Exhortation To The Greeks

Exhortation To The Greeks

EXHORTATION TO THE GREEKS

in praise of the snake, or a lamentation over it, CHAP.

I cannot say ; but there was a competition, and Eunomus was playing the lyre in the heat of the day, at the time when the grasshoppers, warmed by the sun, were singing under the leaves along the hills.

They were singing, you see, not to the dead serpent of Pytho, but to the all-wise God, a spontaneous natural song, better than the measured strains of Eunomus.

A string breaks in the Locrian's hands ; the grasshopper settles upon the neck of the lyre and begins to twitter there as if upon a branch : whereupon the minstrel, by adapting his music to the grasshopper's lay, supplied the place of the missing string.

So it was not Eunomus f hat drew the grasshopper by his song, as the legend would have it, when it set up the bronze figure at Pytho, showing Eunomus with his lyre, and his ally in the contest.

No, the grasshopper flew of its own accord, and sang of its own accord, although the Greeks thought it to have been responsive to music.

How in the world is it that you have given why believe er credence to worthless legends, imagining brute and yet beasts to be enchanted by music, while the bright Disbelieve J

r the truth ! face of truth seems alone to stoke you as deceptive, and is regarded with unbelieving eyes ?

Cithaeron, Mountains and Helicon, and the mountains of Odrysians and sacred Thracians,a temples of initiation into error, are held sacred on account of the attendant mysteries, and are celebrated in hymns.

For my own part, mere Dramas are legend though they are, I cannot bear the thought stories of of all the calamities that are worked up into tragedy

; yet in your hands the records of these evils have ness become dramas, and the actors of the dramas are a sight that gladdens your heart.

But as for the

CLEMENT OF ALEXANDRIA

CAP. yap ra /aev Spa/mra KOI TOVS Xrjvat^ovTas T\ov 7J$rj TrapoivovvTas, KLTTCO rrov dvaor/aavTes , d<f>paivovTas CKTOTTWS reXerfj {SaK^ix.-?! , avTols KOI Oidaa) jjiaivoXrj, avv /cat TO> d'AAa> XOP C^> <tv> 1 'EAi/caw /cat Kt&upajvt /carayeyrjpaxoaLv,

/card'yco/xei'

Se avaiOev e'^ ovpava)v d\TJ9iav dfjia (fravordrr) fipovijcrei et? opo? aytov ^eou /cat ^opov rov aytov TOJ^ rrpo^rLKOv. rj 8e a)? on /LtaAtcrra r^Aauye? dTroariX^ovaa (f>a>s Karavya^eraj Trdvrr} TOVS zv a/coret /c /cat T^? TrXdvTjs rovs dvOptoTrovs dTraAAarrera), inrcprdrrjv opeyovaa Se^tctv, r^ cruvecrtj', et? crcaTrjpiav. ot 8e dvavevaavres /cat dvaKvijjavres 'EAtKaJva fJLtv /cat Kt^atpaiva /caraAetTrovrcDV, OIKOVVTOJV

<Z\ "^ / > \ V > '* \ / / * oe zjitov eK yap 2jtcuv e^eAeucrerat vo/.to?, /cat Adyo?

Kvpiov e 'lepovaaXtjfi,"

Adyo? oupdvto?, d

dycovtaTi]? eVt TO) Travrd?

/cdcr/xou Ocdrpu) yi^crtos ore^avovfjievosaSet Se ye d Ewo/xo? d e/xd? ou rdv TepTrdt'Spou vofjiov ovoe TOV KaTrtajvo?, ouSe

Opvytov r) AvStoj^ -^ Acoptov, dAAd dpfjiovias rov dtStov vo^ov, TOV <f)p(jjvv/jLOv TOV 6eov,

TO acrfjia TO Kaivov, TO Aeutrt/cdv, vrjTrevOes r* ady re, KaKajv ciriXrjOes d-n-avTajv." yXvKV rt /cat dv (f)dp{JLaKov 7TL0ovs 2 e'y/^e'/cparat TOJ acr/zart. inserted by Mayor. a TreVgous Reinkens and Stahlin.

Clement is not referring to the works of the great dramatists, but to the contests at the Lenaea, a festival held annually at Athens in honour of Dionysus.

In Clement's day the competitors would be for the most part poets of a very minor order.

6 Isaiah ii. 3. c The modes (apfiovlai, see p.

12. n. a) were the scales in which Greek music was written.

Phrygian, Lydian and Dorian were the chief modes, others being, it would seem, formed from them by modification or combination.

The

EXHORTATION TO THE GREEKS

dramas and the Lenaean poets, who are altogether CHAP. like drunken men/ let us wreathe them, if you like, with ivy, while they are performing the mad revels Confine a of the Bacchic rite, and shut them up, satyrs and poe s fn frenzied rout and all, yes, and the rest of the comtheir sacred

<* > .

TT ij /-T.LU mountains pany of daemons too, in Helicon and Citnaeron now grown old ; and let us bring down truth, with wisdom in all her brightness, from heaven above, to But bring the holy mountain of God and the holy company jj^^ of the prophets.

Let truth, sending forth her rays mountain, of light into the farthest distance, shine everywhere upon those who are wallowing in darkness, and deliver men from their error, stretching out her supreme right hand, even understanding, to point them to salvation.

And when they have raised their heads and looked up let them forsake Helicon and go forth the law, and the Word of the Lord from^ J^ Jerusalem,"

Cithaeron to dwell in Sion ; " for out of Sion shall whence ' b that is. the heavenly Word, the true true i i j 1.1.

M. f champion champion, who is being crowned upon the stage

the whole world.

Aye, and this Eunomus of mine sings not the strain of Terpander or of Capio, nor yet in Phrvffian or Lydian or Dorian mode ; but the who sings J c .

. . i .. i L-I -L J.T the new new music, with its eternal strain that bears the 30ng name of God.

This is the new song, the song of Moses,

Soother of grief and wrath, that bids all ills be forgotten.

There is a sweet and genuine medicine of persuasion e blended with this song.

Dorian mode was of a solemn character, answering to our minor scale ; the Phrygian and Lydian were brighter. d Homer, Odyssey iv. 221.

A slight change in the Greek, suggested by Reinkens, would give the meaning " remedy against grief."

CLEMENT OF ALEXANDRIA

CAP 'E^Ltot fjiev ovv SoKovaiv 6 0pa/cto? eKelvos /cat o Qrjfiaios /cat o MrjOvjJLva'LOs, dVSpe? rives OVK 4 P. dVSpe?, a77aJTT]Aot yeyoveyat, Trpoo^/zart < re > 2 (jLovcriKrjs XvfjLrjvd/JiVOL rov PLOV, evTexyq) rtvt yoi]Teta Sat/xoycovre? et? 8ta</^opa?, vfipeis opyta^ovre?,

TTevB-q eK^eta^ovre?, TOU? dvOpcorrovs CTTL ra et'SojAa ^etpaycoy^aat Trpcoroi, vat JLIT]^ At^ot?

/cat uAot?, Tovreanv ayaA/^acrt /cat <T/ctaypa^tat?, aVot/coSojLt^crat r^v cr/catoTi^ra TOW eOovs, TTJV KaXrjv ovrco?

KiVTjv eXevOepiav rtov VTT* ovpavov TreTr

/cat e7ra)Sat? ea^drrj SouAeta /carafev JA\\> > '<^ f > ^ f?A 1O.> > AAA ou rotoaoe o cuoo? o e/zo? ouo et?

KaraXvaatv cu^t/crat TT^V SouAetav TT^V TTiKpav TOJV cuSats TVpavvovvrcDV Satyitdvcoy, cos"

Se rov Trpaov /cat (friXdvdpaiTTOV rfjs ^eocrejSeta? /zeraycoy 7^/za?

^uyov av0LS els ovpavov? dva/caAetrat rou? et? y^v eppijjijiteVous'.

/xovo? yow ra>v TrojTrore TO. dpyaAetorara d-rjpla, TOVS dvOpcoTTOVs, eriOdaevev, Trrrjvd fi,ev TOU?

Kovfiovs OLVTOJV, epTrerd Se roi)? aTrareaiva?, /cat Xeovras p,ev rovs OVJJUKOVS, avas Se TOU? 7]8o^t/cou?,

Av/cou? Se TOUS* dpTTOLKTiKovs .

XiOoi 8e /cat ^uAa ot d(f)poves' Trpos Se /cat XiOaiv dvaLadrjTorepos avdpcoTTOS dyvoia pefiaTTTUJfJievos

. fjtdprvs rjfJLLV TrpcxfirjTLKr] TrapiTU) (f>a)VTJ, ovvq)$6s dXrjOeias, rov? ev dyvoia /cat dvoia /cararerptjit/AeVou? ot/cretpoucra'

" Su^aro? yap o #60? e/c rcDv Xidcov rovrcov eyelpai reKva ru> o? /careAei]cra? TIJV dfjiaOiav rrjv TToXXr/v

0/30ei)s] Wilamowitz. inserted by Wilamowitz.

[ a For examples see pp. 35-43.

St. Matthew iii. 9

; St. Luke iii.

EXHORTATION TO THE GREEKS

In my opinion, therefore, our Thracian, Orpheus, CHAP. and the Theban and the Methymnian too, are not worthy of the name of man, since they were deceivers. Orpheus,

Under cover of music they have outraged human life, ^n P Arion being influenced by daemons, through some artful were > T, .. deceivers sorcery, to compass man s ruin.

By commemorating deeds of violence in their religious rites, and by bringing stories of sorrow into worship/ they w rere the first to lead men by the hand to idolatry ; yes, And and with stocks and stones, that is to say, statues and pictures, to build up the stupidity of custom.

By their chants and enchantments they have held captive in the lowest slavery that truly noble freedom which belongs to those who are citizens under heaven.

But far different is my minstrel, for He has come The to bring to a speedy end the bitter slavery of the he .aveniy daemons that lord it over us ; and by leading us back to the mild and kindly yoke of piety He calls once again to heaven those who have been cast down to earth.

He at least is the only one who He tames ever tamed the most intractable of all wild beasts savage men man : for he tamed birds, that is, flighty men ; reptiles, that is, crafty men ; lions, that is, passionate men ; swine, that is, pleasure-loving men ; wolves, that is, rapacious men.

Men without understanding are stocks and stones ; indeed a man steeped in ignorance is even more senseless than stones.

As our witness let the prophetic voice, which shares in the song of truth, come forward, speaking words of He changes pity for those who waste away their lives in ignorance ^ without and folly, " for God is able of these stones to raise understandup children unto Abraham." b

And God, in compasVirtuous sion for the great dulness and the hardness of those raen

CLEMENT OF ALEXANDRIA

CAP. /cat rrjv ovcA^po/capStav TOJV etV TTJV dXrjdciav AeAtrjyeipev feocre/Jeta? oWp/za dpeTrjs alado- {JLVOV C/C aJV e/Ceta>l>, TCOV 0va)v. av9is ovv lofioXovs TWO,?

/cat e^oSeuovra?

StKatoaw^ KK\r]K TTOV dAAa /cat TOUTCUV et rt?

T60V O<f)(*)V fJLTCLVOri<jaL CKCJV, 7TOfJLVOS S^ TO) Aoya> / "/3 AS> \/ "^'"'v'X ytverat t/eou.

AV/COL*? oe aAAof?

Trpofidrajv /cajStot?

7^u.</>iecr^teVous , roi)? ev dvQpanraiv jjLop<f)Oiis dpTTaKTiKovs atVtTTO/xevo?.

/cat Travra a/aa ravra TO, dyptourara Orjpia /cat roi)?

Totovrou?

XiOovs r) ovpdvios a>Sr) aur^ i '

(fraxjev els dvOpa)7TOVs r]p,pov$. rjiJLV yap, 77-ore /cat rjfjiel? dvorjTOi, aTret^et?, TrAavaJ SowAeuovre? r/8ovat9 /cat 7Ti9vp,ian,$ Trot/ctAat?, ev /ca/cta /cat (f>66va) Stdyovre?, arwy^rot, fjucrovvres 5 p. dAA^Aous","

7) ^^cri^

a.7TO<JToXiKr) ypa<f>ij'\" ore 8e

xprjcrTOTTjs /cat ^ (f)iXav9pcj07Tia 7T(f>di>r] rov aajrripo? rj[j,a)v Beov, OVK e epyaiv rtov ev St/catoawi^, a eTTonjcrafjiev ^/xet?, dAAa /card TO auroy eAeo?

"Opa TO aa/xa TO KO.LVOV ocrov u e/c XiOcDV /cat dv9pa)7rovs e/c dr^piajv TTtTroirjKev. oi Se T^vdAAco? vtKpoL, ot T7^? oVra)? ovar]$ aKpoara ^ovov yevo/xevot TO aa/jiaros vTOVTO TOL /cat TO 77av e/cocr/z^aev '

/cat TCUV CTTOt^etcov TT)V Sta^covtav etV VTiV avJLajvias, iva $r oAo? o Koaas avra> ia yevrjTai'

/cat ddXarrav pev dvrJKev Aeyrjs Se 7nf3aiViv KKO)XvKev avrrjv, yr\v 8* cjjLTraXiv <JTpcoai> ^po^L.vr]v /cat 1 OVT^ Stahlin.

OI)T^ MSS.

EXHORTATION TO THE GREEKS

whose hearts are petrified against the truth, did raise CHAP, up out of those stones, that is, the Gentiles who trust in stones, a seed of piety sensitive to virtue.

Again, in one place the words "

" a are offspring of vipers applied to certain venomous and deceitful hypocrites, who lie in w rait against righteousness ; yet if any even of these snakes chooses to repent, let him but follow the Word and he becomes a "man of God." b

Others are figuratively called " wolves " c clothed in sheepskins, by which is meant rapacious creatures in the forms of men.

And all these most savage beasts, and all such stones, the heavenly song of itself transformed into men of gentleness.

" For we, yea we also were aforetime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another," as the apostolic writing says ; " but when the kindness of God our Saviour, and His love toward man, appeared, not by works done in righteousness, which we did ourselves, but according to His mercy He saved See how mighty is the new song !

It has made The New men out of stones and men out of wild beasts.

They gave order who were otherwise dead, who had no share in the and

real and true life, revived when they but heard the to^'he" song.

Furthermore, it is this which composed the universe entire creation into melodious order, and tuned into concert the discord of the elements, that the whole universe might be in harmony with it.

The ocean it left flowing, yet has prevented it from encroaching upon the land ; whereas the land, which was ay, it made firm, and fixed as a being carried aw T a St. Matthew iii.

; St. Luke iii.

1 Tim. vi.

11.

St. Matthew vii.

15.

* Titus iii. 3-5.

CLEMENT OF ALEXANDRIA

CAP. errrj^ev daXdrrris' val fjirjv Kal rrvpos opfjirjv e/jidXa^ev depi, olovel Atoptov dpfjioviav Kepdaas AuoYor Kal rrjv depos aTrrjvrj i}jv)(p6rr)ra rf} rraparrXoKfj rov TTVpOS eriOdaeveV, TOVS VedrOVS rO)V oXajV (f)66yyOVS rovrovs KLpvds e/jifjieXa)?.

Kal Si] TO acr/xa TO aKijpciTOv, epeicrfjia TWV o\a>v Kal dp^iovia TOJV Trdvrajv,

OLTTO rwv p,ecra>v enl rd Trepara Kal drro rcov a.Kpojv em TO, fjiaa SiaraOev, rjpp,6aaro ToSe TO TTO.V, ov Kara rrjv QPQKLOV ^OVCTLK^V, rr]i> TrapaTrXijcrLov 'loufidX, Kara Se ryv rrdrpiov rov deov fiovXrjaw, TJV e^Acoae Aaut'S. o Se K AautS Krat 77^0 avrov,

rov Oeov Aoyo?, Xvpav ^kv Kal KiQdpav, rd d^v^a opyava, vrrepiodiv, KOO^LOV oe TovSe Kal SYJ Kal rov ov KOO^OV, ToV dvdpojTrov, ^ivyj)v re Kal

, ayta) TTvev^an dpyboad^evo?, ijjdXXei ra> ota rov TroXvficovov opydvov Kal rrpoadoei ra) opydvto ra) dv9pd)rra>. en) yap ef Kiddpa Kal avXos Kai vaos [jLOi"

KiOdpa Sta, rty dpjjLoviav, auAo? oid TO rrvevfjia, vaos oid rov Aoyov, Iv rj fjiev KpeKTj, TO 8e e/jLTTver), 6 oe xcoprjarj rov Kvpiov. val '

(j,rjv 6 AautS o fiaaiXzvs,

KiOapLO-rrjs, ov (jLiKpa) P. rrp6o-0v fjLV^'a6rjijLev } rrpovrperrev w? ryv dXrjdeiav, arrerperre oe etoaSAcov, 77oAAou ye e'Sei v\jweiv avrov rovs oaL/j,ovas dXr]9ei rrpos avrov OLa>KO/j,evovs povoLKfj, r) rov 2aoi)A evepyov/JLevov * eKelvos 2 aoajv p,ovov avrov laaaro.

KaXov

Kvpios opyavov e/m-

rov 2aoi>X Ivepyor^vov Mayor, ry 2aoi>\ tvepyov^vu) M. rip IvavXos 6 tt>fpy<,vij.fvos P.

^/cetj/ou Stiihlin.

1 See p.

6, n. c.

* See Genesis iv. 21.

The source of this quotation is unknown.

It may be a fragment of an early Christian hymn, the metaphors .being L2

EXHORTATION TO THE GREEKS

boundary to the sea.

Aye, and it softened the rage CHAP. of fire by air, as one might blend the Dorian mode with the Lydian a ; and the biting coldness of air it tempered by the intermixture of fire, thus melodiously mingling these extreme notes of the universe.

What is more, this pure song, the stay of the universe and the harmony of all things, stretching from the centre to the circumference and from the extremities to the centre, reduced this whole to harmony, not in accordance with Thracian music, which resembles that of & but in accordance with the fatherly purpose of God, which David earnestly sought.

He who The New Jubal, sprang from David and yet was before him, the Word of God, scorned those lifeless instruments of lyre and harp.

By the power of the Holy Spirit He arranged in harmonious order this great world, yes, and the little world of man too, body and soul together

; and on this many-voiced instrument of the universe He makes music to God, and sings to the human instruWho makes ment.

" For thou art my harp and my pipe and my GodThrough temple " c my harp by reason of the music, my pipe the universe r o-u j.u r j.i c -j. if and through by reason ot the breath or the bpmt, my temple by reason of the Word God's purpose being that the music should resound, the Spirit inspire, and the man temple receive its Lord.

Moreover, King David the harpist, whom we mentioned just above, urged us toward the truth and away from idols.

So far was he from singing the praises of daemons that they were put to flight by him with the true music

; and when Saul was possessed, David healed him merely by playing the harp. d The Lord fashioned man a beautiful, suggested by such passages as Psalin Ivii. 8

; 1 Corinthians vi.

19. d See 1 Samuel xvi. 23.

CLEMENT OF ALEXANDRIA

CAP. TTVOVV rov dvOpanTOV t^eipydoaTO /car' etVdVa TYJV v' a^ie'Aet Kal avTOS opyavov eon rov Oeov rravapaovLOV, efijJieXes Kal dyiov, cro^>ta ovpdvios Aoyo?.

Tt or) ovv TO opyavov, 6 rov 6eov Aoyo?, o Kv Kal TO aa/jia TO Kaivov ftovXerai; d dvarrerdcrai rv(f)Xa)V Kal dtra dvol^ai KO)(f)d)v Kal rco rrooe TJ TrXavajfJLevovs els OLKaioovvrjv i, Qeov dvOpcorroLS d<>paivovo~iv emrravoai (frQopdv, viKrjo~ai ddvarov, vlovs StaAAafat rrarpi.

(friXdvOpajirov TO opyavov TOV Oeov'

Kvpios eAeet, 77atSeuet, rrporperrei^ vovOerel, crcu^et, $>v\drrei Kal fjaaOov rj/jilv rrjs jjiaOrjaetos e'/c Trepiovaias fiaaiXeiav ovpavcov eVayye'AAeTat, rovro [JLOVOV drroXavajv

TJ/JLCOV, o

aa)t,6fji0a.

KaKLa /xev yap rr^v dvQptorrajv z (f)9opdv, rj oe aXrjOeia coarrep r) /zeAtTTa, TOJV ovrwv ovoev, errl

/JLOVYJS T^?

dvOpcorrcov ayaAAeTat ocorrjpias.

Xei$ ovv r^lv errayyeXiav, e^et? rrjv (f)iXav6pu)7riav rfjs -%dpiros (JLeraXd/Jifiave.

Kat fjiov TO da/Jia TO aojrripiov ^ Kaivov OVTOJS GKevos r) d>s oiKiav ' rrpo eajcr</>opov " yap r)v, Kal " ev dp^fj rjv 6 Aoyos" ^at o Aoyo?

T \ \ r\ \ ^/l^ 1^f^/ "\ V S X r)v rrpos TOV uov Kai ueos i]v o Aoyo?

TraAata oe TI rrXdvY], Kaivov oe r) dXrjdeia (fraiverai. etV ovv dp^aiovs rov? Qpvyas oiodo-Kovaiv alyes p^vdcKai, ir av TOV? 'ApAraSa? ot rrpoo'eXTJvovs dvaypdfpovres a Psalm cix. 3 (Septuagirit).

St. John i.

See the story in Herodotus ii.

Psammetichus, king of Egypt, being desirous of discovering which was the most ancient people, put two children in charge of a herdsman.

EXHORTATION TO THE GREEKS

breathing instrument, after His own image ; and CHAP. assuredly He Himself is an all -harmonious instrument

*/ of God, melodious and holy, the wisdom that is above this world, the heavenly Word.

What then is the purpose of this instrument, the The word's Word of God, the Lord, and the New Song ?

To JjJJj5!S ni open the eyes of the blind, to unstop the ears of the toward men deaf, and to lead the halt and erring into the way of righteousness ; to reveal God to foolish men, to make an end of corruption, to vanquish death, to reconcile disobedient sons to the Father.

The instrument of God is loving to men.

The Lord pities, chastens, exhorts, admonishes, saves and guards us ; and, over and above this, promises the kingdom of heaven as reward for our discipleship, while the only joy He has of us is that we are saved.

For wickedness feeds upon the corruption of men ; but truth, like the bee, does no harm to anything in the world, but takes delight only in the salvation of men.

You have then God's promise ; you have His love to man : partake of His grace.

And do not suppose that my song of salvation is The Word is .

J i i calli"! a new in the same sense as an implement or a house. New Song; For it was "before the morning star" a ; and, " in yet He \\ as the beginning was the Word, and the Word was with beginning

God, and the Word was God." 6

But error is old, and truth appears to be a new thing.

Whether then the Phrygians are really proved to be ancient by the ; or the Arcadians by the poets goats in the story c Goats were to be brought to them for giving milk, but no human speech was to be uttered in their presence.

The first articulate sound they made was taken to be the Phrygian word for bread ; hence the king assumed that Phrygians were the primitive race.

CLEMENT OF ALEXANDRIA

CAP. 7roi7]Tat, eiVe (JirjV av rovs P^lyvrtrlovs

KO.I rr\v ravrrjv dva^^vat ryv yr\v 6eovs re KO.L a,vBpwTTOVS 6vipcocr(JovTS' dAA' ov rrpo ye rov

KOO~IJLOV

rovoe rovrcuv ovbe els, rrpo oe rrjs rov Kocrpov KarafioXrjs ^fcet?, ot ra> Setv eaecr^at ev aura) Trporepov y.y.vvr}[Livoi ra> 0ea), rou ^eou Aoyou TO.

XOVIKOL TrAacr/xara ^/xet?, St* ov dp^;at^o/j,ev, ort J x-,f\/ <?)> 3\\5f/ \ ) t \ / apY77 o Aoyos r?v. aAA on tizv riv o Aoyos a A '

Q i ~ / -?

" c/eta TOJV Travraiv T^V re Kat ecrrtv ort eXafitv TO rrdXai /ca^cocrtco/xeVov, y 6 Xptcrros', /catvov acr/Jid

JJLOL KeKX

x yow o Aoyo?, o Xptcrro?, /cat rou eti/at P.

AtTto?

TrdAai '/]fta? (^ yap eV #eto), /cat rou eu etvatvw 87) 7T(f)dvr] avdpajTTOis auro?

OVTOS o Xoyos,

[j,6vos a[J,(f>a) } 9eos re KO.I atrto? dya^cuv Trap' ov TO eu et? dtStov ^co^y TrapaTre/XTTO^te^a.

/caTa, yap TOV GKelvov rov Kvpiov arroaroXov " r) xaPLS r) rov 9eov crajrrjpios rraaiv avOpajTrois

7T(pdvr}, TTCLLoevovcra rffjids, tW dpv^crd/^evot rr)v daefieiav KOL TO,? KoafJiLKds emOvfJiLas oax^povais KO! oLKaiO)s

/cat eV TO> vw atajpt, fjLCLKapLav IXTrioa Kai e7Ti(f)dviav rijs oo^]s rov fjieydXov Oeov KOLI aajrfjpos rjfiajv 'I7]crou X rovro eart TO acr/ia TO /<atvov, i] eTrt e/cAdjU-i/faaa eV 7];u,tv TOU ev apxfj ovros KO.L rrpoovros Aoyou* eVe^dv^ Se eVay^o? o irpoajv awrijp, erri / f> ^w >/ w f\/

/; <pavr] o ev TO* o^Tt aj^, OTt o Aoyos

r t v

aiVios Stiihlin. oCros MSS.

2 XOYOS 6s MSS.

St. John i.

6 Titus ii. 11-13. c Literally, " He who exists in Him who exists."

EXHORTATION TO THE GREEKS

who describe them as older than the moon ; or, again, CHAP. the Egyptians by those who dream that this land first brought to light both gods and men

; still, not one of these nations existed before this world.

But we were before the foundation of the world, we who, because we were destined to be in Him, were begotten beforehand by God.

We are the rational images formed by God's Word, or Reason, and we date from the beginning on account of our connexion with Him, because "the Word was in the beginning." a Well, because the Word was from the first, He was and is the divine beginning of all things

; but because He lately took a name, the name consecrated of old and worthy of power, the Christ, I have called Him a New Song.

The Word, then, that is the Christ, is the cause The Word both of our being long ago (for He was in God) and ap^ared of our well-being.

This Word, who alone is both on earth God and man, the cause of all our good, appeared but lately in His own person to men ; from whom learning how to live rightly on earth, we are brought on our way to eternal life.

For, in the words of that inspired apostle of the Lord, "the grace of God that bringeth salvation hath appeared to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world, looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ." 6

This is the New Song, namely, the manifestation which has but now shined forth among us, of Him who was in the beginning, the pre-existent Word.

Not long ago the pre-existent Saviour appeared on " the Word earth ; He who exists in God c (because

CLEMENT OF ALEXANDRIA

CAP. TOV Oeov,"

OLodaKaXos, eTre(j)dvr) oj ra oeor)[jLLovpyr)TaL Aoyo?, /cat TO ,rjv ev dpxfj f-(-rd rov TrXdaaL Trapaaxojv a>? orjfjiLovpyos, TO ev >(>/<>> I \ ''

\ "

\l\ eoLoa^ev eTTLopaveis cos otoaovcaAo?, tva TO aet vcrrepov a)? ^eo? xPriy' l al]'

Se ou vijp' ye rrpcorov ojKreipev r^ois rrjs ) , dAA' avtt)0V dpxrjOcv, vvv Se ^'8ry aTroATTicfjaveis TrepioeotOKev.

TO yap 7rovr)pov KCLL epTTrjaTLKOv Orjpiov yoi^Ttvov KaraoouXovrcLL KOLL aiKL^eraL etVeVt vvv TOVS dvdpa)7rovs, C/JLOL /3apf3apiKa)S TifjiajpovfJievov, ol vexpots rovs Xa)TOVs ovvoelv AeyovTat ocjj/Jiaaiv, ear* av /cat avaoaTToJoiv.

6 yovv Trovypos ovroal rvpavvo? l IK yeverfjs o~(f)TKOA, opaKajv, ovs av oto's

Te fi pioaaQai, XiBois Kal vXois /cat dydX^aaiv /cai TOtOUTOt?

TICTtV tSa>Aot?

TTpOO~O'<f)LyaS TO) SeiCTtoai{JLovi,a$ dOXico 8ea//a), TOVTO or) TO Xeyo/Jievov, is 7Ti(f)pa)v crvvzdaifjev avrovs, crr dv /cat t,a)vra o~VfJi<f)9apa)O-iV. ov or) "xdpLV (^ YaP dTrarecjv "

O * ^T7"

^^ x '"^ v ^ "\\ ava>uV jJLev rr)V r^vav, vvv oe rjor) KCLL TOVS aAAovs dv6pa)7Tovs els 6dvaTOV VTro(f)p(jov) et? /cat awTo? < o > 2

/cat ftorjdos r)Lilv

Kvpios, 7TpoiLr}vvajv rrpo(f)rjTiKUJS> vvv oe rjor) Kal evapycos els oraiTrjpiav rrapaKaXojv .

Ouyco/xei^ ovv aVocrToAt/c^ Tvet^o/xevot rrapayyeXia ' TOV dpxovTa Trjs e^ouata? TOU depos, TOV rrvev- /LtaTO? TOU vvv evepyovvTOs eV Tot? viols Trjs dvretOeias,"

Kal TO) oa>Trjpi TW Kvpiw Trpooopd.fjiajiJi.6v, os Kal vvv Kal del TrpovTpeTrev els o"O)Tr)pLav } Sta 1 ^ Mayor, eir) aiss.

2 <d> inserted by Mayor.

St. John i.

1. l Ephesians ii.

EXHORTATION TO THE GREEKS

was with God " a ) appeared as our teacher ; the CHAP.

Word appeared by whom all things have been created.

He who gave us life in the beginning when as creator He formed us, taught us how to live rightly by appearing as our teacher, in order that hereafter as God He might supply us with life everlasting.

This was not the first time that He pitied us for He has our error.

He did that from heaven from the S* d U" beginning.

But now by His appearing He has through rescued us, when we were on the point of perishing. wii^Twe

1* For the wicked, crawling wild beast makes slaves of ^ .b ut men by his magical arts, and torments them even until now, exacting vengeance, as it seems to me, after the manner of barbarians, who are said to bind their captives to corpses until both rot together.

Certain it is that wherever this wicked tyrant and ere a serpent succeeds in making men his own from their birth, he rivets them to stocks, stones, statues and suchlike idols, by the miserable chain of daemonworship ; then he takes and buries them alive, as the saying goes, until they also, men and idols together, suffer corruption.

On this account (for it is one and the same deceiver who in the beginning carried off Eve to death, and now does the like to the rest of mankind) our rescuer and helper is one also, namely, the Lord, who from the beginning revealed Himself through prophecy, but now invites us plainly to salvation.

Let us then, in obedience to the apostolic precept, flee from " the prince of the power of the air, the spirit that now worketh in the sons of disobedience." b

And let us take refuge with the Saviour, the Lord, who even now exhorts men to salvation, as He ever B2

CLEMENT OF ALEXANDRIA

CAP. repdrcuv /cat cn^ei'tov eV AlyvTrTa),ev epujpa) <Se > 1 8td 8 P. TZ T^S* fidrov /cat rfjs aKoXovOovarj? ^dptTt (friXavf E/3patoi? ve^eA^?. rou6pa>7Tias OepCLTralvrjS oiKrjv TCOV /xev

TO) </>d/3a> TOVS CT/cA^po/capStou?

TrpovrpeTTev 7J$r) Se :at Sta Mojcrea)? rou Travoo^ov Kal rov (f>i,XaXr)9ovs 'Hcrata /<at 77ap >r6s > rov irpo- <f>r]TLKOV -^opov XoyiKuirepov e'm TOV Xoyov eVt- <jrp(f)L TOVS cura 2 /ce/CTTy^teVous"

/cat e'cr$'

OTTT] jitev XoiSopelrai, eonv 8' ou /cat aTj-etAet' rous

Se /cat 6pr)vel raJv dv6pa)7TCL)v a'8et Se a'AAot?, larpos aya$o? ra>v

FOCTOWTCOV

CTCO/ICXTCDV

ra KaraTrXdrrcDV , ra Se /caraAeatVcuv, rd Se /caTa^r TO, Se /cat crtS^poj StatpaJv, eTTt/catcov 8e a'AAa, ecrrt 8* ou /cat (iTTOTTpiaiv, e't TTCD? otov re /caV Trapd fiepos TJ fjieXo? rov avOpajTTov vyiavai.

7roXv(f>a>v6s ye

aa)Tr]p /cat TroXvrpOTros els dvOptoTrcov acDrripLav arretAaiv vovOerel, XoiSopovfJievos eVtcrT/3e</)ei, 6pr]va)i> e'Aeet, ifjdXXwv Trapa/caAet, Std fidrov AaAet (ar)/jiia)v e/cetvot /cat repdrojv e^p^^ov) /cat ra> vrupt SeStrrerat

TOU? dv6pO)7TOVS, avdlTTODV 6K KLOVOS TT)V (f)X6ya, Setyyua o/xou ^aptro? /cat (f)6[3ov lav vnaKovaris, TO <f)a)S } lav TrapaKovays, TO Trup.

7Tior) Se /cat KLOVOS /cat fidrov r] crdpf TifJLLatrepa, 7rpo(f)fJTai jiteT* e/cetva (frOeyyovrac, avros ev 'Haata o XaXaJv, avros ev 'HAta, eV aro^aTL avros'

(jv Se dAA' et Trpo^Tat?

/u,^ jjivdov 8'

VTToXanfidveLS /cat TOU? aVSpa?

/cat TO

<5e> inserted by Stahlin.

2 royj Sra Mayor, roi)? rd wra MSS. a Or, "to reason."

The Greek Logos means either "Word"

(personal), or "rational word," "reason"

(impersonal).

All through his writings Clement plays upon

EXHORTATION TO THE GREEKS

did, by wonders and signs in Egypt, and in the CHAP. desert by the burning bush and the cloud that, of * ld the through favour of His love, followed the Hebrews Lord exlike a handmaid.

By the fear that these wonders to salvation inspired He exhorted the hard-hearted ; but afterby sisns wards, through all-wise Moses and truth-loving Isaiah Then and the whole company of the prophets, He converts mouth of tn6 to the Word a by more rational means those who have prophets ears to hear.

In some places He rebukes ; in others He even threatens; some men He laments; for others He sings : just as a good doctor, in dealing with diseased bodies, uses poulticing for some, rubbing for others, and bathing for others ; some he cuts with a knife, others he cauterizes, and in some cases he even amputates, if by any means he can restore the patient to health by removing some part or limb.

So the Saviour uses many tones and many devices in working for the salvation of men.

His threats are for warning ; His rebukes for converting ; His lamentation to show pity ; His song to encourage.

He speaks through a burning bush (for the men of old had need of signs and portents), and He strikes terror into men by fire, kindling the flame out of a cloudy pillar, as a token at the same time of grace and fear, to the obedient light, to the disobedient fire.

But since flesh is of more honour than a pillar or a bush, after those signs prophets utter their voice, the Lord Himself speaking in Isaiah, the Lord Himself in Elijah, the Lord Himself in the mouth of the Finally the prophets.

As for you, however, if you do not trust the prophets, and if you suppose both the fire and having ins n npf*oTn the men who saw it to be a legend, the Lord Himself this double meaning of Logos.

Other instances occur on pp. 27, 275, 277.

CLEMENT OF ALEXANDRIA

' OS 6V fJLOp(f)-fj 6eov virdpxujv ov% dpTrayfjtov r)yr)o~o.TO TO eivai taa

CAR TTVp,

aVTOS CTOt AaA^CTet O KVplOS, '

</>tAot/CTip/x6oi/ acoaat TOV avOpwTrov yAt^o/zei'os"

/cat auro?

#eco' cVeVaicrev oe eavTOV crot eVapyco? o Aoyo? AaAet, ovaajTTOiV rrjv vat ^/xt, o Aoyo? o TOV Oeov avOpajTros Iva or] /cat av Trapa dv0po)7TOV [40.67]$, Ttr\ TTOTC apa T7T> V ^J'^ < ^1^ > * JlitT OVK

O.TO7TOV,

CO 0tAOt, TOV /X6V C/6OV ttt avdpajTTOS yeV^rat Oeos.

TrpOTp7Tiv rjjjid? eV dperryv, i^/u-a?

8e avaSuea^ai TTjV 6o</>eAetav /cat dvaftdXXeaOai T^V atoTrjpLav; rj yap oi)^t /cat 'Iwdvvrjs evrt aa}Trjpiav TrapaKaXel /cat TO ?rav ytVeTat (f)O)vrj TrpoTpeTTTiKr} ; TrvOw/jieOa > /^ / //) T > o -> 'TT^' auTOf Tt?

TTotJev et? avopujv ; LIAIO.S OVK epet, XptCTTO?

8e etvat dpvrjcreTai'

Se OjLtoAoyTycret ev epry/xa> ^ocuora.

TtV ow 'Icodvvrjs; to?

TVTTO) Aa^Setv, e^ecrTco etTretv, cf)a>vrj TOV Aoyov TrpOTpeTTTiKT) 6i> epijfJLO) jSotucra. rt j8oa?, T I / f< > \ \ ^ J/l / ^ \ co (pajvrj; erne /cat rj/jiiv. euc/eta? vrotetTe Ta?

/cat ?^ (fiajvr) 0801)?

Kvpiov."

TrpoopofjLOS 'Icoavv^s TTpoopofjios TOV Adyou, <f)O)vr) Trapa/cA^Tt/cT^, ?7poTOLfjid^ovcra els crcoT^ptav, (f)a>vr] TrpoTperrovaa els ovpavajv 8t'

7}t> ^ o*Ttpa /cat z | ayovo? OVKCTI.

9 P.

TavTrjv IJLOL TTJV Kvo(j>opiav TTpoeOeo-Tnaev ayyeAou (f>QJVTJ'

TTpoSpOfJLOS $\V KO.K.ivf] TOV KVplOV, ' evayyeXi^oiJLevr) yuvat/ca, co?

Std TavTrjv TOIVVV TOV Aoyou TT^V (frcovr^v a Philippians ii. 6-7.

6 Homer, Odyssey i. 170, etc. c See St. John i. 20-23. d Odyssey i.

10. e Isaiah xl.

3, quoted in St. Matthew iii.

3; St. Mark i. 3

; St. Luke iii. 4

; St. John i. 23.

' i.e., Elizabeth ; St. Luke i. 7-13.

EXHORTATION TO THE GREEKS

shall speak to you, He " who being in the form of CHAP.

God did not count His equality with God as an opportunity for gain, but emptied Himself," a the God of compassion who is eager to save man.

And the Word Himself now speaks to you plainly, putting to shame your unbelief, yes, I say, the Word of God speaks, having become man, in order that such as you may learn from man how it is even possible for man to become a god.

Then is it not monstrous, my friends, that, while God is ever exhorting us to virtue, we on our part shrink from accepting the benefit and put off our salvation ?

Do you not know that John also invites us j hn also to salvation and becomes wholly a voice of exhortation ?

Let us then inquire of him.

" Who and whence art thou ? " b He will say he is not Elijah ; he will deny that he is Christ ; but he will confess, "a voice crying in the desert." c Who then is John ?

Allow us to say, in a figure, that he is a voice of the Word, raising his cry of exhortation in the desert.

What dost thou cry, O voice ?

" Tell us also." d "Make straight the ways of the Lord." e John is a forerunner, and the voice is a forerunner of the Word.

It is a voice of encouragement that makes ready for the coming salvation, a voice that exhorts to a heavenly inheritance ; and by reason of this voice, the barren and desolate is fruitless no longer.

It was this fruitfulness, I think, which the angel's John's voice voice foretold.

That voice was also a forerunner of**".

_ _ cin^d s vuic ^ the Lord, inasmuch as it brought good tidings to a are two barren woman/ as John did to the desert.

This Jfthe woT5 voice of the Word is therefore the cause of the barren woman being blest with child and of the

CLEMENT OF ALEXANDRIA

CAP.

VT6Kvel KOI rj eprj/jios Kaprro^ope'l. at 7rpoopop,oi

TOV Kvpiov (frcoval ovo, dyye'Aou Kal 'Icoctwou, alviaaovrai /xot T-TJV eva.noKti\^vr\v aajrrjpiav, o>? m(f)avVTOS rov Xoyov TOVOC evreKvias rjfjids Kaprrov drreveyKao-Oai, 01171' tuSiov. d'/x</>o> yovv es ravTov dyayovaa ra (frtova rj ypaff>r] aaffavl&i TO Trdv " aKOvadrco rj ov TLKrovaapijgdra) (f>ajvr]v 17 OUK cboivovcra, on 7T\eiova TOL reKva rrjs eprj/xou /zaAAov rj rfjs cxovarjs TOV aV8pa."

T]\JAV evr^yyeXi^ero ayyeXos, ^a?

7rpovrpTTV 'lajawr?? vo^oai rov yecDpyov, ^Tfjaai rov avopa. et? yap Kal 6 avros ovros, 6 rfjs areipas avrjp, 6 rrjs ep'/j^ov yea>pyo?, o rrjs 6eias fjL7T\r]aas ovvd/jiecos Kal ryv orelpav Kal rrjv ep-^jLtoj/. eVet yap rroXXa ra reKva rfjs evyevovs, a-nais 3e rjv otd aireideiav rj TroXvirais dveKaOev 'Efipaia yvvij, rj arelpa TOV dvopa Xa/jLpdveL Kal r) eprjuos rov yeaipyov etra

[JLZV KapiraJv, rj 8e

TTLCTTWV,

a(Ji(f)a) 8e fjLrjTCpes OLOL rov Xoyov dm'oTOt? oe io~Ti vvv Kal crretpa Kal eprjuos TreptAeiVerat.

[Jicv 'lajdvvrjs,

Krjpvt; TOV Xoyov, TavTrj rrrj irapeKaXei ITOL/JLOVS yiveaOai els Oeov, TOV X rrapovoiav, Kal TOVTO rjv o fjviaoeTO r)

CTICOTT^,

dvafjievovaa TOV rrpoopouov rov Kaprrov, Lva rrjs dXrjOelas TO </a)?, o Xoyos, TOJV rjTiKOJV aiVLyfjidT(jL)V T-TJV (JLvaTLKrjv cxTroAuo-^rat rjv, evayyeXiov yevo/Jievos' ov Se el node is a Isaiah liv.

When Clement says that Scripture brings together the two voices, he is interpreting the first clause of this quotation as referring to the desert, and the second as referring to the woman.

i.e., the Gentiles; cp. Stromateis ii. 29.

<= See St. Luke i. 20, 64.

EXHORTATION TO THE GREEKS

desert bearing fruit.

