rich according to the flesh, and has ""*°™* changed his life into outward possessions which are passing away and perishing, belonging now to one, now to another, and in the end to no one at all.

Again, in the same way there is a genuine poor man and also a spurious and falsely-named poor man, the one poor in spirit, the inner personal poverty, and the other poor in worldly goods, the outward alien poverty.

Now to him who is not poor in worldly goods and is rich in passions the man who is poor in spirit and is rich towards God says,* " Detach yourself from the alien possessions that dwell in your soul, in order that you may become pure in heart and may see God,? which in other words means to enter into the kingdom of heaven.

And how are you to detach yourself from them?

What rich (i.6, a moneyed man), and a spurious poor man (i.6. a beggar).

The appeal that follows is addressed by the one who has the right sort ofPoverty and the right sort of riches to him who has neither of these, i.e. a rich man who lives for his riches.

These riches which occupy his soul must be exchanged, not for money, but for the true spiritual wealth.

That the "alienPossessions " dwelling in the soul are outward wealth and not mere covetous desires is shown by iv. Strom. 29. 1, where Clement points out that these latter could hardly be '' given to the poor."

CLEMENT OF ALEXANDRIA Xpjpara dyri krnudrwv AdBns; dvriSocw mAovTov pos TAobrov Tounadevos, eLapyupicas Thy Pavepav ovoiav; odapds: GAAG avti Trav mpdTEpov evuTTapxovrwr 7H puxf, Iv c@oar robeis, dvrevcaydpevos

€repov trAobrov Deorrovv Kal wis xopyyov aiwviov, .

Tas Kara THY évroAjy TOO eos Siabecers, vO' Sv oor meptéorat pioOes Kal ryun, Sunvexns owrnpia Kai aidvios apBapcia. odtws Kadds mwAeis ra, drdpxovra, Ta TOAAG Kal trepicad Kal droKAelovrd cot tovs odpavods,avrixataMAacadpevos ada Ta coat

Suvdpeva. exeiva exérwoav of odpxwor mrwxol kal todrwv Sedpevot, od S€ Tov mvevpatixov tAodTov dvriaBav exors dv 48n Onoaupdr ev odpavois."

20. Taira yu) cuveis Kata tpdmov 6 mrodvxpr}patos Kal évwvopos avOpwros, pndé Srws 6 adros kal mrwyos S¥vatat elvar Kal mAovoos Kal éxew Te xpjpara Kal ur exew Kal xpjobar TH Kdopw Kat

HD xpHoOa, arAAGe orvyvds Kal Karndis, Aura thy taéw tis Cots, As emBupetv pdvov, adr' odyt kal rvxeiv AddvaTo, 76 SUcKoAov Toujoas advvarov adros éaur@.

SvoKxodov yap Fv yn mepidyeoBar pnd Karactpdrrecbar tiv Yuxnv ind Ta Tmpocovrwv aBpav rH mpodyjdAw mAovrw Kal dvOnpdv yonrevpdtwv, ovk ddvvarov S€ 76 Kal év TovTw XoBeoBas owrnpias, el Tis €avtdv a0 Tob aicOnTod mAotrov él tov vontov Kal DeodiSaxrov petaydyor ras aes plan as kal udBor rots ddvaddpors ? xpicar KaAds Kat iBiws kal ws av eis Cwnv aidvov épujoa*®.

Kat of pabnral S¢ ro mpdtov péev Kal abrot wepideets Kal 1 ddiapdpas Ghisler. diagdspws 18.

2 dpujoar Wilamowitz. dpyaca: ms.

THE RICH MAN'S SALVATION then? Are you to take riches for possessions, to make an exchange of one wealth for another by turning real estate intomoney?

But in place of that which formerly dwelt in the soul you long to save, bring in another kind of wealth that makes you divine and provides eternal life, namely, resolves that are fixed in accord with God's commandment; and in return for these you shall have abundant reward and honour, perpetual salvation and eternal incorruption.

In this way you make a good sale of what you have, of the many things that are superfluous and that shut heaven against you, while you receive in exchange for them the things that have power to save.

As for the first, let the fleshly poor who need them have them; but you, having received in their stead the spiritual wealth, will now have treasure in heaven." ¢ 20. The very rich and law-abiding man, not underThe rich standing these things aright, nor how the same man map mis. can be both poor and wealthy, can have riches Christ's and not have them, can use the world and not use it, °™™*™ went away gloomy and downcast.

He abandoned the rank of that life which he could desire indeed, but could not attain to; since what was hard he himself had made impossible.

For it was hard to prevent the soul being led away and dazzled by the luxuries and splendid allurements that are associated with visible wealth, yet it was not impossible even amid this to lay hold of salvation, if one would but transfer himself from the sensible wealth to that which belongs to the mind and is taught by God, and would learn to make good and proper use of things indifferént and how to set out for eternal life.

Even the disciples themselves are at first filled with fear CLEMENT OF ALEXANDRIA karamAijyes yeyovaow. dxovoartes Ti Symote; dpa ye Gre xpjpwara Kat adrot exéxrqvTO Todd; "aAAG. kal atta tadra 7a Sixridia Kat dyKiotpa Kal Ta darnpetixa oxadidia a¢fjKcav méAa, dep Fv avrois

~ pova. ti odv poBnBevres A€fyovar: " Tis SUvarat owbfvar;""

KaAds jKovoay kal ds pabyrai tod mapaBortxds Kai doadds* dexOdvros ind Tob kuplov Kat jo8ovro Tob BdBous Ta&v Adywv. evexa orp, wev ody XpnudTwr aKxrnuolodvns evéAmdes Foav mpos owrnpiav: eed) Sé€ ouvpdecay éavrois pinw Ta 740 Tédeov drroreBepevors * (dprysabeis yap Foav Kal veworl mpdos Tob owripos jvdpoAoynuevor), "'mepicads e€emAjooovro""

Kat areyivwoxov éavtods odddy tu Hrrov éxeivou tod modvxpnudrov Kat Sewads Tijs KTioews TEpLexopévou, TV ye mpoexpwev Cwijs aiwviov. dévov obv hv tots pwabnrais péBou mdvtws,> «i Kal 6 xpypata kexTnpévos kal 6 Tév TaBav éyKvos, dv 4 éAovrouv kal adroit, maparAnciws dmedacOjcovrat obpavdv: drrabav yap Kai kaBapav yuxadv eorw 4 owrnpia.

21. °O 5€ Kupios dzroxpiverat Sid71 "70 ev avOpwtous ddvvarov duvarsv Hep." mdéAw Kal robro peydAns codias peotdv eorw, ort Kal? adrov pev dokav kat Starrovodpevos dmdberav <6>* dvOpwaos oddév dvder, eav 5é yérnrar Siros brepemOupav rovrov kal Sveorovdakws, TH mpooOnKn Tis mapa Beod

Surdpews tepryiverar:

Bovdopevas pev yap Tats yuxais 6 Oeds cuverumvei, ei 5é drrootalev Tis mpo1 doagis Ghisler. cagds ms.

2 droreGeuévors Mayor. droriGeudvors M3.

3 wdvrws Wilamowitz, avrds Ms.

* dv Stéhlin. dy ms, ® <6> inserted by Wilamowitz.

THE RICH MAN'S SALVATION and amazement.

For what reason think you?

Was it because they too possessed great riches?

Why, their very nets and hooks and fishing-boats they had left long ago, and these were all they had. Why then do they say in fear, " Who can be saved?" *

It was because they understood well and as disciples should that which was spoken in dark parables by the Lord, and perceived thé depth of His words.

As far as lack of riches and possessions went they had good hopes for salvation, but since they were conscious that they had not yet completely put away their passions—for they were fresh disciples and but lately enlisted by the Saviour — "they were exceedingly amazed,'* and began to despair of themselves no less than did that very rich man who clung desperately to his possession, which indeed he preferred to eternal life.

It was then for the disciples an altogether fit occasion for fear, if both the possessor of outward wealth and also he who carries a brood of passions—in which even they were rich—are equally to be banished from heaven.

For salvation belongs to pure and passionless souls.

21. But the Lord answers: "that which is imput Goa possible with men is possible for God." > This again helps those is full of great wisdom, because when practising and earnestly striving after the passionless state by himself man "re life achieves nothing, but if he makes it clear that he is eagerly pursuing this aim and is in deep earnest, he prevails by the addition of the power that comes from God.

For God breathes His own power into souls when they desire, but if ever they desist from their @ St. Mark x. 26, > St. Mark x, 27.

CLEMENT OF ALEXANDRIA Ovpias, Kal 76 S00ev ex Oeod mvedua ovveotddAn:

TO ev yap dxovtas o@lew dori Bralouevov, 7d 5é afpovpevovs xapilouevov. ob8€ ta&v Kabevddvtwv Kat Braxevovrwy eoriv 7 Baoireia Tod Oeod,

GW "ot Bracral dpmdlovow adbryv''> abrn yap povn | Bia Kady, Oedv Bidcacbat Kai mapa Oeod Cay dprdoat, 6 dé yvods Tods Braiws, wadov 5é BeBaiws * dvrexopevous [ouvexwspnoer]® eléevyaiper yap 6

Oeds Ta ToLabra ATTw@pevos.

Tovydpror TovTwY dxovoas 6 waxdpwos Iérpos, 6 éxAexros, 6 é€aipeTos, 6 mp&ros Tav pabnTtav, brép od pdvov Kal éavtod tov ddpov 6 owrnp éxredel, Taxews Aprrace kal ovveBade tov ddyov.

Teets adrjxapev mdvra Kat jKodovOncapéev co."

7a 8é " mavra" ei pev Ta KTYpara Ta EavTod A€yer, téacapas 6Bodods tows, < 76 >* rob Adyou, KaTaAuTev peyadtverat kal todtwy dvragiav dropaivwy av

Ado. tiv Bacretav tv odpavdv: et Sd, amep dpri® viv Adyouev, TA TaAatd vonTta KTHWaTa Kal Puxixd voorjpara dmoppiypavres Exovrat kat' tyvos toi Si8acKddov, Tobr' dy dvdrrovto® Ady Tots ev otpavois eyypadyncopevors. tobto' yap axoAovbeiy ovtTws TH owripr, évapapryoiay kal teAedrnTa

Thy éxeivov petepxdpevov Kal mpds éxeivov womTep Kdromtpov Koopotvra Kal puOuilovta tiv yuxnv kal mrdvra Sua mdvrwv dpoiws diariBérra.

| 1 ydvy Stuhlin (from Sacra Parallela ofJohn of Damascus). we "eats « . » BeBalws Stablin (from Sac. Par.) BeBalws +.» Bralws ms, 3 [ovvexdpnoev] Stahlin.

4 <7d> inserted by Segaar.

5 dor Schwartz, &xpt Ms.

6 dvdwroro Mayor. d&mroro Ms.

7 rodro. Wilamowitz. olrws ms.

THE RICH MAN'S SALVATION eagerness, then too the spirit given fram God is withdrawn; for to save men against their will is an act of force, but to save them when they choose is an act of grace.

Nor does the kingdom of God belong to sleepers and sluggards, but "the men of force seize it."@ This is the only good force, to force God and to seize life from Cott ; and He, knowing those who forcibly, or rather persistently, cling to Him, yields; for God weleomes being worsted in such contests.

Therefore on hearing these things the blessed Peter, the chosen, the pre-eminent, the first of the disciples, on behalf of whom alone and Himself the Saviour pays the tribute,' quickly seized upon and understood the saying.

And what does he say?

" Lo, we have left all and followed Thee." * what If by "all" he means his own possessions, he is RS,}ch" bragging of having forsaken four obols or so,? as the saying goes, and he would be unconsciously declaring the kingdom of heaven a suitable equivalent to these, But if, as we are just now saying, it is by flinging away the old possessions of the mind and diseases of the soul that they are following in the track of their teacher, Petet's words would at once apply to those who are to be enrolled in heaven.'

For this is the true following of the Saviour, when we seek after His sinlessness and perfection, adorning and regulating the soul before Him as before a mirror and arranging it in every detail after His likeness,

* St. Matthew xi. 12, > See St. Matthew xvii, 27, ¢ St. Mark x. 28, * As we should say, 'ta few pence."

The obol was a small Athenian coin.

* See St. Luke x, 20; Hebrews xii, 24.

CLEMENT OF ALEXANDRIA oP.

22. " AmoxpiHeis S€ "Inoods: dui tyiv A€yw, 6s dv adj ra ida Kal yovets kal ddeApods Kal xp7para évexev euod Kal evexev Tod evayyeNiov, azoAnwerat ExatovramAagiova." dA wndé TOdM" Huds émtapaccerw, pydé TO ére TovTou oKAnpdrepov GNaxod rais puvais eEevnveypevov:

" ds od pce? matépa kal unrépa Kal rraidas, mpoceri S¢ Kal THY €avrod yuxyv, éuos pabyris chan od Sdvara.." od yap elonyetrar picos Kal SiddAvow amo Ta&v prrdarwv 6 Tis elpyvys Oeds, 6 ye Kai Tods éxOpods dyarav mapawav. et Se tovs €xOpods dyamnréov, dvddoyov an' éexeivwy dvovre Kal tods éyyuTdrw yevous:

7 ef puonréov rods mpds aluatos, Todd UGov Tods exOpovs mpoBddAccBar Katiwv 6 Adyos Si8doKer, dor aAAjAovs avaipobyres eA€yyowr" dy of Adyou.

GAN' 088° dvatpodow odd' eyyis, dard yap Ths adris yrwpns Kal Siabdcews Kal emi TH atT@ Opw marépa pcoin tis dv <Kal> exOpov dyamen! 6 pajre exOpov dpuvvdpevos pte matépa Xpiorob mAdov aidovpevos. ev exeivp pev yap TO Adyw picos éxxénrer Kal KaKxomouay, ev tovTm dé m7 m™pos 7a ovvtpopa Svowmiav, «i BAdmror mpos owrnpiav. ei yoov dBeos etn tw marip 7 vids q aderdos Kal KwALA THs miorews yevoro Kal eumddiov tis dvw Cwijs, tovrw pi) ovppepécbw pndé Gpovoeitw, ddAG Thy capKuHy oiKedTyTA Sid

Thy mrevparicny €xOpav Siadvodrw.

28. Nopucov elvar 76 mpaypya Siadicaciay.

6 yev marnp aot Soxeirw mapeotws ddyew "eyd oe €oretpa Kat €Opepa, dkodovler por Kal ovvadixer . dyaméy Stihlin. dyardy ms.

THE RICH MAN'S SALVATION 22. And Jesus answered, "Verily I say to you, The meanwhoever leaves his home and parents and brothers 280", and riches for My sake and for the gospel's sake command shall receive back a hundredfold."* Let not this @!{?,.4 saying however disturb us, nor yet the still harder Finsfotk one uttered elsewhere in the words, " He that hates not father and mother and children, yes and his own life also, cannot be My disciple."

For the God of peace, who exhorts us to love even our enemies, does not propose that we should hate and part from our dearest ones.

If a man must love his enemies, he must also by the same rule, reasoning upward from them, love his nearest of kin.

Or if he must hate his blood relations, much more does reason, by a downward process, teach him to abhor his enemies; so that the sayings would be proved to cancel one another.

But they do not cancel one another, nor anything like it; for from the same mind and disposition, and with the same end in view, a man may hate a father and love an enemy, if he neither takes vengeance on his enemy nor honours his father more than Christ.

For in the one saying Christ cuts at the root of hatred and evil-doing, in the other of false respect for our kindred, if they do us harm as regards salvation.

If, for instance, a man had a godless father or son or brother, who became a hindrance to his faith and an obstacle to the life above, let him not live in fellowship or agreement with him, but let him dissolve the fleshly relationship on account of the spiritual antagonism.

23. Think of the matter as a lawsuit.

Imagine The peal your father standing by you and saying, "I begat o19araly you and brought you up, follow me, take part in my

CLEMENT OF ALEXANDRIA kal pi mei0ov 7H Xpiotod vopw'' Kal dadca av elzoe BAdodnuos avOpwaos Kal vexpos TH dice. érépwhev 5€ dxove tod awripos:

"éyd ce dveyervnoa, Kax@s td Kéopou mpds Odvatov yeyevynpevov, HAcv0epwoa, iacdunv, eAutpwodunv: eyo oo rape£w Cwnv amavotov, aidvov, ttepKdopiov: éyd oo Seifw Oeod matpds adyalod mpdcwrov: pa KdAe ceavt@ marépa el yijs: of vexpol rods vexpods Barrérwaav, od Sé por dxodovber dvdgw ydp ae els avdravow <kal dnddavow>} dppirwv kal ddéxkrwv dyabdv, & pre ddBaduds «le pire ods HKovoe pire emt Kapdiav avOpumwv aveBn, «is

& éemOupotow dyyedo. mapaxvibar Kal iSetv dep Hroiwacev Beds tots aytos dyad Kal ois purosow adrov réxvois. ey cov tpodeds dprov epavrov Si8ovs, od yevodpevos ovdels er. metpav

Oavdrov AapBdve, Kai mopya Kal? jydpav evdidors aBavacias: eyd diddoxados drepoupaviwy madevpdrwv drép cod mpos Tov Odvarov Sinywrodunv kal tov aov e€érica Odvarov, dv woeires emt tots mponpapTynpevos Kal TH mpos Oedv amotia." tovtwv Tov Aoywr ExatépwHev Siaxovoas brép ceavTod dixacov kaivip pidov dvéveyxe TH cavTod owrnpia: kdy ddeAdos Spore A€yn Kav téxvov Kav yor} «av

949 P. daTLaoby, mp0 | mdvtwy ev col Xpiords 6 wKadv €oTw* dep ood yap aywvilera.

24. Avvacat kal ra&v xpnudtwv énimpoober elvar; g¢pdoov Kai ob dmdye ce Xpiords THs KTHoEws, 6 1 <eal drédavow> Stahlin.

@ See 1 St. Peter i. 3.

> See St. John xiv. 8-9.

¢ St. Matthew xxiii. 9.

4 St. Matthew viii. 22.

—_—_ _ THE RICH MAN'S SALVATION wrong-doing and do not obey the law of Christ," and whatever else a man who was a blasphemer and in : nature dead might say.

But from the other side The appeal hear the Saviour; "I gave you new birth, when by % Ot the world you were evilly born for death;

I set you free,I healed you, I redeemed you. I will provide you with a life unending, eternal, above the world.

I will show you the face of God the good Father.?

«Call no man your father upon earth.'* 'Let the dead bury their dead, but do you follow Me.'4

For I will lead you up to a rest and to an enjoyment of unspeakable and indescribable good things 'which eye has not seen nor ear heard, nor have they entered into the heart of man, which angels desire to look into and to see what good things God has prepared for His saints and for His children that love Him.'* I am your nurse, giving Myself for bread, which none who taste have any longer trial of death,f and giving day by day drink of immortality.2

I ama teacher of heavenly instructions.

On your behalf I wrestled with death and paid your penalty of death, which you owed for your former sins and your faithlessness towards God.'

When you have listened to these appeals from each side pass judgment on your own behalf and cast the vote for your own salvation.

Even though a brother says : the like, or a child or wife or any one else, before all let it be Christ that conquers in you; since it is on your behalf He struggles.

24, Can you also rise superior to your riches? Salvation Say so, and Christ does not draw you away from the ftcor® ¢ See 1 Corinthians ii. 9; 1 St. Peter i. 12. else 4 See St. John vi. 50-51; Hebrews xi. 36.

9 See St. John iv. 14, CLEMENT OF ALEXANDRIA kdpios od POovet.

GAN opGs ceavrdv trrupevov bn' adbrav Kal dvatpendpevov; des, pipov, pionii ye me ; > cov, andraga, diye:

'Kav 6 dekids cov opBaduos oxavdariln oe, Taxéws Exxoyov atrdv:"' aiperwref , , owt , foe pov érepopOdAuw Bacrreia Oeod 7) cAoKAjpw 76 Trip: kay xelp Kav Trods Kav 4 Yux7, plonoov abryv: dv yap evraida dnddnrat drép Xprorod, <éxet owOjoetar >t,

25. Tavrns 5é dpoiws éxerat Tis yrdns Kal 76 émdpevov: "viv d€ év TH Kaip@ Tovrw aypovs Kal ¥ i xpjpara Kai oikias Kai ddeApods Exew peta Suwypay eis 100;?" ovre yap axpnudrovs otre avf ee nN fae . oN eotious ore avaddAgous emt tiv Cwnv Kael, ere kal mAovaious KéxAnkev, GAA' dv TpdTrov TpoEtpyKaper, kal ddcApods xara tabrov® womep Ilérpov pera

*Avdpdou Kal "IdxcwBov pera Iwdvvov, tods ZeBedatov maidas, aA cuovoodvras adAjAows Te Kal 16 Sé " peta Swwypdv" ravra éxacra "

$ P ey ey » exew amodoxyuale:

Suwypos S€ 6 pev tis cEwbev mepryiverar Tov avOpirwy 7 Sv exOpav 7H dia POdvov 7 Sia pidoKepderav 7 Kar' évepyevav S.aBoAtKny rods morods eAavvovtwy:

6 8€ xaAdeTwdtatos évdobdv éort Suwypds, e€ abris exdotw Tis puyxijs mporreurropevos Avpawwopevns bd emOupudv ha' ib elias i erie yr abéwv Kat ydovav mouidwy Kat davdwy eAtidwv kal Pbaptixdv* dverpooAnudtwv, Grav, del TOV

TAedvwv dpeyouérn Kal Avoodoa tro daypiwv epdtwv Kal preyouervn, kabdmep Kévrpos 7} udu 1 <éxet owOhoerar> Segaar.

2 els rod; Stahlin. ls wov ms.

3 xara, ratrov Segaar. xar' abrov us, + pOaprixav Mayor.

THE RICH MAN'S SALVATION possession of them ; the Lord does not grudge.

But do you see yourself being worsted and overthrown by them?

Leave them, cast them off, hate them, say good-bye to them, flee from them.

"And if thy right eye cause thee to stumble, quickly cut it out."

Better the kingdom of God with one eye, than the fire with both.

And if it be a hand or a foot or thy life, hate it.

For if here it perishes for Christ's sake, there it shall be saved.* 25. This meaning attaches likewise to the passage The _ which follows.

"To what end is it that in this MUig present time we have lands and riches and houses persecuand brothers with persecutions?"

For it is not "™ simply men without riches or homes or brothers that He calls to life, since He has also called rich men

(though in the sense we have before stated); and brothers likewise, as Peter with Andrew, and James with John, the sons of Zebedee, though these were brothers of one mind with each other and with Christ.

But He disapproves of our having each of these things "with persecutions."

Now one kind of persecution comes from without, when men, whether through hatred, or envy, or love of gain, or by the prompting of the devil,° harry the faithful.

But the hardest persecution is that from within, proceeding from each man's soul that is defiled by godless lusts and manifold pleasures, by low hopes and corrupting imaginations;when, ever coveting more, and maddened and inflamed by fierce loves,? it is stung by @ See St. Matthew v. 29-30; xviii. 8; and St. Mark ix.

43-47, ® St. Mark x. 30.

© Or perhaps, '' by slanderous activity"

4 The phrase comes from Plato, Phaedrus 814; cp.

CLEMENT OF ALEXANDRIA rots mpooxeysevos! abr nddeow eLaydeonrat mpos onovdds pavades Kal luis daéyvwow Kal Oecd Karagpdvqow., odros 6 Stivypds Baptrepos kal yarerarepos, évdober dpudpevos, del avvwy, dy od8é éxduyety 6 Stwoxduevos duvaras Tov yap éxOpav &y eavr@ wepidyes wavtaxod. ofrw Kal mipwos 4 pev eEwlev mpoomizrovea Soxtpactay xarepydlerat, » 8é &dobev Odvaray Sianpdacerat *. xal mdAenos 6 pev enaxtos padlws karadverar, J de & ri yoy pexps Gavdrov mapayerpetrar. pera Suwyyod rocodrov mAcfrov dav exns Tov alothyrev xiv dSeAdods rods mpos alyaros kal 7a a&Ma évéyupa, xatddine riv tovrawv mayxrnoiay thy éxi

Kax®@, elpiynvy ceavrd mapdcxes, eAcuPepwOnrs Staypod paxpod, dnoarpddnht mpds 76 ebayyéAtov dn' éxetvaw, dob Tov owrijpa mpd Tdvrwr, Tov Ths

Gis ourhyopor xal mapdxAynrav yvyis, Tov Tis dreipov mptravw Lwis.

"ra yap Brendpeva mpooxaipa, 7a 8é py BArendpeva aida'

Kal 950P. év pev TH rapdvrs | xpdvp wxvpopa Kal dféBaia, " & Be r@ epxopdven Lan}? dorw akdbutos."

26. "*Ecovrat of mp@rat Eaxarat xal of doxaros mp@ta.' rtobro moAdyou pev dare Kata Thy bndvoay Kal tov cadnviopdy, od pa ev ye TO napévre thy Cirnow date? ob yap pdvoy pérer

+ nerplocerat Barhard, Sarepdoweraus % fa Ghisler. fwiy ma, * Clement seems to have in mind Romans y. 4 {* worketh probation ") and | Corinthians iii, 13 ('the fire shall prove each man's work").

The "inward burning which works death" may be a reminiscence of 1 Corinthians vii, 9.

THE RICH MAN'S SALVATION its attendant passions, as by goads or a gad-fly, into states of frenzied excitement, into despair of life and contempt of God.

This persecution is heavier and harder, because it arises from within and is ever with us; nor can the victim escape from it, for he carries his enemy about within himself everywhere.

So too with regard to burning; that which falls on us from without effects a testing, but that from within works death.¢ And war also; that which is brought against us is easily ended, but war in the soul accompanies us till death.

If joined with such persecution you have visible wealth and brothers . by blood and all the other separable possessions,? abandon your sole enjoyment of these which leads to evil, grant to yourself peace, become free from a persecution that lasts, turn away from them to the gospel, choose before all the Saviour, the advocate and counsel* for your soul, the -president of the infinite life.

"For the things that are seen are temporal, but the things that are not seen are eternal;"? and in the present time things are fleeting and uncertain, but "in the world to come is life eternal." ¢ 26. "The first shall be last and the last first."/

This saying, though fruitful in its deeper meaning and interpretation, does not call for examination at the present time, for it applies not merely to those who > Or "pledges," a term used in Attic law to denote movable property that could be offered as security for debt.

In this passage it may mean 'dear ones," like the Latin pignora.

¢ Literally, "' paraclete."

But the connexion with 'advocate" shows that Clement is thinking of the word in its legal meaning.

4 2 Corinthians iv. 18.

CLEMENT OF ALEXANDRIA mpos Tovs ToAuKTHpOVvas, GAN' adds mpds drravras avOpwmovs rods moter Kabdmat éavtods émdiddrTas. wore Todro pev dvaxeioOw ra viv.

To dé ye mpoxeipevov aye olwarpnd tt evdedotepov | ris érayyeArlas Sede7x0a1, Gt. Tods mAovaiovs oddéva TpoTrov 6 owrip Kat' adbrdov ye TOV TAODTOY Kal THY meptBodyy Tis KTicews amoKéeKAetkev 00S adrots

| droterddpevkev THY owrnpiay, et ye S¥vawrTo Kal Bovrowro SroKxtmrew Tob Geod traits évrodais Kal T&VY Tpockaipwr mpoTyu@ev THY eavTav Cwhv Kat Bagrovev mpds Tov KUpiov dreved rH BArCupare, xabdmep eis ayabod KuBepvyrou veda SedopKdres, ti Bovrerat, Ti mpoordooe, Th onuaiver, Ti SiSwor tots atrod.vatrats [7d]? otvOnua, mod Kal mdbev

Tov Gppov émayyéAAerat. ti yap ddiKet tis, ef mpoaexov Ty yeopny kat Hevddpevos 7p is tiotews Biov tkavov auveddéato; 7 Kal <76 >5 rodrou paMov avéykAntov, ei evs b76 Tob Veod Tod "THY toxnv 4 véuovros eis olkov rovodTrwr avOpwrwv eic- @xiabn kal yévos duduradges rots xpypacw [icxdov]® kal T@ mAovTw Kpatodv; «i yap bia THY dKovoLov ev mAovrw yéveow amedjAarar Cwijs, ddiucetrar paMov tnd Tob yewapévou ® Peod, mpookaipov pev pPurabeias KarnEwpevos, aidiov S¢ Lwijs ameotepnpevos. ti 8 GAws mAodTov expiv ex ys avatetAat mote, et xopnyds Kal mpokevds eo7t Bavdrov;

1 évdeéorepov Ghisler. ddeéorepov ms, 3 <rd> inserted by Ghisler.

4 rixnv Segaar. yuxhy Ms.

5 [lcxdov] Wilamowitz.

@ i.e, the gospel promise of salvation for all men.

THE RICH MAN'S SALVATION have great possessions, but generally to all men who once devote themselves to faith.

So for the time being let it be reserved.

But as to the question before us, I think it has been shown that the promise ¢ does Salvation is not fall short in any respect, because the Saviour Possiblefor has by no means shut out the rich, at any rate so far they will as their actual riches and investments? of property obey God are concerned, nor has He trenched off salvation from them, provided they are able and willing to stoop beneath God's commandments and that they value their own life above temporal things and look to the Lord with steadfast gaze, like sailors on the watch for the nod of a good pilot to see what are his wishes, his commands, his signals, what watchword he gives them, where and whence he proclaims the harbour.

For what wrong does a man do, if by Itisnot careful thought and frugality he has before his Ze i0., conversion gathered enough to live on; or, what is still less open to censure, if from the very first he was placed by God, the distributor of fortune, in a household of such men, in a family abounding in riches and powerful in wealth?

For if he has Nor tobe been banished from life for being born, through nopon aly choice of his own, in wealth, it is rather he who is wronged by God who brought him into existence, seeing that he has been counted worthy of temporal comfort, but deprived of eternal life.

Why need wealth ever have arisen at all out of earth, if it is the provider and agent¢ of death?

But if a man > Literally, ** clothing" or '' covering," as on p. 277, n. a.

¢ The word is used in Greek politics of a man who was appointed to represent the citizens of another State than his own, and to act as their friend and protector when they visited his city.

Hence it has the meaning of our Consul, or Agent.

CLEMENT OF ALEXANDRIA GN ei Swvarai tis evdorépw Ta&v srapxdvTwv kdprrew tis e€ovaias Kal pérpia ppoveiy Kai owdpoveiy kat Bedv pdvov Cnreiv kal Gedy dvarvety

| kat Je@ ovprroAcreveoOar, mrwxds odtos TapeoTnke tals évrodAats, AevOepos, dntrnTos, avocos, aTpwros dd xpnudtwv:

«i S€ pn, Oarrov Kxdundos Sia Beddvns cicededoerat 7} 6 TovobTos TAOvatos emt my Baoireiav Tod Oeod mapedevoerar. onpawéerw pev ody Te Kal dynAdrepov 7 KdunAos Sia orevi{s 6506 kal reOAypevns POdvovca tov mAovovov, omep ev

Ti mept apxav Kal Beodroyias eényjoe pvoTypiov 70d owripos badpxe pabetv: 27. od py ddAda 7d ye pawwdpevov mpadrov kal 8.' 6 AdAexrat Tijs TapaBodjs mrapexéoOw.

Si8acxérw rods edmopodvras @s odk dpuednréov Tis éavTdv owrnypias ws 75n Tpoxateyvwopevous ov8€ Karamovrioréov ad madw 951 P. Tov TAoDTov ode KaTadiKacTéoy ws | Tis Cwijs emiBovdov Kal mroAduiov, GAA pabnréov tiva tpdmov kal 7@s mAovTw xpnotéov Kal rHv Cary KryTéov. ered) yap obte ex mavtds dmdddurai tis, Gre mrouret Sedids, otre ek mavtds odlerar Oappav kal moretwy ws owlncerar, pépe oxeTrréov HvtTwa ry Amida adtois 6 owrip troypdder, Kal mds av

70 pev avéAmorov exéyyvov yévorto, 7d Sé eAmicBev els KTHow adgixotto.

Literally, ''can bend within the Power of his possessions," probably a metaphor from the chariot-race, in which the driver wasrequired to pass close to the turning-post, yet not to touch it.

The rich man must not let his wealth run away with him.

With Clement's remark about the power of possessions Stihlin compares Thucydides i.

38—'' the insolence and power of wealth."

THE RICH MAN'S SALVATION can keep within bounds the power that possessions bring,* and can be modest in thought and selfcontrolled, seeking Ged alone, living in an atmo- . sphere of God and as a fellow-citizen with God, here is one who approaches the commandments as a poor man, as free, unconquered, untouched by the diseases or wounds of riches, If not, a camel shall more quickly enter through a needle than shall such a rich man reach the kingdom of God.?

Now the camel, that passes through a strait and narrow way ° sooner than the rich man, must be understood to have some higher meaning, which, as a mystery of the Saviour, can be learnt in my Exposition concerning

First Principles and Theology.

27. Here, however, let me set forth the first and obvious meaning of the illustration, and the reason why it was need Let The rich it teach the well-to-do that their salvation must not Bust then be neglected on the ground that they are already about thele condemned beforehand, nor on the contrary must aatvation they throw their wealth overboard or give judgment against it as insidious and inimical to life, but they must learn how and in what manner wealth is to be used and life acquired.

For since a man is neither absolutely being lost if he is rich but fearful, nor absolutely being saved because he is bold and confident that he will be saved, let us now go on to inquire what hope it is that the Saviour outlines for the rich, and how the unhoped for may become secure, and the hoped for pass into possession.

° St. Matthew vii. 14.

4 In iti, Stromateie 13. 1 and 21. 2, Clement mentions a projected work on " First Principles"; but it has not come jown to us.

¢ Literally,* parable "; but it is hardly a parable in onr sense of the word, CLEMENT OF ALEXANDRIA poly odv 6 Si8doxados, tis } pweyiorn TOV evtoAdv jpwrnuevos: "'dyamjoes Kvpiov Tov Bedv cov e€ dAns Ths puxfs cov Kal €€ dAns rijs Suvdpewds cov," ravrns peilw pndepiav evrodjy elvar, Kat pdda <ixdrws.

Kal yap Kal wept Tob mpwrou Kal Tept ToO peyiorov mrapyyyeATat, adrod Tob Oeod marpos Hua, dv od Kal yéyove kal Eort Ta mdvTa kal eis dv Ta owlopeva mddw éemavepyerar.

7d tovrov Toivuy mpoayannbevras Kat Tod yevéoBar tuxdvras oby Gatov dAdo Tt mpeaBUrepov dyew Kal TYydtepov, extivovTas povnv THY xdpw Tatrnv pixpav emt peyiorors, dAdo d€ pndotioby éxovras dvevdeet Kal Tedelp Oem mpds apouByv emwofoat, air 82 7@1 dyanav ov marépa els olxetav ioxdy kal Sdvauiv dd¢Oapotay® Kopslopevous. doov yap dyang tis Oedv, rocovTw Kal mdéov évdorépw Tod

28. Acurépay S€ rdéer kal oddév tu puxporépav tavrns elvar Adyer 7é* "'dyamioes tov mAnoiov gov ws ceavtov:" ovKodv Tov Bedv tmép ceavTov. muvOavopévov S€ Tob mpocdiaAeyouevov "tis eorw mAnatov ;" od tov adtov tpdmov "lovSators mpowpioaro Tov mpos atwatos ovde Tov moNirnv ovde

Tov mpoojAvrov ode Tov dpolws mepureTunpevoy ovdé tov évt Kal ratr@ vou xpapevov? dAXa dvw0ev KataBaivovra® dad "lepovooAnp dye 7H Adyw twa eis 'lepiyw Kat robrov Seixvuow bro

Anotdv ovykekevrnevov, eppypevov juOvira éxi 1 arg 527g Ghisler. avrd dé 7d 18.

2 dpGapclav Wilamowitz. d@@apolas ms.

3 xaraBalvovra Ghisler. xaraBalywy ms.

@ St. Mark xii, 30-31. oO re a A Ta CE PATS NO TT TTT AT THE RICH MAN'S SALVATION When asked which is the greatest of the comThe fret mandments the Teacher says, "Thou shalt love the and greatest

Lord thy God with all thy soul and with all thy mest power," and that there is no commandment greater than this*--and quite naturally.

For indeed it is a precept concerning the first and the greatest existence, God Himself our Father, through whom all things have come into being and exist, and to whom the things that are being saved return again>

As therefore we were first loved by Him? and took our beginning from Him, it is not reverent to consider any other thing as more venerable or more honourable.

This is the only thanks we pay Him, a small return for the greatest blessings; and we are not able to think of the sligNest thing else to serve as recompense for a God who is perfect and in need of nothing.

But by the very act of loving the Father to the limit of our personal strength and power we gain ineorruption.

For in proportion as a man loves God, he enters more closely into God.

28. Second in order, and in no way less important The second than this, is, He says, the commandment, "Thou Set oomshalt love thy neighbour as thyself" ¢—-God therefore you must love more than yourself'

And when His questioner inquires, "Who is a neighbour?"* He did not point, in the same way as the Jews did, to their blood-relation, or fellow-citizen, or proselyte, or to the man who like them was circumcised, or to a keeper of one and the same law, but He describes a man going down from Jerusalem to Jericho showing him stabbed by robbers and flung half dead upon * Sce Romans xi. 36.

* Sce I St. John iv, 19, 4 St. Luke x, 27, * St, Luke x, 29, 4 See St. Luke x, 30-37, :

CLEMENT OF ALEXANDRIA Tis 6506, 76 tepéws Tmapodevdpevov, bd Aevirov mapopmpevov, bd S€ roo Lapapeirov rob eEwverStopevov Kat ddwpropevov KareAcovpevov, ds odxt kara TUXnY ws exeivor TrapHADev, GAN Fe cvveokevaopévos dv16 KwSuvetwr édeiro, olvov, EAatov, émidéopous, KTHvos, p.cbev 7H mavdoxet, Tov pev

787 S8dpevov, tov Sێ mpoovmisxvotpevov.

En, '"'Ttovtwv yéyove tAnaiov 7 74. Sewva. advert ;"" rob Sé daroxpwapevov S1u "6 Tov dAeov mpos adrov émberEduevos:

Kal od toivey mopeviels obrw mote," ws ris dydans BAacravovons edmouiav.

29. 'Ev dudordpars prev odv rais evrodais dydrnv elonyetrar, rdfer 8° adriy Sijpnre, Kal dmov pev Ta mpwreia Tis aydans dvdmret TH Oe@, Srrov Sé 7a.

Sevrepeta véwer TH TAnoiov. tis 8 av dAdos odros ein mdjv abros 6 owrip; tis wadov judas ose P, eAenoas | éxetvov, Tods bmd THY KooHoKpaTopwr Tob axdtous dXiyou teBavatwyevous Tots Todots tpatvpacr, doBors, émOvplas, dpyais, Avmats, dadtats, Hdovais; tovrwy 5é Tav Tpavydrwv pdvos larpos *Inoods, exxdmrwv apSnv ra. 7a0n mpdppita, obx womep 6 vopos YAd Ta dmoTeAdopara, Tods kaprods TOY Tovnpdv dutdv, dAAd THY a€ivny THY éavtod mpos tas pilas Ths Kakias mpocayaydv. odros <6>* rév olvov, 76 alua. ris duzrédov rijs AaBis, exxéas Hud emi ras teTpwpevas yuxds, <odros 6

7d €Aaov,>® rov ex omdAdyyvwy matpds €Aeov, mpoceveyKav Kat émdayiAevdpevos, odros 6 Tods 2 <6> inserted by Ghisler.