The two forerunning voices of CHAP. the Lord, that of the angel and that of John, seem r^J to me to speak darkly of the salvation laid up in meaning store for us, namely that, after the manifestation of this Word, we should reap the fruit of productiveness, which is eternal life.

Certainly the Scripture makes the whole matter plain by bringing together the two voices.

For it says, " Let her hear that brings not forth ; let her that is not in travail utter her voice ; for more are the children of the desolate than of her that hath an husband." a We are they to whom the angel brought the good tidings ; we are they whom John exhorted to recognize the husbandman and to seek the husband.

For He is one and the same, the husband of the barren woman and the husbandman of the desert, He who has filled both the barren woman and the desert with divine power.

For since the woman of noble birth had many children, but was afterwards childless through unbelief, that is, the Hebrew woman who had many children to begin with, the barren woman b receives her husband and the desert its husbandman.

So then by reason of the Word both become mothers, the desert of fruits and the woman of believing children ; yet even now the w rords " barren" and " desert" remain for unbelievers.

In some such way as this John, the herald of the John Word, summoned men to prepare for the presence of God, that is, of the Christ.

And this was the for God's hidden meaning of the dumbness of Zacharias, which lasted until the coming of the fruit which was forerunner of the Christ/ that the light of truth, the Word, should break the mystic silence of the dark prophetic sayings, by becoming good tidings.

But

CLEMENT OF ALEXANDRIA

CAP. t'Seti' to? dXrjOajs rov Qeov, Ka9apcriajv QeoTrperrtJJv, ov 8a^^s > TrerdXcov /cat raivicov TLVOJV /Cat 7TOp(f)Vpa TTeTTOlKlXfJieVCDV, 8iKaiO(JVVr)V Se

/cat rrjs ey^/oareta?

TO, TreraAa Trepto-a/ze^os ' eycb yap et^itt T^ 6vpa,"

(j)r)<ji TTOV rjv CK/JLaOelv Set vorycrat 07760?

ZU> OOLS TQJV OVO.VO)V O.VO,rds TrvXas"

Aoyt/cat yap at rou Aoyou TiuAat, TroAuTrpay/zoyet XptcrTO^'

^eoi^ ouSet? eyvaj,

\* f\ \T^\ f r\

\// "

/3/ et jjir) o vios /cat co av o fto? aTTOKaAvyirj. uvpav 8e ei) otS* ort TT)V aTro/ce/cAetcr/xeVi]^ reco? o avotyvu?

10 P. Trtareajs"

| arotyvJ/zet'at /cAetSt* d.7TOKaXv7TTL T<iV8oV /Cat ^>iKVVCJLV a jLtT]8e ofov re ^v Trporepov, et /AT) Sta Xptarou

fJLOVOV 0OS

7rO7TTVTCU.

II "ASura roivvv a9ea firj TToXvTTpayfjioreire fiapdOpajv crro/xara repareta? efjnrXea

ra OecTTT-pcortoy i} rptVoSa Ktppatov ^ AcoScoVOA.OV xa\Klov yepdv^pvov 8e ifjdfjLfjLOis epr]/xat?

/cat ro avroOt, fjiavrclov avrfj Sput pvOois yey-^pa/cdcrt KaraXe LI/JOLT6 . yovv r) KaoTaAt'a?

Trr^yrj /cat KoAo^cDvos"

/cat ra aAAa o/zotco? re0vr]K va/xara a St. John x.

* See p. 20, n. a.

St. Matthew xi. 27. d 0.#., the cave of Trophonius at Lebadeia in Boeotia.

Clement refers to the Libyan oracle of Zeus Ammon.

There was a close connexion between this and the oracle of Zeus at Dodona.

For the existence of a sacred oak in

EXHORTATION TO THE GREEKS

as for you, if you long to see God truly, take part CHAP. in purifications meet for Him, not of laurel leaves and fillets embellished with wool and purple, but Purificrown yourself with righteousness, let your wreath necessary be woven from the leaves of self-control, and seek for the diligently after Christ.

" For I am the door," a He ofGod says somewhere ; which we who wish to perceive God must search out, in order that He may throw open wide for us the gates of heaven.

For the gates of the Word are gates of reason, 6 opened by the key of faith.

" No man knoweth God, save the Son, and him to whom the Son revealeth Him." c And I know well that He who opens this door, hitherto shut, afterwards unveils what is within, and shows what could not have been discerned before, except we had entered through Christ, through whom alone comes the vision of God.

II.

Do not therefore seek diligently after godless Sanctuaries, sanctuaries, nor after mouths of caverns full of slcmf'trees iug;lerv,d nor the Thesprotian caldron, nor the Cirand springs 3.F6 DOW Ollt rhaean tripod, nor the Dodonian copper.

As for the Of date old stump honoured by the desert sands/ and the oracular shrine there gone to decay with the oak itself, abandon them both to the region of legends now grown old.

The Castalian spring, at least, is all silent.

So is the spring of Colophon ; and the rest of the prophetic streams are likewise dead.

Libya see A. B. Cook, Zeus, vol. i. pp. 361-366.

Strabo (54B.C.-A.D. 24) says that in his day the oracle was " almost entirely deserted "

(Strabo 813).

CLEMENT OF ALEXANDRIA

CAP. /ZaVTl/Ca KOI OT] TOV TV(f)OV KVa O06 8* ovv SteA'/^Aey/CTat rot?

IOLOLS fjivOois.

Oirjyrjaai 7]/ztv /cat T^? a'AA^? fj.ai.XAov oe [JiaviKrjs, ra a^pijara xpr}o~Tijpia, TOV s KAaptov, rov Hv6iov, TOV AiSu^tea, TOV A/z</>td/3et<j, TOV 1 TOV *A{Ji<f)iAoXOV } L 6 /SouAft, Kat "j" 'ATToAAa), TepaToaKOTTOVs al olajvoaKOTTOVs Kai TOVS ovetpojv KpiTas dviepov avv aurot?'

OTrjaov oe 6/j.ov Trapa

11 P. TOV

Ylvdiov TOVS aXevpopdvTCLs aycov \ /cat KpidofJLOLVTELS K(U TOVS CtWrt TTapOL TO IS TToXXols TTifJLrjfjievovs eyyacrrpifjivdovs' va-i nty aSura PdyvTTTiatv /cat Tvpprjvtov veKvo^avTeiai OKOTCO TrapaoLOoaOoDv. raura (Ls dXrjOajs dv9pa)7TCDv aTriaTajv /cat TrXdvrjs d/cparou KV^VTTJpia' avvTTJo-oe TTJs yo^Teta? afye? at eVt TLKTJV rjaK-rjjjievaL /cat KopaK$ dvOpcoTrois Tt S' et act /caraAeyot/it ra fjivaTTJpia; OVK e^opxTJo-ofjLOLL [Jiev, toaTTep 'AA/ct^ta8"/]v Aeyouo-tv, dTro'yvp,va)o~a) oe ev /xaAa dva TOV TTJS dXrjOeLas Aoyov

TTJV yor]Tiav TTJV yKKpv[jL[jivr)v avTols /cat auToi;? ye TOVS KaXovfJievovs VfJicov Oeovs, &v at TeAeTat <at> 2 /Lti;crTt/cat, otov eTrt OKrjvrjs TOV /3tou Tots is probably corrupt, rbv Tpofiuviov (Cobet) and TOV M6\f/ov (Wilamowitz) have been suggested.

Markland puts rbv 'A7r6XXw before rbv KXciptov, a re-arrangement which has been followed in the translation.

2 <cu> inserted by Mayor. a An attempt has been made here to reproduce the striking word-play which is a constant feature of Clement's writing.

For other examples see pp. 37, 191 (n. 6), 199 (n. a), 255 (n. d), 299 (n. a).

EXHORTATION TO THE GREEKS

Stripped of their absurd pretensions, though none CHAP. too soon, they are at last thoroughly exposed ; the n waters have run dry together with the legends attached to them.

Relate to me the utterly vain utterances a of that other form of divination, I should rather say hallucination/ - - the oracles of Apollo, Clarian, Pythian and Didymean, and those of Amphiaraus and Amphilochus

; and, if you will, devote to destruction along with them the soothsayers, augurs and interpreters of dreams.

At the same time, take and place by the side of Pythian Apollo those who divine by flour, and by barley/ and the ventriloquists still held in honour among the multitude.

Yes, and let the sanctuaries of Egypt and the Tuscan oracles of the dead be delivered over to darkness.

Homes of hallucination in very truth they are, these schools of sophistry for unbelieving men, these gamblingdens of sheer delusion.

Partners in this business of trickery are goats, trained for divination ; and ravens, taught by men to give oracular responses to men.

But what if I were to recount the mysteries for The gods you ?

I will not burlesque them, as Alcibiades is mysteries said to have done, but will thoroughly lay bare, in accordance with the principle of truth, the trickery they conceal ; and as for your so-called gods themselves, to whom the mystic rites belong, I will display them on the stage of life, as it were, for the spectators

6 Flour and barley were used in the sacrifices, and omens were obtained by watching the movements of the flames. c The Greek word is used in the Septuagint to denote those who have " familiar spirits," such as the witch of Endor

(1 Samuel xxviii.

7).

Their ventriloquism was employed to simulate the voices of the spirits ; see Isaiah viii. 19 (" that chirp and that mutter ").

Also Leviticus xix. 31, etc.

CLEMENT OF ALEXANDRIA

CAP. rfjs dXr)9eias e/c/cu/cA^croj Bearal?.

AtdVucrov voXrjv opytaoL>crt Ba/c^ot tu/zo</>ayta rrjv l /cat reXioKOvai ras

/cpeovo^tta? TOJV rots' o^ecrtv, eVoAoAu^ovre?

EudV, Euav e/cetV^v, 8t'

T^V ^ rrXdvrj rrapr]KoXov9r](7V'

KO.L cr7]/^etov opytcov ^aK^LKwv 6<f)is earl TeTeAeoyzeVo?.

GLVTLKCL yovv Kara rty di<pL/3f) TOJV 'E/Spaicov (j)covrjv TO ovo/xa TO "Euta SaauvojLtevoy epfjLrjveveraL 6<f)is 12 P. r] | ^Aeta'

Ai]to Se :at Kop7] Spdfjia 17877 tyeveadrjv ov, /cat TT)V TrXdvrjv /cat TT)V dpTrayrjv /cat TO avTQ.lv 'EAeucrt? SaSou^et.

Kat juot 8o/cet TO, opyta /cat TO, ^tucrTT]pta , rd fjiev avro TT^? opyfjs rfjs A^ous'

Ata eevTeVr?, TO.

8e a77O TOU

IJLVCTOVS

rov ov/jifiefir)KOTOS rrepi TOV AtoVucroi'' et 8e /cat

CITTO MuOWTO?

TtVO?

'ATTt/COU, OV

6V KWTffia OlO.- (f)8apfjvai 'ArroXXoocopos Aeyet, OT) <f)66vo$v SeSo^acrTat TO, /LtucrT-^pta eVtTUftj8taj 8e /cat a'AAco? fJLvOijpid crot voetv d TO>V ypa/ZjLtaT6oy TO. jjLvo~Trjpia'

Brjpevovai yap et /cat a'AAot Tives, aTap Sr) /cat ot {i,v9oi ot TOtot'Se 0pa/ccuv TOU?

/2ap/3apt/ca>TaTOi>s', Opuycop'

TOU?

, 'EAA^vcov TOU? SetatSat/uova?. oAotTO o Trjaoe dpa$ Trjs arrays dvOpwrrois, etVe o 1 ^ea>y /caTaSet^a? Ta AapSavo?, o MryTpos etVe 'HeTtcov, o Ta ^afjLo9pdKO)V opyta /cat a "Eva"

(el'a, cud)') is one form of the cry " evoe " or evae "

(ei)o?, e^ai) uttered by worshippers in the orgiastic rites of Dionysus.

* Clement catches at a slight verbal resemblance as affording some support for his idea that there is a connexion between Eve and the Bacchic serpent.

Elsewhere (Str^ina-

EXHORTATION TO THE GREEKS

of truth.

The raving Dionysus is worshipped by CHAP.

Bacchants with orgies, in which they celebrate their n sacred frenzy by a feast of raw flesh.

Wreathed with Dionysus snakes, they perform the distribution of portions of their victims, shouting the name of Eva,a that Eva through whom error entered into the world ; and a consecrated snake is the emblem of the Bacchic orgies.

At any rate, according to the correct Hebrew speech, the word "hevia" with an aspirate means the female snake. b Demeter and Persephone have come to be the subject of a mystic drama, and Demeter

Eleusis celebrates with torches the rape of the daughter and the sorrowful wandering of the mother.

Now it seems to me that the terms "orgy" and Derivation "mystery" must be derived, the former from the S f an wrath (orge) of Demeter against Zeus, ^gy" c and the "mystery latter from the pollution (mysos} that took place in connexion with Dionysus. d But even if they are named after a certain Myus of Attica, who according to Apollodorus was killed in hunting, I make no objection.

Your mysteries have received the glory of funeral honours !

You may also, in another way, suppose them to be hunting-stories (mytherid), since the letters correspond ; for as surely as there are men who hunt wild beasts, so do legends like these hunt the rudest among Thracians, the silliest among Phrygians, and the daemon-fearers among Greeks.

A curse then upon the man who started this deception The alleged for mankind, whether it be Dardanus, who introduced J? the mysteries of the Mother of the Gods ; or Eetion, who founded the Samothracian orgies and rites ; or teis iii. 80. 2) he gives the Hebrew derivation, Eve = Life (see

Genesis iii. 20). c See p. 35.

* See p. 73.

CLEMENT OF ALEXANDRIA

CAP. viroGTr]odiJivos, LT 6 Opu Kwos o MtSa?, d rrapd rov 'OSpucrou p,adcbv, eVetra StaSou? rot? zvTzyyov OLTTOLT'Yjp. ov yap jite o o vr]<jia)Tr)S Ktvupa?

TrapaTretcrat TTOT dV, ra Tvept T^f 'A^poStr^v /xa^AcDp'Ta opyta e/c vu/cro? r)/jLpa TrapaSouvat TOA^LIT] eras', </tAort^ouyLtevos- '

TTOpvyv 77oAtrtSa.

MeAa/xTToSa Se rov dXXoL (fxzcrlv e AlyvTrrov ^tera^o/xto-at r^ 'EAAaSt

18 P. TCI?

A^ou? copras, TTV\Qos

VIJLVOVIJLZVOV.

TOVTOVS eytoy* a.v dpxeKOLKovs ^crat/xt fj,vdoDV dOecov KOL 8etcrt8at/xovta? oXedpiov Trarepas, crTrep/xa l (f)6opa$ eyKara^VTevaavTas raj fiia) ra

, aura v/xcDv ra opyta amm]?

/cat repareta? e/xTrAea.

/cat et "HSrj Se, /cat yap /caipos

, eVtyeAacrecr^e /xaAAoi^ rot?

TOVTOIS rot?

Tt/xaj/xeVot?. ayopeucra) 8e a ra /ce/cpu/x/xeVa, ou/c alSovfJLevos Aeyetv a OVK ala)(vveaBe. rj fjiev ovv '

T /cat ' d(f)poyvrjs KvrrpoyevTJs,"

Ktvupa '

^)iAo^u,7]8ea, ort Aeyca, TI)V /Lt'xySecop' e/cetVcov rcuv a77O/ce/co^t/xeVct>v OuparoO,

Xdyvujv, rG)v /xera r^v rofjirjv TO /cyxa

cu? acreAycov uyLtti^ ^toptcov ct^to? ['A</>po8tTT]] yiVeTat as, V Tats* TeAeTat?

TauTT]?

T?^?

TreAayta? v Tr}$ yovrjs a\a)v ^ovSpo?

/cat 0aAAos"

Tot? yLtvou^teVot?

TT^V re\VY]v rrjv eVtStSoTatvo/xtcr/xa Se elofiepovcriv avrfj ol [jievoi, a)s eraipa epaarai.

['A0po5/T7;] Schwartz. a This phrase is quoted from Hesiod, Theof/ony 200.

See also Liddell and Scott under (1) t/HAo/^S^s and (2)

EXHORTATION TO THE GREEKS

that Phrygian Midas, who learnt the artful deceit CHAP. from Odrysus and then passed it on to his subjects.

For I could never be beguiled by the claims of the islander Cinyras, of Cyprus, who had the audacity to transfer the lascivious orgies of Aphrodite from night to day, in his ambition to deify a harlot of his own country.

Others say that it was Melampus the son of Amythaon who brought into Greece from Egypt the festivals of Demeter, that is, the story of her grief celebrated in hymns.

These men I for my part would call originators of mischief, parents of godless legends and deadly daemon-worship, seeing that they implanted the mysteries in human life to be a seed of evil and corruption.

But now, (and high time too,) I will convict your Description orgies themselves of being full of deception and mysteries jugglery, and if you have been initiated you will smile the more at these legends you are wont to honour.

I will tell openly the secret things, and will not shrink from speaking of what you are not ashamed to worship.

There is, then, the "foamborn "

" Cyprus - born " goddess, the darling of Cinyras.

I mean Aphrodite, who received the (i.) of name Philomedes because she was born from the Ap medea,a those lustful members that were cut off from Uranus and after the separation did violence to the wave.

See how lewd are the members from which so worthy an offspring is born !

And in the rites which celebrate this pleasure of the sea, as a symbol of her birth, the gift of a cake of salt and a phallos is made to those who are initiated in the art of fornication ; and the initiated bring their tribute of a coin to the goddess, as lovers do to a mistress.

CLEMENT OF ALEXANDRIA

CAP.

Arjovs Se fjLVOTTJpLO. at 1 Atos" npos ^rf/jLT^rpa a^poStatot orv^TrXoKal Kal fjirjvi?

(OVK otS' o rt (f>a) XOLTTOV, (JirjTpos rj yvvcLiKos) rfjs A^ou?, co TrpoaayopevdrjvaL Ae'yerat, < /cat > 2

Ato?

:ctt Trofia xoA?]? Kat /capStouA/ciat /cat appr)TOVpyiai' raura ot Opuye? re\iaKovoiv "ArrtSt /cat KvfieXrj Kal Kop^acrtv TeOpvXrjKaoLV 8e apa aTTOCTTracra? o Zei)?

TOU Kpiov rou?

(f)pcov iv {Aecrois eppupe rots'

/coA-Trot? rr^? rtjLtcoptav J/feuS^ TT]? ^tata? au^tTrAo/c^? e/c at? eaurov SfjOev

KTfJLO)V.

ra ovjjifioXa rrjs vTrjs K TrepLovolas TrapareOevra ot8* ort yeAcora /cat ^ yeAacretouCTtv u/xtv Std ' e/c rv^Trdvov efiayov e/c 14 P. roi)?

| e'Aey^ous"

7TLOV KpVO(f)6prj(ja'

VTTO TOV raura ou^; v/3pi$ ra av/jifioXa; ov ra fjLvoTTjpia; rt 8* et /cat ra eTriXonra

A^^T^p, avarp(f)TaL 8e 8' avOis

yevvrfaas ovrocrl Zeu? t'8ta Ovyarpt,, /zera T>)I> fjbrjrepa K\a06^evo? rov Trporepov pvaovs /cat (f)9opi>s Koprjs 6 Zeu? 3

) KCU ^[yvvrai Spa/ca>v yevo/xevo?, o?

7]v, eAey^^et?.

2a^8a^tcuy yow oXov rot? jLtuofyLteVot? o 8ta SpaKOJV Se CCTTIV ovros, 8teA/co/zevo? rou /coA77OU raiv reAou/>teVajv, e'Aey^o? aKpaauas

al Lobeck.

/cai MSS.

</cai> inserted by Schwartz.

TraTTjp .

Zei5s.

These words are not found in Eusebius (Praep. Ev. ii. 3), and are rejected as a gloss by Stahlin. i.e. the Grim or Terrible One.

6 Compare this formula of the Phrygian with that of the Eleusinian mysteries, quoted on p.

43.

See also the Appendix on the Mysteries, p. 388.

EXHORTATION TO THE GREEKS

The mysteries of Demeter commemorate the CHAP. amorous embraces of Zeus with his mother Demeter,

,n r ! of and the wrath of Demeter (I do not know what to Demeter call her for the future, mother or wife) on account of which she is said to have received the name Brimo a ; 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- (iii.) of formed in honour of Attis and Cbele and the and Corybantes by the Phrygians, who have spread it the Coryabroad how that Zeus tore off the testicles of a ram, wWcifare and then brought and flung them into the midst of the' same f

, . as those of 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." b .\re 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 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.

Persephone

CLEMENT OF ALEXANDRIA

CAP. Ato?.

KVL Kal Tj <&6pe<f>aTTa rraloa Tavpouopfiov II

/\ I I \ > \ t a/zeAet, (prjcn rt? TroirjT'qs etooMt/cos", ravpos opaKovTOS Kal Trarrjp ravpov opaKOjv,

CV 6'pet TO KpV<fiiOV, fioVKoXoS, TO KCVTpiOV, 2 KevTpov rov vdpOrjKa eVt/caAcDv, ov STJ dva<jT(f>ov<Jiv ol ^OLK^OL. fiovXei Kal ra fiovKoXiKov, ol/j,ai,

CTOL Kal rov Kal Tr]v dpTrayrjv TYJV VTTO 'AtScopeco? Kal TO xacr/^a f av^oAoyta oirj yrjaa)p,a,i 4 TTS ys Ka TOLS vs ra? ras 1 ovyKaTCLTTO Cetera? raiv dealv, 5 St' r]v aiTiav TOLS Sea/JLO(f)opioi?

/jieyapi^ovTes xotpou? e/jifidXXovaiv; TavTrjv Tr^v fjLvOoXoyiav at yu^at/ce?

TTOL1 Kara rroXiv eopra^oucrt, 0ecrjU,o^>opta, /ct'Aajs 15 P. <f)6pia, 'App7]ro</opta, 7To[XvTp6ncos rr)v e/crpaycoSoucrat dpTrayr^v.

Ta yap Ato^ucrou fjLVOTrjpia WAeov ov etaert vratSa 6Vra eVoTrAoj pevovTcuv Kovpr/Taiv, SoAco Se VTTOOVVTCOV TiTavajv, drraTTjaavTes Traioapiwoeaiv dOvpfjiacriv, OVTOL OYJ ol TiTaves oiecTTTaaav, ert vr)7Tia)(Ov ovra, cos 6 Trjs TeAerr]? Trot^T^? 'Op^ey?

(frrjcnv 6 0pa/ao?- /cat poo? Kat Trayvia d T ^pucrea /caAa 77ap'

'EcrTreptScui^ Atyu- /cat TYJaoe v/jilv TTJS reAer^? ra a^peta cru/x/SoAa ou/c dxpeiov els Kardyvaiaiv 7rapa6eo9ai' darpdyaXos,

xevrpiov Dindorf.

Kevrpov MSS.

2 ^ .

OtUCu] 6c 6p(7i KpixfiiOV

/SOVKO\U>

[TO ot/y.at] Tournier. diT)yr)cr<j)/ui.ai Dindorf. diriyr)<rofj.ai jrss.

%d(7/xa from Eusebius. ax^^oMSS.

rot?' tfeoZi' Wilamowitz.

T?? 0ep Rohde.

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 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 The 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/ 1 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 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 b symbols of this rite of yours in order to excite condemnation

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

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

3^ /

CLEMENT OF ALEXANDRIA

CAP. afialpa, OTpofiiXos, fjirjXa, p6/jif3os, eaonrpov, 'A^r^i/a IJLCV ovv TTJV Kapbiav TOV kiovvoov i p,evr) IlaAAase/c TOV TraAAety rrp /capStW rrpoarjyo- , ot KCLI OLaaTrdcravTes avrov, pevdrj' ol be TtrdVes

TLVCL rpiTToSi eVt^eWe?

/<at roi7 kiovvaov ra fJ.eXvj, KaOrjijJovv rrporepov eVetra TTCptTTCt/oavres "vTTeipexov 'H^at'crroto.

Zeu?

Se varepov eTTuftaveis (el $e6?

17^, ra^a Kvicrrjs TOJV oTrrco/j-eVcov Kpewv fjLeTaXafiw TO "

" d/xoAoyovatv vjjitov ol Oeoi) Kpavva) rovs Ttrava? aiVt^erat KCU ra /zcAT] rou yepa,s Aa^ew Atovucrou 'ATToAAeoyi TOJ 77ac8t TrapaKGLTariO^Tai KaraOdij-taL.

6 be, ov yap r^TreWrjae Att, et? ro^ II apvaaaov (frepcov /carart^erat ^leorraa^ievov TOV veKpov.

Et ^eAet?

S* TTO7TTVcrai /cat Kopu/^aVrto]' opyLa, 16 p. TOJ/ rpirov \ doeX(f)6v d.7TOKTivavTes OVTOL rrjv K<f>aXr)V TOV VKpOV

(fcoiVLKlOL 7TKaXvifjOLTrjV KO.I KCLTCL- <jTifjavT eOaifjOLTrjV, <f)povTS eVt ^aA/c?]? cxcrTrtSo?

WTTO ra?

VTTOjpeias TOV 'OAu/x77oi;.

/cat raur eari ra /jivaTrjpLa, ovveXovTi </>dVai, <f)6voi KOL TOLUOL" ol be lepets ol Tajvbe, ovs 'Ava/croTeAeoTas' ot? jU-eAov AcaAeti^ KaXovcri, rrpoaeTTiTepaTevovTai Trj avfJLtf>opas 6X6pi,ov aTrayopevovTes oeXivov errl Tpa.7rer]s TLOevai' o'iovTai ydp brj K TOV at/xaros" TOV OLTroppvevTos TOV Kopvf3avTLKov TO creXwov eKTre^vKevaicoarrep d/jieXei KO.L at dea/JLO^opLa^ovo-ai TTJS potct? rous"

KOKKOVS Trapa^vXaTTOvaLv eaOceiv TOV? drroa Pallas from paUein.

6 Homer, Iliad ii. 426.

Over Hephaestus, i.e. the fire. c //j'ad iv. 49. d The "Princes" are the Corybantes or Cabeiri.

See Pausanias x. 38.

EXHORTATION TO THE G REEKS

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." b Later on Zeus appeared ; perhaps, since he was a god, because he smelt the steam of the flesh that w ras cooking, which your gods admit they "receive as their c He plagues the Titans with thunder, and entrusts the limbs of Dionysus to his son portion."

Apollo for burial.

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

If you would like a vis:' on of the Corybantic The orgies also, this is the story.

Two of the Coryban tes 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," d 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. 6

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, Zeus, i. 10T-108.

CLEMENT OF ALEXANDRIA

CAP. rreirrojKoras ^a^ai, IK ra>v rov Aiovvaov attiaros * ra? poids.

Kafieipov? oe rov?

Y^opvfiavras KaXovvres Kal arayovajv flefiXaorrjKevai vop,i,ovo'ai reXerr/v KafieipLKyv KarayyeXXovaiv aura) yap

TOVTCO TOJ doeXcf)OKr6va) T^V Kiorrjv dveXofjievo) , ev 9^ ro TOU

AIOVIKJOU

at'Sotov OLTTeKeiro, els Tvppr]VLav Ka.rriya.yov, evK\ovs e/XTiopot <popriov Kavravda SierpL^errjV, (frvydoe ovre, rrjv rroAvrLfjirjrov evae^eia? oioaaKaXiav, alooia Kal Kiarr/v, 6prjaKVLV rrapa0[ji6va) Tvpprjvols.

8t' rjv alriav OVK arreiKorcos rov Aiovvaov rives "Arriv rrpocrayopeveaOai 9e\ovaiv, alooctov o~rpr){ji6vov.

Kat rt 6av{j.ao~rov el Tvpprjvol ol fldpfiapoi al * ovrcos reXio-Kovrac Tradij^aaLV, OTTOV ye c KOL rfl aXXrj EAAa8t, aloovfjuac i<al Xeyeiv, alo~)(vvrjs efJiTrXeajs r) rrepl rr}v AT^CO fJivOoXoyia; dXajfievrj yap rj A^co Kara ^r^crt^ rrjs Ovyarpos rrj? Kop^? rrepl rr/v 'EAeucrti^a (rrjs 'ArrtAc^? oe eon rovro ro %ajpiov} drroKa/jivei Kal (frpeari emKaQi^ei AfTT-ou/zeVry. rovro rot? pvovpevoLS drrayopeverai elaeri vvv, Iva fjirj ooKolev ol rereXea^evoi fjufj.e'io'Oai rr/v 17 p 6ovpofj.evr]V.

OJKOVV \ oe rrjviKaoe rrjv 'EiXevalva ol 'yrjyeveis' ovofJLara avrols Bau/Scu /cat AvaavXrjs Kal TpLrrroXe/jios, en oe Eu/.toA77o? re Kal Eu/3ouXevs' fiovKoXos

TpirrroXefjios r)v, TTOL/jirjV Se o EvfjLoXrros, ovftcorr/s oe

EvfiovXevs' a^>'

6jv ro JLv/JLoXiTioaJv Kal ro KrjpvKajv ro lepofiavriKov orj rovro 'AOrjvr/ai yevo?

TJvOrjaev.

Kal or) (ov yap p,r) ov)(l elrrelv) ^eviaaoa rj Bau^Sco rrjv Wilamowitz. vo/j-i^ovcri MSS. i.e. Persephone. b Literally, "the hierophantic clan."

The hierophant

EXHORTATION TO THE GREEKS

seeds which fall to the ground, being of opinion that CHAP. pomegranates spring from the drops of Dionysus' blood.

The Corybantes are also called by the name The rite Cabeiri, which proclaims the rite of the Cabeiri. cabehi 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, lld 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 b 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. ope'yet KVKewva avrfj' rf}s Se dvaivofj,vrjs Aa/3eu> /cat TTielv OVK zOeXovarjs (rrvO'tjpr]s yap rjv) TreptaXyrjs r) Bavfiaj yzvo^vf}, cu? inrepopaOelaa $rj9ev, dvaareXXeraL rd at'Sota /cat eVtSei/cvuet rfj Ota)'

Se repTrerai rrj oijseL rj AT^CO /cat ^oAt? Trore Several ro 77OTOV, rjadeiaa ra> ^ea/iart. rawr' e'art ra Kpv(f>ia ra)V *A6r]vaia>v /^ucm]pta. raura rot /cat avaypd(f)L.

TTapaO^a-o^cn 8e crot aura TOU ra 7T^, t^' e^? fJidprvpa rrs a>s eiTTovaa TrerrXovs avzuvpero, Set^e Se Trdvra

\ 18 P. acojJLaro? owSe TrperrovTa TVTTOV vrat? S' ^ev "la/c^o?, ^etpt re /xtv pt77Tacr/ce yeAcov Bau/3ou? UTTO

/coA-Trots" f^\T /o a f /^ > > \ /) ~ 7) o eTret ou^ /zetO7]cre c/ea, jLtetorycr evt uvfjico, 8* atoAov ayyo?, eV a> /cu/cecov eve/cetro.

/caart TO cnjv07]fjLa 'EAeucrtvtcov crTV<ja, eTtiOV TOV KVKa>va, eXafiov e/c l drrede^v et? Ka.Xa.Qov /cat e/c KdXdOov epyaadf.i6vos et? Ki(mr)V."

KaXd ye ra 0ea/zara /cat ^ea TrpeVovra. a^ta ^itey ouv vu/cro? Ta reAe'cr/xara /cat Trvpos /cat rou '

/zeyaA^ropo?," jitaAAov Se /xaTato^poyo?

S^/xou, 77/30?

8e /cat raiv a'AAcov '

[jievei reXevrrjaavras dcraa ovorivas

eyyevcrd/j,ei>os Lobeck. a The Greek word represents a mixed drink composed of barley-meal, grated cheese and Pramnian wine.

The same word is used for the draught mentioned in the formula of the Eleusiriian mysteries.

6 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.

I have

EXHORTATION TO THE GREEKS

having received Demeter as a guest, offers her a CHAP. draught of wine and meal.a 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 !

These are the secret mysteries of the Athenians !

These are draught, delighted with the spectacle 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 lacchus 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 from the chest ; having done my task, 6 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 the goddess is supposed to have done.

See Appendix, p. 384, n.

3. c 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. c

CLEMENT OF ALEXANDRIA

CAP. oi>0

\7TOVT(U."

TtCTt $7)

{JLCLVTVTa.L

19 P. o 'E^eato?; vu/CTt7ro|Aots', /x,ayot?, fJiVCTTCLLS," TOVTOLS aVetAet TO. p,TCL Qo.VO.TOV, TOUTOtS"

' ra yap vo/xto/xeva /cara aV- /xavreuerat TO Trup' dpwTTOvs fJLvarr]pia avcepatarl fivovvrat,."

No/xo? ow /cat VTroArjipLS Kevr) ra /xucrr^pia x /cat TO> SpaKOVTOs

OLTTOLTr]

Tt? ecFTiv OprjaKevofjLzvr] , ra? afJLVTJrovs oVrco?

{JLV^aei?

/cat TO.? dp'opytacrrous' reAera.? euae/Seta vo^oj TrpoarpeTro/JLevajv. otat 8e /cat at /ctcrrat at jLtuart/car Set yap aTroyu/xvajcrat ra a'yta aurcDv /cat ra app^ra ^enreiv. ov a7]cra/xat raura /cat 77upa/xte?

/cat roAvTrat /cat 77077ava TroAyo/x^aAa ^o^Spot re aAcov /cat Spa/cajv, opyiov Aiovvaov Bacrcrapou; ou^t Se potat Trpo? rotaSe /cat

vdp9r]Kes re /cat /ctrrot, Trpo? Se /cat (f)9ols /cat /cpcxSat /XT^/caive?; raur' ecrrtv avrcof TO. ayta.

/cat TTpoaert F^S"

3 Oe/xtSo? ra aTrdpp^ra cru/xjSoAa opiyavov, O?

/cat jLtuCTTt/cc? etetv, /xoptov yuvat/cetov. cu

TraAat jtxev a.vBpwrr 6fjL(f)avovs avato-^uvrtas crtij(f)povovcnv eVi/caAu/x/xa ^Sov^? w

vwt Se rot?

/xuou/xeVot?

Tretpa 4 r^? a/cpacrta? ecrrt AaAou/xeV^, /cat TO 77i}p e'Aey^et Ta arroa^eaov, cS Upo^dvra, TO ipia after K-fi/rj Mayor : after Spa/covroy MS9.

Kpd5at. Morellus.

/ca/aStcu MSS.

?}? Wilamowitz.

TT)J MSS.

7re?pa Wilamowitz.

ifpa MSS. the mention of the chest in the Cabeiric rite, p.

41, and in the Eleusinian formula, p.

43.

6 Ge Themis is the result of an emendation of Wilamowitz, accepted by Stahlin.

It necessitates only a minute change

EXHORTATION TO THE GREEKS

await such things as they little expect."

Against CHAP. whom does Heracleitus of Ephesus utter this Heracieitus prophecy?

Against " night -roamers, magicians, bears Bacchants, Lenaean revellers and devotees of the against mysteries.'

These are the people whom he those who t"i K p nnr*t" threatens with the penalties that follow death

; for in the these he prophesies the fire.

" For in unholy fashion mystenes are they initiated into the mysteries customary among men."

The mysteries, then, are mere custom and vain The mysteropinion, and it is a deceit of the serpent that men pr b fane and 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 a ; Contents of for 1 must strip bare their holy things and utter the ^^ 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, 6 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 the torch-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. alSecr0r]Ti, SaSov^e, rds Aa/i7raSas" e\ey%ei crov rov "Ia/c^ov TO (frais' eTrirp&jfov drroKpvifjai rfj WKrl ra jAvarripia' cr/coVet reri/jurjcrda) ra opyia.

TO TauTa TOW dOewv ra fjivarijpia' dOeovs 8e 1 6VTa ^OTCO? a77O/<:aAa> TOVTOVS, ot TOV jLtei' oWtus , TratStov Se UTTO TtTava;^ 8ia- (J7rcL)fJLVOV Kal yvvaiov TrevBovv KCLL /xopta dpprjra cu? dXrjdajs VTT* alaxvvrjs avatcr^wraj? ae^3oucrtv, ^LTTTJ 20 P. eVecr^T]jU,eVot TT^ | ddeorrjTi, irporepa {lev, Ka9* rji> ayvoovai rov 6eov, rov ovrcos ovra fjir) yvajpi^ovres 9eov, erepa 8e /cat Seurepa Si] ravrrj rfj rrXdvr) rovs OVK ovras co? ovra? vofjii^ovres Kal 6eovs rovrovs ovofjid^ovres rovs OVK 6Wco? ovTa?, /xaAAov 8e ouSe ovra?, fjiovov oe rov oVo/zaTO? rerv^Kora?

8ta rovro roi Kal

drroaroXos SteAey^et ^a?

/cat "

" TO)V oiadrjKaJv rrjs eVayyeAtas, eAm8a /XT] e^ovres Kal dOeoi ev TO)

KOCT/IOJ.

IloAAa /caya^a yeVotTo TO> TCOV ^KvOaJv ^Te ^eVot Aeycoy .x OUTO?

TOV no\irr\v rov cavrov, rr^v rrapd Kv^iKrjvols fj,r]rpo$ rwv decov

77OT6 T]V ['Ava^apat?] ocTTts rrapd S/cu^at? rv^rcavov re Casaubon. a Clement means that fire is God's instrument for judgment (cp.

1 Corinthians iii. 13) and punishment (St. Matthew xviii.

8, etc.).

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 &6eos means something more than * godless," and yet less than the positive English word "atheist."

It was applied (see next paragraph) to philosophers who denied

EXHORTATION TO THE GREEKS

flaming brands, torchbearer.

The light convicts CHAP. your lacchus.

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. 6

And Greeks are I am right in branding as atheists men who are Atheists 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 second 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 ^ amPle a among the Scythians the rite of the Mother of the Scythian Gods as practised at Cyzicus, by beating a drum and the existence of the gods ; also to Christians, partly on the same ground, partly 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.

See p.

145. c Ephesians ii.

12.

"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. e-TTLKTVTTOVVra KCLL KVfJL^aXoV TTr))(OVVTa /Cat TOV TLVOL jLti^ayupTTT.i' lr)prr)[JLVOV3 aev, cos dvoLvBpov avrov re Trap'

"EAA-rycrt vov /cat rr]$ d7jXeia.s rots aAAot? 2/cu^cov St8da/caAoi> voaov. civ or] X^P IV (v yo-P ovSafia eVetcrt jitot OTOJ rpOTTO) /cat Nt/ca^opa TOV KuTrptoy /cat x rov re Atayopav /<rat "ITTTTOOVCL TOO MryAtco 2 0eoSa)po?

7rt TOVTOIS Kelvov ([o] 21 P. /cat rtva? a'AAou? au^p'ous', crco^po.vco?

/cat /ca^ecopa/coras" o^vrepov TTOV TOJV XOITTWV a/z^>t rou?

6eoi>s TOVTOVS

e7rt/ce/cA?]/cacrtv', et /cat TT^V aA^etav fj,r) vevorjKoras, dAAa r^v TrXdvrjv ye oVep ou cr/xt/cpoy et? aA^etav

<f>povr]crajs ava^uerat crTre'p/xa

c5y o fteV rt?

Trapeyyua rot? et ^eou? vo/xt^ere, /XT] Qp-r]velre auroi)?

KOTTreadeet 8e rrevOelre avrovs, /x^/ceVt f~/) f /3/"<^> * IT ~\ ' rjyeicrue aval ueovs, o o lipa/cAea e/c Xafiajv /carecr/ceuacr/xeVov (eru^e Se ei/Jwv n i/ ?

/ \ r * o/ T T T '

^ " f ot/cot, ota et/co?) eta OTJ, a> rlpa/cAet?, etTiev ' yw o-ot 7)817 Kaipos, cocTTrep Eupuo-^et, drap

/cat ^/xtv VTrovpyfjcroiL TOV rptcr/catSe'/carov rovror auXov

Trapacr/ceudcrat."

/car' aurov /cat Atayopa rovi^ov TO Miinzel. r^v /j.ri\ioj> wss.

[6] Dindorf.

a.\7)Qeia.v Sylburg. aXTjtfet'as 3iss.

Toti\{/OV Cobet.

TOVTOV >ISS.

" that is, a " or " metrao;yrtes, Literally a " raenag;yrtes wandering priest of Cybele, the Mother of the Gods.

See p.

168, n. a, for a further description of these priests.

6 Herodotus iv.

76.

EXHORTATION TO THE GREEKS

clanging a cymbal, and by having images of the CHAP. goddess suspended from his neck after the manner n 1 this king slew him with an of a priest of Cybele/ 6 on the ground that the man, having been arrow, deprived of his own virility in Greece, was now communicating the effeminate disease to his fellow Scythians.

All this for I must not in the least The term conceal what I think makes me amazed how the wrongly 1" term atheist has been applied to Euhemerus ofapp'i ed Acragas, Nicanor of Cyprus, Diagoras and Hippo of y Mel os, 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 undertake 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. c The philosopher referred to is Xenophanes.

See Plutarch, Amatorius 763 n and De Is. et O.nr. 379 B.

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

In Egyp 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

CAP.

'A/cpoTi^Tes' dpa a//,a$ia? aOeorrjs /cat SetCTtSat/zoe/CTO?

,VW O7rOVOaaTOV .

OV Oa?

TOV ipo<j)dvTr]v rfjs dXr)9eias Mtocre'a irpoordrrovra dXaOLOLV /Cat d7rOKKO/JLjJLVOV fJiT) KK\rj(nd^iV , KOI 7TpO<JTl TOV 6K TTOpVrjS / CuVlTTeTCU 8e 8tCt JJL6V TOJV rrporepojv TOV aOeov Tponov TOV TTJS deias /cat yovifjiov Suva/xeco? eaTcprjiJLevov, Sta Se TOV XOITTOV TOV TpuTOV TOV TroXXovs CTTiypaffrofjievov ifjevoaivvfjiovs

Oeovs

OLVTL TOV

IJLOVOV OVTOS 0ov,

a)O"Trep 6 K Trjs TTopvrjs TOV?

TToXXovs eVtypa^6Tat Trarepa? ayvoiq TOV Trpos aXijdeiav TT-arpo?.

^v Se rt? e/x^VTO? ap^ata Trpos" ovpavov dv6pa)7rois Koivaivia, dyvoia fJiV O~KOTiO~fJiV'r] , d(f)VOJ O 7TOV OL6l<6pO)O'KOVO'a TOV

GTKOTOVS KOL

OLVaXdjJiTTOVO'a, oloV &T) KLVO TLVl TO f \ t i *> / &y >r >n / opa? TOV vifjov TOVO OLTreipov aiuepa yfjv TrepL^ %ov6' vypals eV dy/caAat?; /cat TO c5 y^? o^T]/xa /caTrt yfjs tywv eSpav, ocrrt?