3 <obros> inserted by Wilamowitz: <é 7d &\a1ov> by Lindner.

~~4 See St. Lukex.31.

* See St. Matthew iii. 10; St. Luke iii. 9.

THE RICH MAN'S SALVATION the road. A priest passes him by; a Levite disregards him; but he is pitied by the scorned and outcast

Samaritan, who did not pass along by chance * as the others, but had come fally equipped with what the man in danger needed, wine, oil, bandages, a beast, and payment for the innkeeper, some being given there and then and « further amount promised.

"Which of these,' He said, "proved neighbour to him who endured this outrage?"

And when he answered, "He that showed pity towards him," the Lord added, "Go thou therefore and do likewise."

For love bursts forth into good works, 29. In both commandments therefore He introJesus duces love, but He makes a distinction of order, in Chratis, one place attaching to God the highest exercise of neighbour love and in the other allotting its secondary exercise to our neighbour.

And who else can this be but the Saviour himself?

Or who more than He has pitied us, who have been almost done to death by the world-rulers of the darkness? with these many wounds—with fears, lusts, wraths, griefs, deceits and pleasures?

Of these wounds Jesus is the 'only healer, by cutting out the passions absolutely and from the very root.

He does not deal with the bare results, the fruits of bad plants, as the law did, but brings His axe to the roots of evil.

This is _ He who poured over our wounded souls the wine, the blood of David's vine;? this is He who has brought and is lavishing on us the oil, the oil of pity

#op. Teaching of the Twelve Apostles ix, 1-2, * with regard to the giving of thanks (i.¢, the Eucharist), in this way give thanks: first with regard to the cup; | We are thanks to Thee, our Father, for the holy vine of David

Thy Son, which Thou hast made known to us through Jesus Thy Son." gat CLEMENT OF ALEXANDRIA Tis Syeias Kal owrnpias Seapods dAvrous émdeiéas, aydrnv, mot, eAmida, odtos 6 StaKxovetv ayyéAous kal dpxds Kat eEovolas hiv emrdgas emi weydAw p100@, Sidte Kat adrot édevOepwOjoovrar amd Tis paradrntos Tob Kéopouv mapa Thy droKdAuibw ths 8d&ns TOv vidv Tod Beod.

Tobrov odv dyaray toa xp) TH Oe@. dyawg S€ Xpiorov "Inoody 6 7d O&Anpa atrod mov Kai dvddcowv avrod tas évroAds.

"od yap mas 6 déywv por KUpte kupte eioeAcvoerat eis THY Bacirelay TOY ovpavav, GW 6 mov 7d Oéd\nua tod matpds pov." kat "ri pe Adyere KUpie KUpe Kal ov TrovetTe a A€yw;"

Kale "duets paxdpror of dpdvres Kal dxovovres & pyre Sixaror pire mpopyrar," edy mounre & Adyw.

80. IIparos pv odv odtds eorw 6 Xprorov dyarav, Sevrepos 5¢ 6 Tovs exeivw memorevKdTas 5 yap dv tis els pabnriv épydonrat, Toro els éavrov 6 KUptos exddxeTar Kat mav éavtod movetrar.

'"'SeGre, of evAoynuevor Tod marpds pov, KAnpovoyjoare THY HroLaopevny Buiv Baowreiav amd KataBodjs Kdopov. émeivaca yap kal éWKaré por payeiv, Kal ediynoa Kal ewdxard pow metv, Kal Edvos juny Kat ouvnydyeré je, yupves qenv cal evedvcaré pe, HoOevyca Kal éreoxepacbe pe, ev dvdakh junv Kal 7ABere mpds pe.

TéTE dmoxpiOjoovrar air@ of Sixaror A€yovres:

KUpte, * 1 Corinthians xiii. 13.

> See Hebrews i. 14; Ephesians iii. 10.

Paul speaks of 'the whole creation" being freed from corruption.

THE RICH MAN'S SALVATION from the Father's heart; this is He who has shown us the unbreakable bands of health and salvation, love, faith and hope;¢ this is He who has ordered angels and principalities and powers? to serve us for great reward, because they too shall be freed from the vanity of the world at the revelation of the glory of the sons of God.

Him therefore we must love We must equally with God.

And he loves Christ Jesus who rae does His will and keeps His commandments.?

" For with God not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father."* And, "Why call ye Me, Lord, Lord, and do not the things that I say?"S And "Blessed are ye that see and hear what neither righteous men nor prophets saw and heard," if ye do what I say.9

30. He then is first who loves Christ, and the Next we second is he who honours and respects those who Oitus® believe on Christ.

For whatever service a man does brethren for a disciple the Lord accepts for Himself, and reckons it all His own.

"Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.

For I was hungry and ye gave Me to eat, and I was thirsty and ye gave Me to drink, and I was a stranger and ye took Me in, I was naked and ye clothed Me, I was sick and ye visited Me, I was in prison and ye came unto Me.

Then shall the righteous answer Him saying, Lord, thought of the angelic powers as destined to share in this deliverance seems to be Clement's own, though possibly it was in St. Paul's mind when he wrote.

@ See St. John xiv. 15.

« St. Matthew vii. 21.

9 See St. Matthew xiii. 16-17; St. John xiii. 17.

CLEMENT OF ALEXANDRIA more oe etdomev rewdvra. Kal COpépaper, 7) Supdvra. kal éroricapev; mére 5é elSoper ce E€vov Kat ovynydyomev, 7 yupvov Kat mepieBddopev;

7 méTe ce cope dobevobvra Kal ereckepdpeba; 7 ev prdaxh kal 7ABouev mpds o€; arroxpilels 6 Baorreds epet abrois: dunv Adyw tiv, ep" Saov emoujoare évi TovTwy Ttav adeApadv pov tdv éedaxiorwr, euol érounoate." mdédw éx T&v evaytiwy tods Tadra — pi) mapacxdvras adrois eis 7d mop euBdAdre Td aiwnov, ws adt@ pa) mapesxnKoras.

Kat dddaxod- "6 duds dexdpevos ewe déxerar, 6 Huds pu) Sexopevos eye abere?."

81. Tovrous Kai réxva kal radia Kal vyma Kat pidovs dvoudler Kat puxpods evOdde ws mpos TO ?

HEMov dvw péyeBos abrav, "un Katrappovnonre, 958 P. Adywy, "évds | rv pixp&v Tovrwv TovTwy yap ob dyyedou Sia Tavrds BAemovot 76 mpdcwmov Tod matpds pov Tod ev odpavois."

Kal érépwOt- "pip doPeiobe, 76 pxpov Trotpviov: dpiv yap nvddKnoev o marip mrapadobvas vy Baaideiav"' Tay odpavésy. kara 7a atta Kal Tod peylorov ev yewnrtois yevaxdv *lwdvvov rév eAdxorov ev TH Baoweia

Ta&Y obpavav, TovTéoTL TOV éavTod pabyryy, elvar peilw Ad€yer.

'6 Sexopevos Sixasov r] mpopytny eis dvoya, Sixatov 7 mpogyrov tov exeivy pobov Ajperar, 6 Sé wabyTHv ToTicas eis Svopa pwabyrob morjpiov yuxpod BdaTos Tov pcbov otk dmoXéce." ovKodv odros pdvos 6 ptobds odk « St. Matthew xxv. 34-40.

> See St. Matthew x. 40; St. Luke x. 16.

¢ See St. Mark x. 24; St. John xxi. 5; St. Matthew xi.

25; St. John xv. 15; St. Luke xii. 4, THE RICH MAN'S SALVATION when saw we Thee hungry and fed Thee, or thirsty and gave Thee drink? When saw we Theea stranger and took Thee in, or naked and clothed Thee?

Or when saw we Thee sick and visited Thee?

Or in prison and came unto Thee?

The King shall answer and say unto them; Verily I say unto you, inasmuch as ye did it unto one of these My brethren, even these least, ye did it unto Me."* Again, on the other hand, those who did not provide these things for them He casts into the eternal fire, on the ground that they have not provided them for Him.

And in another place: "He that receiveth you receiveth Me; he that receiveth you not rejecteth Me." > 31, These who believe on Him He calls children Names of and young children and babes and friends ;° also little love2"4,. ones here,? in comparison with their futuregreatness Christ's above.

"Despise not,' He says, "one of these disciples little ones, for their angels always behold the face of My Father who is in heaven."* And elsewhere; " Fear not, little flock, for it is the Father's good pleasure to give you the kingdom"/ of heaven.

After the same manner He says that the least in the kingdom of heaven, that is, His own disciple, is greater than the greatest among them that are born of women, namely John.9

And again, "He that receiveth-a righteous man or a prophet shall obtain the reward meet for these, and he that hath given a cup of cold water to a disciple in the name of a disciple shall not lose his reward."

This then is 4 See St. Matthew x. 42, ¢ St. Matthew xviii. 10.

9 See St. Matthew xi. 11; St. Luke vii. 28.

» St. Matthew x. 41-42.

CLEMENT OF ALEXANDRIA drrodtpevds éort. Kat abOts:

"'moujoate éavrots dirous ex Todpopwva rijs dSixias, va Gray éxAdrn,t Se~wvrar das eis tas aiwvious oxnvds." picer pev drracav Krhow, hv abros ts ep' Eavtod KéxryTat ws Slav odcay Kat od« eis Kowdv rots Seopevors p PS ae , Parse, karariOnow, ddixov odcav drropaivwy, ex S€é Tadryns

Tis aducias évdv Kal mpaypya Sixaov epydcacbar kal owripiov, dvaraicat Twa T&v exdvTwv aidviov oKnviy Tapa T@ mrarpi. re) mn hee eee iobat BY pa. mparov péev ws odK amarretabai oe Kexédevasa fy f r yys a kev od8€ évoyActoGar mrepyséve, AAG adbrov Cyteiv tods €d mreicopevous a€ious re dvras TO owTipos pabnrds.

Kadds pév odv Kal 6 Tod dmoaroAov Adyos: "'iapsv yap Sdrnv dyané 6 beds," xalpovra.

7@ Sddvar kal py pedopudvws * oreipovra, tva pi) otrws Kal Jepton, Sixa yoyyvopdy kat Siaxpicews kal Avans [kat] ® xowwvobvra, Omep eoriv edepyecia xabapa.A xpeirrwy 8 éori rovrov 6 tod Kupiov AcAeypevos ev GAAw xwpiw: "marti 7H airodvri ce Si8ov-""

Geod yap dvrws 4 Tovatrn pirodwpia. otroal Sé 6 Adyos brép dnacdy eor OedrnTa, wnde >on f ay)> ae aireioOat mepyseve, GA' adrov dvalnreiv doris d£ios ed rabeiv, érerra THALKoGrov prcbov dpicat Tis kowwvlas, aidvov oxnviv.

82. d Kadjjs éuopias, ® Oelas dyopds: dvetras xpnudrwv ts d¢Bapoiav, 1 ékAlry Stihlin. éxAlarnre ms.

2 dedouévus (from 2 Cor. ix. 6) Segaar. gpetdéyevor Ms.

4 xaOapd Segaar. xa0d ms.

» The phrase comes from Acts iv. 32.

¢ 2 Corinthians ix. 7.

THE RICH MAN'S SALVATION the only reward that cannot be lost.

"Make to yourselves friends from the mammon of unrighteousness, that when it shall fail, they may receive you into the eternal habitations."%

Thus He declares that all possessions are by nature unrighteous, when a man possesses them for personal advantage as being entirely his own,? and does not bring them into the common stock for those in need ; but that from this unrighteousness it is possible to perform a deed that is righteous and saving, namely, to give relief to one of those who have an eternal habitation with the Father.

See, first, how His command is not that you should Tne great yield to a request or wait to be pestered, but that Tewardof you should personally seek out men whom you may Christ's benefit, men who are worthy disciples of the Saviour. "°°?!

Now the Apostle's saying also is good, "God loveth a cheerful giver," ° one who takes pleasure in giving and sows not sparingly, for fear he should reap sparingly,? but shares his goods without murmurings or dispute or annoyance.

This is sincere kindness.

Better than this is that which is said by the Lord in another place; "Give to everyone that asketh thee ;"* for such generosity is truly of God.

But more divine than all is this saying, that we should not even wait to be asked,' but should personally seek after whoever is worthy of help, and then fix the exceedingly great reward of our sharing, an eternal habitation.

32. What splendid trading!

What divine business!

You buy incorruption with @ See 2 Corinthians ix. 6.

4 Clement interprets the saying, '' Make to yourselves friends .

. ," as a command to the rich man to give without being asked.

CLEMENT OF ALEXANDRIA kat Sods 7a SvoAApeva TOD Kdopov povy TovTwWY aidyov év otpavots dvriAapBaver. mAedoov ent tatrnv, dv owdhpoviis, Tv mavyyupw, & mAovore, kav 8p, mepieAOe yay? dAnv, pi deion KwSdvwv Kat move, iv' évraida Baoirelay odpdvov dyopdons. ti oe Aor Stadavets Kal opdpaySou Tocobrov eidpaivovot Kai oixia,? tpodiy supos 7 xpdvov matyriov f} ceopod mdpepyov 7 UBpiopa tupdvvov; émOvunoor ev odpavois oixjoar Kat Bacredoar pera

Ge0dravtrnv cor riv Baoirelay dvOpwros Sacer Oedv drropipotpevos: evrai0a puxpa AaBdw eet 8V wv aidvwv avvoixdv oe mroujoerar. ixérevcov 954P. tva AdByn: oneicov, dywlviacov, dofyOnt. pH ce atysdon: od yap KexéAevorar Aafeiv, dda od mapacyetv. ov piv odd' elrev 6 Kpios 8ds, 7} mapdoxes, 7) edepyérnsov, 7 BoyOnoov, ¢dirov 5é moinoa

8é didos odk ex pds Sdcews yiverat, GAN e€ SAns avaratoews Kai ovvoucias paxpasovre yep q mioris obre a dydarn ovre® q kaprepia, pris Huepas, GAN' "6 dopeivas eis réAos, odros owOyoera."

83. [lds obv 6 dvOpwmos tatra SiSwow; dri Sid Ty éxeivou Tysny Kal edvoray Kal oixetwow 6 Kdpios Sidwor- "Swow yap ot pdvov Tots didois, GANG Kal tots pidos ra&v pilwv."

Kai tis odrés eorw 6 gidos Tob Geo; od prev pr} Kpive, tis dkvos Kal tis 1 yqv Combefis. ri ms.

2 oixla Combefis. olxela ms.

. odre Stéhlin. of5@.

* The word means '' assembly " and was applied to the great national and religious festivals of the Greeks at THE RICH MAN'S SALVATION money.

You give the perishing things of the world and receive in exchange for them an eternal abode in heaven.

Set sail, rich man, for this market, if you are wise.

Compass the whole earth if need be.

Spare not dangers or toils, that here you may buy a-heavenly kingdom.

Why so delighted with glittering stones and emeralds, with a house that is fuel for fire or a plaything for time or sport for an earthquake or the object of a tyrant's insolence?

Desire to live and reign in heaven with God.

This kingdom a man, imitating God, shall give you.

Having taken little from you here, he will make you through all the ages a fellow-inhabitant there.

Hasten, strive earnestly, fear lest he reject you.

For he has not been commanded to take, but you to provide.

Furthermore, the Lord did not say, "give," or "provide," or "benefit," or "help," but "make a friend"; and a friend is made not from one gift, but from complete relief and long companionship.

For neither faith nor love nor patience is the work of one day, but "he that endureth to the end, the same shall be saved."¢

33. How then does a man give these things?

Why, the Lord gives them, on account of your esteem and favour and relationship with this man.

"For I will give not only to my friends, but also to the friends of my friends.' ¢ And who is this friend of God?

Do not yourself decide who is worthy and Olympia and elsewhere.

It is used of the Christian church in Hebrews xii, 23, As we should expect, these gatherings were made the occasion of fairs and markets (Strabo 486).

It is this aspect of them which Clement seems to have most in mind here.

4 This saying is not found in the gospels.

CLEMENT OF ALEXANDRIA dvdgos: evddxerar ydp ce Siapapreiv wept tiv ddkavws ev dudiPodrw Sé ris dyvoias duewov Kal tovs dvagiovs «bd mrovetv dia Tods afiovs 7 pvdacodpevov tods Focov dyabods nd€ Tots orovdaios

' mepitecetv. ex pev yap Tob peideoOar Kal mpoomrovetoBar Soxysdlew rods evAdyws 7 pt) Tevfopévovs evddxerai ce Kal Oeogiddv apedfoat twwv, od 7O emitipwov KdAaots epmupos aidvos: ex 8é 706 mpoteoa. maow ffs tois xpylovow dvdyKn mdvrws edpeiv Twa Kal Tav cdoar mapa Ded Suvapdvwv.

"pn Kpive" roivur, "iva pa Kpibfis- @ pérpw petpeis, tovTw Kal dyryserpnOjoerat gow peérpov Kaddv, memeopevov Kal cecaAevpevov, drepexxvvopevov, amodoOjcerai cou." maow davofov 7a omddyxva Tots Tob Deod pabnrais dmoyeypappevors, 2) mpds cpa amdav vrepdmtws, py Mpos HAtkiav apeAs SrareBeis, und? et Ts dT

Hnpov } Svocinwr 7 Svoed)s 7 dober}s daiverar, mpos tobTo TH puyh Sucxepdvys Kai amootpadijs.

Oxia robr' eorw eEwlev juiv rrepiBeBAnuevov TAs els Kdopov mapddov mpoddcet,! iv' eis 76 Kowvov tobro TadeuTHpiov eiveABety SuvnO@pev:

GAN' Evdov kpumtos evoke 6? rarnp Kal 6 TovTou mais 6 bmép par arobavay Kai pel' jdv dvaords.

84, Todro 70 oxfua To Brewopevov eLararg tov Odvarov Kat tov didBodov:

6 yap évrds mAobros kal 76 KddNos adrois dOdards €oTt Kal paivovras mept TO oapkiov, od Katad¢povodow ws dobevois, ' ta&v evdov dvres tupdol Krnudrwv, odk emordwevor 1 rpopdoe: Wilamowitz. mpdpacis ms.

2 6 before warhp Stahlin : before xpumrds ms.

; THE RICH MAN'S SALVATION who unworthy, for you may happen to be quite misDo not taken in your opinion ; so that when in doubt through 'stingulsh| ignorance it is better to do good even to the unworthy"| worthy for the sake of the worthy than by being on worthy" your guard against the less good not to light upon the virtuous at all.

For by being niggardly and by pretending to test who will deserve the benefit and who will not, you may possibly neglect some who are beloved of God, the penalty for which is eternal punishment by fire.

But by giving freely to all in turn who need, you are absolutely certain to find one of those men who have power to save you

Therefore, "judge not, that you may not be judged; with what measure you mete, it shall be measured to you again.

Good measure, pressed down and shaken together, running over, shall be given back to you."* Open your heart to all who are enrolled as God's disciples, not gazing scornfully on their body, nor being led to indifference by their age.

And if one appear needy or ill-clad outwara or ungainly or weak, do not in your soul take offence {Ppaimnce at this and turn away.

This is a form thrown round portant . us from without for the purpose of our entrance into the world, that we may be able to take our place in this universal school; but hidden within dwells the Father, and His Son? who died for us and rose with us.

34, This form that is seen deceives death and the The real devil ; for the inward wealth and beauty are invisible four) and to them.

And they rage round the bit of flesh, within which they despise as weak, while they are blind to 'the inner possessions, not knowing how great a @ See St. Matthew vii. 1; St. Luke vi. 38.

» See St. John xiv. 23.

CLEMENT OF ALEXANDRIA amAikov twa "Oncavpdv év dotpaxivy cKeder"

* Baordlopev, Suvdyer Geod matpds Kal aipare Jeob matdos Kat Spdcw mvevparos ayiov Tepirereryicpévov.

GAAa ot ye py eEararnOijs, 6 yeyeupevos GAnPeias Kai KarnEvwpevos Tis weyadAns AuTpwcews, ada 76 evavriov tots aAdors dvOpwros ceavT@ kardAe€ov orparov domAov, dmdAepov, dvainaKrov,

955 P. ddpynrov, dutavrov, yépovras | BeoceBeis, dppavods Beopihets, xpos T™padoryte Grdopévas, av3pas dydiry Kexoopnuévovs. tovovrous Krijoat TH o@ miotrw Kal TH cdpate Kal 7h yuxf Sopuddpous, dv otpatnyet Beds, Sv" ods Kai vais Bamrilopevy kougilerat povais dyiwv edyats KuBepywpevy, Kal vdoos dxpdlovoa Sapudlerar xewpdiv emPodais Swwxopévn, Kat mpooBory Aynotdv ddomdAilerar edxais evocBéo. oxvAevopern, Kal Sarudvwv Bia

Opaverar mpoordypact cuvrdvois edeyxouevn.

35. 'Evepyol! odrou mdvres [of]? otparidrar Kal vAaKes BeBavos, ovdels dpyds, oddels dxpetos. 6 pev e€aurjoacbai oe Svvarat mapa. Beod, 6 Sé Tape pvOjoac8at Kduvorra, 6 8é Saxpicar Kai orevdfat ouprrabds bép cob mpos Tov KUpiov Tv dAwy, 6

Se Si8déar re tev mpds THY Gwrnpiav xpynoipwr, 6 be vouberfoat pera. tappnaias, 6 S€ covpBovdeicar per' edvoias, mdvres dé gdideiv aAnOds, ddddAws, addpws, dvuTroKpirws, dxodakedrws, dnddotws. @ yAvnetat Oepareiae piovvtwr, & paxdpior Sdiakoviat Oappovvrwy, & miotis eiAuKpwjs Bev pdvov

Sediudtwv, & Adywv aAjBea rapa tots pevoucBar | pa) Suvapevors, & KdAdos Epywv mapa Tots Oe 1 évepyol Stuhlin. év épyors as.

THE RICH MAN'S SALVATION " treasure" we carry "in an earthen vessel,' fortified by the power of God the Father and the blood of God the Son and the dew of the Holy Spirit.

Do not you be deceived, however, who have tasted of truth, and have been deemed worthy of the great redemption; but, contrary to the rest of men, enlist on your behalf an army without weapons, without The great war, without bloodshed, without anger, without stain, O7y.din an army of God-fearing old men, of God-beloved ssints orphans, of widows armed with gentleness, of men adorned with love.

Obtain with your wealth, as guards for your body and your soul, such men as these, whose commander is God.

Through them the sinking ship rises, steered by the prayers of saints alone ; and sickness at its height is subdued, put to flight by the laying on of hands; the attack of robbers is made harmless, being stripped of its weapons by pious prayers; and the violence of daemons is shattered, reduced to impotence by confident commands.

35. Effective soldiers are all these, and steadfast The many guardians, not one idle, not one useless.

One is able they can to beg your life from God, another to hearten you render when sick, another to weep and lament in sympathy on your behalf before the Lord of all, another to teach some part of what is useful for salvation, another to give outspoken warning, another friendly counsel, and all to love you truly, without guile, fear, hypocrisy, flattery or pretence.

What sweet services of loving friends!

What blessed ministries of men of good cheer!

What pure faith of those who fear God alone!

What truth of speech among those who cannot lie!

What beauty of deeds among those who are resolved @ 2 Corinthians iv. 7.

CLEMENT OF ALEXANDRIA Staxovety mremevopevois, mreiDew Oedv, dpéoxew Bed: od capkes THs ons amrecOar SoKodcw, GAAd Tis éavrod puyijs Exactos, odk ddeAp@ Aadetv, adAd

7@ Baowde? r&v aidvw ev oot KaTouobvre.

86. Idvres odv of morol Karol Kai Oeompemets kal Tis mpoonyopias aétor, vy womep Siddyya mepikewrat. ov pv adr eiotv 7dn Twes Kal tv ekdextav éexrextorepor, Kal TooovTw paddAov

<>} Frrov émionuot, tpdmov twa ek ToD KAVSwvos Tod Kdopou vewAKkoivres éavTods Kal emavdyovres > no , 8, eee én" dagares, ob BovdAdpevor Soxeiv dyror, Kav etary tis, aiaxvydpevor, ev Baber yrusys atroxpurrovTes

7d, dvekAdAnTa pvoTipia, Kal THY abrdv edyeverav dmepnpavodvres ev Kdopw BrérecBar, obs 6 Adyos "$s Tob Kdopov" Kal ''ddas Tis yas' Karel. tor' €ort TO o7répyia., Eik@V Kal dpoiwots Beod, Kai réxvov abrod yrjatov Kat KAnpovdpov, domep emi twa Fevireiav, evrad0a meumdopevov bd peydAns oikovopias Kal dvadoyias Tob matpés:

80 6? Kal Ta gpavepa kal ra adavA Tod Kdopov SeBnprodpyyrar, 7d, pev eis Sovdrelav, Ta dé eis doxynow, Ta Se eis pdbnow att@, kal mdvra, péxpis av evraiba 7d omépua pévyn, ovvexerar, Kal avvaxOévros abrod advra ® rdx.oTa, AvOnceras.| 1 ¢> inserted by Segaar.

3 wdvra Schwartz, radra ms.

> St. Matthew v. 13-14.

© See Genesis i. 26; Romans viii. 17; 1 Timothy i. 2; Titus i. 4.

@ The "seed" is a gnostic term for those higher souls who contain within themselves in a special degree the spark of divine life.

'They walk by knowledge, or direct intuition, THE RICH MAN'S SALVATION to minister to God, to persuade God, to please God!

They seem to touch not your flesh but each his own soul, not to be talking with a brother but with the King of the ages* who dwells in you.

36. All the faithful then are noble and godlike, and The highest worthy of their title, which they wear as a diadem. §@°5oh,

Not but that there are already some who are even more elect than the elect, and more elect in proportion as they are less conspicuous.

These are they who in a manner haul themselves up out of the surf of the world and retire to a place of safety, who de not wish to appear holy, and are ashamed if one

. calls them so, who hide in the depth of their mind the unutterable mysteries, and scorn to let their nobility of nature be seen in the world.

These the Word calls "light of the world" and "salt of the earth."

This is the seed, God's image and likeness, and His true child and heir,' sent here, as it were, on a kind of foreign service by the Father's high dispensation and suitable choice.

For his sake both the visible and invisible things of the world have been created, some for his service, others for his training, others for his instruction; and all are held together so long as the seed remains on earth, and when it has been gathered in all will speedily be dissolved? rather than faith, Justin Ma

Apology ch. 7 makes the sarge Satement as Clement,Vie that, the world is preserved solely on account of the * seed"; but he means by this term the whole body of Christians.

Clement how. ever seems plainly to restrict it to those who are '* more elect than the elect." For the "gathering in " of the elect see St. Matthew ili. 12 and xxiv. 31; Teaching of the Twelve

Aposties ix, & and x, 5; Clement's Bxtracts from Theodotus xxvi. 3, CLEMENT OF ALEXANDRIA oop.

87. Ti ydp ere Set; Gea 14. ris dydans puoripia, kat tore énomredaes tov KdArov Tod marpds, dv 6 povoyevis beds pdvos eknyjoare. ort 5¢ Kai adrés 6 beds dydarn kat 8c dydarqy jyiv ebedby.? kai 76 pév Gppyntov avrob marip, 7o Sé ets Hysds ovupmafes yeyove pujryp. dyamjcas 6 Tarip €@ydvvOn, Kai todrou peya onyetov dy adres éyewrnoey ef adrot: xai rexbeis e€ dydmns xaprés dydin.

Sut roGro xal adrds xarhAGe, bd robro dvOpwroy évéedSv, did Totro ra dvOpdrwy éxav Enaber, iva xpos tiv jperépov dobeveray obs jydanoe petpybels jpds mpos thy éavrod Sdvayuw avripetpion.

Kat pedduv omevderGat xa Adrpov éaurov emddods xawiy jpiv Seabieqy KaroAu~ adver "dydany dpiv S8wps viv euny." tis Se eorw atry xal méon; daép judy éxacrov Kare2.) sity yee Onne® rv Yuyty ri dvraglay tay ddwe rasryy hpads tuép ddAjaAwy dvranaret. ef Sé ras Yuyds opetrdoper tots adeAdots, Kat rovadrnyripourt anv ampos Tov owriipa dvOwyodoyipea, err Ta Tod Kéapov, Ta wresxd Kal adnérpsa kat mapappéovta, xabeipopey taprevdpevor; dAAjAwy drroxhetoopev, & pera puxpov e€et 70 wip; Betws ye nai emimvdus ®

1 e6ed8n (cp. v. Stromateis 16, 5) Lindner, ¢@ypd@y ms, 2 xardOqxe Segaar. xabiixe ms, _ * ervéws Lindner. drerévwt ms, oo "a St, Join i18. This passage strongly supports the reading noted in the margin of the RevisedVersion,

* See 1 St. John iv. 8, 16.

¢ This thought of the Motherhood of God has a parallel in Synesius (Bishop of Ptolemais in Libya early in the fifth century), Hymn If, 63-4:

Thou art Father, thon art Mother, Thon urt male, and thoa art female, .

THE RICH MAN'S SALVATION 37. What else is necessary? Behold the mysteries God is love of love, and then you will have a vision of the bosom

. of the Father, whom the only-begotten God alone declared.

God in His very self is love,' and for love's sake He became visible to us.

And while the unspeakable part of Him is Father, the part that has sympathy with us is Mother.

By His loving the Father became of woman's nature, a great proof of which is He whom He begat from Himself; and the fruit that is born of love is love.

This is why the Son Himself came to earth, this is why He put on manhood, this is why He willingly endured man's lot, that, having been measured to the weakness of us whom He loved, He might in return measure us to His own power, And when He is about to be offered ¢ and is giving Himself up as a ransom He leaves us a new testament: "I give you my love."*

What love is this, and how great?

On behalf of each of us He laid down the life that is equal in value to the whole world.

In return He demands . this sacrifice from us on behalf of one another.

But God expects if we owe our lives to the brethren, and admit such 2s" a reciprocal compact with the Saviour, shall we still to snother husband and hoard up the things of the world, which are beggarly and alien to us and ever slipping away?

Shall we shut out from one another that which in a short time the fire will have?

Divine indeed and Gnostic speculation introduced a Mother as the cause of Creation (cp. Trenaeus i. 4), but the present passege would seem to have no connexion at ail with this.

Clement is simply trying to account, in a mystical way, for the love of Godasshown in the Incarnation.

* ie as 4 drink-offering—the same word that St. Paul uses of himself in 2 'Timothy iv. 6, © See St, John xiii, 34, xiv. 27.

CLEMENT OF ALEXANDRIA 6 "Iwdwns "6 py gpiddv" dyot "tov ddeAdov ~ . dvOpwroxrdvos oti," oépua tod Kaw, Opéupa 706 SiaBdrovBod aomddyxvov ovk éxe, edmida Kpeurrévey odk exe, dorropos eaTw, dyovds eoTw, otk ore KAqwa THs det Cons drepovpavias dymédou, exxdmretat, 76 Tip Gpovy dvapever.

88. Ld 8é pdbe riv "<Kal? >? dmepBodnv dddv," fv Setxvvor Haddos, emi cwrnpiav:

"4 aydan Ta éauris ob Cyrei," GAN emi tov ddeApdv éxxéxvrar* mept tobrov émrdéntat, mept rodrov owdpdvws paiverar.

"dydan xadvmarer rARO0s duapti@v: 7 teXeia dydan exBadrer Tov PoBov: od wepmepeverat, od gpuaobrat, odk emyaiper TH ddicia, ovyyxaipes

8é TH adnOeig: mdvra oréye, mdvTa morevet, mdvra éAmiler, mdvra vropever.

1 aydmn oddemote exmrinrer. mpodytetat karapyobdvyrat, yA@ooat mavovrat, idoes emi yis KataXetmovrar. péver dé 7a tpia Tadra, miotts, eAmis, dydan: peilwy dé ev tovros aydn."

Kal Sixaiws. mots pev yap dnépxerat, drav adrowpia mecOdpev iSdvres: Dedv, kal éAmis adavilerar rdv eAmiabevrw arrodobevrwv, dydan 8€ eis mAjpwua ouvépxerar Kat padov avferar Ta&v Tedelwy Tapadobevrwy. éav Tavrnv euBddnrai ris TH uyh, Sivarar, Kav ev duapripacw h yeyernpevos, Kav modAd tev KexwAvpévwy elpyaopevos, av€joas Thy dydrnv Kat perdvorav xaBapav daBav dvapaxécacba ta emraopeva.|

1 <xa6'> inserted by Combefis from 1 Corinthians xii. 31.

® See St. John xv. 5-6.

, THE RICH MAN'S SALVATION inspired is the saying of John: " He that loveth not his brother is a murderer," ¢ a seed of Cain, a nursling of the devil He has no tender heart of God, no hope of better things.

He is without seed and without offspring.

He is no branch of the everliving heavenly vine.

He is cut off; he awaits the fire at once.?

38. But do you learn the " more excellent way " ¢ the greatto salvation, which Paul shows, '" Love seeketh not "** of leve its own,"@ but is lavished upon the brother.

For him love flutters with excitement, for him it is chastely wild, " Love covereth a multitude of sins, Perfect love casteth out fear.

Love vaunteth not itself, is not puffed up, rejoiceth not in unrighteousness, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things.

Love never faileth; prophecies are done away, tongues cease, healings are left behind on earth; but these three remain, faith,- hope, love; and the greatest among these is love."

And rightly; for faith departs, when we believe through having seen God with our own eyes; and hope vanishes away when what we hoped for has been granted; but love goes with us into the fulness of God's presence and increases the more when that which is perfect has been bestowed, Even though aman be born in sins, and have done many of the deeds that are forbidden, if he but implant Jove in rove witn his soul he is able, by increasing the love and by iim miso' accepting pure repentance, to retrieve his failures. God's for- ¢ § Corinthians xii. 31.

@ 1 Corinthians xiii. 5.

« See 1 St. Peter iv. 8; 1 St. John iv, 18; 1 Corinthians xiii, 4-13, CLEMENT OF ALEXANDRIA S22 yc a oy , ya 957 P. unde} yap todo eis dndyywoiv cot Kal amdvo.av } Pani , , ° katadercipOw, ei Kal tov mAovavov pdbors doris €ativ 6 xwpav ev odpavois otk Exwv Kal Tiva Tpdmov tots obat xpwpevos (89) dv Tis TO Te emippytov * rod

Ot rae , ve mAovrov Kal xademdv cis Cunjy diadvyor kat Svvarto tav aiwviwy [rdv]® dyabdv ematpacba, ein Sé reruxnkas 7) Sv dyvoray 7 8 dobdveray 7 mepioracw dxovovov peta Tiv ag¢payida Kal riv A¥Tpwow

TMepuTeTys Tow duaprnpacw 7 maparTmpacw, ws .

Oar rer sr ofr , brrevnvex Ban Téheov, < drt>4 dros Kareyyprorat Taytdraow bd Tob Bod. avril yap TH per' dAnbeias e€ OAs tijs Kapdias emorpépavte mpds Tov Dedv dvewyaow at Ovpar kal Séxerar tpiodopevos maTip viov dAnOas petavooivra: 4 8 andr werdvora

TO pynkére tots adrois Evoxov elvar, GAA apdnv éxpildoar tis yuyis ef' ols éavtod Katéyww Oavarov dwapripacw: rtovtwy yap dvaipeBévrwr yt gly y i , adlis eis cé Beds eicorxoOyoerar. peyddAny ydp g¢nor Kal dvumépBAnrov elvar xapav Kal éopriy ev odpavois 7H Trarpi Kal Tots ayyeXots Evds duapTwrod émorpépavros Kal petavojaavros.

"'édeov Oédw Kal od Gvaiav: ob Bovropar Tov Odvarov Tob duaptrwAod, dAAd Thy perdvovay:

Kav dow ai dpapriac tudv ws powrikody Epiov, ws xesva AevKavd, Kav peAdvrepov tod oxdrous, ws épiov AevKov exvixpas moijow."

Bed yap povw duvarov .dgeow apyapridy mapacyécbar Kat 7 Aoyicacbar maparTwpara, Srov ye Kal juiv mapa1 nde Dindorf. pre ms.

2 éxlppyrov Segaar. éwippet rv ms.

3 alwvlwv (rdv] Ghisler, aldvwv Trav ms.

4 <ér> inserted by Stahlin.

« See St. Luke xv. 7, 10.

THE RICH MAN'S SALVATION For if you understand who is the rich man that has no place in heaven, and also in what manner a man may so use his substance (39) as to win his way to life through the censure and difficulties caused by wealth, and to be able to enjoy the eternal good things,—yes, even though he has happened either because of ignorance or of weakness or of circumstances not of his own choice to fall after the baptismal seal and redemption into certain sins or transgressions so as to have become completely subject to them,—let not this thought remain with you to lead to despair and despondency, namely, that such an one has been condemned outright by God.

For to every one who turns to God in truth with his whole heart the doors are opened anda thrice-glad Father receives a truly penitent son.

And genuine repentance is to be no longer guilty of the same offences, but utterly to root out of the soul the sins for which a man condemned himself to death; because when these have been destroyed God will once again enter in and dwell with you.

For He says that there is great and unsurpassable joy and feasting in heaven for the Father and the angels when one sinner has turned and repented.*

Accordingly He cries, "I wish for mercy and not sacrifice, I desire not the death of the sinner, but his repentance.

Though your sins be as scarlet wool, I will whiten them as snow; though blacker than the darkness, I will wash them and make them as white wool."

For God alone can grant remission of sins and not reckon trespasses,° though even we > See St. Matthew ix.

6); Ezekiel xviii. 23; Isaiah i. 18.

¢ See St. Mark ii. 7; St. Luke v. 21; 2 Corinthians v. 19.

CLEMENT OF ALEXANDRIA , a. ft re foe vw) kedeverar THs Tuepas exdarns 6 Kvpios adidvar trois ddeAdois petavootiow. ef 5 tyueis movnpol » » aot ge ,

Gvres topev dyafd Sopara Si8dvar, mow padrov "¢ narhp tay oixrippdav." do dyabds rarnp " mdons mapaxaAjcews,'

& moddendayxvos Kai modvddscos néduxe paxpobopeiy' rods émotpdfavras meptpever, emorpépar dé dor Gvrws dnd ta&v dpapTypdreay 76 matcacba Kal pyxére Brdrew ets

40. Tay pev odv mpoyeyernudvaw beds Sidwouw ddeaw, tev 5é emédvrwv atrds Exaoros éaurd. kal ofr' dort petayv@var, td Katayrdvar tay rrapwynpeveay Kal alrjicacba tovrwy dyyvnotiav mapa natpds, ds dvos ta&v dadvrwr olds té dorw dnpaxra nofoat Ta rempaypéva dé tG rap' atrob xat Spdaq nvedpatos dradeifas ta mponpaprnpeva. rays it ers eelraias iat aia €¢' ols yap dv etpw vyds," dnoiv, "éni tovras kal xpwa""

Kat nap' Exacta Bog 16 téhos mdvrev'

Gate Kal TH 7a péytora eb memornndre ¢KaTa>! Tov Biov, énl 8é rob rédous efoxetAavre mpds Kaxiay, avdvnro.® adres of apdaber advo, ent ris Kataorpogys tob Spduaros Kfdfdky yevoudves, TO Te

958 P. yelpov | Kal emuceouppdvans Pudcayt. mpdrepov eorw dorepoy peravooart: moAdo§ xpdvou smoAcretav 1 <xard> inserted by Segaar (from Sac. Par.).