TTOT' et o~v, ovaTOTraaTos 22 P. /cat ocra aAAa TOIOLVTGL TroirjTtJJv aoovai "Ewotat Se ^/xapr^jueVat /cat Trapr^y/zeVat ev^etas", oXeOpiai a>s dXrjdcos, TO ovpdviov (f>vTov, TOV dvOpODTTOV, ovpoiviov e^eTpeifjav Starry?

/cat et yS", y^tVot?

Trpoo-ave^etv aj/avretcrao-at TrXdo^aaiv. ol /zev yap evOecos d^l TT/V a "Hierophant" is the literal rendering.

For the hierophant's office see p. 40, n.

6, and Appendix p. 385.

6 See Deuteronomy xxiii.

1, 2.

EXHORTATION TO THE GREEKS

It appears then that atheism and daemon-worship CHAP. are the extreme points of stupidity, from which we

A4.l l .

* _ i Atheism must earnestly endeavour to keep ourselves apart, and daemonDo you not see Moses, the sacred interpreter a of the cEo^ truth, ordering that no eunuch or mutilated man stupidity shall enter the assembly, nor the son of a harlot ? b

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 has implanted in man a 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 ; d 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 ^^ aside man, the heavenly plant/ from a heavenly man to manner of life, and stretched him upon earth, by idolatry inducing him to give heed to things formed out of earth.

Some men were deceived from the first c Euripides, Frag. 935.

* Euripides, Trojan Women 884-5. e Plato, Timaeus 90 A; cp. p. 217.

CLEMENT OF ALEXANDRIA

CAP. ovpavov 6eav aVaTtu/zevoi /cat oi/jei ftoVr?

/core? ra>v acrrepajv ra?

/ctvijcret?

67Ti. edav/^aadv re /cat e'^efletao-af, Oeovs e/c rou Belv ovop,dcravTs TOU? acrrepa?, /cat Trpocre/cw^crav -^Atov,

'I^Sot, /cat creA7]j/T]v, a? Opuye?' ot 8e TWV e/c (f)vofjiva)v rov? rj/jiepovs ^p&Tro^voi Kaprrovs ro^ alrov, d>s 'A^p'atot, /cat Ato^ucrov r^v v, a>? 0^atot, TrpOCT^ydpeuCTav. a'AAot ra? a/xot/Sa? rry? /ca/cta? eTnaKOTnjcravTes Qeo-noiovai ra? avrtSocret? TT-pOCT/cuvowre? /cat TO.? crUjU,</>opa?. eVreu- ^ev ra?

'Eptvva?

/cat ra?

Eu/xevt'Sa?

IlaAajLtvat'oi;? re /cat IlpocrTpoTratou?, ert Se 'AAacrTOpa? a TrAa/cacrtv ot a^Lt^t T^V crKrjvrjv Trot^rat.

8e ^'Sry rtve?

/cat aurot /zero, rot)?

TTOL^TLKOVS

ra>v V VfJLLV Tradajv avetScuAoTrotoucrt TUTTOV? rov '

/cat TOV "Epcora /cat r^v Xapav /cat TT)^ ajCTTrep a/xeAet /cat 'E77t^Ltevt7]? o 77aAato? "T

/Scuftous" ot /cat 'AvatSeta?

'A^ry^crti' aVacrr^aas 8e e^ auraiv op/xcoyite^ot rcuv Trpay/xarcuv e/c^eowrat rot? av#pa>7rot?

/cat acofJiariKO)? dvairXdrrovTai, At'/ay rt?

/cat KAa>^a> /cat Aa^ecrt?

/cat "ArpoTros /cat Et/.tap/xeVTy, AVCJ re /cat GaAAco, at 'Arrt/cat. e/cro? earlv elarj'yrjTLKO? rpovro? aTrarr]?

Qewv TTepLTTOi-YjTiKos, Ko.6* ov dpid/jLovai 6eov? Tovs Sc6Se/ca' tSv /cat Beoyoviav 'HcrtoSo? a'Set r^v auroy, /cat oaa ^eoAoyet "O^pos.

TfAeurato? Se ^ (e77ra yap ot aTravres OVTOL rpoyrot) o avro a This fanciful derivation comes from Plato, Croti/lns 397 C-D, 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 (theln^ to run) they called

EXHORTATION TO THE GREEKS

about the spectacle of the heavens.

Trusting solely CHAT. to sight, they gazed at the movements of the heavenly Ca^es of bodies, and in wonder deified them, giving them the idolatry (i.) name of gods from their running motion."

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

Others, when gathering the (ii.) deiflcacultivated fruits of plants that spring from the earth, f^tso?

called the corn Demeter, as the Athenians, and the the earth vine Dionysus, as the Thebans.

Others, after re- (iii.) gods d fleeting upon the punishments of evil-doing, make aTcount for 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,k have been fashioned by the poets of the stage.

Even (iv.) gods certain of the philosophers themselves, following the types* of men of poetry, came to represent as deities the types human ftniflTlOTlH 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 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, 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), (yii.) deithere remains that which arises from the divine them gods (theoi).

On learning about other gods they extended the name to them. b i.e. avenging deities.

CLEMENT OF ALEXANDRIA

CAP. Betas evepyecrias rfjs els rovs dvOpwrrovs Karayivofjievrjs 6p{Jia)fJLevos. rov yap evepyerovvra /jir) avvievres Beov dverrXaodv vivas crcorrjpas

AtoCT/coupovs Kal 'Hpa/cAea dAe^t/ca/cov /cat 'AaKXrjmov | 23 P. larpov.

Avrai p,ev al oXioOrjpai re /cat emfiXafiels Traprfjs aA^^eta?, Kade.\Kovoai ovpavoOev rov

Kal et? fidpadpov TrepiTpeTrovoai.

8e u/>ttv V XPV T VS Oeovs avTOVS emSet^at OTTOLOL rives Kal et rives, tV ^'8^ vrore r^? TrXdvrjs avOis 8e TTaXivSpofjLiijarjre els ovpavov.

' rjfjtev yap TTOV Kal rjfjiels reKva opyrjs, to?

/cat ot Xoirroi'

6 Se 6eos TrXovaios cov ev eAeet, Sta TT^I/ TioAA'^v' dydrr'rjv avrov, TJV r)yd7rr]crev rj/Jias, ovras 'rjbr) veKpovs rots TTapaTrra)fJLa<jiv avve^aiorroirjaev ra> Xptcrra)."

,a>v yap 6 Aoyo? /cat <o> 1 avvra^els Xpiurw avvvifjovrai /)/fOVW V ( ( / J *>>> /> c/ea>. ot oe ert amoroi reKva opyrjs ovojjiaL,ovrai, rpe(f>6/jieva opyfj'

^et? Se ou/c opyrjs OpefijJiara

rrXdvrjs drfearraa^jLevoi, acraovres oe errl ert, ot TT^s rrjv dXrjOeiav. ravrrj rot rjfjieis ot r^s

dvo/Jiias vioi TTore Sta TT^V (friXavOpojiriav rov Xoyov vvv viol yeyovafjiev rov Oeovvfjilv Se /cat o '

VTToSverai rroirjrrjs o 'AKpayavrivos roiydproi -^aXerrfloiv dXvovres ov Trore SeiXaiajv d^ea>v XaxfrTJcrere Ovfjiov. rd /jiev 3rj rrXelara fiefJivOevrai Kal rreTrXacrrai rrepl 6ea)v vfjilv rd oe oaa Kal 2 yeyevrjadai vTreiXrjTrrai, ravra Se rrepl dvdpwTrojv ala^pcov Kal daeXycos (3e(3ia>K6ra>v dvayeyparrrai'

1 <d> inserted by Schwartz.

&<ra Kal Mayor.

[Kal] 6'cra Stahlin.

Kal 6Va MSS.

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 Exhortation which lead away from the truth, dragging man down

J from heaven and overturning him into the pit.

But for the t I wish to display to you at close quarters the gods 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." a 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 as 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. rv(f)O) Kal fjiavirj Se /3aSiere /cat rpifiov o evdetav TrpoXnrovTes aTrrjXdcre rrjv OL* a Kal (TKoXoTTwv.

TL 7T\av5.ode, fipOToi; TTavaaade, /zaratot, KaXXiTTT cr/cort'i^v VVKTOS, (JHDTOS 8e Xdfiecrde.

\ 24 P. ravra r^v r) TrporjTiKr) -napeyyva Ka Si'/JuAAcr irapeyyva Se Kal rj aXtjOeia, TOJV KaraTrXrjKTLKajv rovrcuvl Kal 7Tpoaa)7T<Ei(jjv TOV o^Aov TcDv Oeajv, ovvajvv^jLia^ rial

Ta? So^oTTOttas 1 SteAey^ouaa.

Aurt/ca youv etatv ot rpet? TOU? Z^va? avaypdovcriv, rov p,V A-Wepos eV 'Ap/caSta, rco

Se Aot77to TOL? K/3OVOU TratSe, Towrotv rov /xev ev Kp-^TTy, Bdrepov 6e eV 'Ap/cacx'a TraXiv. eiol 8e ot Trevre '

VTToriOzvTai, rrjv /xev 'Hc/xxtWou, T 1 TOV rrjv 8e NetAou, r^v Puyvnriav rpirrjv <Trjv>

K/3OVOU, TT^V

TToXefJiOV VpTlV TTOipTr)V

TJ]V AtOS",

Ko/3U</>acrtW aTro T?y? jjirjTpos eVteVt Tracrt TT^V HaAAavTOS 1 /cat TtravtSo?

TOV vrarepa ovo-o-efitos KaT TO) vraTpcoa) /ce/coa^rat Sep/xart cucrTrep inserted by Wilamowitz. a Sibylline Oracles, Preface, 23-25, 27.

6 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 longseries 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 B.C. and the seventh century A.D.

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 image-

EXHORTATION TO THE GREEKS

But ye in pride and madness walk ; ye left CHAP.

The true, straight path, and chose the way through II thorns And stakes.

Why err, ye mortals ?

Cease, vain men

Forsake dark night, and cleave unto the light. b enjoins on us.

And truth, too, does the same, when she This is what the prophetic and poetic Sibyl 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 c : one in Arcadia, the son of Aether, the other two being sons of Cronus, the the same

Del 111 6 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 d 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. c 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. d A goddess worshipped at Sais in Egypt, whom the Greeks identified with Athena.

See Herodotus ii. 59, etc.

CLEMENT OF ALEXANDRIA

CAP. vol fJir^v 'A-n-oAAojva o /uev 'ApiCTTOTe'Ai]? npcorov 'Hfiaiorov /cat 'A^ya? (evravOa 817 ou/ce'rt TrapOevos rj 'A0r]va), SeuTepov eV Kp^TT?

TOV KupjSavTO?, TpiTOV TOV Ato?

/cat reraprov TO> 'Ap/caSa TOJ/ StA^voO'

Nd/xio? ouro? KK\r)T(u TrapcL 'Ap/cacrtv 77t Tourot?

TOV Aifivv KaTaAeyei rov "A/^tovo? o 8e At'Su/zo? o ypa/jL/jLOLTiKos TOVTOLS ZKTOV em<pepi

TOV Mayi^TO?.

Trdcrot 8e K:at vw> 'ATroAAcoye?, -1 rtve? avOpajTTOi, avapiByif]roi Ovyrol /cat eVtVrypot etcrtV, ot TrapaTrA^o-tco? rot? Trpoetp^eVot? eVetVot?

Ke/cA^jLteVot; rt 8' et crot TOU?

TToAAoi)?

6t7rot/xt 'Aor/cA^TTlOV? ^ TOU?

'Ep/Lttt? TOU? aplB^OV^eVOV? ^ rovs 'H^atWou? rou? fJLvOoXoyovfievovs ; p,r) KO.L

etvat So^cu ra? a/coa? v/xtov rot? 77oAAot?

Treptrros TOUTOI?

7n/<:Ai;a>i' ovd/xacnv; aAA' at ye TrarptSe? aurou? /cat at re^vat /cat ot /Stot, Trpo? 8e ye /cat ot rd(f)Oi dvOpwTTOvs yeyovora? SteAe^^ofCTtv.

, a)? otov re, "Aprjs yovv o /cat Trapa rot? Trot^rats , "Ape?, jSporoAotye', p,tat^>oVe, T t^e 0-177

25 P. o aAAoTrpdo-aAAo? ouro?

/cat avapcrtoj, a>?

'Emxap/zo?

^T^crt, ETraprtarry?

-^y So^o/cA^?

8e 0pa/ca otSev auTov a'AAot 8e 'Ap/ca8a. rovrov Se <f>7)criv ITTL fjifjvas rptcr/cai8e/caMayor. tirlKovpoi. MSS.

The skin usually worn by Athena is the ar//s, 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 Hi. 59.

EXHORTATION TO THE GREEKS

fleece. a Further, with regard to Apollo, Aristotle CHAP. enumerates, first, the son of Hephaestus and Athena

(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. 6

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, J ^ yes, and their very tombs, prove conclusively that lived and kedon they were men. t There is for example Ares, who is honoured, so Examples far as that is possible, in the poets Ares f '

Ares, thou plague of men, bloodguilty one, stormer of cities ; c 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 :

* i.e. the " pastoral" god, from nomeus a shepherd.

Homer, Iliad v. 31 and 455.

CLEMENT OF ALEXANDRIA

TDro? /cparepo? T* '

CAP. rXrj fjiev "A/37]?, ore /ztv 'AAa^os", brjcrav Kparepa) eVt Secr/ua 8* eV Kepdfjia) Se'Sero rptovcatSe/ca TroAAa /caya$a Rape? cr^otev, ot Karadvovcnv avra) TOVS KVVOLS.

Z/cu$at 8e roi)? ovovs tepeuoyres"

JU.T)

^^CTI /cat KaAAt/ua^o?, , a)S 'ATroAAoSco/oos *^7Tpfiop<ioi(jLv QVOJV cTTtreAAerat Ipols. t > \ ^^'^^ ^ o avros oe aAAa^ov repirovaw Xnrapai Oot^ov ovoo-^aytat.

"H^atcrro? Se, ov eppujjzv e 'QAvfjiTTOV Zei)? a.7ro OevTrecrLOio," eV A^^OJ /caraTrecrcbv irypajOels TW TroSe, '

UTZO 8e /cvr^uai pajovro apaiai." e%is /cat larpov, ou^t ^aA/cea pcvov eV '

Beols'

8e larpos (f>i/\.dpyvpos rjv, oVo/za avro).

/cat <rot TOV crov TTapaOijao/jiai rov Botojrtov IltVSapov Tp(LTT

KOLK6LVOV

St* dfji(f)OlV 26 P. arepvatv d)K0}? } aWcuv Se Kepavvos eve /cat EuptTrtS^s

yap /cara/cra? ?7at8a rov e/zov atrto? arepvoiaw e^a\a>v ^>Aoya.

Pindar. dpTrvoas MSS. e Pindar.

ZffK-qe MSS. a Homer, 7//ad v. 385-387.

6 Phoebus is of course Apollo.

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

Callimaehus, Fragments 187-8 Schneider.

EXHORTATION TO THE GREEKS

Such was the lot of Ares, when Otus and strong Ephialtes, CHAP.

Sons of Aloeus, seized him, and chained his limbs in strong II fetters ; And in a dungeon of brass for thirteen months he lay captive."

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

May Scythians 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 :

Rich sacrifice of asses Phoebus loves."

Hephaestus, whom Zeus cast out of Olympus, "from the threshold of heaven," d fell to earth in Lemnos and worked as a smith.

He was lame in both feet, " but his slender legs moved quickly under him." e You have not only a smith among the gods, but a doctor as well.

The doctor was fond of money, and Asclepiug his name was Asclepius.

I will quote your own poet, 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/ And Euripides says :

Twas due to Zeus ; he slew Asclepius, My son, with lightning flame that pierced his heart.'

* Homer, Iliad i. 591.

Iliad xviii. 411.

* Pindar, Pythian Odes iii. 97, 100-105.

" Euripides, Alcestis 3-4.

CLEMENT OF ALEXANDRIA

CAP ovros fjiev ovv /cemu KepavvtoOeis V rot? Kwocr1 8e V Tryvo) IIocr oupt'So? optot?.

OtAo^opos </>7)cri Tt/xaa$at larpov, Kpdyco 8e eVt/cei<j$at 2 At'av /cat evravda avrov re6d(f>9a.i.

YlarpoKXrjs re 6 QoVpiOS /Cat So^OKvV^? O VO)TpOS l> TIOL 1 TpO.- 2 row Aiocr/cou'poii'

77ept* av6pa>ya>8tats" Icrropelrov

77O> TtV6 TOWTCO T6O

i TO) LKO.VOS TncrTOMJOioOaL "QfjLrjpos TO rou?

8* -77877 Kare^ev <j>voit,oos aia ev AaKe^aifJLOVL av6i, <f>i>h'rj eV ocriTOj 8e /cat o TO, KuTrpta/ca TTOLrjfJLara Kacrrcop /xef dvriTos, Oavdrov 8e ot aura aurap o y* a6a.va.ros noAuSev/c^?, o^o? "Aprjosrovro jJLev Trot^rt/cai? eifjevaaro- "O^t^po? 8e d^tomoTorepos avrov elirajv rrepi a^olv rolv AtoaKovpow, Trpo? Se /cat TOP* 'Hpa/cAea et'ScoAov eAey^a?'

' yap 'Hpa/cA^a, jLteyaAcov eVttcrropa (f)ajra epycuv."

'Hpa/cAe'a ow /cat auro?

"OfJir/pos Bvrjrov otSep' av9paj7TOV, 'leptuvvfJLos 8e o (f)i,\6oo(f)os /cat TT^y cr^ccjtv avrov v^yelrai rov o~(L{JLaros, fJLiKpov, </>pt^orpt^a, pcoart/cov At/catap^o?

8e ar^l^iav, Vvpw$r], [jieXava, ypwrrov, vno^apOTTov , reravorpt^a. ouro? ouv o 'Hpa/cA^?

8uo Trpos" rot?

Trevr^/coyTa eViy fieftiajKcos Karearpeijje rov fiiov Sta 27 P. TT]? eV Otrr^ rfvpas /ce/c^Seu/xcVos

^f Ti<rt Welcker.

^i' rpta-i MSS.

IffTopeirov Sylburg.

IffTOpdTWv wss.

(.offKovpoiv Sylburg.

TUJ AioffKovpu siss.

eyevtffdriv Dindorf. yev^crdrjv 3ISS. a Homer, //tad 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 p geidon 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 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 6 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, privy to great deeds," is simply "a man." c 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 poem 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.

CLEMENT OF ALEXANDRIA

1 Ato? /cat CAP To,? Se MoJcra?, a? 'AA/c/zdv yereaAoyet /cat ot AOITTOI Trot^rat /cat auyypa<f>er? e/c#etaoucrtv /cat cre/3oi>o-tv, 77877 8e /cat 6'Aat 7rd/\t?

aurat?, Mucra? 3 oi>cra?

Qe- /zoucreta refjievi^ovaiv pa77atvt'8a? rauVa? ecjvrjTai Meya/cAco

Ow/drr/p rj Ma/capo?, o Se Ma/cap Ae<j/3ta>v />tev IfiaaiXevev, t- (f>pTO Se aet 77po?

TT^V yuvat/ca, T^yava/cret 8e T^ Meya/cAco U77ep TT^?

/JLr)rp6$' ri ' ou/c c'/xeAAe; /cat Muaas

OepaTTaivi^a.? raura? roaavra? rov apiO^ov co^etrat /cat /caAet Motcra? 4

/caret T^V SiaAe/crov ^v AtoAecov.

TCLVTOLS e'StSa^aro aSetv /cat /ct^ara?

Trpd^eis ra?

77aAata? e^Lt/xeAa)?. at Se KiOapL^ovaai /cat /caAaj? /careTraSouorat rov Ma/ca/)a eOeXyov /cat Ka.rerra.vov rrjs opyrjs. ov 8^7 7] Meya/cAto ^apiarripiov aura? 5

UTre/3 TTJ? os dveOrjKe ^aA/ca?

/cat ava 77avra e/ceAeucre ra tepa.

/cat at /Ltei^ Moucrat rotat'Se'

7^ Oe Icrropia, Trapd MvpaiAa) raj Aea/Sta).

'A/couVre ST) ow ra)v Trap* u^ttv ^ecuv rou? cptxiras /cat ra? TrapaSo^ou? r^? a/cpacrta? fjivOoXoyias /cat rpavfjiara avrtuv /cat Seo-|U,a /cat yeAcora?

/cat /aa^a?

SouAeta? re ert /cat cru^tTrocrta T* au /cat Sa/cpua /cat W^ /cat /za^Acocra? ^ /caAet jitot rov noaetSa) /cat rov ^opov rcuv Si(f>6apVTT

GLVTOV, TT]V

A.(jL(j>LTpLT'^V, TYjV rrjv oTTT^v, r?v eavwrTnyv, r?]v /cuovi]v, rnv 'IrrTToOorjv, rj]V XtovT]v, ra? a'AAa? ra?

/xupta?* ev at?

ST) /cat rocrairrat? oucrat? ert rou riocretSaivo?

V/JLOJV earevo^ajpetro ra irddrj* /caAet /xot /cat rov

'A\Kfj.av Bergk.

&\Kfj.avdpos MSS.

Te/j.fvlov<ri.i> Sylburg.

/xei' Ifowriv 8 Mw&s Stahlin.

/toi/o-os MSS.

EXHORTATION TO THE GREEKS

As for the Muses, Alcman derives their origin from CHAP.

Zeus and Mnemosyne, and the rest of the poets and orSnof 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 all 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 tL their wounds, imprisonments, fits of laughter, conflicts, and periods of servitude.

Listen, too, to their revels, their embraces, their tears, passions and dissolute pleasures.

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

Yet in spite of this great number, the passions of your Poseidon were still un-

Moio-as Mtiller.

^i'aas MSS.

6 auras Stahlin. avrais MSS.

CLEMENT OF ALEXANDRIA

earw ovros Kal fjidvris ayvos Kal crv/Ji^ovXos dyados' dAA' ou ravra rj ^repon?) Aeyet ovSe rj AWovcra ovoe rj 'Apcnvor] o?)8e

ouSe rj YlpoOorj ovoe

MdpTr^crcra oi)8e OAF. 'ArrdAAor Oot/^os iTTvXr)'

Aa0^ yap e^(f>vy fjiovr) Kal rov Kal Tr\v (frdopdv. avros re o Zei)? eVt rraaiv t / f \ O> f /^ ( O A r)KTO), o Trarrip Kau u/za? avopuiv re re." roaouTOS"

776H ra Traawv, K7rXr)povv Se ei?

Trdaas rrjv emOvfjiLav. eveTTL^TrXaro yovv yvvaiKtov ov% T) alyajv

0/xoutraJv rpdyo?.

/cat crow, a> redavfJtaKa ra Troir^uaTa'

| 28 P.

-^, i<al Kva.v.r\aiv eV cxfrpvoi vevae Kpovteov afji^pofjiai 8' apa ^atrat eTreppcbaavro

Kparos aTr' dOavdroio /^e'yav 8' e'AeAtfev oeyivov dvaTrXdrreis, "Q^rjpe, rov Ata /cat 7re/ota77ret? aura) TeTt^/xeVov. dAA' eay eV \LOVOV, dvOpojTre, rov Kearov, e^eAey^erat /cat o Zei)?

/cat -^ /co/xr^ /carata^vverai . et? ocrov 8'

1 o ^Lter* ' dcreAyeta? o Zei)? e/cetvos Aa/cev ^^ roaavras rj^VTraOijcras vvKrasou8e yap at at Ivvea raj a/coAdcrra) /ita/cpat (anas Se e

5' t\r)\a.Kev Dindorf.

SieX^Xa/cev >iss. a Homer, 7/mrf i. 544 and elsewhere.

6 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.

Call Apollo, too.

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

But this is not the opinion of Sterope, or Aethusa, or Arsinoe, or Zeuxippe, or Prothoe, 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." a So completely was he given over to lust, that every woman not only excited his desire, but became a victim of it.

Why, he would take his fill of women no less than the buck of the Thmuitans 6 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 ! the ambrosial locks of the king flowed waving around him Down from his deathless head ; and great Olympus was shaken.

It is a majestic Zeus that you portray, Homer ; and 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.

What a pitch of licentiousness did this great Zeus reach when he spent so many nights in pleasure with Alcmene !

Nay, not even the nine nights d were a long period for this debauchee, c 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. d According to the usual story Heracles was begotten in three nights (Lucian, Dialogi deorum 10), whence he was called T/oieo-Trepos (Justin Martyr, Oratio ad Graecos 3).

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

CLEMENT OF ALEXANDRIA

CAP. o jSto? oiKpacriq /^pa^u? rjv), Iva 817 r^lv rov dAet- * Hpa/cAi^?, Ato? o eV ^ta/cpa? yevvw/Jievos VVKTOS, rov? rou?

Saj8eA<:a TroAAai ireLpr] 6eov.

Ato? vlos , ra?

Se TrevTiJKovra Qeariov dvyarepas 8ta(/>^etpa?

/>ita, [JLOL^OS o/xou /cat TOCTOUTCOV yevo/xevo? Trapdevcov.

OVKOVV a o ol TTOirjTai "a^erXiov'

TOVTOV KOLI "

' alavXoep'yov . fjLCLKpov 8' a^

yaot^eta? aurou /cat TratScoy 8t?]yetcr$at <f)dopd$. ouSe yap ou8e TratScov aTrecr^oyTO ot Trap' w/Atv $eot', o ? rt? "TAa, o 8e Ta/<:tV^ou, o Se ne'Acmos

, o 8e TTTou, o 8e Favu/>ti]8ou9 epcuvre?. rourou? at yv^at/ce? rrpoaKwovvrujv rovs deovs,

TOIOVTOVS

Se i>x<j9a)v etvat rou? aVSpas" roi)? eavTcijv, ovrco crax^pova?, tv a>crtv O/JLOLOL rot? ^eot?

TO, tcra e^Aaj/core?'

TOUTOU? e'^t^ovrajv ot 77at8es" crefieiv, iva /cat aVSpe? yeVcuvrat ei/coi^a Trop- -1 TOU? 6eovs TTapaXa/m^di'ovTCS.

'AAA' ot /zev appeves avrols rwv QZOJV tcrajs" arrouCTt ?rept ra d^poStcrta* eVapyr^ 8e ^eat xeVov at'Sot ot/cot at $eat 2 Sta t'Sety LtetoteuxeVy. at 8e d/coAa e TT jLtot^eta

* Markland.

^077) >tss.

[ai 0eat] Valfkenaer :

Stahlin.

<5' e?rt> inserted by \Vilaiuowitz.

EXHORTATION TO THE GREEKS

indeed, a whole lifetime was short for his incontinence, CHAP. especially when the purpose was that he might n beget for us the god whose work it is to avert evils.

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

And a 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." a 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 !

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, fe equally while euilty worship Each in her home for shame the lady goddesses rested, 6 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.

6 Odyssey viii. 324.

CLEMENT OF ALEXANDRIA

CAP. Ni^p^t? em Ata/co> /cat e'm n^Aet en?, em Se j A^T^T^p /cat em 'AScovtSt ^epe'^arra.

29 p. 'laatcovt * 'A</>poStT77 Se eV "Apet Karrjaxvf JLfJL^V7 ] /^er^A^ev e'm Ktvupav /cat Ayji(7?7i> eyrjfjiev /cat Oae'^ovra eAo^a /cat rfpa 'AStuvtSo?, e'^tAovet'/cet Se TT^ fiowTnbi,

/cat a.7TO$v(JOL[jLvai 8td fjirjXov at ^eat yvfjLval Trpocri Tt?

817 /cat TGI)? aycova? eV ^Spa^et /cat ras" emTU/x/^tous

rauracrt Tra^yupet?

/caraAucrcoju-ev, "laO/jad re /cat Ne'/^ea /cat Ili^ta /cat ra eVt Towrot? 'OAu/zma.

Ilu^ot jitey ow o Spa/ccov o

OprjOKeverai, /cat rou o</>ecD? ^ Trav^yupts Tlu^tos

/carayye'AAeTat Dy^ta

'Icr^/xot Se <jKVJ3aXov Trpoa7TTvacv e\ivov rj OdXarra /cat MeAt/cepr^v oSuperat TO, "laO/jad"

Ne/ze'acrt Se a'AAo vratStoy '

/Ltopo?

/ce/c-^Seurat /cat rou TratStou o

Fltcra Se v^Lttv rd(f)os e'crrtV, Trpocrayopeuerat Ne'/xea a) Ilave'AA^ye?, T^vto^oi; Opwyos", /cat TOU ne'AoTro? ra? X -5 '

T(^ 'OAi;/x77ta, o OetStou cr^erept^erat Zeu?.

/xucTT-^pta T^cray apa, a>? eot/cev, ot ayon'e? e77t ve/cpot? Sta^Aou^Ltevot, cocrTrep /cat ra Aoyta, /cat SeS'/^/zeuvrat a/i.</>cu. aAAa ra /xev eVt "Aypa

' crr^pta /cat TO, eV 'AAt/xowrt r^5 'ArTt/c-^?

Trepttoptaraf atcr^o? Se ^'S7y /cooyzt/cov ot re

'Icur/am Sylburg. lavuvi iviss.

Meurs. ffdypai MSS. a i.e. Hera.

The epithet means, literally, " cow-eyed "

; but it is frequently applied to Hera in the /2iod (0./7. i. 551) in the sense of "with large, bright eyes."

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

i.0. 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 CHAP. lasion and Persephone with Adonis.

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

She, too, entered into a rivalry with the " goddess of the large eyes," a in which, for the sake of an apple, the goddesses stripped and presented themselves naked to the 6 to see whether he would pronounce one of them beautiful. shepherd, Let us now proceed briefly to review the contests, Review of and let us put an end to these solemn assemblages the games at tombs, the Isthmian, Nemean, Pythian, and, above They are all, the Olympian games.

At Pytho worship is paid ^momof to the Pythian serpent, c and the assembly held in the dead honour of this snake is entitled Pythian.

At the Pythian Isthmus the sea cast up a miserable carcass, and the 8ames 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 Pel ops, 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 d have been confined to Athens; on the other hand, the contests are now a worldc See p. 3, n. e. d See Appendix on the Mysteries, p. 382.

CLEMENT OF ALEXANDRIA

CAP. Kal ol <f>aXXol ot AtovJcra) eVireAoy/xevot, KOLKOJS 7rWVjJLr]fJLVOl TOV fiiOV.

AtoVucro? yap KareXOelv et?

"AtSou r\yvoei r^y oSoV, umo^vema S' avrw (f>pdcrii> < rt? >,* so P. poCTU/xvo?

Towo/za, ov/c fjua'

oe jjiiaos ov KaX6$, dAAa Atovuo-aj /caAos"

/cat d<f)po$L<jLOs r^v r) ^apt?, o fJLicrdos ov rjrelro

AIO^UCTOS"

jSouAo/xeVco 8e TO) ^ea) yeyovev ^ aLTTjai,?, Kal $r) i>7TL(j)(VLTaL avrqj, e . fJiaOwv dTrfipev enavrjXOev av6t,s' ov KaraAa/a^Savet TOV npocru/xvov (eTcOvrjKei yap] d(f)O<jLOVfJiVOS ra> epaarfj 6 Atovucro? eVt TO op/xa /cat Tracr^Tta.

/<:AaSov ow OVK KTjjLajv dv$piov fjiopiov oKevd^erai rporrov i re ra> /cAaSoj, rrjv vrroa^eaiv eKTtXcov TOJ VKpa>.

VTTO/JLVrjljLa TOV 7Ta6ovS TOVTOV

{IVaTLKOV

(f)aXXol Kara 77oAet? dviaravrai Atowcroj* ' et ^17 ya (o Atovucroj 7TOfj,rrrjv erroiovvro Kal Vfjiveov acr^ua >o/ > <>/ / VQ>>; ^'TT' atoototatv, avaioearara ecpyaar av, (pi-jaw npa- ' ajvros Se "AtS^?

Kal Atorucro?, OTCOJ Kal A^vat'^oucrtv," ou Std T^V \iA$i\v rov ws eyco ot)u,at, roaovrov oaov Std TT)V /cAetTOS", dcreAyeta? lepo^avriav. apa ot TOtot'Se v^ojv Oeol < SouAot >, 4 SouAot

TCUV yeyovores, dAAa /cat TT/JO

<rts> inserted by Dindorf.

y,fffj.ara Heinsius :

Stahlin.

^tr/xara, & Dindorf.

etpyaffr' S.v Schleiermacher. eipyavrai MSS.

4 <5oOXot> inserted by Schwartz.

7r/>6 Miinzel.

?r/)6s MSS.

Heracleitus, Fra^.

127 Bywater,

Diels.

Dionysus

EXHORTATION TO THE GREEKS

wide disgrace, as are also the phalloi consecrated to CHAP.

Dionysus, from the infection of evil which they have n 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 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 made a 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 Heracieitus to Dionysus that they held solemn procession and ne^Ttha sang the phallic hymn, they would be acting most shame of > shamefully," says Heracieitus; "and Hades is the 53' same as Dionysus, in whose honour they go mad and keep the Lenaean feast," a 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 j^' ^a n eg 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. KaXovfj,6va)v ra>v Trapd Aa/ceSat/xoytot?

SouAetoy VTreiafjXOev t,vyov 'ATroXXajv 'AS^ra) eV Oepat?, y 'Hpa/cAr^? eV HdpSecra'

Q/j.(f>dXr), Aao/xe'Sovrt 8' e' reue IIocretSoDv /cat *A77oAAa)V, KaOdjrep t-^Se eXevOepias ^TrovOev Svvrjdeis a, rou Trporepov SecrTroroy rore /cat ra )KO$o[jLr](jdT7]v ra> Qpvyi.

"QjJirjpos 8e 'AOrjvav OVK atcr^werat Trapa^atVetv rai 'OSucrcret "^pucreov Au^vov e^ovaav "

V rr)V Se 'A^poStri^v aWyycojiiej', ofov d/coAacrrov rt LOV, TrapaQelvai <f>povaav rfj 'EAeVi] rov rou fjioi^ov /caret Trpooajnov, OTTOJS O.VTOV et?

Ilavuacrcrt? yap vrpo?

TOL>avvovcriav ^Traydy^rat rot?

/cat a'AAous Tra/ATroAAoii? avOpaiTrois Aarpeuaat 6eovs tcrropet cuSe 7ra>? ypd^cov jLtev A^/z^r^p, rA^ Se /cAuro?

'A/^,^>tyu?)et?, 8e IlocretSdcov, rA^ 8* dpyuporo^o? 'AvroAAcov d^Spt Trapd OvrjTq) Oryrvep,V et? evuLvrpv rXrj Se /cat 2 o^pt/xo^VjLto? "Ap^? UTTO Trarpo?

/cat rd eVt rourot?.

Tovrot? ow et/corcu? eVerat TOL? epajTt/cou?

Vf 81 P /cat TraOrjTiKovs TOVTOVS deovs dv9paj 77O77a^et? e/c TTCLVTOS etcrdyetv rpoTrov.

'/cat yap ^v /cetvot?

6vr)TOS xpcbs."

TKfjir]pLol Se "QfJirjpos, jLtdAa d/cptjStu? 'A^poStr^v em rai rpaJ/xart 77apetcrdycuv d^z) /cat jjieya Id-^ovaav avrov re rov TToXefjuKCJTOLTov "Apr) VTTO rov AtOjLt^Sou? /card TOU /cevecuvosoura-

IloAe'jLtcov Se /cat a/xeVov St^yov/xevos

6r]TevtfJ.ev Sylburg. d-qrevff^ev MSS.

/cal inserted by Sylburg. a Homer, Odyssey xix. 34.

EXHORTATION TO THE GREEKS

the time of the Helots, as they were called, among CHAP. the Lacedaemonians, Apollo bowed beneath the Apo i lo 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 Aphrodite golden lamp" a in her hands.

We read of Aphrodite, a<^ as how, like a wanton hussy, she brought the stool for 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 many S othei writes in this way : similar J cases Demeter bore the yoke ; Hephaestus too ; Poseidon ; and Apollo, silver-bowed, One year endured to serve with mortal man

; Likewise strong Ares, by his sire constrained, and so on.

As a natural consequence, these amorous and The god* passionate gods of yours are brought before us as h'^ani subject to every sort of human emotion.

" For truly feelings mortal flesh is theirs." d Homer gives evidence of Examples this, when in precise terms he introduces Aphrodite Aphrodite e and when he tells how the arch-warrior himself, Ares, was Area uttering a loud and shrill cry over her wound

; 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. c Panyasis, Heracleia, Frag. 16 Kinkel. d Iliad xxi. 568.

* Iliad v. 343. f Iliad v. 855 and following lines.

CLEMENT OF ALEXANDRIA

CAP. VTTO

'Qpvvrov rpojdrjvcu, Ae'yer vat \LJ]V /cat rov '

VTTO Hpa/cAe'ou?

TO^evdfjvai 1 ITavuacrcrts' toTopet.

Ae'yet /cat rov "HAtov [Auye'av] )]S^ 8e /cat TT^V "Hpav rr]V ^vyiav tcrropet UTTO rou avrov ' ev '

Hpa/cAeous" o auro? ovro?

Ilavvaacris TlvXa) rjiJiaOoevri,."

Sajo-t^tos8e /cat TOI^ 'Hpa/cAea Trpos"

Toiv 'iTTTTO/coaivrtSaiv /cara TT^?

^etpo? ouraodfjvai Xeyei. el Se 2 rpau/xara, /cat at/xara' ot yap ot TTOirjTLKol etSe^^ecrrepot /cat TOJV atjitarcuv, yap atjLtaTos

^X^P voetrat. dvay/c^ rolvvv /cat rpo^as

Trapetcrayetv aOrot?, cov etcrtv Sto TpdVeat /cat ^edai /cat yeAcore?

/cat ovvovcriai, OVK av a<^po8tcrtots'

^pm^evojv dv6pa}- 1 3 ouSe 77atSo77Otou/xeVcov ovSe /x^v UTrvcocrcrdvts * VTrrjpxov.

8e /cat rpa/Tretfls dvdpaiTTivrjs rrapa rots , et dddvaroi /cat ave^Sect?

/cat cxyr^po)

A.i9ioijJLVf diravQPOITTOV 8e /cat ddccrfjiov avros o Zeus

Trapd AVKOLOVL TOJ 'Ap/caSt eCTTtco/xevos" dv6pa)7TeiO)V yovv eW^opetro crap/caiv ou^ e/ccov.

^yvdet yap o'

#eos" co? apa Af/catov o 'Ap/ca? o' ecrrtarcop aurou rov ?rat8a /caracr^afas' TOV avrov (Nu/crt/zos" ovo/jia aural) TrapaOeirj oifjov ra) Att.

1 o pa.vriK.6s, o ^eVto?, o t/ce'crto?, o /caAd? ye o Zeus 1 ro'"HXtoj' [A^eai/] Schwartz, r^i' ^\e?oj/ avyeav >iss.

5^ Mayor.

677 wss.

3 avQpuirlvoLS Reinkens. avdpuirois MSS.

4 dyrjpy Potter. dly?7/>ws aiss. a Polemon, Frag. 24 Frag. hist. Graec. iii. p.

122.

6 /Zmd v. 395-397. c Panyasis, Heracleia, Frag.

6. 20 Kinkcl. d Sosibius, Frag. 15 Frag. hist. Graec. ii. p.

EXHORTATION TO THE GREEKS

that Athena too was wounded by Ornytus a ; yes, and CHAP. even Hades was struck with an arrow by Heracles, At^na according to Homer ; b and Panyasis relates the Hades same of Helius.

This same Panyasis further relates Heiius that Hera, the goddess of marriage, was wounded by Hera the same Heracles, "in sandy Pylos." c 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. e It is necessary, therefore, to supply the gods with The gods attendance and nourishment, of which they are in subject to need ; so they have feasts, carousings, bursts of bodily 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 examP le 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.^ What a fine Zeus he is, the diviner, the protector of guests, the hearer of suppliants, the e "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. f Iliad i. 423-424.

9 See Pausanias viii.

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

CLEMENT OF ALEXANDRIA

CAP. /xeiAi^tos", o Travofi(f)alos, o rrpoarporralos' fJidXXov TICN\ *

< * >//) * >/ t > / f oe <o> act/cos", o aueofjios, o avouos, o avooLos, o aTrdvOpcoTros, o fiiaios,

(f>9opevs,

^ot^os", o epcoriKosdXXd rore fJLev rjv, ore roiovros r)V, ore av9po)7TOs rjv, vvv 8e ijor] fioi $OKOVO~I Kal ol p,v6oL

ovKerL, ov vfjilv yeyripaKevai. opaKwv

Zeus KVKVOS eariv, OVK aero?, OVK avOpcuTros epwriKos' ot>x iTTraraL 6eos, ov rraioepaorel, ov (fuXel, ov t, xratrot TroAAat Kal KaXal /cat vvv eri Kal A^Sa? evrrpertearepai Kal HejUoV^? fjieipaKia oe copaiorepa Kal TroXiriKwrepa rov Qpvyiov fiovKoXov.

TTOV vvv eKelvos 6 S2 p aeros; TTOV oe 6 KVKVOS; TTOV Se avros \ 6 2*evs; yeyujpaKe fjiera rov rrrepov" ov yap OTJTTOV fjLeravoei rots' epairiKols ovoe rraiSeverai aat^povelv. yvfjivovrai oe vp.lv 6 [JivOos' arre9avev rj Aijoa, drreOavev

KVKVOS, drreOavev

aeros. l^rei aov rov Ata* TI rov ovpavov, dXXa rrjv yrjv rroXvTrpay^oveL.

T]? crot St^yT]crerat, Trap* a> Kal reOarrrai, KaAAtev Kal yap rd<f>ov, a> ava, oelo Kpfjres ereKrr^vavro . reOvrjKe yap

Zeus'

(/XT) Sucr^opet) cos A^Sa, cos KVKVOS, cos deros", cos dvOpcorros epcoriKos, cos opaKcov.

<6> inserted by Sylburg. i.e. Ganymedes ; see pp. 69 and 111.

6 Callimachus, Hymn to Zeus 89.

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 CHAP. 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

; pr but bv this time even your legends appear to me to z us w J , , r/ i i once alive 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. a Where is now that famous eagle ?

Where is the swan ?

Where is Zeus himself?

He has grown old, wings and all.

For you may be sure he is not repentant because of 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. 6

Yes, Zeus is dead (take it not to heart), like Leda, But now Zeus is dead like the swan, like the eagle, like the amorous man, like the snake.

They run as follows :

Cretans ever do lie ; for a tomb, O Prince, 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.

"HSi?

8e Kai avrol fiaivovrat, ol SetcrtSat/xoi'es' aKovres /xeV, o/j,a)s 8' ovv avvievres rty rrXdvrjV ry nepl rovs ov yap 0,770 Spuo? eloi 7raXai(f>drov ouS' arro aAA' aVSpaij' yeVo? eicrt, ^iKpov 8e varepov KOL oVre? evpedTjaovTai Kal Trerpai.

'Aya/xe/xvova yow rtva Ata eV ^Trdprrj ripdaOai Sra^uAo? taropei'

Se eV "Epajcrtv ^ 1 KaAot?

*AyajLt/Ltvova ycov ^SaatAea 'Apyvvvov veajv 'A^oStri]? eV 'ApyiWco TO; epcoacVco.

"Apreaiv s^ ' A 'S > A /* l l ^ / / oe Ap/cade? A77ay^o^e^v AcaAou/xev7]v rrpoorpeTTOVrai, a>s (f>rj<jL KaAAt^ta^o? ev Atrtot?.

^at KovSuAm? ev M.7)dviJ,vr) Irepa, rert/x^rat "Apre^ttj. ecrrt 8e /<:at IToSaypa? d'AA^?

'Apre/xtSo? eV r^

IIoAe/zcop' Se Kc^voros A.a.K(ji>viKfi lepov, o)$ (facri Stoai'/^tos

'ATrdAAcoyo? otSev ayaA/xa, /<:at 'Qj/fo33 p. <f)dyov TrdXiv 'AnoXXajvos a'AAo eV "HAi8i TL^OJHevov. evravQa 'AirofJLviq* Ait dvovaiv 'HAetof 'Pa>/xatot 8e

'ATTO/XU/OJ

'Hpa/cAet /cat Iluperaj 8e Leopardus. ro?j Sylburg. rle jiss. a Homer, Odysgey'xix.. 163.

The gods were not, according to Clement, primeval beings, but simply men with a human history.

6 Clement seems to allude to his passage about the statues p. 101 and onwards. c A local cult of Agamemnon (such as the one which existed at Clazomenae Pausanias vii.

11) had evidently been combined with the worship of Zeus.

See Athenagoras, Apology i. d Staphylus, Frag. 10 Frag. hist. Graec. iv. p. 506. e Phanodes, Frag. 5 Bach.

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 their will, the error about the gods; for of Greek writers Not from the ancient oak nor rock do they take their their own beginning." gods No ; they are of the race of men, though very shortly they will be found to be nothing but oaks and rocks. 6

There is a Zeus Agamemnon honoured at Sparta, according to Staphylus ; and Phanocles, in his book d 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.

A Polemon knows a statue of " yawning "

Apollo ; and another, too, of Apollo "the epicure," honoured in Elis.* These Eleans sacrifice to Zeus "averter of flies," k and the Romans to Heracles of the same title, f Artemis seems to have been "hanged" annually at Condylea in Arcadia.

See Pausanias viii. 23.

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.

^ Condylitis may mean " striking," from KovSvKlfav.

But possibly this is another form of "Artemis of Condylea," called Artemis Condyleatis in Pausanias viii. 23.

6. h Sosibius, Frag. 14 Frag. hist. Graec. ii. p. 628.

1 Polemon, Frag.

71 Frag. hist.

Graec. iii. p.

135.

See Athenaeus, p. 316. k See Frazer, Golden Bough, part 5, vol. ii. p.

(3rd ed.).

CLEMENT OF ALEXANDRIA

CAP. /cat Oo/?cu Bvovoiv, ou?

KCLL OLVTOVS ^terd r&v d[ji<f>i II N t TT \ f > / I > ^ ^ A '

TOV Hpa/cAea eyypa<poucrtv. ecu oe Apyetous"

'A^poStTTyi' Tv/Jiftajpvxov 6pr)<JKvov(nv 'Apyetot /cat

/cat XeAimSa 8e "Apre/xty Ad/ccove?, cre^Sowcrtv eVet ro ^rretv ^eAurretv /caAoucrtv.

2 raura crot KOfJii^ Ot'et TToOev TrapeyypaTrra TOL i>(j)' rjfjicoi' TTapanOe^eva; oi)Se roi)? crous' yvwpit,iv eolKas avyypa.^>l? } ovs eytu [Jidprvpa?

ETTL rrjv arjv aTnariav KaXa>, a9eov ^Aeur^?, c5 SetAatot, oi>)(l fjievTOi Ze?)?

(fraXcLKpos ev "Apyet, rt^copo? 8e aAAo? eV KvTrpco rert/x^a^oi/

; oi)^t Se 'A^poStTT] IJLV 'Apyetot, eratpa e 'A^vatot /<:at

6vovcnv Supa/coucrcriot, ^ Nt/cavSpo?

O 7TOL7)Tr)S "

77OU KKXr)KV; AtOKaXXiyXoVTOV i^ycrov 8e ^'97 criajTTO) rov xoipoijjdXav TOVTOV TrpooKvvovcriv TTL Tujv yvvaiKzioiv TOI> Atovucrov /xoptcov, e^opov ata^ou? cre/Sa^ovre? ap^yov. rototSe ^u,ev aurot? ot rototSe /cat aurot, TTat^ovTes

eV Oeols, jLtaAAov Se p,7Tai,ovTs /cat evvfip(.t,ovTs cr(f>i(nv CLVTOLS.

/cat TTOCTCO fieXriovs At'yu77Ttot Kco^r^ov /cat /cara 77oAet?

TO, d'Aoya raiv ^cocov e/creri/z^KroTe? ^Vep "EAA^ves rotoyrou?

TrpoaKVVovvres Oeovs; TO, /^.ev yap et /cat Sripia, dAA'

OT) juot^t/cd, dAA' ou /xd^Aa, ?rapa I/ ^^/D / f <J ^ o\w fo\f / <pV(JLV O U7]pV6L TfOOVTlV OVO6 6V.

Ot Oe O77OtOt,

/cat Acx/cwj/es placed by Stahlin after 'Apyeiovs (1.

2).

iroOev TrapeyypaTTT a Stahlin.

Trb9ev irapayeypaTTTai BISS;

^/X7re7r\77/c6ray Stahlin. e^i7re7r\7;\-6res MSS.

TTLjj.r)<T6oi> Sylburg.

TeTi^aduv 5iss.

Trepifiaffol Dindorf.

7re/3t/5a<rt7? aiss.

Ka.\\Lirvy(j3 Sylburg.

KaXXiwupyy MSS. a Nicander, Frcy. 23 Schneider.

EXHORTATION TO THE GREEKS

as well as to " Fever " and " Fear " which they even CHAP. enroll among the companions of Heracles.

I pass n 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 adducing are brought to you from some improper f^m Greek source ?

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

Alas for you !

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 divaricatrix, Athenians to her as " courtesan," and Syracusans to her " of the beautiful buttocks," whom the poet Nicander a has somewhere called " of the beautiful rump "

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 Even cities and villages they hold in great honour the irrational animals, than Greeks who worship such are better gods as these ?

For though the Egyptian gods are beasts, still 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 D2

CLEMENT OF ALEXANDRIA

CAP. TL /cat xprj Ae'yetv en, a,77O^pc6vrct)? avraJv 8teA7]- 'AAA' ovv ye Atyu77Tiot, a)V vvv

34 P. fcara ra? 9pr)(7KLas ras a(f>a>v eovce'Sai'Tar aefioucn Se 2 ovros IxOvs) ol rrjv 'EAe^avrtV^v 'O^upvy^trat TOF ^epcuvu^tov rr]?

^copa? avrtov (aAAo?

OJJLOLCUS

l-^Qvv, ert ye /x^y Hpa/<:Aeo77oA trat l^vevfjLOva, Satrat Se /cat QrjflaloL Trpofiarov, AVKO- ' ATTCV TroAtrat 8e AJ/cov, Kfvo77oAtrat Se KVVO., rov MevS^aioi rov rpdyov. u/xet?

8e ot '

1? AtyuTrrtcov (o/cv'ci) Se elrrelv d/xetVoL1 AlyvTTTLOVS ocr^/jiepaL yeAajvre? ow ot rous 770 tot 4 rtve?

/cat Treplra ct'Aoya a)a; OecrcraAot Vficov TOVS 77-eAapyou? rert/x^/cacrt Sta TT)V 0?7/3atot Se ra? yaAa? Sta r^v 'Hpa/cAe'ou? rt 8e TTaAtv BerraAot; /jiVpfJirjKa? loropovvrai crefiew, eVet TOP'

Ata {JLfjia9iJKa<JLV fjLVpfJLrjKi rff KA^royoo? OvycLTpl Ei5pu/zeSoucr^ /cat Mup/xtSova yev^r^craf DoAe'^tcDV Se rous

TpajaSa KCLTOIKOVVTCLS laropzl TOVS 5 01)? a^ivOovs KaXovaiv, on ras vevpas Ortelius and Canter (in Sylburg). cv-rivirai >iss.

<cre)Set^>, 2 dXXos Potter.

Ss #A\os MSS.

traveffde Heinsius.

Travaeaffe MSS.

Trotoi Wilamowitz. biroiol MSS. inserted by Dindorf. a The Apis bull was regarded as an incarnation of the god

Ptah, or Osiris.

Certain peculiar bodily 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. b See Herodotus ii. 46. c The story is given in Antoninus Liberalis, ch. 29.

The

EXHORTATION TO THE GREEKS

Greek gods, what need is there to say more ?

They CHAP. have been sufficiently exposed.

Egyptians, however, whom I mentioned just now, Examples of are divided in the matter of their religious cults, an^ai^ The people of Syene worship the fish phagrus ; the worship inhabitants of Elephantine another fish, the maeotes

; the people of Oxyrhynchus also worship a 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 a ; of M endes, the goat. b 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 But Greeks reason of old custom ; Thebans to weasels on account anim of the birth of Heracles.

What else of Thessalians ? examples They are reported to worship ants, because they have 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 Troacl worship the local mice (which they call smintkoi), 1). uise these used to gnaw birth of Heracles was retarded by the Fates to please Hera.

But Alcraene's companion Galinthias (cp. gale, 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 up he remembered her good deed and built her a shrine.

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

The name may be connected with myrmex an ant.

CLEMENT OF ALEXANDRIA

CAP. ra)v TToXe^jLituv SteVpcoyoi' rwv TOOJV /cat 'A-TToAAtOVa OLTTO TO)V JJLVOJV 6K6LVOJV 7Tff)rjfJiLaai'

'Hpa/cAet'8?}? Se eV Kriaeatv tepcov Trepi rr)V A/cap vaviav (frrjcTLV, evOa TO "A/CTtoV ecrrtv a/cpcoTi^ptov /Cat TOV 'ATToXXajVOS TOV 'A/CTtOU TO LpOV, Tat? fiviais rrpoOveaOai fiovv. ovSe ^v Ha/xta>v eVA^crojU-at (rrpofiaTov, cu?

(frrjaLV ^ixfropicov, 85 r. Sftyuoi) ouSe ye TOJV T^V OotvtV^ , CUV Ot jU,V TO,?

7Tpi(JTpds , OL Se TOU?

OUTGO oefiovcrL TrepiTTco? cu? 'HAetot TOV Ata.

Etev 8^' eTrecSrj ov Qeoi, ovs Op eTTicrKifjacr9ai IJLOL SoKet el ovrcus elev Sevrepa ravrr], to? u/xet?

^>are } ey/caTaAeyo/Ltevot et yap oi)v oWjuove?, At^vot TC /cat jjaapoi.

KO! ava.^a.v'&ov OUTCO KaTa 77oAet? ri[Jir)V e77iSpe7TO^eVou?, rrapa MeveS^/xov, Trapa T^vtot? KaAAtcrTayopav,

Trapa A^Atot? "Avtov, Trapa AaKajcnv 'AcrrpafiaKOv.

TifJLdrai Se Tt?

/cat OaA^pot /<-aTa Trpv^vav rjpa>s'

/cat T Ilu^ta Gvverae 9vtiv FIAaTateiJcriv KpOLTl KCLL rjfJLOKpOLTL KCLi u/cattO /Cat J\li]St/ctov d/c/xa^ovTtov dytovtov. e'ort /cat a Compare the story in Herodotus ii.

141, where Sennacherib's army, invading E^ypt, was rendered useless by the ravages of mice.

6 Polemon, Frag. 31 Fray. hist. Graec. iii. p. 124. c Heracleides Ponticus, Frag. hist.

Graec. ii. p.

197, note 2.

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

45. d Euphorion, Frag. 6 Frag. hist. Graec. iii. p. 73. e The Syrian goddess Derceto was represented with the body of a iish, and her daughter Semiramis took the form ot a dove.

See Diodorus ii.

' See Herodotus vi. 69.

EXHORTATION TO THE GREEKS

; and they named CHAP. a through their enemies' bowstrings ft Heracleides, n ' after these mice.

' Smintheus Apollo 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 of an ox is made to the flies. c Nor shall I forget the Samians, who, as Euphorion says, w rorship the sheep ; d 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 Perhaps gods, I am resolved to make a fresh examination to god^are k see whether it is true that they are daemons, and secondary should be enrolled, as you say, in this second rank of daemons* 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 Examples of honour in cities, as Menedemus among the Cythnians, Daemons

Callistagoras among the Tenians, Anius among heroes the Delians and Astrabacus among the Laconians.^

Honour is paid also at Phalerum to a certain hero " at the stern," 9 and the Pythian prophetess prescribed that the Plataeans should sacrifice to Androcrates, Democrates, Cyclaeus and Leucon when the struggles with the Medes were at their height. or

And the man c 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 port of Attica, whence according to tradition Theseus embarked on his journey to Crete.

See Pausanias i.

1. 2-4. h See Plutarch, Aristeides xi.

CLEMENT OF ALEXANDRIA

CAP. dXXovs TTGLfAirohXovs o~vvioiv oai/^LOvas TO) ye Kal ov 'oiaQpelv rpls yap fJivpLoi eloiv errl -)(Qovl novXvfioreipr) Saiuoves d9dvaroi, (f>vXaKes yLepoTTOJV d rives eloiv ol <f>vXaKes, d> Boiarrte, (JLTJ (f)6oveo"ys Aeyetv. r) SrjXov cos ovroi Kal ol TOVTCOV eVtrt/xorePOL, ol /xeyaAot oaifjioves, 6 'A7roAAa>v, rj "AprefjLis, r) Ar]Ta), TJ ^rj/jLiJTrjp, rj Kopr^, o YlXovrtov,

*HpaKXfjs, avros

Zet;?. dAA'

OVK ciTTOopdvaL rj/Jids (frvXoLTTovaiv, 'Aa/cpate, /UT) d/xapravetv 8e

, ot d/xaprtaiv orJTa ov TreTretpa/zeVot. evravda tcrajs Sr) TO irapoifjiiajoes eVt^^ey^acr^at dp/JiOTTei

Trarrjp dvovOerrjTa^- TratSa vovderel." el 8' apa Kal elal cfjvXaKes ourot, OVK evvoiq rf} Trpos rj/Jids TTepnraOels, rfjs Se v/jLeoaTTrj? d

KCLTTVO).

avrol TTOV e^o/jioXoyovvrai ol TJ\V yaCTrpi/xa/aytav TTJV avroiv, Xoifirjs re Kvivrfs re'

TO yap Xd^ofjiev yepas T^/xet?, | 36 P. Xeyovres. riva 8' av <f)covrjv aXXyv, el cfrtorrjv XdfioLev AlyvTTritov Qeoi, ola alXovpoi Kal yaXai, Trpoijaovrai 7} rj]V 'OfjLrjpLKijv re Kal TroirjriKrjv, rrjs KVLcrrjs re Kal o^japrvriKJ]?

<f>iXr)i>; roioioe ^evroi nap' vfjiiv ol re oaifjioves Kal ol Oeol Kal el rives Wilamowitz. a.vovder-qro's MSS. a 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 CHAP. get a view of very many other daemons ; For thrice ten thousand dwell on mother earth,

Witness of Immortal daemons, guards of mortal men. a 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 prevent fmaii, us from running away that they guard us, poet of ail one are Ascra !

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 themselves admit this gluttony of theirs, when they [rom love J J 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 Jan be likely to give forth than this from Homer's poems, Egyptian proclaiming a love for savoury odours and cookery ? g0ds?

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

CLEMENT OF ALEXANDRIA

CAP. rjjjii60i a)CT7Tp rjjjLLOVOL KKXr)vrat' ouSe yap ouSe v^lv irzvia, rrpos rds rfjs III Oe'pe $Y) ovv KQ.I TOVTO TrpoaOaj^Lev, o>?

CLTTdvOpcoTTOL Kal [jucrdvOpcoTTOi Sai/zoves" eie^ v^wv ol 9eol KCLI ou^t JJLOVOV eTTLxaipovTes rf) (f)pevo[3Xaf3La

TO)V avBpOJTTOJV, 77/30?

KOL dvOpOJTTOKTOVLCLS d Aauoyres" vvvl /xev ra? ev crraStot?

(f)i\oviKLOLS , vvvl Se ret? eV TioAejUOt?

(friXoTLfJLias a^opfta? tr^tatv rjSovfjs OTTCO? ort jLtctAtcrra e^otev dvOpcjTreiwv cj)opeladaL (frovajv rfSr^ Se Kara TroAet?

/cat otovet Aoiftot eTTHJKruJjavTes, CTTrovSa?

ApiarofJievrjs yovv

Mecrcr^vtos

av^/xepou?.

'WajfjLTJTr) Att rpiaLKoaiovs aTTea^CL^ev , Toaavras 1 eVard/x^a?

6/JLOV KOL TOiavras KaXXiepeiv oto/xeros ot? /cat eoTTo/xTTO? 771^ <o>

AafceSat/Ltovtcuv lepelov Gvyeves.

Taupot Se TO eBvos, OL Trepi / %eppovr]aov KaroiKOwres, ou? av

<6> inserted from Eusebius, Praep. Ev. iv.

16. a 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 the popular mythology.

According to them, 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 CHAP. 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.*

Ill Come then, let us add this, that your gods are inThe gods human and man-hating daemons, who not only exult hunfan m 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 fae stadium rivalries of war, in order to secure every possible in wars opportunity of glutting themselves to the full with human blood.

Before now, too, they have fallen They T

like plagues on whole cities and nations,, and have human 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 ^ sto'"1PS 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 amon along the Taurian peninsula, whenever they capture Taurians 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 humblest daemon.

A clear and valuable account of the matter will be found in Dill, Roman Society from Nero, etc. pp. 422-434-.

CLEMENT OF ALEXANDRIA

CAP. eVcov Trap'

CLUTCH? eAcocrt, TOVTCDV brj TOJV Kara ddXarrav eVrat/corcov, aurt/ca yaaAa rfj TavpLKrj KaraOvovaiv 'Apre/xtSr rairra? crov ret?

9vaia?

EuptmS?]? em aKrjvrjs rpaya>Set.

MoVt/zo? 8* tVro- -7-77 rcuv OavjJiaaiajv avvaywyfj eV ITeAAi] pet eV rr^? erraAta?

'A^atov avQpajnov IT^Aet /cat Xetpcovt KaradveaOai'

AU/CTIOU? 1 yap (Kp7]Tcov Se elalv OVTOL 2 ) 'AvTiKAei'Si]? ev Nocrrot? ctTrodi>9po)7rovs aTrocr(f>dTTLV ra> Alt, /cat Aioyuacu r^v o^oiav rrpoodyziv Ovaiav Aeyef Ocu/caet?

8e (ot)Se yap avrovs 7rapa7rejU,i/fo/xat) rourou? riu^oKAry? ey rptroj Ilept 37 P. 6/Jiovoias rfl TavporroXco 'Apre/ziSt dV|^pco7rov oAoKavrelv 3 tcrropet.

'Epe^^eu?

Se o 'Arrt/co?

Mapto? o 'Poj/zato? ras" avrcjv eOvadrrjv &v o ju.ei'

TT7 Oepe(/>arr7], c5? A>]|U,apaTO? eV Tpaya>Sou/xeVcuv, o 8e rot?

'A77orpO7ratot?, o Mapto?, cu?

Aa>po$eo? eV TT] rerapr?^ 'IraAt/ccu^ tcrropet. ye e/c rourcov /cara^atVovrat ot TTOJ?

8e ou; ocrtot dvaAoya>? ot Setcrtot /Ltev crcor^pe? er)0^ou/xevot, ot Se al-rov^voi irapd raJv emfiovXcov aajTT]pt'a?.

/caAAtepety yow roTrd^ovre? aurot? cr^oa?

AU/CTIOVS from Eusebius.

\HKLOVS MSS.

ourot from Eusebius. oi'rws MSS.

3 6\oKavTeiv from Eusebius. oAo/caeiV MSS. a That is, in his play Iphigenela among the Taurians.

See also Herodotus iv. 103.

The Taurian peninsula is the modern Crimea.

& Monimus, Frag.

1 Frd;i. liist. Grace . iv. p. 454. c Anticleides, Frag.

Miiller, Script, rerum Alex. Mag, p. 149.

EXHORTATION TO THE GREEKS

strangers in their territory, that is to say, men who CHAP. have been shipwrecked, sacrifice them on the spot to Tauric Artemis.

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

Peleus and Cheiron, the victim being an Achaean. 6

Thus too, Anticleides in his Homecomings, declares that the Lyctians, a race of Cretans, slaughter men Human c and Dosidas says that Lesbians offer a offere^by similar sacrifice to Dionysus.^ As for Phocaeans, Lyctians, to Zeus ; for I shall not pass them over either these people are phocaeans reported by Pythocles in his third book On Concord to offer a burnt sacrifice of a man to Tauriaii Artemis.

Erechtheus the Athenian and Marius the Roman by sacrificed their own daughters, the former to PerseandMarius phone, as Demaratus relates in the first book of his Subjects of Tragedy ;/ the latter, Marius, to the " Averters of evil," as Dorotheus relates in the fourth book of his Italian History.9

Kindly beings to be sure the daemons are, as So daemon these instances plainly show !

And how can the b^ome'as daemon-worshippers help being; holy in a correspondcruel as the ' 1 If* P 10H3 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 d Dosidas (or Dosiades), Frag. 5 Frag. hist.

Graec. iv. p. 400. e Pythocles, Frag. 4 Frag. hist. Graec. iv. p. 489. f Demaratus, Frag. 4 Frag. hist. Graec. iv. p. 379. g 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 hard pressed.

Plutarch, Collect, parall. 20

; Dorotheus, Frag. 3 Miiller, Script, rerum Alex. Mag. p. 156.

CLEMENT OF ALEXANDRIA

CAP avrovs XeXrjdaaLV drrocrfidrrovres dvBpujTTOvs. ou

\ ?

\ \ / e ~ i t I I yap ovv rrapa rov rorrov lepeiov yiverai o (povos, 01)8' et 'A-prefjiiOL rt? KOI Ait ev lepto SrjOev %a>plq) p,aXXov TJ opyfj Kal (friXapyvpiq, d'AAoiso/zotot?

SaifioaiV, e'm ^co/zot?

T) eV oSot? a7TOcr</>aTTOt TOV lepelov em(fyr)[j,iaast aXXa (jiovos earl KO! avSpoKraaia r) roiavrr) dvaia. ri Srj ovv y l avOpairrov, [lepov] c6 cro^coraroi TOJV aAAcov i^cocov avOpujTroi, TO, [JLV rrepK^evyo^ev ra dvTJ/Jiepa, KO.V TTOV apKO) T) Xeovri, cu? 8* ore rt? re SpcLKOvra t'Scov iraXivopaos drrearr] ovpeos ev fiiiaarjs, vrro re rpo/^o? e'AAa^e yuia, r'

Se oXeOplovs Kal dXiTrjptovs 7Tif3ovXovs re t [JU.(7ai>9poj7Tovs Kal XvjjLCcovas oVra?

TrpoaiaOoP. p,evoi Kal ovvievres OVK K\rprr(j6 ouSe aTroorpeTL 8' av /<rat dXrjdevaaiev ol KaKoi, TJ rtVa co^eA^cratev; avriKa yovv e^a crot v[jL$a7Ta)v TOVTOJV Oecov, ro)v Sat/iovojv, t rov avOpcoTTOV, rov 'ATroAAcovos" TOU rov Y^vpov Kal TOV SoAcova.

^tAoScopo?

V/JLOJV

Qoifios, aAA' ov <j)i\dv9POTTOS . rrpov8a)K rov Kpotcrov TOP cf)iXov Kal rov fJuoOov KXa66[jievos (ovrco (f)iX6ooos qv) dvjjyaye rov. \\polaov 8td TOU "AAuo? eVt TT^V TTVpdv.

OUTCO (friXovvres OL Sat/iove? oS^youcriv et?

TO TTU/O. aAA', to ^iXavdpajTrorepe Kal dA^^earepe TOU 'ATrdAAcoro? dvOpcjire, rov TTL rrvpds o'lKreipov oeoefjievov, Kal o~v {lev, d)

[tep^] Wilamowitz.

[iepe?oi'] Potter. a Homer, 7/ia/^ 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 become a sacred offering because of the place in which it is committed, not even if you solemnly dedicate the man and then slaughter him 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 daemons and turn aside if perchance we meet a bear or a as from , . j savage lion, and beasts?

As in a mountain glade when the wayfarer spieth a serpent, Swiftly turning his steps, his weak limbs trembling beneath him, Backward he maketh his way ; a yet when faced by deadly and accursed daemons, you 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 Men are of yours, the daemons ; that Cyrus and Solon are thaifthe better than Apollo the prophet.

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

He betrayed his of Croesus friend Croesus, and, forgetful of the reward he had shows 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

CAP. ZoAcov, (JLavrevaai rrjv aXrjOciav, av oe, c5 Kupe, KeXevcrov CLTToafiecrdfjvai rr\v rrvpdv. vcrrarov yovv, c6 Kpotcre, rco rrdOei d^dpiaro? eanv ov TrpoaKwels, Aa/z/3dVei rov fJLi<j9oV Kal fjLTCL TO ^pVCfLOV lfjVOTai TToXiV .

WAo? apa oi>x 6 Sai/jLcov, dAAa o avOpajTTOs croi Aeyet. ov Xoa p,avTVTai SoAcov rovrov evprjcreis l dXrjOfj IJLOVOV, d> fidpftape, TOV %pr)cr[Ji6v'

TOVTOV eVt rrjs TTVpds So/ct/xaaet?.

"QOev TfiaL {JLoi 9avfjid^Lv riai TTOTC ^avracrtat? aTra^Oevres ol rrpajTOi 7T7T\avr][Lvoi SetcrtSataovtav dv9pa)7TOLS KarrjyyeiXav, Sat/xovas d\nj]piovs

VO^JLO-

06TOVVT6S

aefieiv, etre Oopaj^ej)? eVetvo? r^v etre M.poijj LT aAAo? rt?, ot vojs KOil fico/jLovs dv.arr)aa.v avrols, Trpos oe Kdl Overlap TrapaaTrjaai Trpajroi jiv9vvrai.

/cat yap or] Kal Kara.

%povovs varepov dvrr\arrov deovs, of? TrpooKVvoltv. d/xeAet rov "Epcora rovrov <rov> 2 ej^ rot? rrpeafivrdroLS rtov p,f Oed)V elvuii Xeyo/mevov eri/^a rrporepov ovoe et? rrplv r] Xap//,ov {JLeipdhtiov ri eXelv Kal fjojfjiov lopvaaa9aL cv 'AfcaS^jLtta xapiarrjpiov

eTrtreAou? yevofJLevrjs eTTt^u/zta?'

/<rat T^? voaov r^v dcreAyetav "Epcora /ce/cA7]A<:acrt, Oeorroiovvres d/coAacrror cmdvfilav.

>A/J o\ 'O^ * TT -~ "^ f/ T I '

39 P.

Ac/r]vatot oe ouoe rov llaya rjoeaav OOTLS yv, \ rrpiv 7) OtAtTTTrtS^v elrrelv avrois.

evpijffeis Canter. eC tf^creis MSS.

2 <TO^> inserted by Markland.

3 xaPLa"7"r>PiOV Valckenaer ; see Protrepticus 27 P.

(p.

6-1 above) and 42 P.

(p.

106). xaP^ffTeP v B See the whole story in Herodotus i. 30-33 and 85-88.

6 Cp. Pausanias i.

30.

1, Athenaeus xiii. p. 609 D; and, for the antiquity of Eros, Plato, Symposium 178 A-C, and Hesiod, Theogonia 120, with Paley's note ad loc.

The ancient-

EXHORTATION TO THE GREEKS

Do thou, Solon, utter an oracle of truth.

Do thou, CHAP.

Cyrus,, bid the flaming pyre be quenched.

Come to HI 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 110 double-meaning prophecies.

This oracle alone shalt thou find true, barbarian.

This shalt thou prove upon the pyre. a I cannot help wondering, therefore, what delusive How were fancies could have led astray those who were the daemon

first to be themselves deceived, and the first also, by worshippers the laws they established for the worship of accursed lldastray ? daemons, to proclaim their superstition to mankind.

1 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, SSS^iS for instance, who is said to be amongst the oldest vented 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 ! b 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 from the winged child who accompanies

Aphrodite and is the personification of human love.

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

105.

CLEMENT OF ALEXANDRIA

CAP.

EtVorco? apa apxijv TToQev rj oeioioaL^ovia Xaf3ovcra III / 5/ / /TOtV' avorfTov yeyove Trrjyrj' etra oe (JLTJ ava loa, aAA* ei? emSoow eXOovoa KOI iroXXr] 8rj pveioa, orjfjLiovpyos TToXXcov Ka9iarara.i Sat/^ovcov, eKaTOfJifias 9vovaa KCLL TTavrjyvpeis evrtreAoucra /cat dyaA/xara avtcrracra /cat veoj? avoi/coSo/xoucra, roz)? 1

S">] ouSe ya/3 ouSe TOVTOVS 010)^00^0.1, 77/30? Se /cat avrovs e^eAey^at veco?

/xev eu^^ico? oro/xa^o/ze- ^ous", rd(f>ovs oe yevofjievovs [rovreoTL rovs rd&ov? vfjiei? oe cxAAa KOV vvv veto?

67nKK\r][jLVovs^. z oeioioaifjiovLas KXd9eo9e, roiis rdfiovs TL/JLOLV alo)(vv6}JLevoL.

Iv TCO vea) rrjs *A.6r}vds ev Aapior] cv rfj aKpoTToXeL rd<f>os eoriv '

P^Kpioiov, ' oe ev d/<rp077oAet KeVpOTro?, a;?

<f>r)Oiv ' ev TO) vdrco TCOV 'loropiCDV.

TL o OU^t 6V TO) V<JJ T7JS rioAtdSo? KKT)OVTai; paoos

e o Eu/^oAxrou /cat Aaetpa? ou^t ev TO> TrepifioXo) rov 'EAeuoWou rov ^770 TT^ dhtpoTroXei; at Se KeAeou Ovyarepes ov^l lv 'EAeucrtvt rera^arat;

Tt crot KaraXeya) ra?

<e'f> 4 ^nep^opecu /cat AaoSt/c7^ Kef<Xr)odov, iv ra> '

^Ao) KeKTJSevoOov, TO oe eV TOJ 5 eV A^Atou eoriv lepaj.

Aedvopios oe KAeo^o^ MtA7]Ta> re6d(f)6ai ev ra> AtSu/zata> (frr^aiv. evravOa rrjs AevKofipvvrjs TO /xv^/xetov oi5/c a^tov TrapeXQelv eVo/xeVou?

Z^vcovt TOJ MwSta>, ^ ez-' raJ tepaJ 40 P. 'Apre/xtSo? eV Mayp'^crta K'e/o]8eurat, oi)8e

roi>y Schwartz. oi)s MSS.

. eTriKK\r)/.^vov^] Markland.

'Ifj./jidpa.dos from Pausanias i.

2, etc. i/j./j.apos MSS.

<e^> from Eusebius, Praep. Ev. ii.

[roiir^cTTi

KXeoxoj/ Miiller from Arnobius vi.

6 and Apollodorus iii.

1. 2.

K\ta.pxov MSS.

EXHORTATION TO THE GREEKS

We must not then be surprised that, once daemonCHAP. worship had somewhere taken a beginning, it became T1**g a fountain of insensate wickedness.

Then, not being daemonchecked, but ever increasing and flowing in full Jr w tcfi stream, it establishes itself as creator of a multitude of daemons.

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

These temples for I 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 Bnt the les a forget daemon-worship, feeling ashamed to honour rgi P y tombs.

In the temple of Athena in the Acropolis tombs, as P ' at Larissa there is the tomb of Acrisius

; and in the prove 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. b 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 a Antiochus, Frag. 15 Frag. hist. Graec. i. p.

184.

6 Leandrius (or Meandrius), Frag.

5 Fray, hist, Graec. ii. p. 336.

The Didymaeum is the temple of Zeus and Apollo at Didyma near Miletus.

CLEMENT OF ALEXANDRIA

PCO/JLOV rov 'ArroXAajvos'

Ill f \ ~ rp \ ^ O ^ / f ^ eivai /cat TOUTOV 1 eAfjirjaaov rov fjiavreajs taropovCAP. rov ev TeXfjirjoato

CFLV. nroAe/u.ato? oe 6 rov 'Ayrycra/a^ou eV roj a'

T(JL)V rrepl rov OiAoTfdYopa ev Ila^oj Aeyet eV ra>

'A^/joStTT]? tepa) Ktvupav re /cat rou? KtvJpou aTToyovou? KeKr^^vaOoa. aAAct yap errLovri (JLOI rov?

TT^s

7TpOO~KVVOV[JiVOVS

VfJilV rd(f)OVS ovo o ?ra? a ap/ceaat et /Lt^ VTretcrep^erat rt? ala^vvrj ra)V retcrep^erat rt? l apa reXeov oi're? ve/<rpot? a 8etAot, rt KCLKOV rooe 77aa^ere; VVKTL ct'Auarat IV < / // * \>/\ t o ert Trpo? rourot?

<pepa>v u^ttv ra ayaAE>o>>/ jLtara aura ImaKorfelv TTCLpaOeii^v, emovrts a>?

' epya irrayv" ava,LO~9r)ra 7rpocrrpe77o /u,erot. 5 rrd ovv ol 2iKv9ai rov a/ctva/c^v, ot "Apafies rov XiQov, ol Tlepaai rov rrorafjiov rrpoaeKvvovv, /cat rcov Xfjpov eup^crere T^V avvrjOeiav,

TeX/x7?o-(T(3 Stahlin from Arnobius, and one MS. of EusebiuS. reX/xio-cro; MSS.

r fe\fj.ri(TffQv Stahlin. reA/ucrcroC siss.

apKt<rai from Eusebius. apK^ff-rj MSS.

4 [^TWJ] Heyse.

B TrpoffrpTrl)fJ.evoL Potter. irporpeTr>jfj.i>ot. MSS. a Ptolemaeus of Megalopolis, Frag.

F?-a</. /u^. Ghwec. iii. 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 Philopalor 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. 6

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 image? selves and place them by your side for inspection, of fche gods you will find on going through them that custom d is truly nonsense, when it leads you to adore senseless things, "the works of men's hands."

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

Other peoples still more ancient erected stone 6 This verse is not found in Nauck's collection of Tragic

Fragments.

The sense may be compared with that of St.

John xxi. 25. c Homer, Odyssey xx. 351-352. d Custom, i.e. 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. e Psalm cxv.

4. f i.e. the Kaaba at Mecca.

CLEMENT OF ALEXANDRIA

CAP. aXXajv dv6pa)7TOJV ol en rraXaiorepOL vXa lopvovro Trepifiavfj Kal Kiovas larojv K Xi9ojv a

Kal t;6ava TrpocrrjyopevtTO oid TO aTre^eadai TTJS vXrjs. d/xeAet Iv 'I/capco rfjs 'ApTe/^So? TO vXov r\v OVK elpyaoiJievov, Kal rfjs "Upas V 060-77610, TTpt^VOV

KKKO[JLIJLVOV

Ka TO rrjs SajLtta? "Upas, co?

(f>rjaLV 'Ae^Ato?, IJLCV r\v oavis, vorrepov Se evrt UpoKXeovs a 41 P. avS/HawoeiSes

eyevcro.

77et 8e dvOpcoirois O.TTra 6ava TJp^aro, Pptrr) TT)V eV eKapTrcoaaro.

V 'Pco/xTy 8e TO TraAatoi/ Sopu ^>i]crt yeyoveVat TOU "Apetos TO 6avov Qvdppcov 6 owyypa(f)vs, ouSeVco TCOV

TUJV j Se 7Jv6r)aev r) ZV ovv TOVS Xi9ovs Kal rd vXa Kal avv\6vn <j>dvai rr)v vXijv ayaA/xaTa d OL?

, 178^ ^ev avToOev ofjXov ov prjv dXXd Kal aTTOoei^eajs Trocrfjs emoeofievov TOV TOTTOV ov .

TOV fjiev ovv 'OAu/zmacri Ata Kal TrapairrjTeov TJ]V 'A^v^crt rioAiaSa K ^pucrou Kal eXe^avTOS OetStav Travri TTOV oa<f>es'

TO Se ev "Hpa?

6avov 2/xtAt8t TO> 1 Et5/o 1 ev Saftia/cot? ioTopel. ovv d^i^dXXeTe , el TOJV Se/xvaiv 'A^VTycr

'OAu/XTit^os

2,ui'\t5t ry Cobet. ff/j.i\rj rrj arss. a Aethlius of Samos, Fr.

1 Fra^.

/ji^. Graec. iv. p. 287. fi Varro, ^ni. r^?*. div. xvi.

Fr. 34 Agahd (Jahrb. class.

Phil., 1898, Suppl. Bd. p. 210), and cp.

S. Augustine, Civ.

Dei iv. 31. c Olympichus, Fr.

1 Frag. hist. Graec. iv. p. 466.

EXHORTATION TO THE GREEKS

conspicuous wooden poles and set up pillars of CHAP. stones, to which they gave the name xoana, meaning 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 Aethlius says, was at first a wooden beam, but afterwards, when

Procles was ruler, it was made into human form. a When these rude images began to be Afterwards shaped to the likeness of men, they acquired the additional name brete, 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, men fashioned statues resembling the human form, im f s th9 to which you offer a semblance of piety, calumniating work of men the truth.

Still, since the point calls for a certain amount of argument, we must not decline to furnish ?jpa r 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 " d two were goddesses at Athens called " venerable d These are the same as the Erinyes, goddesses of vengeance, mentioned on p.

53.

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

CLEMENT OF ALEXANDRIA

liroirjaev e/c rov /caAouIV CAP. vaiv 6ea)v ret? /^ev 8uo S/coVas fjievov Xvxvews XiOov, KdAco? Se rrjv jue'cr^v avralv larOpOVVrCL ^6D CTOl 1 HoXefJLOJVa OLKVVVai V rfj rerdprrj rajv rrpos Tifwuw /x-^S' et 2 ra eV Harapot?

AVKLCLS dyaA/xara Atos Kat 'ATroAAcot'os' OetSta?

4 KaOaTrep rovs XeovKivos 3 [ra dyaA/zaTtt] Ta$ rovs dvv avrols apaKL[jiVovs e'ipyaarai' et oe,

re^yi), ou 8ta^epo/j-af U rovrov ayaX^arovpyov OTror&pov avrolv > ^tos /cat jLt-^v TeAecriov rov 'A.BrjvaiQV, </>i7crt OtAd^opo?, epyov elalv dydA/^ara ewea- /cat 'A/Lt^trptr^S' ev T^ya> Trpocrpto? yap ev Seurepa> ra>v 'ApyoAt/ca)y rov eV Tlpvvdi rrjs "Hpa? ^odvov

/cat TT)V u'A7]v oyyyrp /cat rov TTOirjrrjV "Apyov dyaypd^et.

77-oAAot 8' aV rd^a TTOU Oav/jidcreiaVy et jLtd^otev TO 42 P. E[aAAd8tov TO StoTreTe?

/caAoy/xevov, | o Ato^S?]?

/cat 'OSuao-eus" laropovvrai /xev ixfteXtcrdaL CLTTO 'lAtou, TrapcLKCLTaBeaQai 8e

AT^O^COVTI,

e/c TOV OCTTOJI/ KareaKevdoOai, KaQdirep TOV e aXXwv oarajv 'Iv8t/cou Orjpiov, /cat TOV laropovvra Atovucrtov ei^ TOJ 7Tfj,TTTtt) /xepet TOU Kw/cAou TrapiaTrjfjLt,.

'AyreAAa?

Se eV Tot?

/m,ffff}i> .

. crot Jahn.

^J* ^yt]v avralf laropovvTai MSS.

/i7?5' e Miinzel.

/x?/5^ MSS.

^/cetVos Wilamowitz. eKelva MSS.

[rd a7d\/iaTa] Stahlin.

[TrciXii'

. c^dA/uara] Heyse.

r/ Wilamowitz.

^v MSS. a Lyclmeus is mentioned by Athenaeus (205 F) as a 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 ef the stone called lychneus* CHAP. and the middle one by Calos ; I can point out to you IV the account given by Polemon in the fourth volume of his work Against TimaeusJ* 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 c 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.

Telesius, as Philochorus tells us. d 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 Cycled

Apellas was quarried in underground pits by lamplight (lychnos lamp).

6 Polemon, Fr. 41 Frag. hist. Graec. iii. p.

127. c Philochorus, Fr. 185'Fray, hist. Graec. i. pp. 414-15. d Demetrius of Troezen, Fr. 5 Diels (Frag. hist.

Graec. iv. p. 383).

Compare 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). f i.e. the tusks of an elephant.

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

CLEMENT OF ALEXANDRIA

CAP. AeA<5&t/cot? Suo <f)r]cri yeyovevai ra IlaAAaSta, a 8'

VTT* dvOpcjTTQJV oeS^fJuovpyTJaOaL. dAA'

OTTCOS

jjirjoeis VTToXd^rj /cat ravrd /xe ayvota Trapet/ceVat, TrapaOrjaofJiai. rov Mopirj^ou Atovucrou TO ayaA/za 'A.9r)vr)(n yeyo^eVat fJLV K rov ^eAAara /caAou/xeVou 1 rou EuTraAa/xou, tu? y epyov 8e eu>at St/ccovos 2 Se /cat E[oAe/zcuv eV rtvt emaToXfj. eyeveaOrjv rtve S^o) Kpr^Tt/cco ot/xat av8ptavro7rota>

/cat AtVotvo? a)vofia^<j9rjv]

TOVTO) Se

ra eV "Apyet TOLV Atocr/coupotv ayaA^Ltara /car- (2/cuAAt? e<JKvaaaLT7]v /cat TOV eV TipwOi 'Hpa/cAeou? aVSptavra /cat TO Ti]? Mowu^'a?

'AprejUtSo? ej^ St/cuaivt.

Kat rt 77ept TOLVTOL Starpt^Sco, e'^oy aurov jLteyaAoSat/zova u^ittv emSet^at ocrrt?