2 dvévyro Ghisler (from Sac, Se ). dvbyroc ara, « See St. Luke xvii. 3-4.

® St. Matthew vii. 11; St. Luke xi. 13, © 2 Corinthians i. 3.

/ This saying, not found in our gospels, is mentioned in slightly different form by Justin Martyr ( Dialogue withTrypho 47) who expressly attributes it to our Lord.

THERICH MAN'S SALVATION are exhorted by the Lord each day to forgive our brothers when they repent.* And if we, being evil, know how to give good gifts, how much more does

"the Father of mercies.'"* The good Father "of all comfort," ¢ full of pity¢ and full of mercy, is by nature long-suffering.

He waits for those who turn to Him.

And to turn to Him truly is to cease from sins and no more to look back.® 40. Of sins already committed, then, God gives Repentance remission, but of those that are to come each man complete procures his own remission.

And this is repentance, change to condemn the deeds that are past and to ask forgetfulness of them from the Father, who alone of all is able to make undone what has been done, by wiping out former sins with the mercy that comes from Him and with the dew of the Spirit.

"For in whatever things I find you," He says, "in these will TL also judge you,"/ and at each step He proclaims the end of all things. So that even when a man has done the greatest works faithfully through life, but at the end has run on the rocks of evil, ali his former labours bring him no profit, since at the turningpoint* of the drama he has retired from the contest; whereas he who has at first led an indifferent and slipshod life may, if afterwards he repents, utterly wipe out a wicked course of long continuance with the time resemblance to Ezekiel xxxiii, 90 (Sept.)—**

1 willjudgeyou each one in his ways "—and in both Clement and Justin it occurs in connexion withteaching drawn from Ezekiel xxxiii.

10-20, # See i St, Peter iv. 7.

+ The "catastrophe " or turning-point towards the end of & play when the issue stands defintelyrevealed, Used here, asjelsewhere in Greek literature, for the conclusion of life, when a man might be expected to have settled down to a course either good or evil.

CLEMENT OF ALEXANDRIA movnpay éxvixijoas TH peta THY peTdvoray xpdvendxpiBelas 5é Sef moAdijs, Womep Tots paxpg vdow merovnkdot owpac. Stairs xpeia Kal mpoooxis maAetovos. 6 krémrns, ddeow Bovre AaBeiv; pnrére krérre: 6 potyedoas, pnkér. Tmupovobw: 6 mop- , vevoas, Aourov ayvevérw: 6 dpmdcas, arrodiSou Kai mpocamodisou:

6 Wevdoudprus, ddAyBevay doxnoov:

6 éziopkos, pnkére Guvves Kal ra GAAa 7dOn odvTepe, Opyyv, emBuuiar, AUmnv, Poor, va stocbis ent wo ééd80v mpos tov avridicov évraila SiareAvobar POdvwv. eorw pev odv ddvvatov tows ap rT, , A ayy pn GOpdws aroxdipar 740 otvrpoga, GAAG pera. Beod

Suvdpews Kal dvOpwrelas ixecias Kal adeAdav BonBeias Kai ciAuKpwots peravoias Kal ovvexods perérns KaropBobrar.

41. Aid Set mdvrws oe Tov coBapdv Kal Svvarov \ ° > , fy kal mAovovov emorioacbar éavt@ twa avOpwrov Oeod Kabdmep dAcinrny Kal KuBepyyrnv. aidod Kav va, foBod Kav eva, peA€rynoov axovew Kav évos Tappnovalopévov Kal ordgovros dua kal Oeparevovros. ovde yap tots dpBaAuots auppéper Tov del xpdvov dkoAdorots peévew, GAAG Kal Saxpicat Kal SnxOfvat tore tmépvas dyeias Tis wAclovos. odtw Kal puyf

Sinvexods Hovis oddev GeO pucbrepovdrorugiobTau yap dnd rhs Tews, éav dxivytos TH mappycvalopery Stapeivy Adyw.

Tobrov Kat dpyobevra .

, , NumhOnri,2 wal eoys PoBHOnr, Kat orevdgavra AuTHOnTi,) Kai dpyhv mavovta aidéobyt, Kal KdAacw mapartovpevov2 1 orevdtavros duwfOnr.

Mayor. orevdtavra ebdaByOnTe Segaar. dvowrf8y7. Schwartz.

Stahlin and Barnard mark the passage as corrupt.

2 rapatrotuevov Segaar. maparrounévw Ms.

THE RICH MAN'S SALVATION left after his repentance.

But great care is needed, just as bodies that are labouring under a long disease require treatment and special attention.

Thief, do you wish to receive forgiveness? steal no more.

Adulterer, no longer burn.'

Fornicator, keep pure in future.

Extortioner, repay with interest.

False witness, practise truth.

Oath-breaker, swear no more.

And repress the rest of the passions, anger, lust, grief, fear, in order that at your departure you may be found to have already become reconciled here' on earth with your adversary."

Now it is perhaps impossible all at once to cut away passions that have grown with us, but with God's power, human supplication, the help of brethren, sincere repentance and constant practice success is achieved.

41, It is therefore an absolute necessity that you The rich who are haughty and powerful and rich should ap22d cut point for yourself some man of God as trainer and advice and pilot.

Let there be at all events one whom you """® respect, one whom you fear, one whom you accustom yourself to listen to when he is outspoken and severe, though all the while at your service.

Why, it is not good for the eyes to remain all our life-time undisciplined; they should sometimes weep and smart for the sake of better health.

So, too, nothing is more destructive to the soul than incessant pleasure, the softening influence of which blinds it, if it continues obstinate against the outspoken word.

Fear this man when he is angry, and be grieved when he groans; respect him when he stays his anger, and be before him in begging release from punishment.

@ See Ephesians iv. 28.

> Seel Corinthians vii. 9.

¢ See St. Matthew v. 25; St. Luke xii. 58.

CLEMENT OF ALEXANDRIA ¢8dcov. odros Srép coh wodAds vixras dypumn- : cdrw, mpeoBevu daép cod mpds Gedy kai Aravetas avviGect payeduv tov marépa' od yap dvrdxet rots réxvors atrod 74. omddyyvo. Seopevois, Serjoerar

88 xabapds dnd cob mporidmevos ds dyyedos rot Ge08 Kat yndev bad cob AuTrovpevos, GAN rep cob: robré dort perdvo.e dvuTdkpitos.

"Beds ob pvnrypileras™ob8é mpoadxer Kevois Phpact jovos yap avaxpiver pvedovs Kat vedpods xapStas Kat réiy év aupt karaxote: Kal réiv év xothig Kifrous ixerevdvrev eaxotet xal naow eyyts dort tots moredovat xal méppw tots abdors, &v yi} peravojowor.

42, "Iva 3& ém@appjons,' ofrw peravojoos GAnOBs, Sr. col péver awrnpias Amis déidypews, dxovaov pdGov ot pibov, adAd dvra Adyov mepi

050 P. "Iwdvvov rot daoloréAov mapadeSopevor Kai prin nepuraypévov. érewdi} yap Tob tupdvvov teAevri}~ garros and Tis Ildrpov rijs vjoov peribev ént vp "Edecov, dmjer Tapaxadodpevos «at él ta m owsxeopa Tov cBvav, Grou yey émuoKkdmous Karaarnowy, drov Sé ddas éxxAnolas dpudouw, daov

Se KxAfjpov dva yé® twa KAqpdawy tOv ord rob nvedparos anpavopevnv. eAGdy obv cat ént twa 2 émGapp$eys Barnard and Stahlin (from Maximus Confessor). érc Sapp ma, 2 yé Stahlin (from Eusebius and Maximus Confessor). re ms, "@Galatiansv.

* Por this sentence see Hebrews iv, 12; Jeremiah xvii. 10; Psalm vii. 9; Daniel iii, ; Jonah ii,; Revelation ii. 23.

¢ Domitian, by whom St. John is said to have been exiled, is generally thought to be referred to here, But he died in a.D. 96, and it is practically certain that St. John the apostie's active ministry must have ended before this date.

THE RICH MAN'S SALVATION Let him spend many wakeful nights on your behalf, acting ag your ambassador with God and moving the Father by the spell of constant supplications; for He does not withstand His children when they beg

And this man will beg them, if he is sincerely honoured by you as an angel of God and is in nothing grieved by you, but only for you.

This is unfeigned repentance.

"God is net mocked,"¢ nor does He attend to empty phrsses.

For He alone discerns the marrow and reins of the heart; and hears those who are in the fire; and listens to these who in the whale's belly entreat Him; and is near to all believers and far from the godless unless they repent.'

42, And to give you confidence, when you have Story of thus truly repented, that there remains for you a 5,79 trustworthy hope of salvation, hear a story that is no robber mere story, but a true account of John the apostle that has been handed down and preserved in memory.

When after the death of the tyrant* he removed from the island of Patmos to Ephesus, he used to journey by request to the neighbouring districts of the Gentiles, in some places to appoint bishops, in others to regulate whole churches, in others to set among the clergy some one man, it may be, ofthose indicated by the Spirit?

He came then te one of the cities Either his exile was earlier, ¢.¢. in Nero's reign, or else there has been a confusion between the apostle and John the presbyter of Ephesus.

# The phrase «hypdowv «hfjpov means literally ' to allot a lot."

KAgpo: was used to designate a "lot" or ** share" in the Christian ministry (cp. Acts i, 17) and its use was afterwards extended to the ministers themselves or "clergy."

In this passage both meanings are suggested.

Those " indicated by the Spirit" would be men whose spiritualgifts, such for instance as pastoral authority or teaching, marked them out as fit candidates for office in the Church. as?

CLEMENT OF ALEXANDRIA T&v ob} paxpay moAewr, Hs Kal rodvoua Aéyovow ¥ Fae aa " haat yoy €no., Kal ta GANa dvarravoas Tods ddeAdous, emi Gov T@ xabeordr mpooPrépas emoxdmw, veavioxov ixavov TH odpate Kal Ti dyw doretov Kat

Beppov ri puxiv i8dv, " robrov" edn " ool mapaxatarifepart peta mdons omovdis él a éxxdAyoias Kal rob Xprorod pdprupos." tod dé Sexopevou kal mdv6? dmoxvoupévov Kal madAw Ta ara Sveretvato Kal Sepapriparo. elra 6 pev dafjpev exit tiv "Edeoov, 6 5¢ mpecBdrepos avahapow olxade Tov mrapadobdvra veavioxov erpede, ovvetyev, €Badme, TO TeAevtaiov épwtice' Kal pera tobro odie ris mAciovos éemyedeias Kal Tapagvrakis, ds 76 réAevov abt@ pvdakriprov emeorjoas Thy ofpayida Tod Kupiov. 7H S€ dvécews mpo dpas AaBopervw mpoopleipovrai ties wAuKkes dpyol Kal dmeppwydtes, eds kax&v: Kal mpaTov pev 80 éoridcewy TodvTEAaY adtov brdyovrat, elrd mov kal viktwp emt Awnodvatay e€idvres avverrdyovtat, elrd te Kal peilov ovpmpdrrew jéiowv.

6 8é kar' dAiyov mpocebilero Kat Sia péyeBos dvcews exoras womep dotopos Kal edpworos tmmos dplis 1 wapaxararlOeua: Stahlin (from Eus. and Max. Conf.). maparldepat DS.

@ It will be noticed that Clement here applies the terms '* bishop " and 'presbyter" to the same person.

This may be due to the fact that in this story he followed a written authority coming down from a time when the two terms

~ were synonymous, as they are in the New Testament. On the other hand, it is possible that the sharp distinction between "bishop" and "presbyter," though well-known elsewhere, was not yet recognized at Alexandria.

THE RICH MAN'S SALVATION not far distant, the very name of which is told by some.

After he had set the brethren at rest on other matters, last of all he looked at him who held the office of bishop, and, having noticed a strongly built youth of refined appearance and ardent spirit, he said: "This man I entrust to your care with all earnestness in the presence of the church and of Christ as witness."

When the bishop accepted the trust and made every promise, the apostle once again solemnly charged and adjured him in the same words.

After that he departed to Ephesus; but the presbyter® took home the youth who had been handed over to him, and brought him up, made a companion of him, cherished him, and finally enlightened him by baptism.

After this he relaxed his special care and guardianship, thinking that he had set over him the perfect guard, the seal of the Lord.

But the youth had obtained liberty too soon.

Certain idle and dissolute fellows, accustomed to evil deeds, form a ruinous companionship with him.

At first they lead him on by means of costly banquets; then perhaps on their nightly expeditions for robbery they take him with them; then they urge him to join in some even greater deed.

He on his part gradually became used to their life; and, like a restive and powerful horse which starts aside from the right path and takes the bit between its teeth, he rushed all the (Epistle exlvi.) says that until the times of Heraclas and ionysius (A.D. 233) the presbyters at Alexandria always elected a bishop from among their own number.

Clement in other places sometimes mentions two orders of the ministry, sometimes three; and it is not easy to discover his actual belief.

For a short summary of Clement's references to this subject see Tollinton, Clement of Alexandria,. ii, 111-114, a :

CLEMENT OF ALEXANDRIA 6808 Kal rév xaAwev evdaxadv peldvws KaTa TOV BapdOpwy edépeto. dmoyvods Sé reAdws rhv ev Oep owrnpiav ovder ert puxpov Svevoetro, dAAG péya Tt mpagas, eredyrep anak dmodwdAer, toa Tots dddous mabetv H€iov. atrods 8) Tovrovs dvahaBdv Kal Ayoripiov avyxporjaas, Eroysos Ajorapyos Fv, Biadraros, prarpovwitaros, xaderdstatos. xpdvos év péow, Kal Twos emimecovons xpelas dvaxaAodor tov "Iwavvnv.

6 8é, émel ta dda dv xdpw Frev KateoTnoaTo, "dye 3," &dn, ""& émioxone, Thy mrapabjny dnddos jpiv, mv ey te Kal Xpwords! cot wapaxarefeueba emi ris éexxAnoias, fs mpoxabeln, pudptupos."

6 S€ 7d pev mp@rov eLerAdyn, xphwara oiduevos, admep ovdk éAafe, . ovkogavreiabat, Kal ore morevew elyev trép dv oe0P. ovK elxev ovre dmloreiy "Iwdvvyn: ws Sé "rdv veavioxov" elmev "drat Kal rv yuxjv Tod adeAgod," orevdgas kdtwhev 6 mpecBirns Kai Te kat émdaxptcas, "'exeivos" edn "'réOvnke."

"as kal tiva Odvarov;" "bed eben" elev:

"améBn yap trovnpos Kal e&aAns Kal 7d KepdAavov Anorys, Kal viv dvri ris ékxAnoias 76 dpos KareiAnge pe" dpoiov orpatwrikod.

Kxatrappynédpuevos tiv ecbjra 6 dmdotoAos Kal peta peydAns oipwyis mAnEdpevos rv kepadrv, "Kxaddv ye' én "'dddaxa Tis TASEAhOO puys katéAutov: GAN tos 78n por mapéoTw Kal nyeudv yevéoOw pol ris

FAravvev, domep elyev, abrdbev amd tis éexxAnoias. eAOdv 8é ets 76 xwpiov bd Tis .

1 Xpiorés Eusebius. owrip ms.

THE RICH MAN'S SALVATION more violently because of his great nature down towards the pit.

Having quite given up hope of salvation in God he no longer meditated any slight offence, but, seeing he was lost once and for all, decided to do something great and to suffer

: the same penalty as the rest.

So he took these very men, and organized a robber band, of which he was a ready chieftain, the most violent, the most blood-thirsty, the most cruel.

Time went by, and some need having arisen the church again appeals to John, who, when he had set in order the matters for the sake of which he had come,

"Now, bishop, return us the deposit which Christ and I together entrusted to your care in the presence and with the witness of the church over which you preside."

The bishop was at first amazed, thinking he was being falsely accused about money which he had not received; and he could neither believe a charge that concerned what he did not possess nor could he disbelieve John.

But when he said, " It is the youth and the soul of our brother that I demand back," the old man groaned deeply and even shed tears.

"That man,' he said "is dead."

"How and by what manner of death?"

"He is dead to God" he replied; "for he turned out a wicked and depraved man, in short a robber, and now deserting' the church he has taken to the hills in company with a troop of men like himself."

The apostle, rending his clothes and with a loud groan striking his head, said: "A fine guardian of our brother's soul it was that Ileft!

But let a horse be brought me at once, and let me have someone as a guide for the way."

Just as he was he rode right from the very church; and when he came to the :

CLEMENT OF ALEXANDRIA mpogvrakis t&v AnoTav dAloKerar, pyre pevywv , , ayy.

Bom cet I, pire mraparrovpevos, GAAG Body:

''émt robr' €ArAvOa, emt rov dpxovra dpav aydyeré pe." os réws, WoTep wrdioTo, aveuevev: ws 5é mpoordvra Saw (oT, > ears wera éyvdipice tov "Iwdvvny, eis puyhv aideabels erpdmeTo.

6 Sé edlwxer ava Kparos, emAabopevos Tis WAtkias rijs éavrod, Kexpayws:

"ri pe pedyes, téxvov, Tov gcavTod matépa, Tov 'yupvor, TOV ?

. here yépovra; éAénadv pe, Téexvov, wt) PoBodExes Ere Maan A ~ ys vantaris anes Cwijs édrridas: eye Xpror@ Adyov Sdow trép aodav dén, Tov cov Odvatov Exe dTopevd, ws 6 KUpLos tov dep Huadv: dep cod TH puyny dvridwow Tv euyv. o770, micrevoov, Xprords pe améoreidev."

6 8€ dxovaas prov Earn péev Kdtw Brerwv, elra.

Eppupe Ta Srrda, elra tpéwwr Exdare muKpOsmpooedOovra 5é rév yépovra mepiéAaBev, dzrodoyoupevos tais olpwyats ws edtvaro Kal rots Sdxpvor Barrilouevos ex Seurépov, pdvny dmoxpirrwv tiv Sefiav.

6 dé eyyvapevos, emopvipevos ws dgeow abt@ rapa Tod awripos etpytat, Sedpevos, yovunerav, adrny thy Segiav ws bmd Tihs peravotas kexabappevny Katagirdv, emt tiv éxkAnoiay énaviyaye, Kal Saynrdor pev edyais efarrovpevos, auvexéar Sé vynoreiats cuvaywrildpevos, Totkidas S€ ceipjor Adywv Karengdwv avrod wid yrapny, od mpdtepov amrfdOev, ds pact, mply adrov

« See Hebrews xiii. 17.

> See St. Matthew xxvi. 75; St. Luke xxii. 62.

¢ In the illustration which' forms the frontispiece of the present volume, the artist has represented this scene as a aptism in the literal sense.

4 If we read droxarésrnce (with Barnard) or some THE RICH MAN'S SALVATION place he is captured by the robbers' sentry, not attempting to fly or to expostulate, but shouting,

"I have come 'for this purpose; bring me to your leader."

For a time the leader, armed as he was, awaited them; but when he recognized John approaching he turned to flight, smitten with shame.

Forgetful of his years John followed after him with all his strength, crying out: "Why do you fly from me, child, from your own father, from this old, unarmed man?

Have pity on me, child, do not fear.

You have still hopes of life, I myself will give account to Christ for you.

If need be, I will willingly undergo your penalty of death, as the Lord did for us.

I will give my own life in payment for yours.

Stand; believe; Christ has sent me."

On hearing this he at first stood still, looking down; then threw away his weapons; then trembling began to weep bitterly.2»X When the old man had come near the robber embraced him, making excuse as best he could by his groans, and being baptized a second time with his tears,° hiding his right hand alone.

But the apostle gave his pledge and solemn assurance that he had found pardon for him from the Saviour.