T}V, 6V /car' e'^o^v Tipo?

TTOLVTCOV aeBaa^ov KaTrj a.KOVofjiv, TOVTOV <ov> 4 d^eLpoTTOi^TOV etVetv reToXfjLrjKaaLv, rov Pdyvrrriov SapaTrtv ; ot /xev yap aurov IcrropovaLv ^apLartjpiov VTTO StvcoWa)!' E[TOAe^Ltata)

TO) OtAaSeA^>a) TOJ Pdyvrrriajv Trefjufidrjvat, /SacrtAet, o? At^tcp rpu^o/xeVou? avrovs arc* AiyvTrrov

5 olrov [o nroAfjuato?]

aW/crryaaro, efp'at 8e TO 6avov rovro ayaA/xa IlAouTajvo?' o Se 7 Se^a^tevo? rov avSptavra Kadiftpvaev

7rl rrjs IJLeraTTefjufjafjLevovs i Sylburg. ira.p^va.L MSS.

cyei>eff67ii> Sylburg. yevtcdyv MSS.

S/ctfXXts Sylburg (from Pausanias ii.

15. 1, etc.).

MSS.

4 <6^> inserted by Markland.

fj.eTaTrefj.\//afj.ci'ovs Sylburg. yiceraTre/xi/'d/.iej'oj MSS.

[6 HroXeyuaros] Arcerius.

6 5^ Heyse.

6s arss.

EXHORTATION TO THE GREEKS

in his Delphic History says that there are two such CHAP. images of Pallas, and that both are of human workmanship. a 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 O * phellatasp 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 Munychian Artemis at Sicyon.^ But why do I linger over these, when I can show Even the you the origin of the arch-daemon himself, the one larapis who, we are told, is pre-eminently worthy of venerais man's v tion by all men, whom they have dared to say is e Some Three made without hands, the Egyptian Sarapis ? relate that he was sent by the people of Sinope as 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 a Apellas, Fr.

1 Frag. hist. Graec. iv. p. 307.

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

Aristoph.

Clouds 71. c Polemon, Fr. 73 Frag. hist. Graec. iii. p. 136. d For Scyllis and Dipoenus see Pausanias ii. 22. 5, etc. e An account of Sarapis-worship, showing its wide diffusion at this time, will be found in Dill, Roman Society from Nero, etc. pp. 560-584. f A different version of this story is to be found in Plutarch, Isis and Osiris ch. xxviii.

CLEMENT OF ALEXANDRIA

CAP. aKpaS, TjV VVV 'Pa/COJTtV KaXoVCTLV, v9a KCtl TO lepov rerifjirjrai. rov ZapctmSo?, yetTVta

Tot?

rOTTOLS * TO

COHOy.

BAlCTTlV 2 Oe TTV TTttAAa/Ct'Sa v eV Kavaj/3a> perayayajv o edaifjev VTTO rov TrpoSeSrjXcofjievov OTJKOV, a'AAoc 8e ^>aat IlovTtAcov efvat jSpeVa? TO> ILdpaTTLV,

8e ei?

'AAe^a^Speiav yLteTa Tifjirjs [jiovos Trapa SeAev/cecov TOJV 77po? 'Aimo-

TO ayaAjita /xeTa^^vat Aeyet, eV /cat avTcuv yevofjLevcjDV /cat UTTO ElToAe/zatou 43 P. (f>evTOJV. aAA' o ye 'A^voScopo? o rov ILdpcnnv fiovArjdeis OVK otS'

OTTO ? ai)Toi/ a'yaJ\ua etvat TOV Atywrrtov fiaaiXea, ra Trap "EAA^at TTapaarrjadp^evov lOv&v, e Oovra els Atywrrov eVayayea^at Te^ytVa? IKCLVOVS' rov ovv "QaLpiv rov TrpoTrdropa rov avrov OOLLoaXOfjvai eKeXevcrev avros 5 TroXvreXws, KaraoKevd,i oe avrov Bpya^t? o S^tofpyo?, ou^ o 'A^rato?, ct'AAo?

Se Tt? o/zaivu/zos

Kiva) ra> T$pvdioi' os vXrj KaraKexprjrai els or^juLLOvpyiav fJLLKrfj /cat TTOiKiXrj. pLVTjfjLa yap xpvaov r]v avrco /cat dpyvpov XO.XKOV re /cat crtS^pou /cat /xoAt/38ou, Trpo? 8e /cat Kaaairepov, XiOajv oe AlyvTrricov eVeSet oi)Se et?, oarr<f)eipov /cat al^arirov BpavajJiara afjiapdyoov re, dXXd /cat TO7rat'ou.

Aeava? ow TO. rrdvra /cat LPLV peXdvrepov dva/xt^a? expojae Kvdvco, ov or) X T(i0ots Mayor.

(The map of ancient Alexandria shows the Serapeum to be adjacent to Necropolis.)

But [ rci0oj in Euripides, Heradeidae 1041.

BXij-r/x^ Dindorf. pXlvTixtv MSS.

'Ai/rfoxe^ Cobet. di>TL6xfia-v MSS.

^T6j Schwartz :

Stahlin.

EXHORTATION TO THE GREEKS

set it up upon the promontory which they now call CHAP.

Rhacotis, where stands the honoured temple of IV 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 a 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 a Athenodorus, Fr. 4 Frag. hist. Graec. iii. pp. 487-88.

aurotj Wilarnowitz :

Stahlin.

CLEMENT OF ALEXANDRIA

CAP. TO xpcDjita TOV dydXfjiaTOS, /cat ra> e/c rrjs 'OatpiSo? l rov "Amos Kr)oLas VTToAeXeifMfjicva) </>ap/za/caj (f)vpdaas TO, Tfdvra SteVAacrev TOV Sapamv ov /cat Tovvofjia alviTTTai TTjV

KOLVOJVLO.V

Trjs /c^Set'a? Kal TTJV K Trjs Ta^T^s"

S^jLttoupytav, crvvOeTov arro re 'QcripLoos Kal "ArrLOs y^vo^evov 'OcrtpaTTts

Katvov 8e aAAop' eV Atyu7rra>, oAtyou Seti'

/<rat Trap' "EAA^crt, ae^aafJLia)? TeBeiaKev 9eov 6 jSacrtAevs

Pa)/xato)V TOV epco/Jievov wpaioraTov ofioopa yevo- 'AvTiVoov [6V] o

aviepajoev OVTOIS to? Favu6 Zeus" ou yap KcoXveTai paoiojs OVK %ovcra'

Kal vvKTas lepas TOLS avOpcorroi vvv, a?

$eov o awaypVTTvr] era? epaaTT]?.

Tt /xot TOV Tropveta TeTtjit^/xeVov; Tt Se /cat a)?

6pr)velcr6at, rrpoo-eTa^as ; ri oe Kal TO /caAAo? o(,r]yf}; ata^pov eort TO /caAAos* t^Spet /XT) Tupavv^o'^s', avOpcorre, TOV /caAAou? jLt-^Se evvftpio-fls dvdovvTi TO> vetoTrjprjaov ai>To KaOapoVy tva

/caAov.

^aaiXevs TOV KaXXovs

fjieivaTto'

TOTC crou yevov, fMrj Tvpavvos' eXevOepov yvcoptcra) TO /caAAo?, 6Ve 4 KaOapdv T6Tijpr]Kas TI]V et/cova* TOTC TrpocrKwrjaaj TO KaXXos, oVe 5 aXqQivov

\ TO)V KaXaJV .

TJor) O6 TO.(f)OS IffTtTOV 44 P. dpXZTVTTOV (JTi epaifjtevov, VO)$ ZGTIV 'AvTtvoou /cat TroAi?'

KaOdrrep

w/DatoraToi' from Eusebius, Praep. Ev. ii.

6. upoHov r&v J1SS.

[6?] Eusebius.

3 e\v0epoi> Wilamowitz. t\e66epos MSS.

6're Wilamowitz.

6rt MSS.

6 STC Stahlin.

TO MSS.

6 before apxtrvirov 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 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.

Another fresh divinity was created in Egypt, Another and very nearly among Greeks too, when the go Roman king b 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 a tyrant.

Let it remain free.

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 ^become was loved, a temple and a city of Antinous

: and it a temple a 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. 7-8.

Ill

CLEMENT OF ALEXANDRIA

, ol mot, ovraj Se /cat ol TOLUOL Trupa/n'Se?

/cat jitavcrtoAeta /cat AapvpwOoi, d'AAot mot rcDv vzKpcov, co? e/cetvot ra^ot rcov otoacr/caAoi'

Se VjUtv 7Tapa9rjcro[jiaL ou e/feuoou?

C^otjSou ^p^^cr/z^yopov, 6V re ^taratot avOpOJTTOl 0OV eiTTOV, TTlfjV<JaVTO 8e fJLOLVTlV, aAAa ^eov fteyaAoto, rov ou x^P S eVAacrav a etScoAot? aAaAotcrt avrrj fjievroi epetta TOI? vecu?

Trpocrayopeuet, 'E^ecrta?

'A/ore/^tSo?

^;ao"/>tacrt /cat cret- ' i Trpofjirjvvovcra OVTOJS, 1 /cAatoucra Trap'

/cat vryoj^ ^roucra TOI/ ou/cert vateraovra* 8' ot/xajfet "E^ecros V 8e "IcrtSo?

/cat SapaTrtSo? ev AlyvTrrco KO.T- /cat 1 NetAou t, ^ea rptraAatva, /xeVet? eTTt ^eu^aat '

fJLOVVT),

{JLCLLVaS dVauSo?

67Tt ifjOLjJiOiOoiS etra /cat cru, Sapavrt XiOovs apyous" e77t/cet/zeve T /cetcrat Trrco/xa /xeytarov ei^ PdyvTrrto rptraAatV^. cru oe aAA et /XT^ 77po<^^rtSo? eVa/couet?, rou ye crou &KOVOOV (f)L\o(j6(f)ov, rov 'E^ecrtou 'Hpa/cAetrou, '

TT^V dvaicrdrjaiav o^etSt^oyro? rot? ayaA/xacrf /cat rot? ayaAjLtaat rovreoicnv ev^ovrai, oKolov et

xevfj.<t<n Sibylline Oracles, xei'yuara Stahlin :

BISS.

EXHORTATION TO THE GREEKS

seems to me that tombs are objects of reverence in CHAP.

TV just the same way as temples are ; in fact, pyramids, mausoleums and labyrinths are as it were temples of dead men, just as temples are tombs of the gods.

As your instructor I will quote the prophetic Sibyl, Whose words divine come not from Phoebus' lips,

That prophet false, by foolish men called god, 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 Sibyl Ephesian Artemis she predicts will be swallowed up JJjJ'S" by "yawning gulfs and earthquakes," thus: temples Prostrate shall Ephesus groan, 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. 8

Then lower down :

And thou, Sarapis, piled with useless stones, In wretched Egypt liest, a ruin great. d If, however, you refuse to listen to the prophetess, Heradeitua hear at least your own philosopher, Heracleitus of Creeks for Ephesus, when he taunts the statues for their want praying to of feeling:

"and they pray to these statues just as a Sibylline Oracles iv. 47.

Sib. Or. v. 295-296.

Sib. Or. v. 483-484.

* Sib. Or. v. 486-487.

CLEMENT OF ALEXANDRIA

CAP. <Tot?> 1 Sojuot? AeCT^TiveuotTO."

7} ydp ou^t reparco1V Set? ot XiOovs TTpoo-rpeTTOuevoi, 2 elra /xeWot /cat Trpo TruAcoi' to-raWe? avrovs co? eVepyet?, 'Ep/rfp

to? #ed> /cat rdv 'Ayute'a dvptopov el yap co? dvatcr$7)TOi;? vfipi^ovaiv, rl co? deovs; el oe attr^creco? avrovs otovrat, rt TOUTOU? t'oracrt Bvpcjpovs; 'Pco/iatot Se rd jU,e'ytoTa /carop^co/xara TT^ dvaTt^eVre?

/cat ravrriv ueyiaTnv olouevoi 45 P. (bepovres et? ror /coJTrpcova dve'^7]/cav avrrjv, agtov vecbi^ TOV d^eSpcova yetju,avre?

TTJ ^ecp.

'AAAd yap avaiaBriTOi) At^co /cat ^uAco /cat ^pucrtco x / >0> f /N % '

TrAoucrtco ouo orLOW jiteAet, ou /cvtary?, ou^ atjitaro?, 01) Karcvov, co

rtjitco/xe^ot /cat rvcpofjievoi e/c^,eAatVovraf dAA* ouSe rt/XT^?, ou^ vfipetosra Se /cat Travrd? ecrrtv drtjuorepa ^coov, rd dydAjuara.

/cat oVco? ye reOeiaarai ra dvaicrOrjra, drropelv exretcrt jitot /cat /careAeetv rou?

TrAavco/xeVou?

T7y? dVot'a? co?

SetAatou?' et yap /cat rtva TCOV ^cocov ou^t Trdcra? eyet rd? aladriaeis, tb&rrep euAat

/cat /caaTrat /\ * _ .

. feat oaa Std TT^?

TrpcoTT^? yevecreco? euau? avarf^pa i, Kaddrrep ot CTTraAa/ce?

/cat

/zuyaAi^, d Nt/cavSpo?

' rv(f)Xrjv re <j/jiepovr]v re dXXd ye dftetVou? etcrt rcov odvcov rovrajv /cat

<TO!S> inserted from Origen, Con. Celsum i. 5, vii.

62.

7rpO(T7-pe7r6/.ie^ot Heyse.

TrpoTpeiro/ui.ei'oi MSS.

TrpoaKvvovvTes Stahlin.

Trpo<jKvvovat.v MSS.

Heracleitus, Fr. 126 Bywater, 5 Diels.

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

Mr. A. B. Cook (Z<5ws, 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." a Are they CHAP. not amazing, these men who make supplication to IV 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 ?

The 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. b But indeed the senseless wood and stone and The statues precious gold pay not the smallest regard to the ^tholitf steam, the blood, and the smoke.

They are blackened sense or by the cloud of smoke which is meant to honour 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 those that appear to be imperfect from the first through the conditions of their birth, such as moles and Even worms the field-mouse, which Nicander calls " blind and havp!

1?^

* IlttVC U1JC terrible"

; yet these are better than those images and sense c Nicander calls the field-mouse " terrible " in reference to its plague-bearing powers.

The complete line (Theriaca 815) is ru(f)\rn> re a/n.fpdfrji' re /Sporots eirl \oiybv dyovaav

CLEMENT OF ALEXANDRIA

CAP ayaXparcov re\eov ovraiv Kaxbcov evoucrtv yap IV W /) / / I /

^ ) \ M aiourjaiv fJiicLv ye riva, (pepe enrtiv ai<ovariKr]v ij

CLTTTIKTIV

rj TJ]V avoXoyovvav rfl ocr<f)pr]ai rj rfj yevoer ra Se ouSe fj,t,a$ alaOijaecjs /xere^et, ret ayaX/^ara.

TroXXa Se ecrrt TcDi/ ^wajv, ocra ovre * opacriv e^et oure a/co^v ouSe 2 ^v </>co^v, otov KGU TO rcDv oarpeajv yeVo?, aAAa ^ ye /<:at au^erat, 77/009 Se /<:at r^ creA^v^ avfJLTrdcrxeL ra 8e ayaA^ara apyd, aTTpaiKTa, avaLaOr^ra, Trpoa^lrai KCLL TrpoaKau7]Xovrai Kal TrpoairriyvvTai, ^coveuerat, ptvarcu, Trpierai, TTepigeerai, yXvcherai.

KOj&riv uev Sr/

/^ e \ i * > i yatav aet/ctt.ofatv ot ayaALtaroTrotot. r-n? ot/ceta?

VTTO TT^?

Te%vr]s dva7TidovTes'

TTpoaKvvovoiv Se ot OeoTTOiol ov deovs Kal Sai/Jiovas Kara ye alaBriaiv rty e^v, yr\v Se /cat rexvyv, ra dyaA/^ara oVep ecrrtV. ecrrtv yap w? aXrjdcos TO ayaA/xa uA^ vKpa Te^vtVou %eipt p^op(j)a>iJLvr)rj/jiiv Se ou^ uA7]? aloOrjrrjs aloOrjrov, voyrov Se TO ayaXfJid eariv. vorjrov, OVK aladrjrov e'o-Tt [TO ayaA/xa] 3 o ^eo?, o jLtovo? OVTOJ?

^eo'?.

Kat S?y k^TTaXw eV awTat? TTOU Tat? Trepiardaecnv OL SetCTiScUyU-oi'es', ot' TOJV Xi9ajv TrpoaKWYjrai, epya> 46 P. ^aOovres dvaiv9r)rov \ vXrjv /JLTJ oefieiv, avrrjs rjrra)- /xevot rrjs xPet/a? aTroAAivrat vrro SetcrtSat/xovtas"

Karacfrpovovvres S' o/xajs 1 TCOV ayaA^taTCov, Se a,7 3ouAotevot auTaiv

VTT* avr&v ra>v Oewv, ols 8r/ ra ayaX^ara eVtTT-e^-^yUtcrTat.

Aiovucrtos

/xev yap o

otfre Mayor. ou5^ MSS.

ovde Mayor, oijre MSS.

[TO dya\fj.a] Wilamowitz.

4 6\ws Sylburg.

8\wt> MSS.

" Cicero (De divinatione ii. 33) 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 at CHAP.

IV any rate some one sense, that of hearing, let us say, or of touch, or something corresponding to smell or 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. a But the statues are motionless things incapable of action Bnt statuea or sensation ; they are bound and nailed and fastened, ^t Iii n ne melted, filed, sawn, polished, carved.

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 The true really lifeless matter shaped by a craftsman's hand ; ^ g f fs a 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 hei^rnen^ experience not to revere senseless matter ; for they nor protect succumb to the needs of the moment, and this fear statues^ of daemons is their ruin. c And if while at heart despising the statues they are unwilling to show themselves utterly contemptuous of them, their j i .1. r 1.1 j Dionysius folly is exposed by the impotence or the very gods the younger to whom the statues are dedicated.

For instance, j^t^of* the tyrant Dionysius the younger stripped the statue Zeus 6 A verbal reminiscence of Homer, Iliad xxiv. 54. c i.e. the gods cannot help them out of their difficulties.

CLEMENT OF ALEXANDRIA

CAP. Tvpavvos

veojTtpos OoifjidrLov TO xpvaeov TieptTOV Aid?

V Sl/CeAta 7TpO(JTa^V epeouv TrepLTeOfjvcu, ^apteVro)?

(frrjcras TOVTO d'/xetvov etvat TOV xpvoeov,* /cat depovs KOV(j)OTpov /cat > Se o Ku^t/c^vo? rou Ato?

TO ayaA/za TO Kpvovs d\LVOT6pov.

*Avrto^os TtrftGiv TO /xeye^o?

6V, ^coveucrat /cat TT^? aAA^?

T?^? aTt/zoTepa? ayaA/xa TrapaTrA^crtov e/cetVoj TreTaAot?

/cedvaOeiVou TrdXiv. at 8e ^eAtSove?

/cat 2 aurav TO^ opveoiv TO.

TrAetCTTa /caTe^epaJaty etcrTreTo/zeva, ouSev fipovTLO-avTa ouVe Ato? ouVe 'ETTtSauptou 'Aa/cAr^TTtou ouSe

*A9r]i>ds IloAtaSo? r) SapaTTtSos

AlyvTTTLOV Trap* a>v ouSe aurcov TT^V avata^crtav TOJV ayaA- {jLOLTajv KjjLavOdvT. aAA' etcTt yLtev /ca/coupyot Ttve? r) 77oAe/xtot eTndefJLevoi, ot St' atcr^po/cepSetav eSr^ajra tepa /cat TO, ava^/xaTa eo-uA7yorav r) /cat l^ojvevaav TO. ayaA/xara.

/cat et Ka/zj8uoT^s Tt?

^ Aapeto?

^ aAAos

^tatvo/xe^o?

Totaura O.TTO.

/cat et TOV At'ymrTtov rt? aTre/CTetvev , yeAto /zev ort TOV ^eov avre/CTetvey auraiv, a/CTto 8e et Kepoovs X-PiV e'/cA7]cro^tat T7]cr8e T^?

/ca/coupyta? epya, ou^t Se dSpaveta?

TOJV et8ajAa>v e'Aey^ov vo/xt^cuv. aAA' ouVt ye TO vrup /cat ot cretcr/xot /cepSaAe'ot, ouSe /XT^V

^O^OVVTCLL

r] SuoxoTrowTat 01)

Sat/xova?, ou TO, dyaA/xaTa, ou /xaAAov r) TO,? rd?

Trapd Tot? atytaAots us

creacopeu/xeVa?

Ta KVfJLCLTa. oloa e'yto 77i}p eAey/CTt/cdv /cat Setcrt1 XP 1W 1) Cobet. x.pvffiov MSS.

2 Karee/owcni' Sylburg.

Ka.Tfaipov<rii> MSS.

EXHORTATION TO THE GREEKS

of Zeus in Sicily of its golden cloak and ordered it CHAP. to be clothed with a woollen one, with the witty

IV 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, 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 heed these very statues and defile them, paying no heed to fchem not 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 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 b slew the Egyptian god Apis, while

I laugh at the thought of his slaying their god, I am indignant when gain is the motive of the offence.

I 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 and quakes are in no way intent on gain ; yet they are 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 ; a The story is also told by Cicero (De natura deorum iii. 83) who places it in the Peloponnesus instead of in Sicily.

6 Cambyses.

See Herodotus iii. 29.

CLEMENT OF ALEXANDRIA

CAP. SaifJLOVias LOLTLKOV el fiovXei TravaaaOaL TTJS dvoia?, c^a)Tayct)yo]cret ere TO Trvp.

TOVTO TO rrvp

KCLI TOV eV

47 P. "Apyei vecov o~vv KOL rfj lepeia \ KarefiXe^ev XpucriSi, /cat TOV eV 'E0e'cra> rfjs 'Apre/xtSo? Seurepov /xera :at TO eV 'Pco KaTTtTojAtov eVtTroAet Sapct77t8o? lepov.

'yap TOV Atovucrou TO> 'EAei^epe'cu?

KaTTJpeiifje TOV v, KOI TOV ev AeA^ot? TOU 'ATToAAcovo? irpoTpov QvtXXa, eVetTa rj^dvLoe Trvp aaxfipovovv .

TOVTO O~OL TO Ot Se Taiv dyaA/xctTcov S^jittoupyot ou

V(JLO)V TOVS

[JL(f)pOVaS TTJ? vXfjS KCLTa<{)pOVlv ; 6 fJLV CDetSta? eVt TO> SaKTuAo) TOU Ato? TOU IlavTdp/vrT]?

KaAo?"' ou ' eVtypd0a? yap /<raAos"

OLVTO)

Zei;?, aAA' o eptu/zevo?

7)v o 1 eV TOJ Trept KvtSou 1 IIpa^tTeAi]? Se, to? nocretStTrTros 8tao-a</>et, TO TT^?

'A(/>poStT^? ayaA/xa Tr^? KvtSta?

KaTCLOKva.t,<ji)V TO) KpaTtVi]?

T^? epco/xeVi]? ei'Set TreTToirjKev avTTJv, Iv* e^oiev ol Set'Aatot Sylburg. xvidiov MSS. a 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.

Fearing Argive vengeance she fled the same night to Phlius.

i.e. Dionysus of Eleutherae, a town in Attica from which the worship of Dionysus was introduced into Athens.

See Pausanias i.

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

But this was an ethereal fire, different from common fire (Cicero,

EXHORTATION TO THE GREEKS

if you wish to cease from folly, the fire shall be your CHAP. 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 Eleuthereus b 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." c Here you see a kind of prelude to what the fire promises to do hereafter.

Take next the makers of the statues ; do not they sculptors shame the sensible among you into a contempt for JJ^fjf

mere matter ?

The Athenian Pheidias inscribed on their the finger of Olympian Zeus, "Pantarces is beautiful," though it was not Zeus Pantarces whom he thought beautiful, but his own favourite of that name. d Praxiteles, as Poseidippus shows clearly in his book on Cnidus/ when fashioning the statue of Cnidian Aphrodite/ made the goddess resemble the form of his mistress Cratina, that the miserable people might

De nat. dear. ii.

41), and the Stoics applied to it various epithets, such as re-xyLKov, "skilful," and (f>p6vifj.os, "prudent."

In this passage Clement plays with the two meanings.

Other references to the "prudent fire" in Clement are iii. Paed. 44. 2, vii. Strom. 34.

4, Eclog. Prophet. 25.

4. d Pantarces means "all-powerful," and so could be understood as a title of Zeus. e Poseidippus, Frag. 9 Fray. hist. Graec. iv. p. 482.

/ Marble copies of this celebrated statue are to be seen at Munich and in the Vatican.

For a photographic illustration of the latter see Cambridge Companion to Greek Studies

(1906), p. 258,

CLEMENT OF ALEXANDRIA

CAP. rr]V Tlpa^ireXovs epto/zeVryi' TrpooKwelv.

Opwry Se a TJvdei rj eVat'pa rj ecrma/oy, ot a>ypa(/>ot < ret? >1 T^S" 'A^ooStnjs ei/coVa? 77/36? TO /caAAo?

VVYJS, O)(J7Tp CIV KCtl OL TOVS 'EpjLta?

*A.6iqvT]cri Tipo rrjs arjs Kpiaews TO epyov eVa^at, et KCLL TO,? eraipas TrpoaKvvelv. otjitat, KivrjdevTes ot jSacrtAet? ot \ .'/)/ ''^ J ^ '^/l^ ta TO eg avupojTTUJV

CLKIVOVVOV

acpas avrovs aeou?

TraXaioi, Kara<f>povovvTS TOJV [Jivdajv TOVTOJV, dveSrjV S\ dvriyoptvov, ravrr) KO.K.CIVOVS Sta TT)V So^av aTrrjdavariaOaL 2

St8aa/<:ovTes"

KT^U^ /zev o AtoAou Zez)?

U7TO T^S"

'AAfCUOJ^S

TT^S" av9is VTTO rov dvbpos "Hpa IlToAe^ato?

Se o re.ra.pros Atovuo-o? eVaAetTO'

o noyTt/co?

Atovucro?

/cat auTO?* 48 P. Kat | Mt^ptSaTTjs "

/3ov\TO 8e Krat 'AAe^avSpo?

Ajj,[j,a)vos VLOS elvai /cat Kpaa(f)6pos dvaTrXdrreaOai Trpos rwv TO /<:aA6r dvQpanrov Trpotjojrrov vOTrevSajv Kepari.

/cat ovri ye fiaaiXels JJLOVOV, aAAa /cat t'Sta>Tat dciais TrpoaTjyopiais o-^a? avrovs co?

IVIeve/cpaTT]? o larpos, Zeu?

OUTO?

Tt jite Set /caTaAe'yetv OVTOS TJ]V emorruJLi^v yeyovo'js 1 o SaAa/LttVto?, tcrTOpet "AptCTTOS et?

"HAtoy) ; Tt Set /cat Nt/cayopou '

(ZeAetTTy? TO yeVo? 17^ /caTa TOU?

1 <rds> inserted by Schafer.

Sylburg. dirr)6avaTTJff0ai MSS. a Ammon was the Egyptian rain-headed god whom the

EXHORTATION TO THE GREEKS

have the sculptor's mistress to worship. When Phryne CHAP. the Thespian courtesan was in her flower, the painters

IV 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 old kings of old, in their contempt for these legends, to themselves proclaim themselves gods ; which they did without gods 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 Alcyone, 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. a Aye, and not kings only, but private persons too used to And private exalt themselves with divine titles, as Menecrates pei the doctor, who was styled Zeus. 6

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. c 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. 370-2.

6 Because (Athenaeus 289), through his healing art, he was the sole cause of life to men !

He wrote to Philip :

"You are king in Macedon, I in medicine."

Aristus, Frag. 2 Miiller, Script, rerum Alex. Mag. p. 154.

CLEMENT OF ALEXANDRIA

CAP. yeyovd)?

-^povov?'

'Ep/r^? rrpoar^yopevero

IV / \ \ ,-.

^'TT1 * / f ayopa?

KCU TT^ crroArj rov Ejp(jiov eKe%pr)ro, to?

/zapTUpet); OTTOU ye KCU 6'Aa e^i^ KCU TroAet? avravopOL, KoXaKeiav UTroSuo^t At^OUCTtV TOU? fJivOoVS TOVS 7Tpl TO)V 6eO)V,

L av9pa)7TOi Karaa^Tj/jiarL^ovre? eavrovs, VTTO rtjLta? eavrols vvv [Jiev rov Ma/ceSova TOV e/c ITeAA^s

-1 OiAtTTTrov ei^ Kui^ocrapyet v ' rrjv K\tlv Acareayora :at TO ov 77-67n]pct)/xeVov," o?

I^CKOTTTJ

rov oe rov A^jLt^rptov ^eov KCU aurov KCtt eV$a jLtev aTre/Si] TOU tTTTrou , Karai^arou tepdv e'crrt A^^rpt oe TTavrcfXpv'

KOI yctjLto?

UTT-O *A.0r]vaict)v avraj

rrjs 'A^7]va? rjvrperri^ero'

6 oe rrjv fjiev 6e6v vrreprjcbdveL, TO ayaA/xa yf^JLai /x-^ ovvdfjievos'

Aa^tttav e Ti]y eraipav e^ajv el? aKporroXiv dvijei KOLV

rfj TraAcua rat rrjs 'AOrjvds avvecfrvpero Traara), rrapOeva) rd rrjs veas emoeLKVvs eraipas cr^ry/zaTa. ou vefieais roivvv ovoe "ImrajvL drraOavarL^ovrL rov

Qdvarov rov eavrov'

"ITTTTOJV ovros e7n.ypa(f>rjvai eKeXevaev rw fJLvrjfJLari, rat eavrov rooe TO eXeyelov rooe arj/Jia, rov dOavdroLOL Oeoloiv taov erroirio'ev Moipa Kara(f)difjLevov.

'A.IJ.VVTOV Cobet. a^vvropos MSS.

KO.V r(fS T^S 'A^?7^as avveipvpeTO Tra<jT<$ Mayor, /cat T(^> evetyvparo Tracrrcp MSS. a See Athenaeus

c, where Baton is given as the authority for this story.

Cp.

Baton, Frag.

1 Frag. hist.

Grace, iv. p. 348.

6 Demosthenes, On the Crown 67.

EXHORTATION TO THE GREEKS

the time of Alexander, who was addressed as Hermes CHAP. and wore the garb of Hermes, according to his own Ci ^ s an!i evidence ? a For indeed whole nations and cities with nations all their inhabitants, putting on the mask of flattery, rjght to belittle the legends about the gods, mere men, puffed make 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 Hl iJP Behold the tomb of Hippo, whom in death Fate made an equal of the immortal gods. c A title of Zeus, as descending or alighting in thunder and lightning ; applied in flattery to Demetrius by the Athenians.

See Plutarch, Demetrius 10. d Cp. Plutarch, Demetrius 26.

8 Hippo 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 ev ye,

"ITTTTOJV,

emSet/cvuet? r^Jilv rr^v Tr\dvr}v. el yap /cat \a\ovvri ooi fj,r) rremarevKaai, veKpov yeveodaiaav p,a9rjrai. xprja^os ovros earw

"\7T7TO)VOS'

VOTjOOJUeV O.VTOV .

v^lvy I dv9pa)7TOi yevo^evoi TTOTC, elra

p. Trap 8e avrovs

/Jiv9o$ KOI

yap TTOJS ra uev -napovra avvrjdeia ra 8e Trapaj^Kora TOV TrapavriKa /ce^apta/xeVa xpovajv dS^Ai'a rert/^^a^at ra> TrXdafJLari, Kal ra jLtev aTnarelaOaL, ra 8e /cat avriKa yovv oi rraXaiol veKpol ra) a) rfjs TrXdvTjs xpova) ae^vvvofjievoi rot? eVetra deoL Trians vp,lv rco^Se aura, vfjiajv ra , at rravriyvpeis, Secr/xa, /cat rpavfjiara /cat a> p,oi eya), ore /xot SapTrr^Soi/a (friXrarov dv'&p&v jitotp' VTTO Jlarpo/cAoto Me^otrtaSao KeKpdrrjraL TO BeXrj/jLa rov Atos* /cat o Zeu? v/xtp' ta HapTr^Sova otjLtto^et vevt/c^jLteVos".

Ei'ScoAa yow et/corcu? awrou?

/cat Sai/Jiovas vfjiels avrol /ce/cA?]/care, eVet /cat TT)V 'A^TjydV avrrjv /cat rou? a'AAousdeovs /ca/cta rt/zr^cras' "QfJirjpos Sat/novas'

' rrpooriyopevaev r) S' O y es atyto^oto Ato? /xera SatyLtova? a a Homer, jfa'ad xvi. 433-434-.

6 The word is generally translated " idols " or " images," but it also means " shades " or " phantoms," which is the sense wanted here. c 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 IV 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 fh^truth the lapse of time have given them their honours, that ail gods

11-1 were once For somehow the present is wont to be despised men 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 are right then in having yourselves called The gods, i i IT >, , T ,, t > -n TT being dead the gods " shadows b and "daemons. ror Homer men) are spoke of Athena herself and her fellow-deities as "J^

"daemons," paying them a malicious compliment.

"shadows" tinri But she was gone to Olympus, "daemons"

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. TTCVS ovv ert 9eol TO, et'ScoAa /cat ot oaiuovts, BoeXvpd \ / >//l i / ' e /cat rrvtv^ara aKaoapra, rrpos rravrcuv OJJLOeva y-^tm /cat SetaaAe'a, /cdVoj /3pi6ovra, l rovs rdfiovs /cat rd ftv^/zeta /caAtvSou/zeva." a 8^ /cat UTTO^atVovrat d/xfSpaj?

"a/ctoetSry ; ravO* v^tov ol deol ra et'ScuAa, at'

" o-/ctat /cat 77-po? rourot? <at> x "^coAat e/cetvat /cat "

' at Atrat at pvcrai, TTapa^XaJTTes otf>9a.X(jia), Sepcrirov fjidAAov T) Atos* Owyarepes, ajcrre /xot 8o/ce(V ^apteVrcos" (f>dvai rov Bicova, TTCOS av evSt/cto?

3 T^V euso P. ot avQpuiTTOi Trapa rov Ato? atT^CTovrat re/cvtav, T)V 01)8' avrat irapaa^elv Iwxyatv ; OL/JLOL rrjs ddeorrjTOS' rrjv d/c^parov ovaiav, TO o'crov 6^' ^tl^,

KOLTOpVTT6T

/Cat TO Q.^dVTOV KiVO KOL TO aytoy Tot?

Ta^ot? eTTt/ce^to/caTe, T^? dXr)da>s OVTO>S o'jcrta? auATyaavTe? TO delov. ri 8r) ovv ra. rov 6eov rol? ov OEOLS Trpocrevet^taTe yepa; ri oe KaraXiTTovres rov ovpavov rrjv yfjv rrLp,rjKare; ri 8' a'AAo xpvo-os 7) dpyvpos rj dod/jLas T) aiorjpos T) ^aA/co?

T) e'Ae^a?

T) Ai'$ot Tt/.ttot; ou^t y^ rtf /cat e'/c y^?; ou^t 8e /xta? jJLrjrpo? e/cyova, Tr^? y^?, Ta rrdvra ravra ova opas; ri or] ovv, c5 p,draLOL /cat Kv6(f)povs (irdXiv yap orj TravaXiji/JOfj,ai) , rov vrrepovpaviov ^Xaa^ri^aavre? roTrov et? rov$a(f)os Kareavpare rrjV evo-efieiav, xdoviovs vp.lv dvarrXdrTes" uovs /cat TO, yevrjrd ravra rrpo rov dyevijrov

6eov fjadvreptp TrepiTTenrcoKare

<ai> inserted by Kroll.

6(f>8a\fj.(j} Homer.

6(p6a\/j.u}v MSS.

airricrovrai. Cobet. aiT'/iauvTai. MSS. a See Plato, I'htmlo 81 c D.

6 //mrf ix. 50-2-5037' c Thersites is Homer's ridiculous character, hump-backed,

EXHORTATION TO THE GREEKS

How then can the shadows and daemons any longer CHAP. be gods., when they are in reality unclean and loathTh*Je some spirits,, admitted by all to be earthy and foul, "shadows' weighed down to the ground, and " prowling round u^Jean^ graves and tombs," a where also they dimly appear spirits, >f ghostly apparitions a 1 hese are your gods, graves and these shadows and ghosts ; and along with them go i 4.1

> -TII T haunting as tombs those "lame and wrinkled cross-eyed deities," the 6 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

Prayers, rightly ask Zeus for goodly children, when he had not even been able to provide them for himself. d 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 to 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 statues Are not all these things that you see the offspring Demons of one mother, the earth ?

Why then, vain and are nothing foolish men, once again I will ask the question, did 6 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 you blaspheme highest heaven lame and bandy-legged, with an impudent tongue into the bargain.

Iliad ii. 211-277. d Bion of Borysthenes, Frag.

Mullach, Frag.

)>hil.

Graec. ii. p. 427. e See Plato, Phaedrus 247 c.

CLEMENT OF ALEXANDRIA

CAP. KaXos o Ilapio?

XiOos, dAA' ovoeTrcu Yloaeio&v /caAo? o e'Ae'(/>as-, aAA' ouSeVcu 'OAu/zmos" eVSei^? act Trore

uAij TT^?

Te^i^?, o #eo?

Se dvevSerj?.

TrporjXOev rj reyyf}* TTepLpeftXrjTai TO crxrjfJia r/ vXrj, Kal TO 7T\ovaiov Trjs oucrta? irpos fjiev TO Kp$o$ dyaiyinov, JJLOVCO Se rco cr^/xaTt yiverai creBda/juov.

Xpvaos ecrTt TO ayaA/m crou, ^JAov eo-TtV, At^o? earns, yrj eariv, eav avajdev por/arjs, fjiop^v rrapa. rov rexvLTOv TTpocrXcipovacL. yrjv 8e eyd) rrarelv, ov TTpoGKvvtlv jjie/jieXeT^Ka' ov yap [AOL t TTOTe Tot? diAJvot?

TO,? rrjs I ITCOJ/ ow cos 1 eVt fJidXiara eyyvrdra) rcov dyaA/xa60?

OLK6LOL rj TrXdvr) KOLK TYJS TTpOaOl/JeO)?

^raL'

eVaTro/.ie'/za/CTCH yap Trdvv Srj cra^a)? rd raJv dyaXfjidrcov rrjv SidOecnv rtov Sai/Jiovwv. et yow Tt? rd? ypa^d? Kal rd dydX/uLara irepivoaT&v y yvajpiel vficov TrapavriKa TOU? Oeovs CK rtov o / / XA/ >\ oiarajv orxrj/JLarojv, rov /Xiovvvov arro TYJS , rov "H^aicrrov d-Tro rr}s Te^VTy?, T-^V A7]d> a770 T^? av^opd?, drro rov KprjSe/jivov rr/v "\vd>, drro rr}s rpiaivr)? rov Hoaeiou), drro rov KVKVOV rov

Ata* rov oe 'Hpa/cAe'a oeLKvvaiv rj rrvpd.

KO.V " yv/JLvrjv iS-rj Tt? dvdyparrrov yvvaltca, TYJV xpvafjv" y A(f>pooLrrjv voeu. ovrcos 6 KuV/ato? o Hvy^aXiojv 61 p - eKelvos eX<f)av\rivov rjpdaOrj dydXp,aro$TO dyaX/jLa

A(f>pooirrj$ rjv Kal yv/Jivr) rjv viKarai 6 KuTT/Dto? TOJ ax^arL Kal ovvepx^rai ra) dydA/xaTt, Kal rovro

A<f>poSiTT] o dXXr] ev KvtSco Ai^o? rp Kal KaXrj rjv, erepos rjpdoOrj ravr^s OtAoo-Te^avosiaropelPotter. e\iyxerai

EXHORTATION TO THE GREEKS

uncreated God ?

The Parian marble is beautiful, CHAP 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 with error.

For their forms are unmistakably stamped The forms with the characteristic marks of the daemons.

At statues whom least, if one were to go round inspecting the paintings ^ow 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" a Aphrodite.

So the Men have well-known Pygmalion of Cyprus fell in love with an [oveVith ivory statue ; it was of Aphrodite and was naked, beautiful The man of Cyprus is captivated by its shapeliness and embraces the statue.

This is related by Philostephanus.k There was also an Aphrodite in Cnidus, made of marble and beautiful.

Another man fell in a Homer, Odyssey iv.

14.

6 Philostephanus, Frag. 13 Frag. hist.

Gra.ec. Hi. p. 31.

CLEMENT OF ALEXANDRIA

CAP. Kot fjiiyvvrai rfj XiOco'

YlooL$L7T7ros laropel, 6 Trporcpos ev TO) rrepi \\V7rpov,

Se erepos eV raj rrepl KwSou. roaovrov Icrxyoev aTrarrjaai, re^vr) Trpoayajyos dvQpdjrrois epam/cot? el? fidpaOpov yevofievrj.

SpaorrripLos fjiev r) SrjfjiLovpyiKr), dAA' ou^ ota re arrarrjaaL XoyiKov oi)8e /JLrjv rovs Kara Xoyov ,a}ypa<f)ias fjiev yap 8t' o/xotor^ra TrepLarepaiS

TT-pocrer^crav /cat 6777701?

Kaas" yeypa/x/xevats

rtcray LTTTTOL. epaaOrjvai Kopr^v etVovo?

Aeyouatv /cat veov /caAov RvtStou ayaA/xaro?, aAA'

?]crav TOJV 6eara)V at 6i/J6i$ ^Trar^/xeVat VTTO r^? re^VT]?. ouSe yap av ^ea rt? cruveTiAa/CT], ouS' ay vtKpa rt?

T(i(f)r), 07)8' av r)pda97] Sat/xovos" /cat XiOov aaxfrpovwv. vfjids 8e aAATy yo^reta aVara et /cat /XT') 77t TO e/)av Trpocrdyovcra, dAA' eVt TO /cat TrpooKvveZv rd re dydXjjiara /cat . o/xota ye

ypa<f>rj' zrraiveiadoj pr) aTrardroj 8e TOV dV^pcoTrov cu?

177-770? T^orn^,

77eAetdsdrpefjLTJs, dpyov TO irrepov, rj 8e ^Sou?

77 AatSdAou

e'/c TO> i;Aou 7T7Toirjfjivrj ravpov etAev dypiov /cat Karr^vdyKaaev TO Qr^piov r) Tzyy f (] TrXavijcraaa epwcrrjs 7Tif3?f)vai yvvaiKos. roaovrov olarpov at re^vai

ffiaaypa<pr)rai.s Trepicrrepcus Stahlin.