Kneeling down and praying, and tenderly kissing the right hand itself as having been purified by his repentance, he then brought him back to the church.

There he interceded for him with abundant prayers, helped his struggles by continual fasting, and by manifold siren-like words laid a soothing spell upon his mind.

Nor did he depart, as they say, before he had set-him over? the church, similar word, the translation will be '' restored him to the church."

But émorjoa is almost certainly right.

See note on text, p. 364.

CLEMENT OF ALEXANDRIA emorijoa.* rH éxxAnoig, d8ods wéya mapdderypa peravoias GAnOwis Kai péya yrdpiopa mradyyeveoias, Tpdmatov dvacrdcews BAerouerns.

. patdpots vey Adres, dpvobytes, avouyvivres tovs otpavods. mpo Sé mdvrwy atros 6 owrip 961 P. mpoamravrg SeLvovpevos, dads | dpéywv doxvov, dravotov, ddnydv els Tovs KdATovs TOG Tratpds, eis THY aidvov Cwnv, eis tiv Bacielav trav odpavdv. motevérw tatrd tis Kal Beod pabytais Kal éyyunth 9G, mpodyreiais, edayyedtors, Adyows arroorodtkois: tovros ovldv Kal Ta Sta daéywv Kab

Ta épya doxay én' abris ris é€d8ov 76 réAos Kal Ty emiBeréw TOV Soypdrev oiperar. 6 yap evraiba tov dyyedov Tijs petavolas mpoorduevos od peravojoe Tére, Hvika dv Katadimy TO odpa, ovdé karavoxuvOjoerat, TOV owrfjpa TMpoarovra, peta THS adrod dons. kal otparids Sav: od Séd1e 7d Tip: ei 3€ Tis aipetrar pevew emeLapaprdvwy éxdorore ent tats Hdovais Kal rv evrai0a stpudiv rijs aiwviou Cwijs mpotysd Kal SiSdvros Tod owripos dgeow drrootpéperat, pre Tov Bedv Ere pyre Tov mAobrov prjre 76 mpotecetvy aitidcOw, thy Sé éavrod yuynv éxovoiws dmodoupevnv.

TH S€ emBadérovre thy owrnpiay Kat moOobvr.

Kal pera dvadelas Kai Bias alrobyre mapé€er wid adnPuy xdBapow kal rhv dtperrov Cwiv 6 marip 6 ayabos & 8a Tod madds *Inood 1 émorifjoa: Stahlin, from some mss. of Eusebius.

Other MSs, give dmeortpiber, xaréornoe, dwoxaréorycer, etc. Rufinus translates:

'*Nec prius abstitit, quam eum in omnibus emendatum etiam ecclesiae praeficeret."

THE RICH MAN'S SALVATION thus affording a great example of sincere repentance and a great token of regeneration, a trophy of a resurrection that can be seen @ . .. with bright faces rejoicing, singing praises, opening the heavens.

And before them all the Saviour Himself comes to meet him, greeting him with His right hand, offering shadowless, unceasing light, leading the way to the Father's bosom, to the eternal life, to the kingdom of heaven.

In this let a man trust to the authority of God's disciples and of God their surety, to the authority of the prophecies, gospels and words of the apostles.

If he dwells with these, giving ear to them and practising their works, he will see at the very moment of his departure hence the end and proof of the doctrines.

For he who here on earth admits the angel of repentance will not then repent when he leaves the body; nor will he be put to shame when he sees the Saviour approaching with His own glory and heavenly host.

He does not dread the fire.

If, however, a man chooses to remain in his pleasures, sinning time after time, and values earthly luxury above eternal life, and turns away from the Saviour when He offers forgiveness, let him no longer blame either God or wealth or his previous fall, but his own soul that will perish voluntarily.

But he who looks for salvation and earnestly desires it and asks for it with importunity and violence ? shall receive the true purification and the unchanging life from the good Father who is in heaven, to whom through His Son Jesus a About twenty lines here are lost. See Introduction,

268, P > See St. Luke xi. 8; St. Matthew xi. 12. i CLEMENT OF ALEXANDRIA ae , , rare Xprorod, tod kupiov Cdvtwv Kal vexpadv, kal dd

Tob dylov mvetparos ein Sdfa, tTyuH, Kpdros, aidvios peyadedrns Kal viv kal els yeveds yevedv kal eis Tovs aldvas Tov aidvev. duny.

THE RICH MAN'S SALVATION Christ, the Lord of living and dead,* and through the Holy Spirit be glory, honour, might, and eternal majesty both now and for all generations and ages to come.

Amen.> * With this doxology compare 1 Clement of Rome xi, and Ixv, (Loeb Classical Library, Apostolic Fathers, vol. i. pp. 117 and 121),

EXHORTATION TO ENDURANCE OR TO THE NEWLY BAPTIZED INTRODUCTION Tue following fragment was discovered by Barnard in the Escurial Library with the heading " Precepts of Clement," and was issued by him as an appendix to his edition of "The Rich Man" (Fests and Studies, edited by J. Armitage Robinson D.D., vol. v. No. 2).

He conjectured that it might be part of a work mentioned by Eusebius (H.E. vi.

18) as being written by Clement of Alexandria and entitled "Exhortation to Endurance, or, To the Newly Baptized."

Stihlin has accordingly printed it in his edition of Clement under this title.

There can be little doubt but that Barnard's conjecture was right, as the style and thoughts are quite suitable both to Clement and to the subject.

If this is so, we have a notable addition to our knowledge of Clement as teacher.

Small though the fragment is, it is enough EXHORTATION TO ENDURANCE to present a clear and beautiful picture of the ideal of Christian conduct as he understood it; indeed, it would be hard to find another work which, in the same short compass, could give advice that so perfectly described the good manners, the self-control, the purity of heart, the strenuous activity, the hopeful courage and the wide sympathy of the true Christian gentleman.

The fragment has been translated in full by J. Patrick in his Clement of Alexandria, pp. 183-185.

O HPOTPEHTIKOS EIS YMOMONHN H TEPOS TOYS NEQZTI BEBANTIZMENOYTS KAHMENTOS TAPAPTRAMATA Suihiin 'wai 'Houxéav pev Adyors emer#Seve, Hovytay 8é épyors, doatrus dé ev yirryn xat Bodicpar:- sdodpdryra

Se daddevye mpomerij otras yap d vods diapevet BeBaios, xai ody tro Tis opodpdrnros rapaywdys yevdpevos dober}s ferar xai Bpayds wept dpdvnow kal oxorewdr dpav'- ot8e yrrntijicerat pdv yaorprpapyias, irrabjoerae 88 emldovros Guyo8, yrrqOjoeras

5€ rdv GAkwy mafdv, Eroyov avrois Sprayua mpoxéizevos. tov yap voty Set ray wabay emxparety diddy ent jodyov Spdvav? kabievov ddopayra mpos bedv. pndev dévyodias dvdarAcos a0 trepi dpyds, pndé vusdpds® ey Adyors, panded ev Badlopaow Sxvov remrnpwpévos, Wa, cor pvbuss dyabds ry javxiay Koopf wal Oeraddés re

1 cxorewdr dpa J. A. Robinson. cxorewéy dpuy ms.

3 nde vwOpds Barnard. ayy dev wids ats.

EXHORTATION TO ENDURANCE OR TO THE NEWLY BAPTIZED PRECEPTS OF CLEMENT Cuttivare quietness in word, quietness in deed, likewise in speech and gait; and avoid impetuous eagerness.

For then the mind will remain steady, and will not be agitated by your eagerness and so become weak and of narrow discernment and see darkly; nor will it be worsted by gluttony, worsted by boiling rage, worsted by the other passions, lying a ready prey to them.

For the mind, seated on high on a quiet throne looking intently towards God, must control the passions.

By no means be swept away by temper in bursts of anger, nor be sluggish in speaking, nor all nervousness. in movement; so that your quietness may be adorned by good proportion and your bearing may appear something divine

CLEMENT OF ALEXANDRIA kal fepov 76 oxfpa paivnta. pvddrrov 8€ kal rijs dmepypavias 7a ovpBora, oxjua tyavyevodv Kai kedadyy efnpperny Kal Pipa moddv aBpov kai petéwpov.

"Had cou mpos Tobs arravravras orw Ta pypara, Kal mpoonyopiat yAuKetat: aidds Sé mpos yovaikas + kat Bréupa tetpappevov eis yy.

AdAer Sé mepteoxeypevws Gmavra, kal TH dwvR 7d xpyoyov p22 drodidov, TH xpeia T&v|dKovdyTwy 76 POeypa petpOv,) dxpt dv* Kal e&dxovorov #3 Kai pyre

Stadebyov4 riv dKxony t&v Tmapdévrwy bd opixpdTHTOS, pre SmepBaddov § peilou TH Kpavyf. guadrrov S¢ smws pydév mote AaAjons 6 Br mpocoxéw Kat mpoevdnoas' pndé mpoxelpws Kal Pe Pera , Has \ perakd <7rdv>® 10d érepou Adywr brdBadre Tovs cavtob':

Set yap dva® pépos dxovew Kal S10AdyecOar, xpdvp pepilovra Adyov Kal ow: pdvbave 5€ dopévws; Kal apOdvws SiSacke, pndd ~ tnd POdvov more cogiav adnoxpimrov mpos Tovs érépous, 1dé pabjoews adioraco 8: ai8&. dreixe mpeoButepors toa tratpdow: tipa Oepdrovras Beodkdrapxe aodias kat dperfs. pndé epiotixds eco mpos Tovs didous, wndé xAevacris Kar' adbrdv Kat i BS aera fiae4 yeAwtoroids: eidos dé Kat SdAov Kal vBpw toxup@s trapairov: odv eddnpia dé pépe Kal Tov dmepydavov Kal bBpioriy <ads>® mpGds te Kat peyaAdybuxos dvip.

Ketofw 8¢ cor mdvra eis Oedv Kal épya Kat Adyor, 1 yerpav J. A. Robinson. pérpov ms.

3 4 Wilamowitz. ef ms.

4 dcapetyor Wilamowitz. diadetywr Ms.

3 SwepBaddoy Wilamowitz, troBddXur ms.

TO THE NEWLY BAPTIZED and sacred.

Guard also against the signs of arrogance, a haughty bearing, a lofty head, a dainty and hightreading footstep.

Let your speech be gentle towards those you meet, and your greetings kind; be modest towards women, and let your glance be turned to the ground.

Be thoughtful in all your talk, and give back a useful answer, adapting the utterance to the hearers' need, just so loud that it may be distinctly audible, neither eseaping the ears of the company by reason of feebleness nor going to excess with too much noise.

Take care never to speak what you have not weighed and pondered beforehand; nor interject your own words on the spur of the moment and in the midst of another's; for you must listen and converse in turn, with set times for speech and for silence.

Learn gladly, and teach ungrudgingly;¢ never hide wisdom from others by reason of a grudging spirit, nor through false modesty stand aloof from instruction.

Submit to elders just as to fathers.

Honour God's servants, Be first to practise wisdom and virtue, Do not wrangle with your friends, nor mock at them and play the buffoon.

Firmly renounce falsehood, guile and insolence, Endure in silence, as a gentle \ and high-minded man, the arrogant and insolent. |

Let everything you do be done for God, both deeds '

# This generous precept finds an echo in Chaucer's And gladly wolde he Jerne, and gladly teche, (Canterbury Tales, Prologue }. 308.) 4 vA * Cp, 1 Timothy v. 1.

In several places this fragment '{* reminds 'us of the Pastoral Epistles, * ¢rGv> inserted by Barnard.

7 eavrod Stéhlin. abrod ma, * dvd Barnard. ta ms.

* <is> inserted by Schwartz.

CLEMENT OF ALEXANDRIA kal ndvra dvidepe Xpior@ 7a cavrod, cal wuxvads ent Gedy stpéme riv yYuyiy, Kal 7d vonua émépede Fh Xproros Suvdper comep eyAdve twh 7G Oetep tt ToS Gwrhpos avaravdpevoy amd s Ss re kat mpabews. nabhal? yuepay moddnes

[uev]! wer avOpadrois Kolvou rip ceavrod dpdvyaw, Ge Sé ent mAciotov ev vuxri duoiws Kal ev judpar BH yap tives oe émxpareirw modds td mpds Ges edyav re xal duvwr Savare yap 6 paxpos tirvos éfdutMos. péroyos Xptorod det xabloraco <708>® chp beiav atyny Karaddprovros &€ obpavodedppoorvn yap gorw cow Siqvenys wal dravotos 6

MySé Ave zév ris yryiis révov ev ebwyia Kal noraiy dvéoe, ixovdy de ayo8 7 odpart 76 "xpecddes, xal ph mpdobey enetyou mpds tpodas amply } «al Seirvou map xatpésdpros $é eorw sou 76 SeTmvov, kat moar ys mposéotwoay Kat 7d ex Se8pev dpata> 16." Se él riv rpodyy eborabds4

Kal py Avooddy yootpysapyiay emdgaivevpnde oapropépos pndé pidowos Eoo, énére py vdaos® ts . lacw ent ratryy dyot.

GA' dvrl ray év rovras BPovady ras ev Adyats Getois nal duvors eddpootvas aipoh 7 mapa beod oor xopyyouudvas® codia, odpdvids re dei oe dpovris dvayérw npds odpardv.

Kal rds modAds mept asadpatos dvier pepivas reOapankas eAmiot rais mpbs Gedv, Gre cat ye ra| 1 wodddacs {uev] after pudpay Stiihlin : after eg 32 a1.

2 <ro9> inserted by Barnard.

4 edoratis Wilamowitz. deraéds x8, * yécos Barnard, yécou ms, * yopryoundévas Stahlin. xopyyouxery ma, .

TO THE NEWLY BAPTIZED and words ; and refer all that is yours to Christ; and constantly turn your soul to God; and lean your thought on the power of Christ, as if in some harbour by the divine light of the Saviour it were resting from all talk and action.

And often by day communieate your thoughts to men, but most of all to.) God at night as well as by day;* for let not much

=. sleep prevail to keep you from your prayers and . hymns to God, since long sleep is a rival of death.

Show yourself always a partner of Christ who makes the divine ray shine from recat | let Christ be to you continual and unceasing Joy.

°F relax not the tension of your soul with feasting and indulgence in drink, but consider what is needful to be enough for the body.

And do not hasten early to meals before the time for dinner comes; bat let your dinner be bread, and let earth's grasses and the ripe fruits of trees be set before you; and go to your meal with composure, showing no sign of raging gluttony.

Be not a flesh-eater nora lover of wine, when no sickness leads you to this as a cure." But } in place of the pleasures that are in these, choose' the joys that are in divine words and hymns,' joys .: supplied to you by wisdom from God; andletheavenly y meditation ever lead you upward to heaven. fe And give up the many anxious cares about the . body by taking comfort in hopes towards God; because for you He will provide all necessary things

* Cp. | Timothy v. 3, * this and the previous sentence may allude to Ephesians v.

14, « Is there an allusion to 1 Timothy v. 237

# Cp. Ephesians v. 18, 19, CLEMENT OF ALEXANDRIA p.228 dvayxata mapefer Siapka tpopyy te Thy eis Cui kat Kdduppa odpatos Kal yxeyepwod yyous adeEnrypia.

Tod yap &) oot Baordws yh Te dnaca kal doa expverar: os wédn 5¢ adbrod) tov adrod Jepandvrwy trepBaAdovrws Tepréme Kabdrep tepa Kai vaods atrob.

81a 8%) Todro pydé vdcous dmepBaMovoas S50. unde yypws thobor xporp mpocdoxwpévovmavoerar yap Kxal vdoos, érav owtyen mpobéce: Tovdpev Tas adrod évToAds.

Taéra «idws Kal mpds vdcous toxupdy Karaoxevdale tiv puyxiv, ed0dponoov womep Tis avnp ev oradiots dptotos atpéntw TH Suvdyer Tovs mévous ddhicracba. pydé tnd A¥mns mdvy mélov Ti yoxry, etre vdcos emeyevn Bapdver etre dAXo Te oupninrer Svaxepés, GAAG yevvaiws avbicra rots movous 70 vonua, xdprras ayayeov be@ Kat ev péoors tots émmdvois mpdypact dre 5) copwdrepd te avOpry dpovoivre kai daep ob Suvarov ovdé padiov

GvOpedirrous edpeiv. eAder 5€ kaxoupevous,? Kat THY Tape. {708 9eob Boybeav én' avOpwros alrod: érwevoe yap airobvre tH pilw Tiv xdpw, kal Tots kaxoupevots® emxoupiay rapéter, THY adrod Sdvapuw yrapysov avOpdmos Kabiordvar BovdAduevos, ws av els émiyvwow edOdvres eri Oedv adviwow Kal Tis aiwviov paxapidtntos dmodatowow, enedav

Tob Beod vids mapayevnrat dyabda Tots iSious amoxabiorav.

1 Barnard and Stahlin insert rd owpara after abrod.

2 xaxoupévous Stéhlin. xadoupévors os.

8 xaxounevas Stihlin. xadovpévois ms, TO THE NEWLY BAPTIZED in sufficiency, food to support life, covering for the body, and protection against winter cold.

For to your King belongs the whole earth and all that is pro_,, . duced from it;4 and God treats the bodily parts of "4, » His servants with exceeding care, as ifthey were His,

, like His own shrines and temples.'

On this account.} We not dread severe diseases, nor the approach of old age, which must be expected in time; for even disease will come to an endiwhen with whole-hearted |, purpose we do His commandments. hr Knowing this, make your soul strong even in face. of diseases; be of good courage, like a man in the /{ arena, bravest to submit to his toils with strength unmoved.

Be not utterly crushed in soul by grief, whether disease lies heavily upen you, or any other hardship befalls, but nobly confront toils with. your understanding, "even in the midst of your struggles rendering thanks to God; since His thoughts are ~ wiser than men's, and such as it is not easy nor pos- ' sible for men to find out.

Pity those who are in_ distress, and ask for men the help that comes from | God; for God will grant grace to His friend when he asks, and will provide succor for those in distress, wishing to make His power known to men,' in the hope that, when they have come to full knowledge, they may return to God, and may enjoy eternal blessedness when the Son of God shall appear and restore good things to His own.

* Cp. 1 Corinthians vi. 15 and 19.

/ SIT we APPENDIX ON THE GREEK MYSTERIES Meaning of the Term " Mysteries.'—The term is applied to certain religious rites, the details and meaning of which are kept secret from all except those who have been formally initiated.

Mvoriprov is derived from puev, to close the lips (cp. mute, mutter), and thus the idea of secrecy is contained in the word itself.

Clement suggests three derivations different from this,! but they are plainly no more than random guesses.

Rites analogous to the Greek Mysteries are found among primitive peoples all over the world..

In Greece, however, the Mysteries reached a high degree of development, and proved themselves able for many centuries to provide some satisfaction to the cravings of men for communion with the divine.

Origin of the Mysteries.—The Mysteries are generally connected with the gods called chthonic; i.e. earth divinities, whose worship goes back to a time before the arrival of the anthropomorphic gods of Greece.

M. Foucart holds that the Eleusinian Mysteries were 1 See p. 31.

CLEMENT OF ALEXANDRIA imported from Egypt,! and that Demeter is the same as the Egyptian Isis.

But while it is possible, we may even say probable, that the intercourse which existed between Egypt and Greece from the earliest times helped to shape the ideas of the Mysteries, most authorities believe that at Eleusis, as elsewhere, an ancient nature-worship, with magical ritesdesigned

_ to secure the fertility of the soil, was the source from which later developments sprang.

When Greece was overrun by warlike tribes from the north, the inhabitants of the plain of Eleusis kept secret, we may suppose, these rites upon which so much depended, entrusting the performance of them to certain priestly families? who were careful to preserve the old ceremonies unaltered.