(rKiaypafaas Trepiarfpa.!

MSS.

^cr/cca7/3a07//u,ej'ats irepiarepcus Mayor. a Poseidippus, Fr.

1 Fra<7. /m. Graec. iv. p. 482.

Literally, "procuress."

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.

EXHORTATION TO THE GREEKS

love with this and has intercourse with the marble, CHAP. as Poseidippus relates. a 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 b to the pit of destruction.

Now craftsmanship is The fascinapowerfulj but it cannot beguile a rational being, nor ^"for yet those who have lived according to reason.

It is foolish men 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 c ; but it was beautiful youth with a Cnidian statue 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 and a stone.

But in your case art has another illusion Worship of with which to beguile ; for it leads you on, though a^otifeV

f rm of art's C?

* / fn cfi T> J1T1OT1 to honour and worship them.

The painting, you not to be in love with the statues and paintings, yet 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 approach a lovesick woman. d

Such insane passion did the arts, by Clement had no fear of " divine Philosophy," but only of art. c Compare Philostratus, Apollonius of Tyana vi.

(Loeb Classical Library ed. ii. pp. 134-9). d i.e. Pasiphae.

Daedalus had put her inside his wooden cow, that she might satisfy her passion for the bull.

Apollodorus Hi. 1.3; Philo Judaeus, De spec. leg. 8.

CLEMENT OF ALEXANDRIA

CAP. vovoai rot? a.vor}rois eVeTronyaav. dAAd TOVS TTiOrjKovs ol rovrajv rpofals /cat /zeAeSawot redavfjiOLKaaiv , on TOJV Krjpivajv T) TrrjXivajv o^otco/zarcuy /cat KOpoKoa^iaiv aTrara TOUTOU? ouSev t^et?

8e d'pa /cat 77t^/ca>v ^etpou? yev^creo-^e \i0ivois /cat ^uAtVot?

/cat xpvaeois /cat eAe^aj/rtVot? ayaA/xartot?

J /cat ypa^at? TTpoaave^ovre?.

TOIOVTOJV

V\JAV [ot] S-rj/jLLovpyol aSvpi^drcov oXeOpLcov ot At^o^oot /cat ot

re au /cat re/cro ve?

/cat 62 P. aVSptavTOTTOtot ypa^ets TTOtT^rat, TToAuV Ttt'a /cat TOIOVTOV o^Aov ?7ap-

\ C.

V \ W\ T\T /I \> /C- \\C ara oe ras

, /car* aypovs f^v ^arvpovs /cat etcrayovres 1 fAa? INu^a? ra? opetaoas 1 /cat ra? a Spvdoas, vai ^v aAAa /cat Trept ra u'Sara /cat ?rept TOT)?

Trorafjiovs /cat rd? rr-qyas ras NatSas"

/cat Trept r^v 6dXarrav TCLS N^petSa?.

/xayot Se aae/Seta? r^?

CT<^COV avraiv VTrrjperas oaifjiopas , ot'/cera? aurou? eaurot?

/caraypaj/favres", TOT)?

/caT^vay/cacr/^eVou?

SouAou? rat? eVaotSat?

Fa^tot re ow ert /cat 7ratSo77Ottat /cat Ao^etat jfjLOVv6ijivat /cat ^Ltot^etat ao/xevat /cat /cco^taiSou/xevat /cat yeAtore?

Trapa TTOTOV

jite aVa/cpayea', /cav Trporperrovcri 8^ OeXa), ot/xot 7T7TOir)KaT TOV OVpCLVOV KCLl TO ^tOV tJjLttl'

OpdfJLa /cat TO d'ytov TrpocrconeiOLs Sat/xovtoji^ e, rrjv aXr)6-fj Oeocrefieiav 8etcrt8ata aarvpaavre?. avrap 6 </>op /uta>i' dve^dAAeTO /caAdv det'Setv,

rotoi'TWJ'

[oij Wilamowitz. rocrourwv .

. oi MSS.

2 5^ Hoschel.

5^ MSS.

EXHORTATION TO THE GREEKS

their vicious artifices, implant in creatures without CHAP. sense.

Even monkeys know better than this.

They Bv*^ astonish their rearers and keepers, because no manner monkeys of waxen or clay figures or girls' toys can deceive them, deceived But you, strange to say, will prove yourselves inferior

*>y lifeless even to monkeys through the heed you pay to statues of stone and wood, gold and ivory, and to paintings.

Such are the pernicious playthings made for you statues are by marble-masons, sculptors, painters, carpenters and ^adeTo^ poets, who introduce this great multitude of gods, men 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 aduftery^ lips, their adulteries which are sung by bards, their and " feastings which are a theme of comedy, and the 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 ; a a Homer, Odyssey viii. 266.

CLEMENT OF ALEXANDRIA

T d[JL(})' "Apeco? (f>iXoTr)TOS e co? rd TTptvTd fjayTjcrav ev 'H</>atOTOio So^iotcrt

Xddpr)- 77oAAd jja^vve KOI eSa)/ce, Ae'^o?

'H^atcrroto d Karcnravaov, "Ofi7]pe, TT^V caSr^v ow^ ecrrt StSacr/cetTropvzvtiv Se 7^/xets"

/<:at ra tura rjfjLels yap, ^et? ecr/xev ot T-^V eiKova.

TOV 060V 7Tpl(f)6pOVTS V TO) ,WVTL Kdl

KLVOVfJUEVO)

TOVTCO dyaA/xart, TO) dvOpanra), GVVOLKOV ZLKOVO., avjjifiovXov , avvofJiiXov, avvevriov, avpTraOrj, VTrep7ra9rj' dvdOrjfjLa yeyova/xev TO> ^ea; UTrep Xptcrrou* TO yeVo?

TO K\KTOV, TO /Jacri'Aeiov tepd- , eOvos ayiov, Aao?

TrepLovcrios, oi TTOTC ov Aao?, vuv Se Aao? TOU $eoi7 "

' ot KraTO, TOV 'e/c TOJV Acdrco,"

Trapd Se TOU d eXOovros TO Trap- /ze/xa^/cores f ov/c ovTe?

, ot TT)^ TOV 9eov Karavevor^Kores , ot "eV KaLv6rr]ri AAA ou ravTa (frpovovaiv ot 77oAAor OLTToppii[javTs oe rrjv at'Sco /cat ror (frofiov O'LKOL rovs Sat/xovajv eyy/od</)ovrat Tracr^Ttaoyxoi;?

53 P. yom> | rtcrt Karaypdcfiois /jLeretopoTepov d Trpoaea^Kores daeAyeta TOU?

OaXafiovs Acacrt, T^V d/<roAao-tay eucre^etav yo/xt ^ row a/ctjLt7roSo? xrara/cet/xep'ot 77ap' auTas

eVt as a<^>oyoacrti> et? a Odyssey viii. 267-270.

1 St. Peter ii. 9-10.

St. John viii. 23.

<* See St. John iii. 31.

' Romans vi.

EXHORTATION TO THE GREEKS

Sing us that beautiful strain, Homer.

CHAP.

IV Telling the love of Ares and Aphrodite fair-girdled, Homer's How at the first they met in the halls of Hephaestus in witness secret Many the' gifts he gave, and the bed and couch of Hephaestus 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 {fg"^"^ 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." b We are they who, according to John, are not " from below," e but have learnt the whole truth from Him who came from above/ who have apprehended the dispensation of God, who have studied " to walk in newness of life." e But most men are not of this mind.

Casting off' indecent shame and fear, they have their homes decorated ^ hung with pictures representing the unnatural lust of the in houses daemons.

In the lewdness to which their thoughts are given, they adorn their chambers with painted tablets hung on high 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 ga*e upon that naked Aphrodite, who

CLEMENT OF ALEXANDRIA

CAP. rrp yvfJLvrjv, rTjV 7TL rfj avjji7T\oKfj SeSe/zeV^v, /cat rfj Arjoa 7TpLrrora)fjiVov rov opviv rov epcoriKov, rfjs rr/v ypa^v, drrorvrrovai TOLLS o~(f)vo6vais , crcfrpayloi ^pto/xei'ot /caTaAAi^Aaj rfj Ato? aaroAacrta. ravra vfJLaiv rfjs rjSvTTadeias ra dpXTV7ra, CLVTOLI rrjs vj3pea)S O-l deoXoyiai, avrai ra)v crvfJiTTOpvevovrcov vfj.lv 6ca)v at StSacr/caAtaf "o yap fiovXercLL, rovO* e/cacrro? xrat oterat"

/cara rov 'AOrjvalov prjropa. otat Se av /cat d'AAat v TTavLdKoi rives KOL yvfjivai Kopai KO.L adrvpoL p,6vovTS Kal ^opia^v evrdcreis, rat? ypa<f)ais dTroyv^vovfJievaL, 0,770 rrjs aKpaaias eAey^o- /xevat.

^'817

Se aya(/>av8ov TT^? a^oAaata? oAr]? ra a^fjiara dvdyparrra 77av87]/xet dewfjievoi OVK ata^uveade, ^uAarrere 8e ert /xaAAoy dvaKip,va, axjTrep d/JL\6i rcov OeaJv V/JLOJV rds etKOvas, crrrjXas avatcr^uvrta?

KaOiepwaavres O'LKOL, CTT' lar/s eyypaf (f)6iJtVOL ra OtAatn'So? a^ry/zara a)?

TO, Hpa/oWou? ddXrjfJiara. rovratv ov JJLOVOV rfjs xp^o-eajs", rrpos 8e /cat rfjs oijjeojs Kal rfjs aKofjs avrfjs afjorqariav KarayyeXXofjiV. rjraip7]KV vfjilv rd d>ra, TTCTTOpol o(/>$aAjuot /cat TO Kaivorepov rrpo rfjs at 6ifjt,s v^lv jLte/xot^eu/caatv. d> fiiaadrov dvOpajTTOv /cat TO evdeov rov rrXdcrparos drrapdgavres, rrdvra drrLcrrelre, iva e/c77a- - /cat TitcrTeueTe 1 jiev rots etStoAot?

Arcerius.

Trtare^Te MSS. a i.e. bound with the invisible chains which Hephaestus had made to entrap her.

Odyssey viii. 270-299.

6 Demosthenes, Olynthiacs iii.

19. c i.e. in houses ; see p. 137.

EXHORTATION TO THE GREEKS

lies bound in her adultery."

Also, to show they CHAP. approve the representation of effeminacy, they IV engrave in the hoops of their rings the amorous bird indecent hovering over Leda, using a seal which reflects the on'rings 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 to be true/' says the Athenian orator. 6

Look, too, at other of your images, little figures Shameful of Pan, naked girls, drunken satyrs ; and obscene andwd emblems, plainly exhibited in pictures, and selfpictures condemned by their indecency.

More than that, hfpuwfc you behold without a blush the postures of the whole art of licentiousness openly pictured in public.

But when they are hung on high c you treasure them And in houses still more, just as if they were actually the images of your gods ; for you dedicate these monuments of shamelessness 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 ; d 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 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; d Cp. 2 St. Peter ii. 14.

Cp. St. Matthew v. 28.

CLEMENT OF ALEXANDRIA

CAP. avra>v rr\v aKpacriav, dmoretre 8e ra> 6ea> avvriv fjir) ^epovres"

/cat rd /zev /cpetTrco rd Se rjrraj rerifjLrjKare, dperrjs fjiev dearai, /ca/cta?

Se dyamo'Tat yeyevi]/xeVot.

64 P.

"OAjStOt"

| [JLOVOl TOiVVV, 6U?

67TO?

L7TLV, O/XOe/cetvot TTOLVTCS Kara rr^v StjS 1 Trdvras aTTapvrjcrovTai. ot vaous

</>tev> /cat (3a)[JLOvs, etVata XiOcuv ISpvfJiara Ko>(f>ujv, Kal \iBiva 6ava /cat dyaA/xara xeipoTTo atjLtart e/zt/tt^a> jLte/xtacr/xeVa /cat dvalai , 8t7ro8cuv, Trrr)va)V 6r)pa)V re /cat yap 8^ /cat a.Trrj'yopevraL dTraTTyAov epyd^ecr^at re^v^v.

"ou yap "

Travros o/xotco/xa, ocra ev ra> <f)r)aiv

TrpO(f)rjTr}$, ovpava) ava> /cat ocra ev rry yry KOLTOJ." rj TTOV y av ert T^ ripa^tToWs

&r)[J,r)Tpa /cat Kdp^v /cat rov "Ia/C^OV TOV fJLVCTTlKOV OtOVS VTToXdfioLfAtV T) Ta$ Avaimrov re^vas ?} TO,? ^etpa? rd? 'AvreAAt/cds

, at 817 T77? ^eoSo^ta? TO cr^^fta TT^ ^17 Treptre^et/cacrtv; dAA* u/xet? jLtev OTTO}?

TTOTC

dVSpia?

6Vt /xdAtcrra wpaioraros re/cratV^rat, TrpoaKaprepelrc,

OTTCOS 8e

avrot /zi) o/xotot 8t* avaioBrioiav rot? dv8otacrt^ aTToreXeaOrjre , ov ^povrt^erevrdvu yow /cat avvTOfJLtDS 6 rrpo^rjTLKOs eAey^et TT]V Adyo? drt * c 7rdi'Tes i ot ^eot TCUV edvcov 8at/xovta;v 1 ^/!* ^ * \ etatv etocoAa* o oe aeo? TOU? ovpavovs

\ 'C '

* "C inserted from Sibylline Oracles.

/cat \Ldii>a .

. xeipowoiriTa not in Sibylline Oracles. a 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 TV 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 alone are whom the Sibyl describes, 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 shalt forbid .den to vi r j.1. i u make images not make a likeness or anything that is in heaven above or in the earth beneath." b Is it possible that we can still suppose the Demeter and Persephone and the mystic lacchus 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. c Psalm xcvi. 5.

CLEMENT OF ALEXANDRIA

CAP. Kal ra ev TO) ovpavo). rrXavwfjLevoL yovv Tives evIV **n V<j> cf /D '

* '

^ MV revuev OVK oio OTTUJS t/etav /xev Teyyf}v y TTAT^V aAA ou '

TrpoaKVVovaiv r]\i6v re KOI aeXr^vrjv Kal rov d'AAov rtop' dcrrepcov xopov, TrapaAoyaj?

TOUTOU? deovs VTToXafjifioLvovTes , ra opyava rou xpovov f< TO) yap Xoyco avrov larepeajdr^aav KOI ra>

avrov Tracra >] Swa/zt? aurcDv." aAA* T) /xev avOpaiTreia re-^vf] oiicias re /<rat TTvevfJLarL TOV crrd/xaros vai;?

/cat TroAet?

/<at ypa^>a?

S^toupyet, ^eo?

Se 7760? aV GLTTOLfJiL OCTtt 77Olt; 6'AoV t'Se TOV

/COCT/^OV,

eVetVou epyov eariv Kal ovpavos Kal T^Aio? /<at ay65 P. yeAot /cat av9pa)rroi "

| avrov." cpya roJv Sa/cruAcov oarj ye r) Swa/xt? roi7 ^eou.

IJLOVOV avrov TO jSouXrjfjia KoafjiOTroua'

/xovo? yap o ^eo? erroirjcrev, errei Kal JJLOVOS ovra>s earl 6eo$" ifjiXw ru> fiovXeaOaL orjfJLiovpyei Kal rw p,6vov eOeXrjo-aL avrov errerai TO yeyevfjadai. evravOa (f)iXoa6(f)a)v rfaparperrerai %opos rrpos {lev rrp ovpavov 9eav rrayKaXcos yeyovevai rov avOpcorrov ofAoXoyovvrcov, ra oe ev ovpava) <f)aiv6jJLeva Kal oiffei KaraXap^avofJieva rrpooKvvovvrojv. el yap Kal fir) avOpwmva ra epya ra ev ovpava>, aXXa yovv avOpojrtois 8eorjfjiLOvpyrjrai.

Kal JJLTJ rov rjXiov ns VfJLcov rrpoaKvveira), dAAa TOV rjXiov TroiYjrrjV emrfodeiroj, firjOe rov eKQeiat,eraj, dAAa, TOV /cdcr/xou S^/xtoupyov d'pa, a? eot/cev, Kara<j)vyr) ra> errl ra$ acorrjpiovs d^LKveiaOai Ovpas VTroXeirrerai ao^ia 6e'CKrj" evrevOev waTrep e lepov TWOS dtruAou ovSevI ovKen dytuyijjios TOJV Sat/xovcov d avBpojTTOS yiverat, orrev^ojv el? a See Genesis i.

14.

14-2

EXHORTATION TO THE GREEKS

Some, it is true, starting from this point, go astray, CHAP.

I know not how, and worship not God but His g handiwork, the sun, moon, and the host of stars worship the men

besides, absurdly supposing these to be gods, though Ses they are but instruments for measuring time

; a for i^tead of " by His word were they firmly established ; and all their power by the breath of His mouth." b 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 the sun, angels and men are " the works of His f^d^rk c 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 fingers." 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.

Let no one deify f^^ the universe; rather let him seek after the creator works of c 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.

6 Psalm xxxiii.

6. c Psalm viii.

3. d 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, Metamorph. i. 85-6.

CLEMENT OF ALEXANDRIA

'EmSpd/zeo/iei'

8e, et fiovXei,, KOI ra>v (f>i\o<j6(f)a)V ras Solas', ocra? av-^ovai Trepl TOJV Oeajv, et TTCO?

/cat <f>iXo<JO(f>iav avrrjv /ceyoSo^ta? eVe/cev aVetScoAo-

/cat 8at^u,ovta arra e/c^eta^oicrav /cara TrapaSpo^v Trapaarrjaai TTOiovcrav rr^v vXrjv ecftevpcofjiev, r) Svvr)9a>iJLv 6veipo)TTOVcrav rrjv aXrjdeiav. o MtA^CTto?

TO tJScup /cat 'Ava^t/zeV^s' o /cat auros"

MtA^CTto? TOV aepa, a) AtoyeV^? vcrrepov

o 'EAear-)]? 6eovs elarj'yqaaro Trvp /cat y^v, Bdrzpov 8e aurotv fJiovoVy^ TO 7Tvp, Btov UTretAry^arov "Ivr-TracTo? re o MeraTT'ovrtvos'

/cat o 'E^ecrto?

'Hpa/cAetro?'

'EjLt77e8o/cA7ys' ya/o o 'A/cpayavTtvos' et?

7T\fjdo$

TOVTOt?

66 P. fJL7T<Ja)V TTpOS TOtS"

TeTTdpai (TTOtl^etOtS 1 /cat <^tAtav /caraptfytetrai.

"A^eot /xev

/cat ourot, cro(/>ta rtvt acro^a; ri]v TTpoaKwrjoavres /cat Xi9ovs /xey ?} ^i)Aa ou yet/cos y^v 8e TT]V rourcov fjLTjrepa e/c^etaCTai^re?

/cat IlocretSaira jitev ou/c dvaTrAarTovres', u'Sc^p 8e ai)ro TrpoarpeTTOfJievoL. rt yap ecrrt TTOTC o 4 IlocretScDv 1 oOata e/c r-^? Trocrea)? ovo/xaroTrotou/xeVi] ; r) uypct rts d^Lte'Aet o TroXe/jLios "A.pr)s OLTTO rrjs apaeais* 1 ^ Diels. e/ MSS.

aTrAiTroi' Cobet. dTrAeiTrov HSS.

/x6i'oi' Sylburg.

^bvoiv MSS.

Trore 6 Wilaraowitz. irpbrfpov MSS.

Zrepov Mayor. a i.e. gets a feeble grasp of it.

Cp.

Plutarch, Jte 7s.

<? ir. 382 F *' The souls of men, while on earth and en-

EXHORTATION TO THE GREEKS

V Let us now, if you like, run through the opinions The which the philosophers, on their part, assert conpEJo-

f 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 dream.*

Some philosophers, then, left us the elements as Early first principles of all things.

Water was selected ^|j^ S sup. for praise by Thales of Miletus ; air by Anaximenes posed the of the same city, who was followed afterwards by to^bcfttist

Diogenes of Apolloma.

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 four elements.

These men also were really atheists, 6 since with a They aro foolish show of wisdom they worshipped matter, atheists They did not, it is true, honour stocks or stones, ^J." k a e h e but they made a god out of earth, which is the mother tirst cause of these.

They do not fashion a Poseidon, but they adore water itself.

For what in the world is t 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."

6 See p. 47 with note.

CLEMENT OF ALEXANDRIA

CAP. Kal dvaipeoecjs KK\r](jLvos, $ Kal SOKOVOI /zot TroAAot /xaAtora TO i<f>os /zoVov mj^avres d>S "Aper eort Se TiKv6wv TO TOto>TOV, ev 8ei>Tepa Trjs l TreptoSou Aeyet, I^KvOajv Se ot Zavpo^aTat, a>s (^tjaiv 'I/vreCTto? eV TO) adfiovaiv. rovro roi Kal ot TOV 'H pa/cAetTo^ TO 77up co? dp^eyovov 7TTr6v9a<JW TO yap 77t>p rovro eVepot Ylepawv 8e ot /xayot TO TeTLfMKaCTL Ka

TO)V TTjV

*KoiOV KaTOLKOVVTUlV i, npos Se /cat Ma/ceSoi^e?, cu? ^crt AtoyeVr]? a x HepcrtarcDv. rt /xot Saupo/xaTasKaTaAeyetv, ev Nofjiiuois fiapfiapLKOis TO Trup crepetv tCTTOpet, r) TOU? Tlepaa? /cat TOI)? M^Sou?

/<:at TOU? (Jidyovs; Bvew ev inraiOpto TOVTOVS 6 AtVcov Aeyet, ^ecov ayaA/xaTa //ova TO 77up /cat {>Scop vo^i^ovTa?.

OVK dTrcKpvifjdiJLrjv ov8e

TT^V TOVTOJV

dyvouzv.

CL yap Kal rd {jLaXiara diroffrevytLV olovrai rfjs 1 eVepav Karo\(.adaivov(JLV 67 P. 7T\dvr^s, dAA* et's dydXf-iara ^ev Qeojv ov v\a Kal XiOovs v "EiXXrjves oi)Se /r^y t/StSas

/cat AiyvTrrioi, dXXd rrvp re Kal v$a>p <f>lXo(JO(f>Ol. jLtCTO, TToAAaS

(A6VTOI V<JT i dv6pa>7TOL$rj dydX^ara aeftew avrovs Br^pa>o

r??s Diels.

T^S HSS.

(See p. 44, n. 3.) a Cp.

Plutarch, Amatorius 757 B " Chrysippus says that Ares is anairesis" (so Petersen : aiss. have anairsin 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 mythology were merely personified natural forces or processes.

See Cicero, i>6 natura deorum ii. 63-72.

14-6

EXHORTATION TO THE GREEKS

Ares is so called from arsis and anairesis,a abolition CHAP. and destruction ; which is the chief reason, I think, v why many tribes simply fix their sword in the ground and then offer sacrifice to it as if to Ares.

Such is the custom of Scythians, as Eudoxus says in his second book of Geography , b 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 many of the inhabitants of Asia have assigned honour to fire ; so have the Macedonians, as Diogenes says in the first volume of his Persian History. d Why need I instance Sauromatians, whom Nymphodorus in Barbarian Customs e 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 I 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 not, however, till many ages had passed that they ?lder than began to worship statues in human form, as Berosus worship

6 Eudoxus, Fr. 16 Brandes (Jahrb. class. Phil. 1847, Suppl.

13, p. 223). c Hicesius, Fr.

1 Frag. hist. Graec. iv. p. 429. d Diogenes of Cyzicus, Fr. 4 Frag. hist. Graec. iv. p. 392. e Nymphodorus, Fr. 14 Frag. hist. Graec. ii. p. 379. f Dinon, Fr. 9 Frag. hist. Graec. ii. p. 91.

CLEMENT OF ALEXANDRIA

CAP. cro? ev rpirri XaA8ai'/ca>z> rrapiarrjaL, rovro 'ApraV epov TOV Aapetou rov "kl^ov eto-^y^crajLteVou, o?

TTpcoros TT??

'A^poStTT}?

'AratTiSos11 TO d'yaA^a

ev Baj3uAa>vt /cat Soucrot?

KOI 'E/cdvacmjcras

flepCTats" ^at Ba/crpot?

/cat Aa/xacr/caj /cat jSaravots SapSecrtv vTre'Sei^e aefieiv. ojitoAoyowrcov rotVuv ot <jtAocro<^ot TOUS' StSaa/caAou? roi)? o^wv

Ile'pcras'

^) jLtayou?, Trap' cov TT^V d^eoT^ra ra)v aurot? /xe/xa^/caatv ap^aiv, ap^ovra rov

Trjv /cat raiv ap^aiv aurtov S^/xtoupyov dy^oouvres', TOV avap^ov dtov, TO. 8e "TTTCU^O-" ravra /cat " dcrOcvfj," fj (prjaiv 6 aTTooroXos, TO. et? vcu7TO>v Tcuv 8e aAAtov <f>iXoa6(f)a)V 6o*ot VTrepftavres 67ToXv7TpayiJi6v7]adv Tt iHJjrjXorepov /cat irepirrorepov , ot )Ltev avTaiv TO drreipov Kadv[.ivr)crav t

> (MtA^atos ^) /cat 'Ava^aydpa? d KAa^OjueVio?

/cat d 'A^vatos a*? 'Avaft/xav8pos 1 'Ap^eAao?.

TOWTCO jiteV ye afjifia) rov vovv errearriodnqv rfj d-rretpta, O MtA^CTtO? AeVKLTTTTOS KO.I 6 XtO? M^TpOO>pO?

StTTa?, a>9 eot/ce^, /cat avTto dp^d? dTreXnrerrjv, TO TrXfjpes /cat TO /cevdv Trpoae6r)K6 Se Xaficbv ^ovroiv

. d Tolv Suetv TO, et'ScoAa d 'AfiBrjpLTrjs A^ftd/cptTOS 68 P. yap Tot KpOTCuvtaT^? 'AA/c/zatcuv | Oeovs (Zero rovs darepas tlvai e/XJ/fd^ou? 6VTa?. or) crta7n]cro/xat TT)V TOUTCOV dvatcr^uvTtav Sevo/cpctTT]?

(KaA^Sovto?

OTTOS') eTTTa /zev Oeovs rovs TrXavrjTas , dySoov 8e Bochart. ra^aioos MSS. a Berosus, Fr. 16 Frag. hist. Oraec. ii. p. 508.

6 Galatians iv.

EXHORTATION TO THE GREEKS

shows in his third book of Chaldaean Histoiy ; a for CHAP. this custom was introduced by Artaxerxes the son of v Darius and father of Ochus, who was the first to set up the statue of Aphrodite Anaitis in Babylon, Susa and Ecbatana,and to enjoin this worship upon Persians and Bactrians, upon Damascus and Sardis.

Let the Phiioso philosophers therefore confess that Persians, Saurop^e matians, and Magi are their teachers, from whom this they have learnt the atheistic doctrine of their d rine r m 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," b as the apostle calls them, made for the service of men.

Other philosophers went beyond the elements and other sought diligently for a more sublime and excellent p^er?

' principle.

Some of them celebrated the praises of sought for the Infinite, as Anaximander of Miletus, Anaxagoras of Clazomenae, and Archelaus of Athens.

The two The latter agreed in placing Mind above the Infinite ; Mind while on the other hand Leucippus of Miletus and Metrodorus of Chios also left, as it seems, a pair of first principles, " fulness " and "void."

Democritus Fulness of Abdera took these two and added to them the and Void "images."

Nor was this all; Alcmaeon of Croton thought that the stars were endowed with life, and The stars therefore gods.

1 will not refrain from mentioning the audacity of these others. Xenocrates of Chalcedon intimates that the planets are seven gods and that c The theory of Democritus was that all natural objects gave off small particles of themselves, which he called "images."

These came into contact with the organs of sense and were the cause of perception.

CLEMENT OF ALEXANDRIA

CAP. TOV K TTaVTCOV TCOV drrXaVCOV 1 aVVO~TCOTa olvirrerai. ovoe p,r]V TOVS O.TTO TYJS Uroa? rrapeAeucro/xat 8ta Trdarjs vXrjs, Kal oid rrjs a TO Oelov ot^KLV Aeyovra?, ot . ouSev Se oi^ai rrjv (f)iXocrocf)iav yevofjievos KCLL TCOV K TOV KOI o ye TTJS atpecrecu? oXcov ov vorjoas TOV Trarepa, TOV KaXovfJievov

" VTTOLTOV"

ifjv^v elvai TOV Travro? oteratrour- <7Tt TOV KOVfjLOV T*T)V l^V^V 0OV VTToXafJi^ avTco TrepLTrelpeTai.

6 yap rot p<XP L avTrjs oiopi^cov TTTJV Trpovoiav, eTretra TOV 9eov rjyovfjievos TreptrpeVerat, TOV a^oipov TOV deov Oeov ooyfjidTi^cov . o 8e 'Epecrto? e

o 'AptaroreAou? yvcopi/jios Tffj ovpavov, Trfj oe Trvevfjia TOV Oeov vrrovoel.

'Em/couOeo^pacrros pov p,ev yap IJLOVOV Kal KCOV eVA^o-o/xat, o? ovoev 2 oterat TOJ ^ea, Sid TTOLVTCOV daeficov.

TL ydp o TlovTLKos; eoff

OTTTTJ OVK

TTL TO.

Kal avTos /caracruperat etScoAa; VI Kal TTO\V$ fjioi eVippet rotouros' o^Ao?, otovel d Tiva, oaifJLOVLCov irapeicrdycov evcov aTorrov

rCiv a.TT\a.viJJv Davies.

O.VTUV MSS.

Affrpuv Diels.

Lowth. ou5^ MSS. i.e. Aristotle.

6 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 take place.

The laws governing the upper world are necessarily different from those of the lower.

Zeller (Aristotle, i. 508, n. 3, Eng.

EXHORTATION TO THE GREEKS

the ordered arrangement of the fixed stars is an CHAP. eighth.

Nor will I omit the Stoics, who say that the V Q .

.., .

"i '*ie "tOlC divine nature permeates all matter, even in its lowest doctrine : forms ; these men simply cover philosophy with mar^nt"in shame.

At this point there is, I think, nothing to a11 things hinder me from mentioning the Peripatetics also. The PeriThe father of this sect,a because he did not perceive Doctrine the Father of all things, thinks that he who is called God the ' the "Highest" is the soul of the universe; that is ^ye 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. ft 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 Epicurus : banish from memory, and that willingly, for he, ^ {^the pre-eminent in impiety, thinks that God has no care world for the world.

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 Doctrines trans.) says : " Both Christian and heathen opponents have attention 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 4-21."

CLEMENT OF ALEXANDRIA

vOXco ypat/cor ye Set dvSpdcrti' emTpeVeti' aKpodadai

TOLOVTOJV

CAP. oKiaypa^iav, pvOoXoyaJv Xoycov, ot /Lt7i8e rovs TratSa? rous" eauraiv, rouro 87} TO Aeyo/xevov, /cAai^/zupt^o/zeVou?

6{,ofJLev rrap77yo/3etCT$at pvOi^ovrcs, dppcoSowTe? avvavarpecfreiv avrols ddeorrjra rrjv Trpos TWV 87) TOurcDi'

/carayyeAAo/xeV^v, ju,7]8eV rt v TaXr)6es elSorajv. rl yap, cu 77/30?

Las, rovs aol TreTnarevKora? SIKVVLS pvaa 1 4 VTropefiXrj/jievovs ; ri /cat (f)opa^ StVat? re dra/CTOts Se'

/xot etScoAcov dvaTrifjiTTXrjs rov fiiov, dve'/xoi'S'

MS/ ^ i\ \ /n > /\ i\ ry ae/oa

TTU/)

yry^ T) ALUOVS r\ gvAa r\ Koafjiov rovSe, Oeovs dvaTrAarroucra, deovs Se /cat

TrAavr^ras', Tot? ovrws TOI)? darepa? rous V dv6pa)7TO}v 8td rrjs' dcrrpoAoyta?, ou/c dcrr/oovo/xtas

, /Ltereaipo50 p Aoyoucra /cat dSoAea^oucra; | TOV Kvpiov TOJV TTVCVTToOa), TOV KVpiOV TOV TTVpOS, TOV

KOOTfJLOV

ov, rov rjXiov ^coraycoyoV'

^eov e7Tt^7]Tc5, 01) TO, epya TO> ^eou. rtVa 87) Ad/5co Trapa oov crvvepyov rfjs ^rjTTJaecos ; ov yap TravrdTraaiv dneyvwKafjiev ore. et ^SoJAet, TOV IlAaTcova.

ST) ow e!~i-)(yevTov rov Qeov, a> IlActTCuv; ''TOV yd/3 Trarepa /cat

TTOLTJTTJV TOuSe TOU

TravTO? evpelv

fj.vOo\oyuv Mayor.

^vBoKbyuv >iss.

8oKTi<nffb<pwv Potter.

8oKt]ffficr6^>ii}i> MSS.

3 0opa Miinzel.

(pdopa MSS.

5tVais re drd/CTots Heyse.

Setrats re Kai araKTois MSS. a The doctrine of "flux" was taught by Heracleitus in *' All things flow " his well-known phrase,

(TTO.VTO.

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 CHAP. with all an old wife's extravagance.

Far indeed VI 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 a hard task to find the Father and Maker of this rotatory motion by Mind (yoCs).

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 which might be the beginning of a world.

CLEMENT OF ALEXANDRIA

CAP. re epyov Kal evpovTa els drravTas e^eirrelv dbv A yap \l <^ \ > & * n \ t ~ t \ I \ did TL orjra, a) Trpos avrov; pri-rov iv." ev ye, cu HXaTtov, erra^daai Trjs dXrjOeias' dAAa fjLrj oVo/cci//.^?' vv ju-ot Xafiov Trjs L,r)Tr}aea)S TayaBov Ttepi'

Trdaiv yap d7raaTrXa)s dv9pojrroLS, jLtaAtara Se rot? rrepi Xoyovs evoiaTpifiovcrLV eveaTaKrat rt? drroppoia Be'iKr]. ov orj ^dpiv /cat a/covre?

2 etvat Beov, dvcLXedpov /cat fjiev ofJLoXoyovcnv eva ye dyevrjTOV TOVTOV, dvaj TTOV rrepi ra vcDra TOV ovpavov ev TTJ tSta /cat ot/ceta TTepLajrrfj OVTOJS 6Vra aet.

Beov 8e TTolov, elrre fjioi, vo^reov ; TOV rrdvB' opajvra Kavrov ov% opw Aeyet.

TreTrXavfjcrdaL yovv

ooKel, evBa tfrrjaiv , <re yap Set irpocrKweiv rrpatrov Becov, St' oV Beojpelv earn rovs aXXovs Beovs' ou8e yap rjXios emSei'^et TTOT* dv TOV Beov TOV dXrjOrj,

8e Xoyos d vyi-qs, os eaTiv r]\ios ^xrjs, 8t' ou [JLOVOV evftov dvaTeiXavTOS ev ra) fiddei TOV 4 Karauya^erat TO o/xjita* 06ev OVK aTrvov 3 avTTJs ' T&V Xoyiajv o t\r)p,oKpi,TOS from Plato, p-qrtov MSS.

2 76 Schwartz, re MSS.

3 TOV vov Cobet.

ToO vov Kal TOV vobs MSS.

at'T^j Kroll. auroO MSS. a Plato, Timaeus 28 c.

6 Plato, Epistles \i\, p. 341 c. c Literally "the back" of the heavens.

The phrase comes from Plato, Phaedrus 2-1-7 c.

Both Plato and Clement

EXHORTATION TO THE GREEKS

universe, and when you have found Him, it is imCHAP. possible to declare Him to all." a Why, pray, in VI God's name, why ?

" Because He can in no way be described." b 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 A divine instilled into all men without exception, but j^g

especially into those who spend their lives in thoughtful thought ; wherefore they admit, even though against SSfess to their will, that God is One, that He is unbegotten truth and indestructible, and that somewhere on high in the outermost spaces c of the heavens, in His own private watch-tower, He truly exists for ever.

What nature, say, must man ascribe to God ?

Euripides He seeth all ; yet ne'er Himself is seen, for instance says Euripides. d 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 the other gods.* For not even the sun could ever show us the true

God.

The healthful W Tord or Reason, who is the Sun of the soul, alone can do that ; through Him alone, when He has risen within in the depth of the some look mind, the soul's eye is illuminated.

Whence ^^en 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 whole passage, Phaedrus 246 D-249. d Euripides, Frag. 1129 Nauck. c Menander, Frag.

Kock, Comic.

Attic.

Frag. iii. p.

184.

CLEMENT OF ALEXANDRIA

CAP. oXtyovs dvareivavras rds ^etpa? evravda 6V vvv rjepa KaXeofjiev ol "EAAi^es*, [Travra] Ata JJLV- ^'

/cat <ydp> rrdvrci ovros olSev Kal StSot <7ravra> 2 /cat d(/>atpetrat, /cat jSacrtAeu? ouro? raw (f>r]criv 60 P. TT-ap'TCuy." ravrrj

/cat IlAarcov | Stavoou/xe^os' dy alvirrerai ' rrepl rov TTOVTCOV /3acrtAea eart, /cd/cetvo atrtov a.7ra.vra>v <rav> 3 /caAcov." rt? ow o jSacrtAeu? ra)v TTO.VTCDV ; Oeos rrjs ra)V ovraiv TO ptrpov. a>a7Tp ovv ra> /xerpoj /carara jLterpou/xeva, ourcocrt 8e /cat TOJ vofjaai rov deov jLterpetrat /cat /caraAa^averat -^ dA^eta.

'>'* V T\,f ^1 / >)/ / o oe tepo? ovra>?

Mcowcn]? ou/c earat, (pr/cnv, V TO) /zapatTTTTOJ crow arddfjiLov /cat ardOfjiiov ^icya r) jitt/cpof, oi)8e earat eV r?^ ot/cta crou /xerpov jiteya ^ fiLKpov, dAA'

T) ordQ^iov dXrjdwov /cat ot'/catoy ecrrat <rot," ardOfJuov /cat fjierpov /cat dpi9^.ov TOJV oXajv VTToXa/jL^dvcov rov deov ra />tev yap a'Si/ca /cat avtaa et'8cuAa ot/cot eV rai aapCTt7777OJ /cat eV TT?

/ > - < / / '^^ r l l ( to?

CTTO? etTretv pirtraicrr) yv)(r) /cara/ce/cpUTrraf TO

Se [LOVOV

8t/catoi^ /xerpov, o fjiovos ovrcos Qtos, tao? det /card rd aura /cat CLKjaurco? ^Xcov > /^erpet re 4 / Trdvra Kal CTra^uarat. otovet rpvrdvin rri OLKaiocrvvr)

^ - \ > '^ \r -o'

* .* J rrjv raiv oAaiv appends TrepLAa^pavcov /cat ave^cov (frvaw.

"6 jitev S-^ ^ed?, aiaTrep /cat d TraAatds"

Adyo?, dp-^v < re > 5 /cat reXevrty /cat /xeaa TOJV ovrtov aTravrcov e^cou, evdelav Trepaivei /card (f>vcnv T fj-vdelcrGai Heinsius. dictfAvBeiffffai MSS.

/cat <7ap> TraVra .

/cai 5t5o? <7rd^ra> (with omission of in previous line) Wilaraowitz.

/cai Trd^ra .

, .

*al /cai .

MSS.

3 <rw^> from Plato (but cp. Plotinus i. 8. 2).

/Lcer/aei re Wendland (cp. Plato, Z/ows 643c).

/terpetTai MSS, 6 <rc> from Plato, and Clement, ii. &!n>/n.

132.

EXHORTATION TO THE GREEKS

of reason a stretch out their hands towards that CHAP. which we Greeks now call air and speak of it in VI legend as Zeus ; for Zeus knows all, he gives and takes away all, and he is king of all things." b Plato Plato speaks also has a similar thought, when he says darkly about God :

" All things are around the king of all i.e. God things, and that is the cause of everything good." c Who, then, is the king of all things ?

It is God, the measure of the truth of all existence.

As God is the therefore things measured are comprehended by the 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 a^ins in thy house a great measure and a small, but thou measures, i ftllSP shalt have a weight true and just." d Here he is gods assuming God to be the weight and measure and number of the universe.

For the unjust and unfair idols find a home hidden in the depths of the bag, or, as we may say, the polluted soul.

But the one true God, who is the only just measure, because He God, the is always uniformly and unchangeably impartial/ measure measures and weighs all things, encircling and susis ever .

.-,., .

., r .1

. accomtaming in equilibrium the nature or the universe by patded by as 111111 i ancient saying has it, holding the beginning and end and middle of all existence, keeps an unswerving His justice as by a balance.

" Now God, as the s^< a A67toj means learned, but here it seems to rei ?er back to \6yos. b Democritus, Frag. 30 Diels, Vorsokratiker ii. pp. 70-1 (1912). c Plato, Epistles ii. p. 312 E. d Deut. xxv. 13-15.

See Plato, Phaedo 78 D.

CLEMENT OF ALEXANDRIA

CAP. 7TOpVOfJLVOS'

TO) 1 8' det vV67TTai

OLKY) TCOV

OL7TO-

XL7TOfJLVO)V TOV

OciOV VOfjiOV TlflOtpOS."

TTodeV, CO HXaTCDV, cL\r)6eia.v alvlrrrj; noOev rj TCOV X6ya>v d(f>9ovos ^op^yta rrjv deoacfieiav fiavreveraL ;

<7o</>a>Tpa, <f>r]0ii>, TOVTOJV /3apf3dpa)v ra eV. of8a crov TOVS tacr/caous", K.O.V a.7TOKpv7TTiv zerj?' yeco/xeTrap* Alywrrriajv navOdveis, darpovo^iav Trapa

Xajvicov, eVcoSa? ra? vyiels Trapa paKa>v veis, TroAAa ae Kal 'Acrcruptot TreTratSeu/cacrt, I>OJJLOVS Se TOVS OCTOL dX-qBels Kal So^av rr^v TOV deov

Trap CLVT<JL)V a>0eA^crat TWV '

OVK drrdTrjai /cevat?, ovo* epy'

Kal -^d\KLa Kal dpyvpov 7]S' eAe</>avro?

Kal vXi,va)v \i6iva>v re fipoTCJV eioajXa 6avovTU)v Tiacocw, baa Trep re BooTol Kevecxbpovi BovXfi- >\\\ \ > /

< \ ' e / I aAAa yap aetpoucrt 71/30? ovpavov cuAcvas ayvas, | r. opdpioi c evvfjs, del xpoa dyn^o voaaL, Kal Tiuatat, [JLQVOV TOV det Km IJLOL p,rj p,6vov, d> <^>tAocro</>ia, eVa TOVTOV TToXXovs Se /cat d'AAou? rrapao-Trjaai TOV eva OVTCUS IJLOVOV 0ov dva^deydeov /car' enLitvoiav avTOv, et rrov Trjs dXrjBeias eVtSpd^aivro .

'AvTioOevrjs [lev yap ov Y^VVIKOV orj TOVTO evevdrjaev, Sco/cpdrous

O d're " Oeov ovbevl eot/cevat"

(f>rjcriv'

" yvwpifjLos OLOTrep avTov ovoels tK^adelv e CLKOVOS Swarat."

Hevofrom Plato and Clement, ii. Strom. 132.

T^P MSS.

3 delpowi Sibylline Oracles, atpovvi MSS.

EXHORTATION TO THE GREEKS

path, revolving according to nature ; but ever there CHAP. follows along with him Right, to take vengeance VI 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." b 1 know your teachers, even if you would fain conceal them.

You learn geometry from the Egyptians, astronomy Sources from the Babylonians, healing incantations you obtain ^i^iom

'8 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 :

Who honour not with vain deceit man's works Of gold 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.e

And now, O philosophy, hasten to set before me other not only this one man Plato, but many others also, p^rT who declare the one only true God to be God, by proclaim His own inspiration, if so be they have laid hold of God tr the truth.

Antisthenes, for instance, had perceived Antisthenes 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." d And Xenophon the Athenian Xenophon a Plato, Laws 715 E, 716 A. b Phaedo 78 A. c Sibylline Oracles iii. 586-588, 590-594. d Antisthenes, Frag.

24 Mullach, Frag. phil.

Graec. ii. p. 277. j

CLEMENT OF ALEXANDRIA

A.6r]vaLos Stapp^S^v av KOI avros CAP. (fr&v Se o 1 rt rrjs dXrjOcias eyeypa</>et el j,r TO ^coKdrovs e8e8i'et at^trrerat. o yovv TO, vravra, ' aeicov /cat arpe/zt^cov cus

/Ltev ju,eyct? rt?

/cat

(jLop<f>rjV, a Suvard?, (fravepos'

OTrolos Se TT^V ovSe /^v o 7rajji,(f)ar)s SOKCJV etvat ^'Ato? ouS' eot/cev dpav aurov emrpeirew, aAA' i^V rt? a aurov dedorjTai, TTJV oi/ftv d^atpetrat."

Trd^ev apa o rov FpuAAou cro</x,'^erat ^ Sr^AaS^ T/apa Tt? yap aap^ Svvarat rov eirovpaviov /cat dXr)6fj o^OaX/JLolcnv t'Setv ^eov a/xjSporov, o? TrdAov ot/cet; dAA' ovS' aKTivajv Karevavriov rjtXioio avOpaiTTOi crTrjvat, Suvarot, 6vr}roi yeyacure?.

3 o 0,77-6 Try? Sroa?

<f)iX6KAeav^Tj? 8e c5 IT^Sacreus', ao<f)os, ov Beoyoviav TTOLrjTLK^v, ^eoAoytav 8e dXr)9ivrjv eVSet/cvyrat . ou/c dTreKpvifjaTO TOV Oeov Trept ort Trep t)(ev (f>pova>v > )*d> ^ J'P/J* V rayauov epcura?

/Lt otuv ecrr ; a/coue Teray/u-eVov, 8t/catov, ocnov, cvcrefies, Kparovv eavrov, xprjcnfjiov, KaXov, Seov,

| 62 P avarrjpov, avOeKacrrov, det av/JL^epov, ai(f)ol3ov, aXvTTOV, XvcnreXes, dvcoSvvov,

, i)dpearov, dcr^aAe?, ert/xov, o/^ooyou/xevov ********

eyeypdfai. Dindorf. avaypd(pi MSS.

TTJV Stobaeus (Eclog. ii.

1).

5^ rts MSS.

5' ecrr2i> Clement, v. ^rom. 108.

IlTjScurei/s Wilamowitz (see Strabo xiii. p. 611).

7rt<ra5eiis MSS.

4 rayaSbv Clement, V. Strom. 110. 3. ei r6 cryatfoJ' MSS.

EXHORTATION TO THE GREEKS

would himself have written explicitly concerning the CHAP. truth, bearing his share of witness as Socrates did, VI had he not feared the poison which Socrates received ; none the less he hints at it.

At least, he : " He who moves all things and brings them says 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." a 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 following words ? the O * 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. 6 c the Stoic philosopher, sets Cleanthes Cleanthes of Pedasis, forth no genealogy of the gods, after the manner of poets, but a true theology.

He did not conceal what thoughts he had about God.

Thou ask'st me what the good is like ?

Then hear

The good is ordered, holy, pious, just, Self-ruling, useful, beautiful, and right,

Severe, without pretence, expedient ever, Fearless and griefless, helpful, soothing pain,

Well-pleasing, advantageous, steadfast, loved, Esteemed, consistent .

. a Xenophon, Memorabilia iv.

3. 13-14.

& Sibylline Oracles, Preface 10-13.

These pretended Hebrew prophecies were, of course, much later than the time of Xenophon, though plainly Clement believed in their antiquity.

See p. 56, n. b. c See note on text.

Cleanthes is generally said to be a native of Assos in the Troad.

See Strabo xiii. pp. 610-11.

CLEMENT OF ALEXANDRIA

CAP. ei)/cAee'?, arv(f)ov, 7n/zeAe?, Trpdov, Xpovi,6fivov, aijLe/.LTrTOV, del rrds OCTTI? ei? 8oav jS to?

Trap' eKcivrjS rev^ofjievos KaXov TLVOS. evravOa

cra</>co?, olfJLaL, 8iSdcr/cei orrolos ecmv 6 Beos, Kal cos

r) 8o|-a

Koivr) KCLI rj crvvijOcia rovs

67TO[JL6VOVS aVTOLV ,

dAAct

/XT^ TOV 06OV

7TL^rjTOVVTa? } v. ou/c arroKpvTTreov oi5Se TOU?

' 6

/u,ev deos et?, ovros l Se 01)^, co? rtve? vrrovoovaiv, CKTOS ra?

>t TOV YlvOayopav,

(fraaiv StaKOCT/z^ato?, aAA* ev aura, 6'Ao? eV oAa> ra> KVK\CO, 7TicrKOTros TTacras yeveaios, Kpdai$ TUJV

Kal e/ayara? rtov avrov SWOL/JLICOV Kal epycov a V ovpavat (jxjjarrip Kal Trdvra^v Trar-qp, vovs Kal ifjv)(a)(ns TO) 6'Acu KVKXaj? Travrajv Kivaais."

Kal raSe ei? e'myvaxjti'

Oeov eTrmvoiq deov avrtov fJiV dvayey/oa/x^tcVa, 77/30?

Se Aey/xeva rai ye /cat a^iKpov Siadpev VII "Irtu 8e T^/xrv (oy yap avrapKel /xovov 7^ aAAa /cat avrrj < rj > 4 TTOirjTLKrj rj Trcpl TO TTavra rjaxoXrj/jievr), /xoAt? TTOTC 17817 dA^etav ftapTVpTJcrovcra, paXXov 8e e^o/xoAoyou/AeVry TO) ^ea) fjiv9a)8rj 7rapKJ3acFLv TraptVco 877 OCTTI? /cat

oSros Wilamowitz. xoSros MSS. ctirros Justin (Cohor. ad Oraec.

19).

2 aluvuv Justin, dei <&p MSS.

TOJ 6'Xw KVK\<J} Stahlin. rif S\w /cy/cXy MS3.

4 <^> inserted by Markland.

EXHORTATION TO THE GREEKS

Renowned, not puffed up, careful, gentle, strong, CHAP.

Enduring, blameless, lives from age to age. a VI Slavish the man who vain opinion heeds, In hope to light on any good from that. 6

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 goreana 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 philosophy The witness alone.

Let poetry also approach, poetry, which is of po 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 a Pearson, Fragments of Zeno and Cleanthes, p. 299 (Fr.

75).

Pearson remarks :

" Clement's mistake in referring these lines to Cleanthes' conception of the Deity, when they really refer to the ethical summum bonum, is obvious."

6 Pearson, p. 320 (Fr. 101).

CLEMENT OF ALEXANDRIA

CAP. TTOirjrrjS TrpCOrOS.

"ApO/TO? JJLV OVV St(X TTOLVTCDV rr)V

VII & / *. A ,* & /

OVVCLfJLLV TOV UeOV OLr)KLV

o<f>p' e/ZTreSa rravra TO) fjuv e TTptoTov re /cat vararov ^atpe, Trarep, /xeya ^au/^a, juey* oVetap.

1 atytrrerat 'HcrtoSo? rov TCLVTT) rot /cat o 'Acr/cpatos 63 P. auras' yap Trdvrajv jSacrtAeus"

/cat /cotpavo? ecrrtv, reo 8' l ourts" epijpiarai /cparo? aAAos

8e /cat em TT^? crKTjvfjs Trapayvfjivovcri, eiav'

fjt,ev /cat et? rov aWepa /cat et?

TOV ovpavov ava/SAei/fa?

"rdvSe 9^you Oeov,"

(f>r)(jiv, d 8e rou r > \ n / ?>>// et? rat? aAi^c/etatcrtv, et? ecrrtv c/eos

, o? ovpavov T* erV^ K(u yalav TTOVTOV re ^apoTTov otSfta KOLve/JLCov fti dvrjToi Se 77oAAa 2 /capSta I$pvod{jio9a TTrjfjidTajv Oeajv dyaAjLtar* e'/c \idoDV, T) ^ XpvaorevKTtov r/ eAec^avrtVcov TVTTOVS' re rovrois /cat /cevd?

} ovrcos evoefielv ourocrt /xev 17817 /cat 77apa/ce/ctvSi'veu/ JieVaS' eVt rrfv dXrjdeiav Tot?

6ea.ra.ls Trapetcr^yayev.

Stahlin. o-^o 5'

Clement, v.

SJrom.

112.

3. oi Buttmann. re 68' MSS.

2 TToXXa Heyse.

TroXXoi MSS.

EXHORTATION TO THE GREEKS

wishes come forward first.

Aratus, then, perceives CHAP. that the power of God permeates the universe :

Aiatus Wherefore, that all things 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." c 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. d This poet, in a most venturesome manner, introduced the truth on the stage for his audience to hear. a Aratus, Phaenomena 13-15.

6 Hesiod, Frag. 195 Rzach.

Euripides, Frag. 941 Nauck. d [Sophocles] Frag.

1025 Nauck.

These lines are also quoted by Justin Martyr, Athenagoras, Eusebius, and other Christian writers.

They are of Jewish or Christian origin, as their teaching proves ; certainly not from Sophocles.

CLEMENT OF ALEXANDRIA

CAP. o 8e pa/etc? iepofidvTrjS KOI TroirjTrjs a'/xa, o rov VII s-\y / ''/^ J '

^ * t / * j / Utaypou (Jptpevs, /Ltera TT)V raw opytcuv Lpo(pavriav /cat TCOV et'SaJAcov TT^V ^eoAoytav, etcrayet, TOP' tepoi^ oWcus" oi/re Trore, ofJLots 8' ouv Aoyov ot?

^e/xt? e'crrr 6vpas 8' eTr o^ia)s" cri) 8' aVoue, <f>a(j(f)6pov e/cyove Moucrat', e^epea) yap aXrjdea, fj,rj8e ere ra Trplv ev orr-^decrai <J>O.VVTCL cfriXr]? atavo? a^eparj.

1 Oeiov fiXei/jas TOVTCD TrpocreSpeue, Wuvcov /cpaStT]? voepov /euro?' ci) 8' em' is Se Aoyop d-paTTLTOV, fjiovvov 8' ecropa Koafjioio aOdvarov.

64 P. et? COT , auroye^?, et'os

e/cyova TrdvTa 1 auro? Treptviaaerat, ou8e rt? eV 8' aurots etcropaa OvrjTOJv, avros 8e ye Travra? oparai.

77ore avvf]KV OVTOJS fjiev or] 'Op</>eu?'

^po^a) ye dXXd av nr) [jiXXa)v, jSpore Trot/aAo/z^Ti, fipdovvc, dXXd 77aAt/x7rAay/cros crrpei/'as' $eov IXdcrKOio.

> i yap /cat ra /xaAtcrra evavafJLard nva rov Aoyou TOW Beiov Aa^Sovre?

"EAA^j^es" oAtya arra r^? dXrjOeia?

<f)dyavTO, Trpocr/zaprupouat /ie^ r-^y avrrjs OVK aTTO/ce/cpUjLt/zeV-^v, cr</)a? 8e aurou? daOevets, OVK e'</>t/cofte^ot rou re'Aous

. yap ot)uat Travri ra> S^Aoi^ 1 76 Stahlin.

T^ MSS.

EXHORTATION TO THE GREEKS

And the Thracian interpreter of the mysteries, who CHAP was a poet too, Orpheus the son of Oeagrus, after Orpheus 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 shall reach the pure ; put bars to ears All ye 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. a 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. 6

It 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 a Orpheus, Frag. 5 Abel.

6 Sibylline Oracles iii. 624-625.

CLEMENT OF ALEXANDRIA

CAP. ^dopt? rov Aoyou rrjs dXr)0ia$ evepyovvrcov TL T) /ecu VII i/j / tin / \ n /

O^JLOLOJV

ovrojv rots'

X^P 15 pacrecos

Se ere et? crcorrjpiav Kal ol Trepl rov? 0ovs vfJLOJV e'Aey^ot, ou?

Sta TT)V dA o fJLTCL ypOLOS, OvS*

t? OLKLOLS

rou cravtStou* 2 TOiovrot yap ol ^rpayvprai. oOev

CLKOTCOS 6

*A.VTi,advr)$ e'Aeyev auTOts" ^ercLirovuiV'

" ov rp(f>a) rr^v /xr^repa rcov Qz&v, rjv ol Oeol rptcfrovaw."

TraAiv 8e o auros-

KCOJJLWOLOTTOLO?

ev 'le/jeta TO) opdfjLCLTi ^aAeTratVcuv Trpo? r^v awTJOeiav 8tTretparat rov aOeov TTJS TrXdvrjs r(j>ovt el yap e\Ki rov Oeov 1 o ^SouAerat, o rovro TTOLCJV eon /Ltet^cov rou $eor rots

/cu/LtjSaAotS' avdpajTros ets 3 ravr* opyava dAA* ecrrt roX/JL^s Kal fttov (missing from Justin, Demon. 5).

Dindorf.

3 ^ia$ Bentley :

Stahlin. a 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 tirl 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 CHAP. utter anything without the word of truth are like VI1 men struggling to walk without a foothold.

The comic poets also, owing to the compelling The comic power of truth, bring into their plays convincing P^ b ear s es s arguments against your gods.

Let these shame against you into salvation.

For instance, the comic poet

Menander Menander, in his play The Charioteer, says No god for me is he who walks the streets

With some old dame, and into houses steals Upon the sacred tray. a For this is what the priests of Cybele 6 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. d and MTpayvprys 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."

The quotation occurs in Justin Martyr (I)e mon.

5) with this addition :

" the god ought to stay at home and take care of his worshippers.

" b i.e. Metragyrtae.

See p. 48, n. a. c Antisthenes, Frag.

70 Mullach, Frag. phil.

Grate, ii. p. 287. d Menander, Frag.

Kock, Comic.

Attic.

Frag. iii. p. 70.

CLEMENT OF ALEXANDRIA

CAP. /cat OI>XL (Jiovos o MeVavSpo?, dAAa. /cat "O/^po? /cat 65 P. Euptm'S 1^?

/cat d'AAot av)(voi 77Ot^rat SteAey^oucrtv VJJLCOV TOVS Oeovs /cat AotSopetcr^at ou SeSt'aatv ouSe OTTOOW aurot?. avri/ca T^ ^Adrjvav " Kvvd- "

/cat rov "H</>ato-roy a/x</>tyJT '

8e "

CTotcrt TroSecro'tt' VTToarpeifjeias eVt Se rou Aiovvoov dva.^av'&ov "O/Lt^po? o? Trore jjiaivofjievoLO Atcovucroto creue /car* r^yddeov Niwr^tov at 8* a/za rraoai OvaOXa ^a/xat Kare^evav VTT* dv$po(f)6voio oupyou. a^to? cu? dA^^tu? Sco/cpart/cr^s" StarptjS^? o ets" TTJV dA^etav ciTrtScov /cat TOI)? ^eara? U

Trore /Ltev TOV 'ATrdAAcuva, o? fJL<jo/j.(f)dXovs e yatet /Sporotcrt crro//,a vefjLOJV o-a^ecrrara, dvocrtov /cat /cretVere' 2 e/cet^o? TJfJLapr* , OVK eyco, dfjLadearepo? y' wv 3 TOU /caAou /cat Try?

? rore S' ejLt/zavTy elcrdyojv Hpa/cAea /cat {Jiz6vovra aAAa^o$t /cat dVA^crroy TTCU? yap ou^t; o? eVrtcufivos rot? Kpeacri irid6/ji.ei>os Euripides. xetVy Treido/j-evos MS3.

2 KreLvere Euripides.

Krdvare MSS.

3 7' d^ Euripides. fi>v MSS.

EXHORTATION TO THE GREEKS

And not only Menander, but also Homer, Euripides CHAP. and many other poets expose your gods, and do not H<^r shrink from abusing them to any extent whatever.

For instance, they call Athena " dog-fly/' a and Hephaestus " lame in both feet " b ; and to Aphrodite Helen says :

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

Lycurgus."* Euripides is indeed a worthy disciple of the Socratic Euripides school, in that he regarded only the truth and disregarded the audience.

On one occasion, referring to Apollo, Who, dweDing 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 I/

At another time he introduces Heracles in a state of madness/ and elsewhere drunk and gluttonous.^

What else could be said of a god who, while being feasted with flesh, a Homer, Iliad xxi. 394-, 421.

* Iliad i. 607 etc. c Iliad iii. 407.

* Iliad vi. 132-134.

Euripides, Orestes 591-592.

/ Orestes 594-596, 417. y i.e. in the Hercules Furens. h Alcestis 755-760.

CLEMENT OF ALEXANDRIA

CAP. xXcopa avK* emjcrOiev a/xoucr' vXaKTOJV toore ftapfidpa) Se eV "law TO) Spajitart yvfj,vfj rfj K<f>a\fj e/c/cu/cAet ra> Bedrpa) rov? 6eovs'

TTOJ? ovv St/catov rovs vo^ovs v ypdi/savras avrovs dSt/aa? o el 8', ou yap carat, TO) Aoyco 8e 8t'/ca? fiiaicov Sajcrer' dv9pa)7TOis yd/za>v, crz) /cat noaetSaJv Zev? 0', 6V ovpavov vaovs TIVOVTGS aSt/cta? /cevcocrere.

VIII 'Dpa TOLVVV ro)v a'AAaJV 7^/xtv T^ rafet 1 rrpo^riKas teVat ypa^as"

/cat yap r t rds 66 P. ot xprjafJLoi rd? et?

TT^V Oeocrefieiav rjfjilv evapyecrrara TrporetVovTe? ^e/^eAtovcrt TT]V < ypa^at Se at 0e tat /cat 77oAtre tat aaxfrpoves, i oSot' yuyLtvat KO/jbfJicoTiKfjs /cat TT^? e/cro?

/cat crrco^tuAta?

/cat /coAa/ceta? virdpdvicrraHJiv dy^o^evov VTTO /ca/cta? TOV dv9pa)TTOVy vrrepiSovaai rov oXiaOov rov fiiojriKov,

/Ltta /cat , .

77O/ ( I AAd em^rj/jLiov dxrarT]?, TrporpeVoucrat 8e et? rrpouTrrov aajrrjpiav. avriKa yovv rj

aZ 0e?cu, <et> /cai Schwartz :

Stahlin.

9epairevov<rai. Sylburg. depa-rreucrai MSS. a Euripides, Frag. 907 Nauck.

6 Literally, "with head bare." c 7ow 442-447. d 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 ? a VI I And again^ in his play the Ion, he displays the gods to the spectators without any reserve b :

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.

VIII Now that we have dealt with the other matters The witness in due order, it is time to turn to the writings of the prophets.

For these are the oracles which, by exhibiting to us in the clearest light the grounds of piety, lay a firm foundation for the truth.

The sacred writings are also models of virtuous living, The sacred and short roads to salvation. d They are bare of slmpiTfn"

embellishment, of outward beauty of language, of style, but ot idle talk and flattery, yet they raise up man when gre 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. e i.e. 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

CAP. Trpo^Tt? ril^lv <jioraTCt> 7Tpa)rr) St/?uAAa TO acr/Lta TO OVTOS loov TTOLvreacrL 1 cra(f>r)$ a.7rXdvr]TO$ V \ /) \ / * '

\ Y '

I / Au6T6 t f.Lrj cr/coTtTp oe otco/ceTe /cat ^ocpov atet.

T^eAtou yAu/cuSep/ce'?, tSou, <^do? e^o^a yva>T 8e KarQe^voi <jo(f>ir]v eV arriOe et? ^ed? eo-Tt, j8/ao^a?, ave/xous', creicrfjiovs T s", Xi^ovs, Aot/xou? /cat /O]Sea Auypa /cat yt^eTou?

/cat TaAAa,

/ca^'

I ayopeuco; ovpavov T^yetTat, yairjs /cpaTet auTos 1 avr* evdecus cr<f>6$pa rr^v fj,ev OLTrdTrjv aTret/ca^oucra TOJ cr/coTet, T^ Se yvcDCTtv i^Ata) /cat </a>Tt TOU afJL(f)CO 8e TrapaOefjLzvr] rfj ovyKpiaei, rrjv e 8tSacr/cef TO yap i/reuSo? ou ^ftA^ T^ TrapaOecrei rdXrjOovs Stacr/ceSawiTat, TT^ Se ^pi^o-et TT]

K(3ia,6fJi,ei>ov ^uyaSeweTat.

'lepe/JLias Se o 6 TTOivaocfiO? , /zaAAo^ 8e ev 'lepe/xta TO ayiov >^/ </3'

/)*>'''} > > > >j eTTtoet/cvucrt TOV c/eov. tfeos" eyytc,tD^ eyco et/i-t, /cat ou^t ^eo? Trdppco^ev. et 77Ot7]crei Tt dVev /cpu^atot?, /cat e'yco ov/c o^fo/xat avrov; TOU? ovpavov?

/cat T^y y^v e'yco TrA^pcD; v/ / /\ O\ TONTT '

/ Aeyet Kvpios.

TTCLALV oe au ota rlo-atou Tt?

^>rycrt, "TOV ovpavov o~7Ti6a[j,fj /cat Traoav opa TO ^te'ye^o?

TOU $eo?7

/cat TOVTOV Trpoo'Kvvijaa){jLv ) 6 77pO^7]T7]? "aTTO

TTpOCTCDTTOV OOV

Opj] ' yr\v Spa/ct;

Trdi'rea-ff't >Si6. Or. and Clement, v. Strom. 115. 6

^<m MSS.

/cai rSXXa Cobet.

Kp6ffra\\a MSS.

: Stahlin.

dTr' dpx^s Mayor, virdpxet MSS.

: Stahlin.

EXHORTATION TO THE GREEKS

To begin with, let the prophetess, the Sibyl, first CHAP.

V sing to us the song of salvation :

A preiude from the prophetic Lo, plain to all, from error free He stands ; Sibyl 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 ? " b Once again, the same Spirit says through Isaiah :

Isaiah also " Who shall measure the heaven with a span, and ^$f of the whole earth with a hand-breadth ? " c See the greatness greatness of God and be amazed !

Him let us : " The hills worship, about whom the prophet says shall melt from before thy face, as wax melteth * Sibylline Oracles, Preface 28-35.

6 Jeremiah xxiii. 23-24.

Isaiah xl.

12.

CLEMENT OF ALEXANDRIA

CAP. 6US"

OLTfO TTpOaCUTTOV TTVpOS T^/CETat KrjpOS."

OVTOS , VIII J /\f/)/KT/)/ / <> / w, O*riv o c/eos

, ov upovos [Jtev eonv o ovpavos, ^\ ?

<-> ti > \ > i > \ > / be T) yTy, o? eav avot^T] TOV ovpavov, ere XrjifjeraL ." fiovXei KCU Trepl rwv et866Aa>v rt <f>r)(jLV <o> 2 TT/OO^TT]? OVTOS; "TrapaSetyCTOvrat e^rrpoaQev rov rjXiov Kai earat ra 67 P. 6^rjaL\fjLala avr&v /Spaj/xara rot?

Treretyot?

TOU ovpavov KO.I rot? drjpiois rrjs y^?, :at

creAT]^?, a aurot VTTO rov rjXiov /cat rrys /cat ot? awrot e8ouAeucray, /cat

awrojv."

(f>6apTJaeo6(u oe /cat TO, crrot^eta TroAts /cat rov /cdo-ftov ow /cat avrot?

Aeyef "^ yij, U 7raAatco^creTat /cat o owpavos"

TrapeXevo'e- <frr}ari, TOLI,"

"TO 8e prjfjia Kvpiov jiteVet etV rov alaJva."

Tt 8e orav WAt^ eaurov 8et/cvwat o ^eo? jSouAi]^ 8ta Majuoreajs"; t'Sere t'Sere ort eyw et/j,t /cat oz5/c ' ecrrt ^eo? erepos TrA^v efjiov. e'ya> aTro/crevd) /cat ^v 77Ot7^cra>'

77araa> /cdycb tacro/xat, /cat ou/c e'crrtv o? e^eAetrat /c TOJV ^eipatv fjiov."

'AAAa /cat erepou eVa/couaat ^eAet? xpjjafJLWOov ; e^et? rov XPOV TTavrO: rov 7rpo<f)r}ru<6v, rovs avvSiacrcbras rov Mcoucrecos

Tt (frrjaiv avrois TO Ttyeu/xa TO ayiov Sta 'Qtnje; ou/c oKVTjaca Aeyetv* 't'8ou, eytt) arepea)v fipovrrjv /cat KTI&V Tfvcvpa, ov at Xeipes rrjv crrpariav rov ovpavov e^e/xeAtcocray. eVt

/5c6Xwj'

: can this be a scribe's mistake for et'SwXoAarptDj'

(cp. p. 178,1. 12)?

2 <6> inserted by Dindorf. a See Isaiah Ixiv. 1-3.

6 Isaiah Ixvi.

See Isaiah Ixiv.

1 (Septuagint). d The text gives " idols," but the quotation refers to their worshippers.

It is possible that there is a slight error in the text.

See textual note.

EXHORTATION TO THE GREEKS

from before the face of the fire." a He is God, the CHAP. prophet says again, "whose throne is heaven, and vnl ; before whom "if He the earth His footstool" 6 open heaven, trembling shall seize thee."

Would you hear too, what this prophet says about idolIsaiah tells worshippers ? d " They shall be made a spectacle detraction 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 of says also that the elements and the world shall be ^O e c rld 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 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 that giveth might to the thunder, and createth the wind," h whose hands established the host of heaven.* e A collection of passages from Jeremiah, not Isaiah.

See viii. 2

; xxxiv. 20

; iv. 26. f Isaiah li.

; also compare St. Matthew xxiv. 35 and Isaiah xl.

Deuteronomy xxxii. 39. h Amos iv. 13

; not Hosea.

* See Jeremiah xix. 13 and Psalm viii. 4 (Septuagint).

CLEMENT OF ALEXANDRIA

CAP. Se /cat 8ta 'Ho-atou (/cat ravryv a VIII \ i / \ / >/ > i t ' crot TT)V (pcDvrjv) eya> et/zt, eyco et/zt, 9770*11', o Kvpios 6 XaXtov SiKaiomjvTjv Kal dvayye'AAcoi' aATyOeiav avvdxdrjTC Kal i^f/cere* fiovXevcracrOe a/ia, ot crco^o/zei'ot 0,770 TOJV eOvaJv.

OVK eyvajaav ol a*povrS TO v\ov yAu/x/za avrcov, Kal Trpoaeu^o/xevot Beats c\ > / / ) > T/)' t O '

' < '

/ " ot ou crajcrovaiv avrovs. et(7 vTropas eya>, / / </)/ \ ?

>/ \\ > ^^'

(prjcriv, o t/eo?, /cat ou/c eart 7rA7)v e/xou ot/cato?, /cat oa)Trjp OVK ecrrt Trapef efjiov'

67TLarpd(f)rjT irpos fji /cat acD^crecr^e ot 0,77' e'cr^arou T^? y^?. eyaj (/!( o ^eo9 /cat ou/c eonv aAAos 1 '

/car' e^avrov 1 Sua^epatVet Aeycov "rtVt cujLtotcocrare Kvpiov ; ^ rtVt ojLtotcojLtart a>/>iotc6crare aurov; /ZT^ et/cova eVot^cre^ re/crcov, ^ %pvao6p,vvo)." rols Se et'ScoAoAarpats ' avrov; /cat ra eVt rovrot?.

/XT^ ow ert u/xet? et'ScoAoAarpat; dAAa /cav yw </>uAa^aa^e ra? aTretAas" oAoAu^et ya/) ra yAwTrra /cat TO, ^etpOTiot^Ta, /xaAAov Se ot 7r' awrot?

77e77ot^oTe?, dvaiad^ros yap r< o Kvpios aetcret 77oAet?

/car-

uATy. ert (f>r)oiv oiKOVjjLva.s /cat T^V oiKovfjievrjv oA^f /caraA^erat

yocTCTtdV." rt crot o-o^ta? d S /cat p^cret? e/c TratSo? 'E^patou Kvpios e/crtcreV /ze dpx*} v ooaJv avrov et? e/oya aurou,"

/cat "

Kvpios St'Stocrt crotyav /cat

77pocrco77ou avTOV yv&ois Kal ovveais."

"ecus , /cara/cetcrat ; 77ore 8e e' vrrvov a Isaiah xlv. 19-20.

6 Isaiah xlv. 21-23. c Isaiah xl. 18-19. d Isaiah x. 10-11, 14 (Septuagint).

* i.e. Solomon ; see 1 Kings iii. 7

; iii.

12.

' Proverbs viii. 22.

" 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 CHAP. remind you of): "I, even I/' he says, "am the Lord p^Lr that speaketh righteousness and declareth truth, witness Assemble yourselves and come.

Take counsel together, 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." a 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." b 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 Isaiah prebeware of God's threats.

For the carved images ^jgrnent on made by hand shall cry out/ or rather they who idolatry trust in them ; for the material is incapable of :

" The Lord shall shake the inhabited cities, and in His hand shall grasp the whole world as it were a nest." d Why tell feeling.

Further he says you of mysteries of wisdom, and of sayings that come from a Hebrew child who w ras endowed with The wise wisdom ? e " The Lord created me in the beginning JjJgJJf of His ways, for His works''^: and, "the Lord God as the giveth wisdom, and from His face are knowledge and understanding." 9

" How long dost thou lie at rest, thou sluggard ; w rhen wilt thou awake from the Septuagint.

The Hebrew text of this verse gives a different meaning "possessed" instead of "created"; but see R.V. margin. g Proverbs ii.

CLEMENT OF ALEXANDRIA

CAP. edv 8e ao/cvo? f)S, ^'fet crot warrep Trnvr)

68 P. 0ov," o Adyo? o'

TraTpt/cd?, o dya$o?

Air\;vo?, o /cupto? eTfdyaiv TO fitos, Trjv TTIOTIV Trdai /cat cramyyap "6

TTOLTJaas TT)V yr}V ev Trj '

Kvpios ptav.

" la)(VL avTOV," to?

<f>r}aiv 'lepe/xta?, dvwpOajcrev TTJV (vr\v iv TTj ao(f>ia avTOV." aTTOTrecrovTa? yap eVt TO. et'ScoAa TI oo<f>La, rj IGTLV

Aoyo? avTov, dvopOol errl TT\V dX^OeLCLV.

/cat avTJ] TJ TrpcjTrj TOV 7Tapa7TTa)fj,aTO$ avacrTacrt?' oOev aTTOTpeTfajv et'SajAoAaTpeta? dTrdarjs 6 0ecr77ecrto? rray/caAaj?

" aKove 'Icrpa^A* /cupto? o dva/ce/cpaye Mtouo-^?* ^eo?

CTOU, /cupto? et? ecrTt,"

/cat "

Kvpiov TOV 6e6v oov TfpooKwrioeis /cat avTO) pova) AaTpevcret?* vuv 8^ ouv oruvere, c5 avOptoTroi, /caTa TOV jita/captov '' ifjaX/JLtooov eKelvov TOV Aa/3t'8* opd^aaOe TiatSeta?, ju-rj 770T6 dpyioOfj Kvpios, Kal a.Tfo\elaBe e'^ o'Sov St/cata?, 6Vav eKKavOfi ev Ta^et o 6vfJi6s avTov. ua/captot TfdvTes ot TreTrot^oTe?

677* a^TOj."

^817 I ill 8e vnepoLKTeLpujv 7]/xa? o Kvpios TO aa)Tr]piov (LteAo?, otov e/z^SaTT^ptov pvufJLOV 'VIOL , ecus 7TOT ^apu/cap8tot; tva Tt ayaTiaTe Tt? ow ' jLtaTatoTT^Ta /cat i)TtT ifjevoos; jLtaTatoTi^?

/cat Tt TO tfjevoos ;

ayto?

TOU Kvpiov TOVS "EAA^va? atTtdS/xevo? e act'

"oVt yvovTe? TOV ^eov ou^ to? ^eov e'8o ^ T^y^aptcTTT^aav, dAA' e/zaTatto^crav ev TOI?

8taAoytcryLtoT? a^Ttov, /cat ^'AAa^av TT)V So^av TO> 17 Mayor, aur?? JMSS. a Proverbs vi.

9, 1 l a .

(The latter verse is found only in the Septuagint.) 6 Possibly from Proverbs xx.

(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 CHAP. as a fountain thy harvest/' a that is, the Word of the YHI 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, "reGod restores stored the world in His wisdom," c since, when we th .e world fcy 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, Moses bears utters this truly noble cry :

" Hear O Israel, the Sat God Lord is thy God ; the Lord is one " e : and " thou is one 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 David warns instruction, lest at any time the Lord be angry; and ye shall perish from the right way, if ever His wrath voice 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 seek after falsehood ? " h What, then, is this vanity, falsehood and this falsehood ?

The holy apostle of the Lord idolatry 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 Clement of Rome i. 21. 2).

Cp. also Psalm cxix. 105, where, however, the Septuagint (cxviii. 105) has "Thy law" instead of " Thy word."

Jeremiah x.

12. d See Revelation xx.

5. e Deuteronomy vi.

4. f Deuteronomy vi.

; x.

; St.

Matthew iv.

10 ; St. Luke iv.

8. a Psalm ii. 12 (Septuagint). h Psalm iv.

CLEMENT OF ALEXANDRIA

CAP. ev oLLOicbfJiari eiKovos <f)6aprov dvdpcoTrov, /cat VIII \ / ~ / \ \ t \ eAarpevaav rrj /crtcret rrapa rov Knoavra.

/cat ' ev apxfj eirolijcre rov jv o ye deos OUTO?, o?

' o~v oe rov fjiev 6e6v ov voet?, rov oe ovpavov TrpocrKvvels, /cat TTOJS OVK aae^els; OLKOve rraXiv rrpofirjrov Aeyovro? ovpavov /cat rrjv yr\v ' e/cAet'j/fet fjiev

T^Ato?

/cat o ovpavos GKonodr^oerai, Xdfjufjei 8e o TravroKpdro)p et? rov alcova, /cat at Swa/xet?

TO)V ovpavajv aaXevOrjaovrai /cat ot ovpavoi etAty^aovrat ' a*? oeppis e/cretvo/xevot /cat CTUCTreAAo/.tep'Ot (aurat yap at'

Trpo^rt/cat ^6oyat) '/cat 7^ a?ro TTpoacoTrov Kvpiov."

IX Kat jLtupta? av e^oijiit crot ypa^a? ajv ovoe '

/cepata TrapeXevo'eran, fjiia,"

TO yap oro/^a /cuptou, TO ayiov rrvevfjia, eXaXr^aev ravra.

' pr) roivvv prjKTt," tfy^criv, 'vie [JLOV, oAtycupet Traioeias Kvpiov, jitTyS' e/cAuou UTT' a^TOU e'Aey^o/.tevos'." cu TT^? vnepfiaXXovarjs (f)iXav9pco7Ti.a?ouS* cu? fiaOr^rals

8<z / \ >o>* >/ f / >^>r toaa/caAos

ouo cu? ot/ceTat? o Kvpios ovo cos a \ >i/)/ ^ o\v >/ > /) 69 P. c/eo? avflpaiTTOis, Trarrjp oe cos VJTTLOS vovuerei " vlovs. elra Mcuucr-^? /xev o/xoAoyet ep,(f)of3os elvai /cat evrpop,os," OLKOVCOV rrepi rov Aoyov, en) 8e TofJ a Romans i. 21, 23, 25.

6 Genesis i.

1. c A collection of passages from Scripture ; see Isaiah xiii.

; Ezekiel xxxii. 7

; St. Matthew xxiv. 29

; Isaiah xxxiv. 4; Psalm civ. 2

; Joel ii. 10.

Stahlin thinks that the whole may possibly be taken from the Apocalypse of Peter, with which

EXHORTATION TO THE GREEKS

likeness of an image of corruptible man, and served CHAP the creature rather than the creator." a Of a truth vm God is He who "in the beginning made the heaven and the earth." b 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 ; 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." c IX And I could bring before you ten thousand Many passages of Scripture, of which not even " one tittle sSf shall pass away ' without being fulfilled d ; for the could be mouth of the Lord, that is, the Holy Spirit, hath quc spoken it.

" No longer, then, my son," it says, " regard lightly the chastening of the Lord, nor faint when thou art reproved of Him." e 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 ^ H^ ather quakes," # when hearing about the Word; do you children we know Clement to have been acquainted (Eusebius, H.E. vi.

14). d See St. Matthew v. 18

; St. Luke xvi. 17. e Proverbs iii.

11. f Homer, Odyssey ii. 47.

Hebrews xii. 21.

CLEMENT OF ALEXANDRIA

CAP. Adyou GLKpocbfjievos rov Oeiov ov oVSta?; OVK dya)IX >\w ''NO'* * '

/D * OV%L a^Lta re evAaprj /cat otrevoeis e/c/xat/etv, roure'crrt orreuSet? et?

OMrrjpiav, <j)of3ov[Jivos rrjv opyr^v, dyamjoas TT)V ydpiv, ^Acoaa?

TT)V eAmSa, r)v yap /jLrj avOis ct>? rd TratSta yeV^a^e KGU '

TI {JLTJdvayvvr)6rJT," c5? cf>r](nv 77 ypa^-q, rov 6vra>s 6Vra /

\ /> <f )O>

V > N / /-) / Trarepa ov fjirj aTToAaprjre, ovo ov fjirj etaeAeucreCTae TTore et?

TT^V fiaaiXeiav TOJV ovpava>v."

TTCOS yap etrer/oaTrrac TOJ ea); dAA' orav, ot/xat, 6yypa<f>7J KCLL TroXirevOfj Kal rov rrarepa rdre r 'e^ rot? rot? rrarpos ' yevijcrerat,, rore KArjpovofjLrjaai /cara^tto^crerat, rore rTys

/SacrtAeta? rrarpwas

KOIVCOVTJO~L

ra> yvrjoia), rat '' rjya- " avrrj yap rj rrptororoKOs KK\r]oia rj e/c dyaOwv crvyKeifJievrj Traioiajv ravr* eon rd ' rrpcuroroKa rd evarroyeypa/ji/jieva eV '

Kal roaavrais "

^vpidoiv dyyeXaiv t,ovra' rrpojroroKOi Se TratSe?

^/xet? ot rov Oeov, ol rov '

' rrptororoKov yvf]aioi </>tAot, ot Trpojroi ra>v dXXcov dvdpwTrajv rov 6eov ol rrpwroi rcov dfiaprLatv aTrecrTraCT/zeVot, ot rrpcoroL rov oiafioXov Ke^copta/jievoL.

Nvvl 8e roaovrco rive? elcriv dOewrepoi, OCTOJ <j)iXavdpa)Tr6rpos o Oeos' d p,v yap CK SovXcuv VLOVS rj/Jstis yev.a9ai fiovXtrai, ot Se Kal viol yeveadai

VTreprjfiavTJKao-LV. a> rrjs drrovoias rrjs rroXXfjs' rov KvpLOV erraio-xvvecrOe. eXevOepiav eVayye'AAerat, a St. Matthew xviii. 3

; St. John iii. 3, 5.

St. Luke ii. 49. c St. Matthew iii. 17 etc. d See Hebrews xii. 22, 23.

EXHORTATION TO THE GREEKS

not fear when you listen to the divine Word Himself? CHAP.

Are you not troubled ?

Are you not careful and at Ix 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 Scripture chudren says, ye shall not receive the true Father, " nor shall we cannot

ye ever enter into the kingdom of heaven." a For Father's how is the stranger allowed to enter ?

Why, in this kingdom 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," 6 then he will be ^%fh we 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 firstSon 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 Children

J TJAI i form the " innumerable hosts ot angels.

And we are these "church of first-born sons, we who are God's nurslings, we who e who have been the first of all mankind to know God, the are the true friends of the " first-born," 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 J^ these wishes that we should become sons instead of slaves, blessings but they have disdained even to become sons.

What !

It is the Lord of whom you are ashamed.

He promises freedom, but you run away depth of folly 6 Colossians i.

15, 18 ; Hebrews i.

CLEMENT OF ALEXANDRIA

CAP. vfjiels 8e els SouAetav aTroStSpdovceTe. oxorryptav IX xapi,era(,,viJLeiS $e els 6dvarov l V7TO(f>epeo6e. t,a>rjv Scope trat alwviov, u/xets 8e r^v /coAacrtv ava/xeVere*

Se TTpocr/coTretre, 'o rjroifjiacrev o A<rat 'TO Trup KVQIOS TO) 8ia/3oAa> Kai rot? dyye'Aoi? aurou."