By degrees, as the prestige of these Mysteries grew, other ceremonies were added, and legends, symbolic explanations, and religious teaching about the future life gradually gathered round the primitive institution.

The Mysteries in Classical Times.—The Mysteries of Eleusis overshadowed all others in importance during the classical period, a fact partly due, no * B. Foucart, Ler Mystires @Eleusis, chs, iv. Clement mentions the tradition that Melampus brought the Mysteries of Demeter fromEgypt &. 33).

2 These families, the Eumolpidae and the Heralds, are mentioned on p. 41.

It is sometimes thought that the Heralds were an Athenian family who were given a share in the management of the Mysteries when Eleusis became

. part of the Athenian state.

On the other hand, they are often closely coupled with the Eumolpidae, and Clement (p. 40) seems to include both when he speaks of 7d iepopavrixy . . . yévos. This use of the singular noun also occurs in a phrase (7d -yévos rd Knptxwv xal Eiuodmdév) quoted from an inscription by Farnell, Cults of the Greek States, vol. iii. p. e APPENDIX doubt, to the connexion of Eleusis with Athens.

The chief deities concerned in them were Demeter, her daughter Core (zc. the Maiden) or Persephone, and Pluto or Hades.

The first two are an older and &@ younger form of the earth-mother, the great goddess who under various names and titles (Rhea,

Cybele, etc.) was worshipped from very early days in all the lands bordering on the eastern Mediterranean.!

Pluto is the god of the underworld, the giver of wealth (in the form of fruits of the earth), as his name, connected with ploutos, wealth, implies.

By the seventh century s.c. the ancient ritual had given. rise, under the influence of the Greek spirit, to the legend embodied in the Homeric Hymn to Demeter.

Persephone, while gathering flowers, is seized by Plute and carried down to the underworld.

Demeter is in deep distress at the loss of her daughter, and wanders everywhere to seek her.'

Failing to find her, she refuses to help the corn toe grow, and mankind is in danger of perishing, when Zeus prevails upon. Plute to restore the maiden to the upper world for eight months of each year.

The growth of the corn, so plainly pictured here, seems to have been the chief original concern of the rites, though there were doubtless other elements in them with which the poet did not deal.

About the sixth century s.c. another deity was introduced into the Mysteries, viz. Iacchus,' who is a form of Dionysus.

Under yet another form, that 3 Thus Demeter is the mother of Zeus (p. 35; ep, Amobius, Adv. Nationes v. 20), instead of his sister as in the later Greek mythology.

2 The legend is alluded to by Ciement; see pp. 31 and 37.

CLEMENT OF ALEXANDRIA of Zagreus, Dionysus was worshipped by the Orphics, whose teaching dealt with the soul's destiny in the future life.

Though we know little of the actual course of events, it is likely that the deepening of religious thought in Greece in the sixth century, of which Orphism was one sign, had its effect at Eleusis,

The legend of the rending of Dionysus is told by Clement,! who omits, however, to say that from the head, preserved by Athena, a fresh Dionysus was born.

The story is, in fact, one of death and resurrection, akin to those of Osiris in Egypt and Attis in Phrygia;? and in spite of its details, repulsive as they are to us, it probably served as a basis for teaching on the subject of human immortality.

The events of the Eleusinian festivals were briefly as follows :— A ceremony called the Lesser Mysteries was celebrated at Agra® on the Ilissus, close to Athens, in February each year.

This was regarded as a preparation for the more important rites of Eleusis.

A late author says that the Agra festival consisted of "a representation of the things that happened to Dionysus." ¢ The Greater Mysteries began on the 13th day of the month Boedromion (corresponding to our September), when Athenian youths went in procession to Eleusis and brought back the "sacred objects" (ra iepd).

These iepd were perhaps the 1 See pp. 37-39.

2 Clement mentions (p. 41) that some identified Dionysus with Attis.

4 Stephanus Byz., quoted in A. B. Cook, Zeus, i. 692, and in Farnell, . cit. vol. iii. p. 352. The Mysteries held at Halimus in Kitica (p. 71) were also concerned with Dionysus; see Arnobius, Adv. Nationes v. 28.

APPENDIX playthings ot Dionysus mentioned by Clement.!

They were enclosed in chests * and carefully guarded from sight.

Their resting-place while in Athens was the temple of Demeter and Core, called the Eleusinium.

On the 15th a gathering was held of candidates for initiation, at which a herald proclaimed the conditions—that no criminal or barbarian could be admitted.

Certain instruction was then given by officials called mystagogues (i.e. introducers or guides) as to the various acts and formulas,' a knowledge of which was necessary in the course of the initiation; and to this may have been added a symbolic explanation of the iepéd and of the dramatic scenes represented in the Mysteries.

There were also some fasts and abstinences to be observed.

Strict secrecy was enjoined on all.

On the following day the cry "To the sea, mystae"' (dAa8e piorar) was raised, and the candidates: underwent a ceremonial purification by bathing in the sea at Phalerum, and by offering a pig to the goddesses.

The return journey to Eleusis took place on the 19th.

Besides the iepa there was carried a statue of Iacchus, to whom hymns were sung along the road.

The next four days were occupied with the Mysteries proper.

The site of the Hall of Initiation (reAeorjpiov) has been found and examined.

Foucart (op. cit. pp. 408-12) denies that Clement is here speaking ofthe Eleusinian Mysteries. He thinks that the most important of the lepé was an archaic wooden image of Demeter. a gnese "mystic chests" are mentioned on pp. 41, 43 and 45.

3 Clement (p99) describes this temple as being '' under the Acropolis."

5 Aristophanes, Frogs 325 ff.

CLEMENT OF ALEXANDRIA Hall was large and capable of seating about three thousand people.

There is no trace of secret passages, or of any arrangement for producing startling scenic effects.

The roof, or perhaps a second story,! was supported by many columns; and there was a lantern (éraiov) above the shrine (dvdxropov) of Demeter.

There are many references to the Mysteries in ancient writers, but they are for the most part vague and general.

Only the Christian Fathers profess to give details, and even they do not attempt a complete . description, but select those parts which will help their attack on the old religion.

The following list will give some idea of the ceremonies, though we cannot be sure of the order in which they took place.

(i.) Solemn sacrifice to Demeter and Core.

(ii.) Ritual acts to be performed and a formula to be said.2

Included in the acts was the drinking of a draught similar to that which Demeter had drunk when wandering in search of Core.§ (iii.) A journey representing the progress of the soul after death through the lower regions to the abode of the blessed.

After much wandering in darkness amid scenes of terror 1 Plutarch (Pericles 13) speaks of the 'upper columns" as distinctTon those on"ground, Pps 2 See p. 43.

8 There may also have been the sacramental eating of a cake from the chest, if the emendation éyyevoduevos fp. 42, n. b) is right.

But this is by no means certain.

Arnobius (Adv. Nationes v. 26), who seems to follow Clement in this passage, leaves out the expression, which may mean that he read épyacduevos and could not 'understand. it. Probably some ritual action with the contents, whatever they were, of the chest is purposely concealed under a vague word.

APPENDIX the initiate was suddenly introduced into brilliant light.

(iv.) An exposition of the tepd, or sacred objects, by the hierophant, who derives his name (6 iepa gaivwv) from this office.

(v.) Dramatic representations of the Rape of Core, the sorrowful wandering of Demeter, and the finding of Core.?

(vi.) The exposition of an ear of corn, a symbol of Demeter.'

(vii.) Representation of a marriage between Zeus and Demeter, and the announcement that Demeter (under her name Brimo) has borne a son Brimos.® (viii.) Magical cries uttered by the initiates, e.g. ve, ve (rain! conceive !),° and a ceremony consisting of the pouring of water from two jars on to the earth.'

This was evidently an ancient fertility charm.

It is probable that a pilgrimage was also made to the sacred places round Eleusis visited by Demeter in her wanderings.

It may have been on this journey, when the well called Callichorus® was reached, that 1 Clement's language on p. 257 alludes to this.

2 See p. 31. 'There seems also to have beena torchlight search for Core, in which the initiates joined.

3 Hippolytus, Ref. om. haer. v. 8.

+ The complete evidence for this can be found in Foucart, op. cit. pp. 475 ff.

Not all authorities admit, however, that this ceremony formed part of the Eleusinian Mysteries.

But there must have been something to account for the language of Clement on pp. 45-47, and the sacred marriage, of which other Christian writers speak in definite terms, would account for it.

5 Hippolytus, op. cit. v. 8.

7 Athenseus, p. 496 a.

® Pausanias i, 38. 6.

CLEMENT OF ALEXANDRIA the initiates were forbidden to make any signs of grief.

Asa rule they were required to imitate the goddess, and this prohibition is singular.

There were two grades of initiates at Eleusis.

The story of Zeus and Demeter, together with the exposition of the ear of corn, seems to have been revealed only to the highest grade, the epoptae (i.e. those admitted to a vision of the sacred things; from . éromrevety).

The Eleusinian Mysteries were held in high repute for many centuries, and ancient writers (if we exclude the Christian Fathers) speak frequently of the good effect they produced on those who were initiated.2

The annual death and rebirth of nature, expressed in various mythological forms such as the rape of Core and the rending and rebirth of Dionysus, was made to point to a future life for man.

By the actual initiation, a bond was created between the two goddesses and their worshippers, which assured the latter of divine protection on earth and beyond the grave.

If the child of the sacred marriage was Plutus (wealth), then the union of the deities would symbolize the blessings they together brought to mankind.

But we need not suppose that the ancients inquired so curiously as we do into the exact meaning of their holy rites.

They were for the most part content to observe in all simplicity old customs that came to them with divine sanction, and upon the due performance of which they believed so much depended, both of social well-being and of the soul's future destiny.

It should be noticed that, so far as Eleusis is con- . 41, 2 e.g. Cicero, De legibus ii. 36.

See p 3 Foucart, op: cit, ip. 479. tap APPENDIX cerned, Clement, in spite of his vehement language, makes no charge of immoral practices.

He considers the legends to be absurd and repulsive; while the sacred objects and the marriage of Zeus and Demeter seem to him indecent.

But what he attacks is chiefly the interpretation he puts upon these things, an interpretation, we must admit, that is not altogether unreasonable.

The worst item in his indictment—-the story of Baubo-—comes, as he frankly says, from the Orphic poems.!_ The Hymn to Demeter gives a different account of Demeter drinking the draught—-she is persuaded to do so by the harmless pleasantry of a servant maid.?

This was no doubt the official account at Eleusis.

Many other mysteries existed in classical times, notably the Phrygian, the Samothracian, and those that were celebrated at Andania in Messenia.

None of them enjoyed such widespread fame as those of Eleusis. There was, of course, a certain broad resemblance between all mysteries, and the Eleusinian may be taken as the highest instance of this type of religious worship.

Mysteries in the Hellenistic Age —After the conquests of Alexander, the popularity of mystery cults increased, reaching its height towards the end of the second century a.p.

Thus Clement was making his attack upon them at a critical time, when they were , in full vigour and serious rivals of Christianity.

Most, if not all, of those he mentions were doubtless of ancient origin, but there had been much cross influence at work, Clement speaks of mysteries associated with Aphrodite, Deo or Demeter, Attis

1 See p. 43, 3 Hymn to Demeter 202 ff.

CLEMENT OF ALEXANDRIA and Cybele, the Corybantes, the Cabeiri, Dionysus, Zeus Sabazius and Ge Themis.

He also tells us that . the mysteries of Attis and Cybele were similar to those of Zeus Sabazius and Demeter.!

Both of these had their home in Phrygia.

The legend of Zeus consorting with Demeter under the form of a bull, and then again with Persephone under the form ofa . snake, is common to Phrygia and Eleusis.2

But the cult seems to have been differently worked out, if we may judge by the two formulas that Clement has left us.

In Phrygia the worshipper underwent a mystical marriage with the god, who was represented by his proper symbol, a serpent.'

At Eleusis the marriage was between the two deities.

We . may suspect that the omission of repulsive elements, and the general refinement and idealization of the legends, was carried further at Eleusis than elsewhere.

The Mysteries and Christianity.—Two questions may be asked, and briefly answered, here.

(i.) Was Clement's attack on the Mysteries justified?

(ii.) What influence did the Mysteries have on Christianity?

(i.) Rites which were held in respect by men like Sophocles and Cicero cannot have been merely the mass of stupidity and immorality that Clement might at first sight lead us to suppose.

He makes no 1 See p. 35.

2 This seems to be Clement's meaning ; see pp. 35-37.

3 See the sign on p. 35, 'the god over the breast."

According to this, the worshipper must have assumed the character of a feminine consort of the god.

But the formula "I stole into the bridal chamber" suggests a mystical union with thegoddess, inwhich the worshipper must have been considered as masculine. The difficulty is dealt with by A. B. Cook, Zeus, i. 392 ff.

_ — APPENDIX attempt to describe the Mysteries fully, nor does he give them credit for any good they contained.

Yet it can hardly be doubted that he was on the whole right.

What angers him is not so much the general ideas and teaching of the Mysteries (with much of which he certainly must have been in sympathy) as the symbols displayed in them—the childish playthings, the phallot, the representation of sacred marriages, etc.

These things had their origin in a rude society, where they were natural enough.

But a time comes whena civilized people ought no longer to be content with the relics, however venerable, of a past age, when in fact such relics suggest quite different thoughts from those associated with them in the beginning, and when they have as a consequence to be continually explained afresh in order to meet moral or intellectual objections.

The Greeks of the second century a.p. were no longer an unsophisticated people, and the ritual of the Mysteries was not an adequate expression of their highest religious ideas.

(ii.) Much has been written on this question and widely different views are held.

Christianity was preached by St.

Paul to people who were well acquainted with the terminology of the Mysteries, and probably in many cases with the rites themselves.

Paul uses words like réAcos and pvoripiov,! adapting them without difficulty to Christian teaching.

Clement goes so far as to describe the whole Christian scheme of salvation in mystery language.?

The bitter hostility of the Church towards the Mysteries would forbid any direct or conscious borrowing; but 1 ¢.g. 1 Corinthians ii. 6, 7; xv. 51.

CLEMENT OF ALEXANDRIA when words are taken, ideas are apt to come with them.

It is not without significance that the word "mysteries" was afterwards used to describe the Christian sacraments, and above all the rite of Holy

Moreover, both Christianity and the mystery religions were aiming at the same end: both promised "salvation" to their adherents.

Christianity had a far truer idea than the Mysteries of what salvation meant, and this is one reason why it survived while the Mysteries died.

But since both had to deal with the same human hopes and fears, the same problems of sin, purification, death and immortality, it would be surprising if the one owed nothing at all to the other.

A comparison of the Synoptic Gospels with the developed theology of the fourth and fifth centuries will make it plain that, while Christianity had from the first its own distinctive character, which it never lost, it did not refuse the help of any elements in current thought and practice by means of which its message could be presented in a clearer or more acceptable form.

INDEX OF PROPER NAMES References in italics are to be found in the notes or the Appendix, References marked with an asterisk (*} are commented on in the notes Anpgna, 149, 292 physician and philosoAcademia, 8 spot close to pher, 149 Athens, where Plato and Aleman, lyricpoetofSparta, his followers taught, 97 ith century B.¢., 65 Acragas, 49, 55, 145 Alomene, 67, 85 Acrisius, a hero of Larisa, Aleyone, 65

Aleyone, wife of Ceyx, 123 Actium, promontory of, 87 Alexander the Great, 123, Admetus, 75 126, 211, 387 Adonis, 49, 71 Alexandria, 109, 121, 948-9 Aeacus, 71 Alexarchus, 123 Aeolic dialect, 65 Alope, 66 Aether, 57 Amazons, 121 Aethlius, 103 Ammon, Egyptian ged, Aethusa, 67 equated with Zeus, 59, Agamemnon,

Agra, a suburb of Athens, Amphiarans, 29 where the Lesser Mys.

Amphilochus, 29 teries were celebrated, Amphion, 3* 71, 382* Amphitrite, 65, 105 Alastors, avenging deities, Amyetus, 221*

Amymone, 65 Alcibiades, 29, 123 Anaxagoras, Greek philoAlcmaeon, of Croton {about sopher, 500-428 B.., 149, 500 a.€.), an early Greek 158%, 293*

INDEX OF PROPER NAMES Anaximander, early Greek Apocalypse of Peter, 182 philosopher,610-5472.c., Apollo, 3, 28, 39, 59, 67,

75, 81, 89, 95, 97, 99, Anaximenes, early Greek 105, 121, 171; of Actium, philosopher, about 87; of Delos, 99, SminBo, 145 theus, 87; of the ways, Anchises, 71 nb Andocides,Athenianorator, Apollodorus, Athenian about 416 2,¢,, 221* writer, about a.¢., Androcrates, a Plataean 81, 61, 98, 183 hero, 87 Apollonia, 145 Androgeos, zon of Minos Arabians, 101 king of Crete, 87* Aratus, poet, flourished in Anius, a hero of Delos, 87 Macadonie about 2703.0, Anticleides, Athenian 165, 245 author, after the time of Arcadia and Arcadians, 15, Alexander, 93 57, 59 Antinoopolis, 111* Archelaus, Athenian philoAntinous, 111* sopher, about 450 B.c., Antiochus, Greek historian,

5th century B.c., 99 Archemorus, 71 Antiochus of Cyzicus, 119 Ares, 59, 71, 75, 108, 145, Antisthenes, founder of the 147, 221 Cynic school of philoArgosand Argives, 83, 107, sophy, 159, 169 121, 233 Antoninus Liberalis, Greek Argus, sculptor, 105 grammarian, about Arion, Greek poet and AD., 8h musician, about 600 B.c., Apellas, 105 a Apelles, Greek painter, Aristomenes, Messenian about 820 B.c., 141, 213 king, 7th century #.¢., 91 Aphrodite, 33, 6%, 69, 71, Aristophanes, 153, 883 75, 83, 97, 101,123, 131, Aristotle, 69, 750, 151, 209 137, 171, 387; Anaitis, AristusofSalamisin Cyprus, 149; Argynnis,81;statue wrote a history of Biex. at Cnidus, 121, 181 ander the Great, 123 Apis, Egyptian bull god, Arnobius, Latin Christian 85%, 111, 119 Apologist, about $10 4.D., Apocalypse of Elijah, 207 98, $81, 982, 38h

INDEX OF PROPER NAMES Arretophoria, an Athenian Averters of evil, The (Apofestival of Demeter and tropaei), 93 Persephone, 37 * Arsinod, 67 Basyzox and Babylonians, Artaxerxes, 149 149, 158, 211 Artemis, 81, 83, 89,95, 105; | Bacchanta, 31, 87, 45 Taurian, 83; temple at Bacchus and Bacchic rites.

Delos, 99; temple at See Dionysus Magnesia, 99; temple at Bactrians, 149 Ephesus, 113,121; statue Barnabus, Epistle of, 282, in Tearus, 103; statue at Sicyon, 107 Bassareus, titleofDionysus, Asclepins, 55, 59, 61, 119

Agera, 89 Baton, 124 Assyrians, 159 Baubo, 41, 43, 387 Astrabacus, a LacedaeBerosus, Babylonian bismonian hero, 87 torian, about 260 Rc, Athena, 39, 57, 59, 75, 77,

99, 103, 105, 107, 119, Bion of Borysthenes, philo126, 127, 171, 213, 882 sopher, about 250 a.c., Athenaeus, 80, 81, 96, 104,

1283, 124, 385 Bhstiche, mistress of PtoAthenagoras, Christian lemy Philadelphus, 109 Apologist, 2nd century Brime, title of Demeter, AD., 80, 168 35, 886 Athenians, 41, 48, 58, 83, |Bryaxis, Athenian sculptor, 87, 93, 97, 105, 125, 2938 about 350 B.c., 105 Athenodorus, 109 Bryaxis, sculptor, 109 Athens, 41, 63, 71, 99, 103, 107, 121, 123, 126, 149, Caserri, gads of the Samothracian mysteries, 39, Attica, 41 41, 388 Attis, a Phrygian god, conCallimachus, Alexandrine sort of Ubele in the grammarian and poet, Phrygian mysteries, 35, about 260 n.c., 61, 79, AL, 49, 168, 982, 387

Augustine, St., 102 Callistagoras, hero ofTenos, Avengers, The (Erinyes), a7 53, 108, 221 Calés, sculptor, 105 INDEX OF PROPER NAMES Cambyses, 119 Clement of Rome, Epistle of, Canebus, 109

Capio, 7 Cleochus, 99 Carians, 61 Clevor, 85 Castalia, sacred spring on Cnidus, 121, 133 Mount Parnasens, 27 Colophon, 27 Cecrops, legendary first Condylea, in Arcadia, 81* king of Athens and Corybantes, attendants of founder of the Athenian the Phrygian goddess State, 90 Cybele, 35, 39, 41, 388 Celeus, 99 Coryphasia, title of Athena, Cerycea, See Heralds

Ceyx, son of Aeolus, 123 Crates, 293* Chalcedon, 149 Cratina, mistress of PraxiCharmus, 97 teles, 121 .

Charybdis, 251 Crete and Cretans, 57, 59, Cheiron, 93 79,* 87 Chione, 65 Cronus, 57, 63 Chios, 149, 211 Croton, 149 Chrysippus, son of Pelops, Curetes, attendants of the infant Zeus or Dionysus, Chrysis, priestess at Argos, j21* Cybele, Phrygian goddess Cicero, 57, 58, 116, 119, (The Great Mother), 31, 120, 143, 158, 261, 888 35, 45, 47, 49, 169, Cimmerians, 195*

Cipyras, ancient ruler of Cyclaens, a Plataean hero, prus, 33, 71, 101 Cirrhaem tripod, at Cirrha, Cynopolis, 85 a port close to Delphi, 27 ©Cyuosarges, 125 Cithaeron, mountain range Cynosuris, 63 between Attica and Cyprian poems, The, 63* Boeotia, 5, 7, 255 Cyprus, 33, 49, 83, 131, Clarian oracle, of Apollo,

Cyrbas, Cretan father of Clazomenae, 80, 149, 292 Apollo, 59 Cleanthes, Stoic philosoCyrus, 95, 97 pher, about 250 8.¢.,161Cythnians, 87

INDEX OF PROPER NAMES Darpanus, 133 Didymus, grammarian, Ist Daeira, wifeofEamolpus,99 century B.¢., 59 Damascus, Dinon, 147 Daphne, 67 Diodorus, 86, 221 Dardanas, 31 Diogenes, historian, 147 Darius, 119, 140 Diogenes, of Apollonia, Delos and Delians, 87, 99 philosopher, 5th centary Delphi (or Pytho), seat of B.c., 145 the oracle of Apollo, 8,5 Diomedes, 75, 106 Demaratus, 93 Dionysius, 105 Demeter, 31, 38, 35, 41, Diouysins, the younger, 43, 55, 58, 71, 75, 89, tyrant of Syracuse, 117 131, 141, 380-8 Dionysus, 4, 31, 37, 39, 41, Demetrius, historian, 105 45, 58, 73, 83, 98, 107, Demetrius Poliorcetes, king 123, 128, 181, 171, 254of Macedonia about 300

255, 881-2, S86 BG. , 125 Diopetes, 'heaven - sent"

Democrates, a Plataean image of Pallas Athena, hero, 87 Democritus, Greek philoDioseuri. See Twin Brothers sopher, about 430 u.c., Dipoenus, sculptor, 6th 149,* 151, 155-7, 203, century B.c., 107 293* Dodona, in Epirus: oracle Demophon, 105 of Zens, 26, 27 Demosthenes, 124, 139 Domitian, emperor, 356 Derceto, a Syrian goddess, Dorian mode, 7*, 13 86% ; Dorotheus, 93 Diagoras of Melos, called Dosidas, or Dosiades, 93 the 'Atheist':

Greek Dysaules, 41 philosopher, about Bc, 49 Eonarana, 149 Diecaearchus, philosopher Eétion, reputed founder of and histerian, about 300 Samothracian mysteries, BG, 68

Didymaean oracle (of Egypt and Egyptians, 17, Apollo) at Didyma near 29, 33, 49, 57, 66, 83, iletus, 29 85, 107, 109, 111, 118, Didymaeum, temple of 147, 159, 380 Apollo near Miletus, 99 = Elea, a Greek colony in INDEX OF PROPER NAMES south Italy, birthplace of B.c.), who taught that the the philosophers Parmegods were deified kings nides and Zeno, called and heroes, a theory afterEleatics, 145 wards knownas EuhemerElephantine, 85 ism, 49 Eleusinium, temple of Eumenides, 53, 103* Demeter at Athens, 99, Eumolpidae, 41*, 380*

Eumolpus, 41, 99 Eleusis and the Eleusinian Eunomus, 3, 5, 7 mysteries, 31, 34, 41,43, Euphorion, 87 46, 99, 379-88 Euripides, 3, 51, 61, 93, Eleutherae, 120* 108, 155, 165, 171-3, Elijah, 21, 23 219, 255 Elis and Eleans, 81, 87 Eurymedusa, 85 Empedocles, Greek philoEurystheus, 49 sopher, about 490 B.c., Eve, 19, 30*, 31 55, 145 Endymion, 69 Fares, The, 221 Enyo, 221 Fortuna, Roman goddess, Eos, 69

Ephesus, 45, 105,145, 357-9 Epicharmus, 59 GALINTHIAS, 85* Epicurus, founder of the Ganymedes, 69, 78, 111 Epicureanschool ofphiloGe Themis, 45* sophy, about s.c., Greece, 33, 41, 49, 109, 239

Greeks, 31, 43, 83, 111, Epimenides, 53 147, 159, 253, 257 Erechtheus and Erechtheidae, 43*, 93 Hanes, or Pluto, god of the Eresus, 151 under world, 37, 73, 77, Erichthonius, 99 89, 107, 381 Erinyes.

See Avengers Hadrian, emperor, 111 Eros, 97 Halimus, a district near .

Ethiopians, 77 Athens, where mysteries Eubouleus, 37, 41 of Dionysus were held, Eudoxus, geographer, about 71, 382* 130 B.c., 147 Halys, river, 95 Euhemerus, Greek philoHebrews, 21, 159, 189 sopher(endof4thcentury Helen of Troy, 75, 171

INDEX OF PROPER NAMES Helicon, mountain range in 137, 138, 171, 188, 191, Boeotia, sacred to Apollo «201, 211, 219, 227, 235, and the Muses, 5, 7 239, 241, 245, 263, 257, Helius, 77

Hephaestus, 39, 57, 59, 61, Hyacinthus, 69 75, 131, 147, 171 Hylas, 69 Hera, 70, 77, 85, 108, 105, |Hyperboreans, 60, 99

Hyperoche, 99 Heracleides of Pontus, 4th Hypsipyle, 67 century 8.c., 67, 161 Heracleitus, Ephesian philolaccavs, name of the iafant sopher, about 515 p.c.45, Dionysus, 48, 47, 141, 78, 113-5, 146, 147, 152, 88t 203, 241 lasion, 71 Heracleopolis, 85 Nium, or Troy, 75, 105 Heracles, 49, 55, 68, 67, Immaradus, Athenian hero, 69, 75, 77, 81, 88, 85,

89, 107, 181, 188, 171 Indians, 53 Heralds,anAthenianfamily, Ino, 181 41*, 380% Tonia, 239 Hermes, 59, 115, 123, 125, Irenaeus, 239, 347 224% Isidorus, 109 Herodotus, 14, 48, 5%, 66, Isis, 118, 380 84, 86, 92, 96, 97, 119 Isthmian games, 71 Hesiod, 33, 53, 67, 89,96, Ithome, a mountain in 165, 199, 211, 223, 258 Messenia, 91 Hicesius, 147 Hieronymus, 63 Justin MARTYR, 67, 162, Hippasus, Pythagorean phi165, 169, 289, 345, 852 tesopher 145 Hippo, philosopher, 49,125, KA4BA4, The, sacred stone at Mecea, 101 Hippolytus, Christian writer, 2nd century 4.D., 885 LaceDagMONIANS or LaconHippothoé, 65 ians, 69, 75, 81, 63, 87, Homer, 7, 22, 39, 43, 53, 91, 233 &9, 61, 88, 67, 69, 75, Laconia, 81 "7, 81, 89, 95, 101, 127, Lamia, 125 127, 128, 120, 131, 185, Laodice, 99

INDEX OF PROPER NAMES .

Laomedun, 75 Melanippe, 65 Larissa, 09 Melicertes, 71 Leandrius, 99 Melos, 49 Leda, 79, 189 Memphis, 85 Lemnos, 61 Menander, 155, 169, 171 Lenaea, 7*, 73 Mendes, 85 Lesbians, 65, 93 Menecrates, 123 Leto, 88 Menedemus, a Cythnian Leucippus, 5th-century phihero, 87 Tosenher, founder of the Merops, 97 atomic system developed Messoniaus, 57, 91 by Democritus, 149, 252 Metapontum, 145 Leucon, a Plataean hero, Methymna, 3, 81

Metragyrtes, name for Leucophryne, 99 priest of the Great Lot's wife, 226 other, or Cybele, 48; Lawian, 67 Lycaon, 77 Metrodorus of Chios, philoLycopolis, 85 sopher, about 330 s.c., Lyctians, a Cretan tribe, 93

Lycurgus, 233 Midas, 33 Lydian mode, 7*, 13 Miletus, 99, 145, 149 Lysippus, Greek sculptor, Minos, 239 ath century B.c., 14] Mithridates, 123 Mnemosyne, 65, 67 Macan, king of Lesbos, 65 = Monimus, 93 Macedonians, 147, 193 Moses, 7, 21, 51, 157, 177, Maenads, 255 181, 188, 191, 235 Magnes, 59 Mother, The Great (or, Maguesia, 99 Mother of the Gods), Mariue, 93 See Cyhele Marpessa, 67 Muses, 4, 65, 67 Maximus of Tyre, 90 Myrmidon, 58* Meandrius.

See Leandrius Myrsilus of Lesbos, Greek Mecca, The Kaaba at, 101 historical writer, 65 Medes.

See Persians Mysteries, 5,29-47, 71, 257, Megacle, 65 $79.00

Melampus, reputed founder Myus, reputed founder of of mysteries, 38 mysteries, 3k INDEX OF PROPER NAMES News, 57 Panyasis, 76, 77 Nemean games, 71 Paphos, 101 Nereis, 69 Paris, son ofPrian: of Troy, Nero, emperor, 357 70, 75 Nicagoras of Zeleia, 123 Parmenides, Greek _philoNicander, 83, 115 sopher, about 460 a.c., Nicanor, 49

Ninevites, 217 Parnassus, Mt., 39 Niobe, 295 Pasiphat, 183 Nomius, title of Apolio, 59* Patara, a city in Lycia, 105 Nyctimus, 77 Patmos, Isle of, 857 Nymphodorus, 147 Patrocles of Thurium, 63 Pausanias, 39, 77, 80, 81, Oceanus, 57 87, 96, 98, 106, 107, 111, Ochus, 149 120, 886 Odrysae,a Thracian tribe,5 Pedasis, 161 Odrysus, 33 Peleus, 73, 93 Odysseus, 75, 105, 191, 234Pella in Macedonia, 125

5, 258 Pella in Thessaly, 93 Octa, Mt., 63 Pelops, 69, 71, 105 Olynrpia, 67, 103 Peutheus, 255* Olympian games, 71 Peripatetics, 151 Olympichus, 108 Perseplione or Core (The Olympus, Mt., 39, 62 Maiden), 31, 36, 37, 41, Omphale, 75 71, 89, 93, 141, 381-7 Graytus, V7 Persians, 87, 101, 147, 149 Orpheus, 2, 9, 37, 43,167 Phaéthon, 71 Osiris, 49, 109, 111, 382 Phalerum, 87, 383 Ovid, 143 Phanocles, 81 Oxyrhynchus, 85 Pheidias, 67, 71, 103, 105, 121, 213 Pacronus, a small river in Pherae, 75 Lydia, famous for the Philaenis, 139 gold found in its sands, Philip of Macedon, 125

Philippides, 97 Pallas, See Athena Philo Tudaeue, 138 Pallas, father of Athena, 57 —Philochorus, 63, 105 Pan, 97, 135, 189 Philomedes, title of AphroPantarces, 121 dite, 3a*

INDEX OF PROPER NAMES Philostephanus, 131 Prosymnus, 73 Philostratus, 138, 241 Prothoé, 67 Phiius, 120 Ptolemaeus, 101 Phoceans, 93 Ptolemy II., Philadelphus, Phoebus, title of Apollo, 107, 109 61, 67, 95 Ptolemy IV., Philopator, Phoenicia, 87 101, 123 Phoroneus, 97, 233 Pygmalion, 131 Phrygian mode, 7* Pythagoreans, 168, 195 Phrygians and Phrygia, 15, Pythian games, 71 31, 38, 35, 53, 71, 75, Pythian oracle, 29 887-8 Pytho, of Delphi, seat of Phryne, 123 the oracle of Apollo, 3, Pindar, 61, 213 5, 71 Pisa, 71 Pythocles, 93 Plataeans, 87 Plato, 51, 52, 96, 128, 146, |Ruacoris, 109 153-5, 157, 157,159,191, Rome and Romans, 81, 93, 212, 214-5, 229, 241, 108, 115, 121 245, 261, 263, 271, 284, 285, 821 Sapazian mysteries, 35, 388 Pliny, 104 Sais, 57, 85 Plutarch, 49, 87, 90, 98, Samos and Samians, 87, 103 107, 125, 144, 146, 213, Samothracian mysteries, 31, 221, 384

See Hades Sarapis, 107, 109, 111, 113, Polemon, 75, 81, 85, 105, Sardis, 75, 149 Polycleitus, sculptor, about Sauromatians, 147, 149 430 B.c., 218 Scirophoria, 37 Pontus, 109, 123 Scopas, Greek sculptor, Poseidippus, 121, 181, 133 about 370 B.c., 105 Poseidon, 63, 65, 75, 105, Scyllis, ancient Cretan 181, 145 sculptor, 107 Praxiteles, sculptor, about Scythians, 47, 49, 61, 101, 350 B.c., 121, 141, 213

Priapus, 221 Selene, 69 Procles, ancient ruler of Seleucia, near Antioch in Samos, 103 Syria, 109 INDEX OF PROPER NAMES Semele, 79, 255 'Telmessus, 101 Semiramis, a Syrian goddess, Tenos and Tenians, 63, 87, 86*

Sesostris, 109 'Terpander, ancient Greek Sibylline oracles, 57*, 113, lyric poet and musician, 7 T41, 159, 161, 167, 175, Thales, Greek philosopher, about 600 s.¢., 145 Sicily, 63, 119 Thebes and Thebans, 3, 53, Sicon, sculptor, 107 85, 254, 257, 292 Sieyon and Sicyonians, 83, Thebes (Beyptian), 85

Theoeritus of Chios, 211* Silenus, 69 Theodorus, 49 Sinope, 107 Theophrastus, 151 Sirens, The, 251 Theopompus, 91 Smilis, 103 Theseus, 87 Socrates, 52, 159-61 Thesmophoria, festival of Sodom, 225 Demeter, 37, 39 Solon, 95, 97, 233 Thespiae, 108, 123 Sophocles, 69, 165, 199, 'fhesprotia, 27 213, 288 Thessaliaus, 85 Sophocles the younger, 63 'Thestius, 60 Sosibius, 77, 81 Thetis, 71 Spartans.

See LacedaeThmuitans, 67* monians Thracians, 3, 5, 81, 37, 59, Staphylas, 81 159, 167 Sterope, 67 Thucydides, 120, 221, 326 Stoics and Steicism, 120, Thurium, 63 148, 181, 161, 261, 262-8, Tiryns, 105, 107

Titanis, 57 Strabo, 27, 67, 160, 221 Titans, 37, 38, 47 Susa, 149 Tithonus, 69 .

Syene, 85 Triptolemus, 41 Syracusans, 83 Troy, or Hlium, 75, 105 Tuscan oracles of the dead, 'Taunians, 91 Teaching of the Twelve Tuseans, 41 Apostles, 232, $31, 845 Twin Brothers, 55, 63, 107 'Teiresias, 257 Tyche.

See Fortuna 'Telesins, 105 Tycho, 220%, 221 an INDEX OF PROPER NAMES Uranus, 83 Zeno of Myndus, 99 Zeus, 4, 31, 35, 39, 57, 59, Vanno, 103 61, 65, 67 68, 72, 7, 79, y 83, 85, 87, 89, 93, 95.

Venerable goddesses, 103* 103, 165, 111, hye,' 121

Xenocrarrs, 149 157, 215; 295, 282 3812 Xenophanes, 49 Zeus Agamemuon, 81*; Xenophon, 159-61 Zeus Ammon, Libyan oracleof, 26*, 27; Averter ZAGRETS, Orphie name for of flies, 81; of Hthome, 91 Dionysus, 382 Zeuxippe, 67

INDEX OF SCRIPTURAL PASSAGES References in italics are to allusions onty, or to passages mentioned in notes or Appendix.

For references marked with # tf see the Septuagint, Genesis vi & 215, 268, 8. aetti, 692 OO iii, 14 27 ad xxv, 138-15 S84 avi, 28 1s Exopus xaviii, 7

INDEX OF SCRIPTURAL PASSAGES Psatas—contd. witt, 15 wii. Ht aa x.10-11,14¢ 179 xix. 10 ii. 6 wz viii. 4,5 227-9 tit. 3 cad Ilsii. 8 xev. 8-11 187-9 dxiv. 1+

¢ix. 3+ 16, 187 oxy. 4 xxxiv. 20 vee Teatas Exexien i. 3

INDEX OF SCRIPTURAL PASSAGES Danien v. pa 189, 288 Hosea vy. 29-30 Joes wi. 19,780 208, 227 ii. 10

Jonan vii. 13, 14 #16 it $66 vii, 14 Zecnarian vill 22 be iii."2

Sr. Marrnew a UL $35 iii, 3 315, 365 iii, 7 ik ai, 25 wit, 16 17 = 838 in, 16 B43 xiii, 38 808, 309 xviii, 10 S86 v. 18,14

INDEX OF SCRIPTURAL PASSAGES Sr. Marriew—contd, iti, 9 SSL wri, 1-7 233, sor weiv, 31 S46 vi, arin, 35 34h xxv. 80-40 333-5 vi. 45 x 41-42 201: ix, 49-477 xvi 9 207, 887, 539 i" xvi, x nt Seo wed 27

Sr. Joun iii, 7 ll | 16, 17, 19, iii, 8 INDEX OF SCRIPTURAL PASSAGES Sr. Joun~~contd. i, 21, 28, 26 181-3, i 9 oti, 17 2428, 344 di. 13,91

«1 oH i, 24 27h aw 16 ii, 9 207, 253, 319 aviét, 34 an ii, 18 46, 382 xiv. 6 vi. 15, 19 ory wiv, 16 wiv, 28 Sad vit, 9 322, 865 wiv. 27 an, 26 iol xiii, 4-13 wii, 18 277, 882 nei, 5

A 2 Coninraiars a7 One7 INDEX OF SCRIPTURAL PASSAGES 2 Contnturans—contd. vi. 11 u vi, 7 oor 998 2 Timoray vie 16 243, iii. 15 tt. o 287, 288 vi. 14-17 iii. 7-11 187-9 vt. 17

Pasuaprians viii, 10-12 INDEX OF SCRIPTURAL PASSAGES 1 Peter 1 Joann ig June i a4 2 Pere Ruvenation it, 12 THE END Printed dy R. & Re Crank, Lisiren, Edinburgh.

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