Sid l > / \ << / > rovro o [jiaKapios

CLTTOOTOAOS

/xaprupojucu ev * / " fJirjKeri VfJids TreptTraretv, Kadais Kvpico,"

(frrjcriv, i ra 0vr) TrepcTraret ey /xaratoT^Tt rou voo? avrwv, rtCT/xeVot TT^ Stavota oVre? /cat aV^AAoTptcu/x ^co^? TOU deov, Sta r^v ayvoiav rrjv ovaav 1 /capSia? avrcov otr avrols, Sta r^v mopaxriv rr^s 70 P. eavrovs TTapeSojKav \ aTTrjX'yrjKOTes rfj acreAyeta epyao-tav a/ca^apcrta? Trdarjs Kai TrAeove^ta?." rotovTOU fjidprvpos eAey^ovro? TT^V rcov dvdpwTrajv avoiav

KOI deov e7Ti[3oa>[Jievov , rt 817 erepov UTroAe/Trerat rots

2 Se o drn'o-TOi?

^) Kpicris Kai KaraoiKr] ; ov /cd/xvet Kvpios rrapatvajv, eKcfrofi&v, TrporpeTrojv, Steyetpcov, vovOertov dfivTTVL^eL ye rot /cat TOL or/corou? avrou Tous

ireTrXavrjfjievovs Stavtcrr^crtv 'eyetpe," tfnqcriv, " 6 KadevScov Kai avdara CK TOJV veKp&v, Kai eVt</aicret crot o XpiOTO? Kvpios," o rrjs dvaardoeats

6 "

Trpo ea>cr<f)6pov yevvajfjievos, o ^wrj aKrlaiv tStats

Mr) ouv 7Tpt<^povetT60 rt? rou Adyou, Kara(f>pova)i> eavrov.

Aeyet yap TTOU r} ypa<f>4J'

(jrifjiepov edv rrjs ((>(*)vfjs avrov aKovarjre, /XT) 0K\r)pvvr}T6 TCLS Kapoias vfJLwv a)S ev rat naparrLKpaorfjLO) Kara rrjv rjfJLepav rov Tretpacr/xou ev T$ epr)/x,6J, ou eTretpaoav ol Trarepes VJJLOJV ev OOKI-

6a.va.Tov Stahlin. aTrcuXctai' Sylburg.

&i>0puirov MSS.

01) Ka/jn>ei Miinzel. oi)/c d/xeXe? MSS.

EXHORTATION TO THE GREEKS

He bestows salvation, but you sink CHAP. down into death.

He offers eternal life, but you Tif* nish. await His punishment ; and you prefer " the fire, ment that which the Lord has prepared for the devil and his into slavery a "

: " I ! a Wherefore the blessed apostle says angels 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 Christ the Lord," c the sun of the resurrection, He that is begotten "before the morning star," d 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. 6 a St. Matthew xxv. 41. b Ephesians iv. 17-19. c Ephesians v.

14. d Psalm cix. 3 (Septuagint).

Hebrews iii. 7-11, from Psalm xcv. 8-11.

CLEMENT OF ALEXANDRIA

CAP. ^tacrta."

77 Se So/ctjitaata ris eariv el 6eXei$ TO aytov croi rrvev^a e^yrjaerac'

/cat etSov ra " reo-aapaKovra err)'

8t' o rrpoa- "a rfj yevea. ravrrj /cat eirrov det epya fjiov,"

<f>r)o-i, /capSta' avrot 8e ou/c eyvtooav ra? oSoJ? aj/JLOcra ev rfj opyfj [JLOV, el etcreAeucrovrat els rrjv Karrravcrv /JLOV. opare rrjv aTreiv opre rrporpoTnjv opdre rrjv rt/XT^v rt 8^ ovv eri opyrjv fJLeraaaofjLev /cat rat? a/coat?

/caTaSe^o/xevot rov \6yov ev ayvais ^evo^o^ov^ev rats' /u^atsTOV 9eov ; fjLeydXrj yap TT^S" eVayyeAta? avrov rj ^apt?, " eav cnjuepov "

TO 8e cr^/xepov /if/ r''sll"< rrjs (frcovfjs avrov aKOvaoj^ev <'

\ e / v /cat/ exaarrjv [avrov] avgerai rrjv ?)/xepav, ear av

/cat ^ /cat 77 jLta^ats

o-rjijiepov 6vop,d,rjrai. fte^pt 8e o-wyreAetas

8ta/a,eVef /cat rore T] ovrcos rj dveXXirrrjS rov 9eov Tjfj.epa rot? alajoi ovveKreiverai.

'Aet ow TTy?

(f)0)vrjs vrraKovcofJiev rov Beiov Aoyof

<77)jLtepov yap atSt'ou alajvos 2 eanv eiKcuv, cvufioXov oe rov ^euros'

T^ rjuepa, <f)cos Se o Aoyo? dvQpojrfois, 8t' ou Karavya^ofJieOa rov Beov. eiKorcus dpa marevaao-i fjiev /cat vrraKovovaiv rj Xapis vrceprrXeovdaei, drreiBrjaao'L oe /cat jLteVot?

/cara /capStav oSou? re rets /cupta/ca? eyi-'oj/cocrtv, a? evOeias rfoielv /cat evrperri^eLV TraprjyyetAev 'lajawr^?, rourot? 8e Trpoaco^^taev o ^eo? /cat a,77etAet'

/cat 8?) /cat TO reXos rfjs aTretA^? atVty/xa71 P. TcoSaJ? a.7TetA7]!(/>aCTU> ot TraAatot TO>V

[atfrou] Stiihlin.

diSt'oi; a^wfos Arcerius. dtStoy at'w?' HSS.

EXHORTATION TO THE GREEKS

If you wish to learn what this " proving" is, the CHAP.

Holy Spirit shall explain to you.

And they saw My works forty years.

Wherefore I was displeased with this generation, And said, They do always err in their heart

But they did not know My ways ; As I sware in My wrath, They shall not enter into My rest."

See the threat !

See the exhortation !

See the !

Why then do we still exchange grace for wrath ?

Why do we not receive the Word with penalty 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 " is^^ "

; and this " to-day ?,rd extended day by day, so long as the word " to-day "

" and the teaching conexists. 6

Both the " to-day tinue 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 towards

and listen ; but as for those who have disbelieved tn se that n PUT* * and are erring in heart, who know not the ways other's God of the Lord, which John commanded us to make ^h atens 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, a Hebrews iii. 7-11, from Psalm xcv. 8-11.

6 See Hebrews iii. 13.

CLEMENT OF ALEXANDRIA

CAP. TrXavfJTai" ov yap " elo-eXBelv el? rrjv KaTdnavcnv* XeyovTai, Sta rrjv aTTiariav, rrplv

O(f)ds avTOVS ra> 7TOT6 epya) fj,a6elv OVK dv dXXtos ocoOrjvai, xl o)$ 'I^crous" TTeTTLarevKora?.

OtAap'^ptoTro? 8e aiv 6 Kvpios Travra?

Trapa/caAeT, o TOV els eTTLyvajoiv rfjs dX-rjOeias 7Tapdi<XrjTOV aTroareXXcov. rt? ovv r) erri OeoaefieLa e Trpos ndvTa Kara TOV HavXov, '

Qeoozfieia'

" eVayyeAtav e^oucra ,a)rjs rrjs vvv Kal rfjs {JieXXovorjs ."

TTOCTOV co/xoAoy^crare, a> , el eTTLTrpdaKero crcor^/x'a dt'Sto?, a>vi]av; ouSe et TOP'

IIa/<:Ta)Adv rt^

oXov, TOV Xpvaiov TO pevfjia TO \juvQiKov, aTro/jLeTprjcrai, dvTdiov aajTrjpLas ^jaaQov apt^/x^cret. f^r/ ovv O.TTOVJJLLV, r]v eOeXrjTe, egaivrjO-aaOai crajTrjpLav ot/Ct6J Orjaavpa), dydnrj Trtcrret, (,a)rjs o$ ecrTiv a^toAoyo?

' rfiecos Tyv Ti^rfV

6eos XapfidveL. r)X7ri,Kap,ev yap enl 0ea> ^OJVTL, o$ eVrt aojTrjp irdvTaiv dv6pa)7TCDV, fjidXiaTa

TTIO-TOJV."

ol 8e aAAot TrepiTre<f)VK6Tes ra> Koajjia), oia <f>VKia TLVOL evdXois rreTpais, dOavaaias oAtyco/aoucrtv, KaOdjrep

IdaKijcnos yepcw ov Trjs dXr)9eias Kal TTJS ev ovpavw

Trpos 8e Kal TOV OVTCUS OVTOS t/zetpd/zevot ?, ClAAd TOV KaTTVOV.

1 dydwr) Kal Trfcrret fw^s, 6'j .

/miffdos.

Stahlin.

The punctuation given above is suggested by Mayor.

ifj.eip6/j.evoL Markland.

Ifj.eip6fj.evos MSS.

1 Timothy ii.

St. John xv. 26.

There is a play on words in the Greek which it is hard to reproduce in English.

The word para-

EXHORTATION TO THE GREEKS

owing to their unbelief, they are said not to have CHAP.

"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, as Joshua believed.

But the Lord, being a lover of man, encourages Truth and s c^ all men to corne " to a full knowledge of the truth " tion ; for to this end He sends the Comforter. 6

What through then is this full knowledge ?

It is godliness ; and 8 godliness," according to Paul, " is profitable for all " things, having promise of the life which now is, and of that which is to come." c If eternal salvation Salvation were for sale, at what price would you, brother men, ^bought 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.

But do not despair.

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 But God price God is pleased to accept.

For " we have our jth P and hope set on the living God, who is the Saviour of love as all men, especially of them that believe." d The payn 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.e. strengthen), and encourage

; or, to put it in another way, of invitation coupled with assistance. c 1 Timothy iv.

8. d 1 Timothy iv.

10.

* See Plato, Republic 611 D.

* Homer, Odyssey i. 57-58.

CLEMENT OF ALEXANDRIA

CAP. eoae/Seta oe, e^o/xotoucra rto 6ea) Kara TO SWOLTOV rov dvQpajrrov, KardXXrjXov emypd^erat otodaKaXov #eoV roV /cat p,6vov drreiKaaai

/car' a^iav 3vvdfjivov avOpcuTTov 6ea). ravryv

d^ocrroAo?

' rrjv StSaa/caAtW Oeiav 6Wto? eTTLard/JLevos crv o.

/ T rp //) >j I / ) \ O / I t \ oe, co 1 ijJLOuee, (prjcnv, aTTO ppecpovs iepa ypd^ara ot8a?, ra Suva/xeva ae ao^taat et? aa)Tr)piav Sta Trtcrrecos

ev Xptcrrtu." te/Da yap to?

TO, lepOTTOiovvra /cat Qeorroiovvra ypajLt/xara, cov ypa/XjLtarcov /cat ovXXa/3ajv ra>v lepcov ra? auy/cet/xeVa? ypa^as", ra cru^ray/xaTa, o auro?

' deoTrvevarovs ' dTrocrToAo?

/caAet, ovcras 77/30? 8t8acr/caAiav, Trpo? e'Aey^ov, TT/OO?

7ravop^6ocrtv, Trpo? TratSetW T^V eV SiKaLocrvvrj , tVa aprto?

7) o rou $eou avdptoTros 77/30? 77av epyov jiJLevos."

OVK av rt? ourco? aXXajv dytcov ra?

TTporpOTras co? aurov 72 P. Kvpiov rov <f)iXdv6pa)7TOV ovSev yap \ dXX'

T) rovro epyov p,6vov iariv aurco aco^eaBai rov av9pa)7TOV.

(3oq yovv TTiya)v et? crtorrjpiav avros rjyyiKev rj ^SacrtAeta rcov oupaytov"* eVtcrrpe^ct roi)? dv6pcjTTOVS TrXrjGid^ovras rep (f>6f3co. ravrrj /cat o a77oCTroAo?

Tou Kvpiov TTapaLKaXu^v row?

Ma/ceSova?

' o ep/Jirjvevs ytVerat r^?

Oeias ^tov^?, ' rjyyiKv'

Aeytov, evXafielvOe / Kevoi. e Y/xet? 8e e? roaovrov d8eet?, fjidXXov oe aVtcrrot, aurco Treio^evoL ra> /cuptco /x-re re

/cat ravra virep Xptcrrou SeSe/xeVco. yeucracr#e

deofj.tvff) correction in P (cp. 2 Corinthians v. 20).

2 Timothy iii.

15.

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 G(^ suitable teacher ; for He alone has the power Himself worthily to conform man to His own likeness.

This ourteachei 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." a 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 of s nptl 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." b 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." c 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 d But you have so little fear, or rather faith, that empty." you obey neither the Lord Himself, nor Paul, though

Paul was a prisoner for the sake of Christ.

" O taste c St. Matthew iv.

17. d Philippians iv.

; the latter half of the saying is not found in the New Testament.

CLEMENT OF ALEXANDRIA

CAP. /cat t'Sere on ^p^OTOS" o 6eos." rj marts etcrdet, '

TI Tretpa oiodei, rj ypa.<f>r) TratSaytoy^cret oevre, " aKovaare fjiou, cf>6f3ov Kvpiov e * T f "O / vp,asetra a>s" ^o^ 7T7noTVKO(n avvc5 TKva," Xeyovcra, ' rt? eartv avBptoTros

eTrtAeyet " a.ycL7TO)V rj^epa? tSetv ayaOds; ^et?

, ot rdyaOov TTpoaKVvrjrai, ol ra>v d ' ol p,aKpdv," aKovaare t > / t > /O >f \'

J"> ot eyyus aKovcrare ovv

' ou/c a7TKpvpr] nvas o Aoyo?'

<pa>s eCTTt KOIVOV, e7rtAa/j,7ret rraaiv dvOpaiTTOLS' ouSei?

Kt/x/xepto? ev Aoyaj* CTTrewaaj/xev et?

(jajrijpiav, ITTL 1 avva^BjIvai ol TTJV TraAtyye^eatav ei? jLttav ayaTrTyv TToAAot /cara TT^V T^?

[jiovaoiKrjs ovaias evaioiv dyaOoepyovfjievoL dvaAoyco? evorr/ra ayaOrjv eK^rjrovvres [jiovdoa. rj oe K TToXXaiv eVcoat? e/c 77oAu<^covta?

/cat Siao-Tropa? ap/xovtW Xafiovoa de'iKrjv /xta ytverat zvi xopzvrfj /cat StSaa/caAaj TO) AOVOJ >> \ \ '\'/D

/ '"'A/00'*"

avrrjv rip aAr)c/etav avaTravofJievr), Appa Xeyovaa '

' ' 6

Trarrjp '

' ravrr^v

Oeos rrjv dXrj9ivr]V dcrTra^erat Trapa, ra)v avrov 1 Stahlin suggests d Psalm xxxiv. 8.

* Psalm xxxiv.

11.

* Psalm xxxiv.

12. d Isaiah Ivii. 19

; Ephesians ii.

17.

See St. John i.

9. f 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.

9 Or, if Stahlin's suggestion is accepted (see note on text), "into one herd," or "flock."

The word aytXir) is used for the " flock " of men on p. 247 of this volume, and in i. Strom.

156. 3, and 169.

Cp. St. John x.

16.

EXHORTATION TO THE GREEKS

and see that God is good."* Faith shall lead you, CHAP. experience shall teach you, the Scripture shall train you.

"Come, ye children/' it says, "hearken unto me ; I will teach you the fear of the Lord." b

Then, AH who as if speaking to those who have already believed, it eternal life adds briefly, " What man is there that desireth life, may come and loveth to see good days ? " c We are they, we shall answer, we, the worshippers of the good, we who are zealous for good things.

Hear then, "ye that are afar off "

; hear, " ye that are nigh." d 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 Though be gathered together into one love# corresponding to ^"in the union of the One Being.

Similarly, let us follow jl?to a after unity by the practice of good works, seeking lovemd the good Monad. h And the union of many into one, good works 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." 1

This is the true speech which God welcomes from His children.

This is the first-fruits of God's harvest. h 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. Paedagogus 71. 1) he says that God is " above the Monad itself."

* See St. Mark xiv. 36

; Romans viii. 15 and Galatians iv.

CLEMENT OF ALEXANDRIA

X 'AAA'

K Trarepajv, 0o$ dvarpeTTeiv OVK evXoyov.

/cat ri Sr) ou^t rfj 7rpa)rrj rpo(f)fj, ra> ydAa/cTt, xpc6/ze$a, at Srj-rrovdev avvi9i(jav rjfjids e/c yeverfjs at rirOai; ri $c 73 P. ai>dvOfJLV T)

fJLLOV^LV

TTjV TTCLTpWaV OVGiaV, \ KO.I ov)(l rrjv 'i<jf]V, a>s TrapftA^a/xev, Sia^uAarro/xev; rt Se ovKeri rots'

/coATTOts 1 rot?

Trarpcoois eVa77OjSAu- ^o/xev, ^ :at ra a'AAa, a vr]7TidovTs VTTO jjLrjrpdonv T KTp(f)6fJiVOL yeAo)Ta O)(f)Xo{JLV, tTTLTeXoVfJieV

Tl, dXXa a(f)ds CLVTOVS, Kai el pr} 77atSaycoya)v crv^ofjiev aya^tuv, e7rava)p6fjoaafjiv ; etra eVt TOJV TrAocop' 1 at /catVot e77t^7]/ztot /cat eTTtCTaet? ouaat, yAu/cetat TTW? TTpoaTTLTrrovcriv, eVt 8e rou ro e^os 1 2 TO Trovr^pov KOI e 1 /caraAtTrovres KO.I a^eov, /cav ot Trarepes ^aAeTratVcucrtv, 77t eV/oWou/xey /cat roy oWco? 6Wa Trarepa otov SrjXrjTijpiov (frdpfjiaKov Tr\v avvaTrajaa/xevot;

TOUT' auro ya/o rot TO /caA0,770 juavta? /cat TOV rpiaaOXiov rovrov eOov? fj,icnj9rj ov yap av efjucnjdrj TTOTC ^ aTrr^'y

TOGOVTOV,

ov /zet^oy ouSev e/c $eo i TTOJ rfj TOJV dv9pa)7T<jov yeveaei, el firj avvTO) e6eL, etra /xevTOt aTro^vaavres rd (bra r)fJ<iv, olov ITTTTOL cr/cA^pau^eyes 1 d^^vtct^ovTes

, 1 eVSa/covTe?, a7Te<^euyeTe 4 TOUS Adyous TOI)? ^aAtvous

Tr\6uv Cobet. iraiduv Schwartz, iradwv MSS.

icaraXtTroj'Tej Cobet.

KaraXetTro^rej MSS.

7ri-r)Tr]o-o/j.i' Sylburg.

6-m'^-qTriawu.ev MSS.

4 a7re0eu7ere .

. i7reXa/i/3dyere Slahlin.

VTro\afj.pdvcT MSS.

EXHORTATION TO THE GREEKS

But, you say, it is not reasonable to overthow a it is way of life handed down to us from our forefathers. fhit

C mSi Why then do we not continue to use our first ought not .,, i.i .11 j -j. to forsake 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 JJJetfmes 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 j^tSe to 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 of men, could never have been hated or rejected, JffgSanca had you not been clean carried away by custom, and and , , , T-i iiargument 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. drfOoeiGavOai fj,ev rovs rfVLo^ovs VfJicov rov erfLTTodovvres, em Se rovs Kpr]f.ivovs rfjs VTTO rs avods (epo^evoi evay rov 1 TOV Beov \6yov. errerai rotdyiov VTreXafjifidvere yapovv vp,iv Kara rov Zo^o/cAe'a rd eTT-t^etpa rfjs vovs (f>povoos, c5r* a^peta, (frpovriozs Kevai OVK lore cu? Trayro? fJidXXov rovro aXrjOes, on apa ol [lev ayadol /cat Oeocrefiels ayaOrjs rr}$ dfjLOifirjs rev^ovrai rdyaOov rerifjbrjKores, ol oe K ra>v evavriojv Trovypoi rfjs KaraXXrjXov rt/xcupta?, ra> ye dp-^ovn rfjs Aca/cta? errr^prrirai /coAacn.?. yovv avra)

TTpo^rjrrjs Za^apta?

"eVtev aol

eVAe^a^tevo? rrjv 'lepovaaXtjfji'

OVK ioov rovro oaX6$ e^eaTraa^evos CK rcvpos ; " ris ovv ert rots' dvOpa)7TOLs ope^is ey/cetrat Oavdrov Kovo*iov ; ri 8e ra> oaXa) ra> 6avarr](f)6pw rovrto 74 P. irpoo'7Te(f)vyao'iv, [JLeO* ov Kard^Xe^O^crovraL, e^ov fiitovai KaXa>s Kara rov 9e6v, ov Kara ro edos; 6eos n*ev yap ,O)r)V ^apt^erat, e^os 1 oe Trovrjpov fjuerd rrjv evOevoe drraXXayrjv fJLerdvoiav Kevyv dfjia ri- " TraBojv oe re VTJTTLOS eyvaj," ws aTToXXveL SetcrtSat/zovta /cat ott)t,ei 6eocre/3eia.

ISerco Tt?

VfjLajv rovs rrapd rot? elocoXois Xa- (Jiajpiq rrpoorpifierai, rpevovras, KO^JLTJ pvTrcjvras, eo~9fjri mvapa Kal Kar- .

. vire\afj.pdvfTe Stahlin. a.Tro<f>evyeT( .

MSS. a Clement plays upon the similarity between hagios, holy, and enayes, accursed.

* Sophocles, Frag. 863 Nauck. c Zechariah iii.

EXHORTATION TO THE GREEKS

You yearned to shake yourselves free from us, the CHAP. charioteers of your life ; yet all the while you were being carried along by your folly towards the And leads precipices of destruction, and supposed the holy destruction Word of God to be accursed.a Accordingly the recompense of your choice attends upon you, in the words of Sophocles, Lost senses, useless ears, and fruitless thoughts

; b 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 ? " c What a strange why do longing, then, is this for a self-chosen death which ^e still presses upon men ?

Why have they fled to this i.fe is poss death-bearing brand, with which they shall be burnt up, when they might live a noble life according to God, not according to custom d ?

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 SJewS in temples d A play upon the words theos (God) and ethos (custom). e Hesiod, Works and Days 218.

CLEMENT OF ALEXANDRIA

CAP. cppwyvia KaBv^pia^evov?, Xovrpa>v /zev TravrdVacrtv a7TipaTovs, rats' Se raiv dvir^cuv a/chats' e fjievovs, TToXXovs Se /cat rwv atSotaw d epya> Set/cvuvra?

TOJV eiScuAcov ra re/ieV?} rivet?

T) Sea/zcur^pta'

OVTOL JJLOL 8oKovai TrevOelv, ov 6pr](JK6vet,v rovs 9eov$, e'Aeou />tc?AAov 7) a^ia TTtTTovOoTts.

Kal ravra opcuvre? en TU rere /cat ou^t Trpo? rov SeaTror^v rtov rravrajv KCLL Kvpiov ra)v o\a>v dvafiXeifjere ; ou^t

tfecrde, IK T&V evravda Secr^tcor^ptcov e 77t rov eXeov rov e ovpavcov;

yap Bzos e/c r^? <f)i\av9pa)7Tias avre^erat rou dvOpcotrov, K /caAta? eVTrtTrrovro? veorrov r) opj/t? e^tVrarat' et Se' TTOU /cat Gujplov e raj veorra), 8' djLt<^t77orarat oSvpo/jievrj <f)i\a 6 Se ^eo? TTCLTrjp Kal ^ret ro TrXdafJia Kal tarat ro

Kal StaS/cet ro Orjpiov Kal rov veorrov avaXanfidvei CTTI r9]v /caAtctv dvairrrlvai Trapetra /ewe?

/xev ^S?} TreTrAay^eVot dS^tatsvTs egixvevcrav rov SecrTrdr^v /cat ?7T77Ot rov dvafiaTrjv d-Trocretaa/^evot evt TTOU avpiyaari t / '^Q'

/ >r O/>>/ / < /^ A VTrrjKOVcrav rtu oa7TOTy eyvco oe, (prjcri, povs rov /crryaa/xevov /cat ovo? r^v 0arv^v rou Kvpiov >/^>T v \^'

/ > /T'/ aurou, lapa7)A oe /xe ou/c eyvcu. rt oi;v o Kvpios ; ov (JivrjcriKaKei, ert e'Aeet, ert rryv /xeravotav aVatret. epeaQai Se u/xa? ftovXo/jiai, et ou/c drorrov V/JLLV 8o/cet TrXdcrfjia v/jids rovs dvdpcorrovs eTrtyeyovdra?

Jiss.

[eirij^e^oj'oras Stahlin.

EXHORTATION TO THE GREEKS

hair, in squalid and tattered garments, complete CHAP. 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 ^j^ts

Master of all and Lord of the universe?

Will you should lead not fly from the prisons on earth, and escape to the to God 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 offspring.a Now God is a Father, and seeks His creature.

He God is a remedies the falling away, drives off the reptile, pother restores the nestling to strength again, and urges it though His to fly back to the nest.

Once more, dogs who have d^not?

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 whistle from their own master ; " the ox/' it is written, " knoweth his owner, and the ass his master's crib, but Israel doth not know Me." 6

What then does the Lord do?

He bears How can we no grudge ; He still pities, still requires repentance ^1 the 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.

6 Isaiah i. 3.

CLEMENT OP ALEXANDRIA

CAP. rov Oeov /cat Trap' avrov rrjv ^X~nv *lXr)<f>6ras Kal ovras oAa>? rov Oeov erepw oovXeveiv oecrTTorr), 77/30? oe /cat OepaTrevew dvrl fjiev rov /JaCTtAe'co? rov rvpavvov, avrl Se rov dyaOov rov Trovypov. ris yap, a> Trpo? r^s" dXrjOeLa?, oaxfrpovaiv ye raya^ov KaraAeiTTOJV /ca/cta avveariv ; ris Se ocrrt? ro^ ^eot'

crv/x^Stot; rt? Se fto? etvat aTTofievytov Sat/xovtots ovvd[Jievo$ rov Oeov SovXeveiv ^Serat; -^ TtV ovpavov 75 P. TroAtTTys" e?vat Suva/xeyos 1 epe^o?

| Staj/cet, e^ov TrapaSetcrov yecopyetv /cat ovpavov TrepiTroAeiV /cat TT^?

/cat a/c^parou fjLeraXa/jifidveiv Trrjyfjs, /car' t'^vos ^ojTt/c^s

K6i,vr)s rrjs <f)wreivr)s depofiarovvra veffreXys, a)o~7Tp

'HAta?, Oecopovvra rov verov <rov> aojrrjpiov ; ot 8e a/ccoA^/ccop'

OLKTJV rrepl reAftara /cat fiopfiopovs, ra r]$ovr]s pevjjLara, /caAtvSou^Ltevot avov^rou?

^at aVo^rou? e/c^ocr/covrat rpv<{>ds, va)$6Ls rives dvOpajTTOi. ves yap, ^oiv, rjSovrai fiopfiopq) ' p,dXXov r) KaOapa) u'Sart /cat em <j)opvr) /jLapyaivovaLv" Kara ArjfjiOKpirov.

JU.T) ow>, /AT) S^ra e^avSpaTrooicrOcj/jLev /Jtrjoe vaj- "

' to? reKva </a>ro?

' oets" yevcu/xe^a, dAA' yvr^crta, dva6pTJo~a)iJiv /cat dva^Xei/Jcofjiev et?

TO ^ voOovs r)fJLa$ efeAey^i] o /cupto? cocrTrep o aerou?.

Meravo^crco/xev ow /cat jLteracrrai/xev et?

CTnarrjfji'rjv, ef dfipoavvrjs et? fipovrjaLV, a/cpacrta? et? ey/cparetav, ef d8t/cta? et? St/caioow-^v, dOeoryros els Oeov.

/caAo? o KivSwos avropoXelv inserted by Sylburg. a Clement has drawn together the Elijah of the Trans. figuration (St. 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 x 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 ? a But there are some yet some who, after the manner of worms, wallow in marshes are like

, , 1.1 i worms and and mud, which are the streams of pleasure, and swine, feed on profitless and senseless delights.

These are ESSS swinish men ; for swine, says one, " take pleasure in mud" 6 more than in pure water; and they "are greedy for offal," according to Democritus. c Let us not then, let us not be made slaves, nor become swinish, but as true "children of the light," d 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 inrePent

> and come over temperance to temperance, from unrighteousness to to God's Slde righteousness, from godlessness to God.

It is a 6 The words are from Heracleitus :

Frag.

54 Bywater, 13 Diels. c Democritus, Frag. 23 Natorp, 147 Diels. d Ephesians v. 8.

CLEMENT OF ALEXANDRIA

CAP. rrpos Oeov. rroXXtov 8e /cat d'AAojv eonv drroXavaai dyadcov rovs St/catoowr?? epacrrd?, ot rty dt'Stov ocorrjpiav, drdp

/cat d>v avros alvirreraa 6 Oeos Std 'Hcratbu AaAcov " eart KX^jpovo/jLLa BepoLTrevovcn Kvpiov"'

KaXrj ye KOLL epdTJ KXypovofjiia, ov xpvaiov, OVK apyvpos, OVK 1 eV$a TTOV crys /cat A^crr^S' xrou KaraSuerat Trepl rov ^a/xat^Aov 77Aourovo</^aA/ztaJy, ciAA'

Kivos 6 Orjcravpos rrjs crwrrjpias, Trpos ov ye 7TLyo6ai xpr] ^tAoAoyous" yevoyLteVovs",

8e 7]/xtv ev^eVSe rd epya rd dcrreta /cat , ra rrjs y^?, 1 dXrjBeias rrrepa).

Tavrrjv r^^lv rrjv /cA^povo/xtW ey^etpt^et 7^ dtSto?

SiaO'tJKrj rov Qeov rr)i> dtStov 8copedv raJ TT^s %opr)yovo*a'

6 8e (friXoaropyos ovros rj/jicov

TTOLTTJP,

6 OVTWS TTdrrip, ov rraverai TrporpeTrajv, TTOLioevuiv, <f)iXa>v ov$ yap aco^ajv vrauerat, n\/ o\ \>/ tt^f 1'

/ /) \/ povAevei oe ra aptcrra' ot/catot yevecrue, Aeyet Kvpios' ol SufjaJvres TTopevecrOe e^>' u'Scop, /cat oaot /XT) e^ere dpyvpiov, ^SaStcrare /cat dyopdcrare /cat Triere dvev dpyvpiov." errl TO Aourpdv, eTTt r^v CTCurryptav, em rdv* ^cortCT/xdy Trapa/caAet [JLOVOV76 P. ov^t j fioajv /cat Aeycov y^y crot 8t8co/xt /cat OdXarrav, vratStov, ovpavov re /cat rd ev aurot? rrdvra ,cod crot ^apt^o/Ltat* ^ovov, u> TratStov, ftlifrrjaov rov rrarpos, dfjaaOei crot Set^^^crerat d 6eos' ov KamyXeverai rj dXijOeia, StScucrt crot /cat rd irrrjvd /cat rd v^/crd /cat rd CTTI T^? y^S" ravrd aov 1 rd r^s 777? after ^cr07?j Markland : after <rr?s /cat MSS.

/cat [TO, TTJS 7^s] Stahlin. a Isaiah liv. 17 (Septuagint).

EXHORTATION TO THE GREEKS

glorious venture to desert to God's side.

Many are CHAP. 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 6"307 inheritance to those who serve the Lord." a Aye, God's and a 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 c It is to the font, to salvation, to enmoney." lightenment that He invites us, almost crying out AH things and saying : Earth and sea I give thee, my child ; without cost 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 6 See St. Matthew vi.

19, 20.

Isaiah liv. 17 (Septuagint) ; Iv.

CLEMENT OF ALEXANDRIA

CAP. rat? euxapiCTTOt? Tpvcfrals ^eorj^LovpyrjKev o rrar^p. dpyvpico fJLV tuv^creTai 6 vodos, os drrajXeLas eart '

' jJiajjLajvq oovXeveiv TraiOLOV, o?

Trpo^p^rat, crot 1 TOJ <j)iXovvTi TOV Trarepa, St' ov en epya^ercu, a) ^ova> /cat Se ra era eVtrpeVet, ra> "yvT]Cfiw Aeyco, /cat ^ y^ ov TrpaO-rjaeraL et?

Ae'yaJJ''

' ov yap Kvpovrai r c)opa'

Se yap eanv rraaa 77 yr, eart e /<:at 0-17, eav TOV 0ov. odev r) ypa(f)rj et/cdrcos" evayyeAt^erat rot?

' OL O6 ayiOi KVpLOV /^A^pOVO^aovaL rr^v Sd^-av TOV 6eov Kal T^V ovvafjiLV avTOV."

7T7TLO~TVK6cnV'

TTOiav, w fJiaKapie, 86av, eiTre ftot- ' r]v ofiOaX/jios OVK eloev ovoe ovs TJKOVO~V, ovoe 776 Kapoiav dv6pa)7TOV avefir)'

Kal ^aprjaovTai errl TTJ TOV Kvpiov avTa>v els TOVS atco^a?, dfjiijv c5 dvQpojTfOi, Tr)V Oeiav Trjs ^aptro? eTrayyeXiav, a/cry

/cdare Kal TTJV aX\J]v Trjs KoXdaecos drreLXr^v, 8t' <hv 6 Kvpios craj^et, 0d^a> Kal ydpiri TraiSaycoyajv TOV avBpayirov TL /xeAAo/xev; rt OUK cKKXivofjiev TTJV KoXaaiv; TL ov KaraSe^d/xe^a r^v Scopeav; rt 8e aipovp-eOa TO, /SeArtova, ^edv avrt rou Trovrjpov, et'ScoAoAarpeta?

TrpoAcpivo/^ev /<:at ^CUT)V a 2 OavaTov 3 '

' ISov TeOeiKa rrpo ; Stahlin.

X^7ei MSS.

avTiKa.Ta\\a.ffff6(j.e0a Heinsius. dfTLKaTa\\acrff6fJivoi MSS.

6a.va.Tov Mayor.

6a.va.Ti>:> MSS. a St. Matthew vi. 24

; St. Luke xvi.

13.

6 See St. John v.

IT. c Leviticus xxv. 23. rf 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. CHAP.

The bastard, who is a child of destruction, who has chosen to " serve mammon/' a shall buy them with money ; but to thee, that is, to the true son, He Because we commits what is thine own, to the true son, who children

loves the Father, for whose sake the Father works

and to whom alone He makes the until now, promise, "and the land shall not be sold in per- "

; for it is not delivered over to corruption. d " For the whole land is mine," petuity e 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 ?

Tell me.

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 choice you have heard, on the other hand, the threat of

jjjJJjfjJJJ punishment.

Through these the Lord saves, trainpunishment ing man by fear and grace.

Why do we hesitate ?

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 e Leviticus xxv. 23.

* The first part of this passage is from 1 Cor. ii.

9, where it is introduced by St. Paul as a quotation.

Origen tells us, in his Commentary on St. Matthew (see Migne, Origen vol. iii. p. 1769), that St. Paul took it from the Apocalypse of Elijah.

Doubtless the rest of the passage, as given by Clement, comes from the same source.

CLEMENT OF ALEXANDRIA

' TOV OdvaTOV /cat "

CAP. TfpoaajTTOv vjjiwv,"

(frrjcTL, 7retpaet CT o Kv vei aoi to?

Trarrjp TreideoOai, 1 rto 0eto.

>\ \ > / / "

J. f it \ eav yap aKOvarjre (JLOV, (pr^crt, /cat TCL dyaBa rrjs yrjs (fxiyeaOe,"

VTraKorjs r) eav 8e fir) UTra/coucr^re /zou ^ti]e OeXijarjre, Aa?

/cat Trup /careSerat/ '

TrapaKorjs rj TO yap CTTO/xa Kvpiov eXdXrjaev ravra-"

dA^^eta? Adyo? Kvpiov.

\ 77 P.

BovXeaOe vfjilv dyaOos yevcofjiai, crvjJLfiovXos ; aAA' ev a/couaare* eya> 8e, et SuvaroV, ev8et^o/xat. v{jids, c5 dvdptoTTOi, avrov rrept, evvoovfjievovs TOV dyaOov 6{Ji(f)VTov 6Trdye<j6a.i TTIGTLV,

2 aurd^e^ o'iKoOev, TO jSeArtcrrov, /ZTySe [^TCtv] d^ioxpeajv

et jLteraStco/creov c/cTrovetv.

/cat yap et ra> dfJL(f>i[3dXX'ELV XP 7!'

&P&IS fjLe6vT'

Kal et vftpiar4ovt ov 4 ra^o? u^pt^ere.

[LOVOV 8' apa et aAA' T^ 5 TO) ^ecu /cat rto ^retre, /<:at et ra> cro</>a> TOUTOJ [8i]] & XptcTTo) KaTaKoXovdrjTeov, TOVTO or) fiovXrjs /cat CFKeifieaJS a^toure, owS' 6 77peVet ^ea), o rt Trore' eVrt, vevor)KOTs.

TTtcrreuaare T^^tv /cav to?

/^e'^rj, IVa o-<j)(f>povijar)T'

TrtarewCTare /cay to? vfipei, Iva >TJo~r)T. et Se /cat TreiQeaQai fiovXeaBe Tr]v evapyfj

irdBeaQat. Sylburg. ireideade MSS.

TrtVrtf, /j.dprvpa a^toxpewi' Wilamowitz.

/j.dpTvpa d^toxpfw, ffTiV MSS.

[fyTeiv] Mayor.

Stahlin retains ^rtiv, and inserts r6 5' oj' (Schwartz) before eKirovtiv.

r; Sylburg.

^ MSS.

[$77] Stahlin.

Sr? Stahlin.

3f MSS. a Deuteronomy xxx.

15.

6 Isaiah i.

19, 20.

EXHORTATION TO THE GREEKS

your face/' He says, "death and life." a The Lord CHAP. solicits you to choose life ; He counsels you, as a x father, to obey God.

" For if ye hearken 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 ; " b 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, ^en ^hat^ will show myself one.

When reflecting upon the is good good itself, you ought, my fellow-men, to have ?alled 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 long the best is to be followed.

Let me give you J2JJ3 ' an illustration : you ought to doubt whether it is right for a man to get drunk ; but your practice is Men follow to get drunk before considering the question.

Or j udgm ' en t, in the case of riotous indulgence, you do not make ^a t ^ careful examination, but indulge yourselves with all speed.

Only, it would seem, when godliness is in Only in the , J '

~ .

. j i ... worship of question, do you first inquire ; and when it is a God do they question of following this wise God and the Christ, jjJJJJ ire 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 c Cp. Aristotle, Eth. Nicom. 1169 a 17 (p. 192 Bywater).

CLEMENT OF ALEXANDRIA

CAP. rd)V perd)V CTTOTTreVaaVreS TTLCTTiV, <>epe VfJLLV K ryv Trepl rov \6yov TrapaO^ao/JLai rreiBd). vfJLels oe, ov yap rd rrdrpia vfias eri rrjs dXrjOeias drfao")(O\el eOrj TTpOKarr^^fjLevov?, CLKOVOLT* dv 17817 TO jierd rovro OTTOJS ^ L '

Ka ^ ^ Tt? VJids ro>Se rov vo/zaro? avopas /xeya atVerat," rraparpeTrovaa 8' ow 77epi</>ava>9 eV oraoict) yvrjalcas aycuvt^co/^e^a, ovros fJiV rov Xoyov rov ayiov, ayaivoOerovvros oe rov oeaTTorov rcov oXcov. ov yap o^iKpov ^^Iv TO aOAov dOavaoia TrpoKeLrai. fjir/ ovv eVt

oAtyov, ri V/JLOL? dyopevovai rives dyopaloiy SetatSat^tovta? aOeoi ^opevrai, dvoia.

Kal Trapavoia es avro wOov/JievoL TO fidpadpov, etSaJAa>v TTOirjral /cat XiOaiv TrpoaKVvrjraioloe yap aTToOeovv reroX/JUJKaoi, rpiaKaioeKarov fjirjoe [el] " ov rov Ma/<:eSova dvaypafavres 6eov, Ba/SuAa>v 7JXeye veKpov." aya/xat roiwv rov Xtot' 3 ao(f)iarrjv } QeoKpiros ovo^a avrtp'

[ierd ryv 'AAe^dvopov reXevrrjV eTriaKCJTrrajv 6 SeoKpiro? rds ooas TO,? Kevds ra>v dvQpujTraiv a? el^ov Trepi 6ed)v }

77/30?

78 P. TOU?

TroAtVa?

' dvopes," elrrev, Oappelre d%piS dv opdre rovs 6eovs rrporepov rcJov dvdpwTrojv d.7ro- | Potter.

[el] Kontos.

Xtoi/ Cobet.

6eloi> MSS. a This seems to refer to the " implanted faith " mentioned at the beginning of this paragraph.

It may, perhaps, refer only to the preceding sentence ; in which case we should translate, "this clear proof of the virtues," i.e. the proof derived from studying the lives of Christians.

6 Homer, Iliad r xxiv. 45; Hesiod, Works and Days SIS. c Sibylline Oracles v.

Alexander was called the

EXHORTATION TO THE GREEKS

1 you desire to be obedient, come CHAP. in the virtues/ then, I will lay before you in abundance persuasive Bu^ arguments concerning the Word.

On your part abundant (for it is no longer the case that the ancestral caiTbT" customs, in which you have formerly been inprovided for structed, prevent you from attending to the truth), desires to listen now, I pray you, to the nature of the words learn that follow.

Moreover, let no feeling of shame for the name of Christian deter you ; for shame " does b when it turns them aside from great hurt to men," salvation.

Having then stripped before the eyes of all, let The true us join in the real contest in the arena of truth, theprizeof where the holy Word is umpire, and the Master immortality of the universe is president.

For the prize set before us is no small one, immortality.

Cease then to pay 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 v n f rsnT]> insanity, makers of idols and worshippers of stones, pers, who For these are they who have dared to deify men, Alexander describing Alexander of Macedon as the thirteenth a s d god, though " Babylon proved him mortal." c

Hence I admire the Chian sage, Theocritus by name, who HOW in ridicule of the vain opinions which men held about o^chios^

gods, said to his fellow-citizens after the death of ridiculed Alexander, " Keep a cheerful heart, comrades, so long as you see gods dying before men." d But " thirteenth god " because his name was added to the twelve deities of Olympus, to whom Clement alludes on p. 53 of this volume. d For this and other witty remarks attributed to Theocritus of Chios (quite a different person from the poet Theocritus) see Frag. hist. Graec. ii. p. 86.

CLEMENT OF ALEXANDRIA

CAP. dvfiaKovras" deovs oe

rovs oparovs Kal rov crvyKXvoa raw yevr)ra>v rovrojv o^Aov 6 TTpoaeraLpi^ofjievos, avrwv e.Keivcov ra>v Sai/zoddXicorepos fjiCLKpa).

6e6s yap ovoafj,fj doiKOs wcnrep ol SatjLtoves", dAA' c6? oiov re

TCLTOS, Ka

OVK e<jTiv avro) ofjioiorepov ovSev ij o? yeV^rat on St/catoraro?. et? o86v 8^ Tra? o '

01 TT)V Ato? yopya>77tv ararolaL \IKVOLS rjAiOioi T<JJV Xi6cov SrjfjLLOVpyoi re Kal TrpocrKVvrjraL.

6 OetSta? V[AOJV Kal 6 HoXvK\eiros r^Kovruiv Tlpaire av Kal 'ATreXXfjs Kal oaoi ras fiavavaovs ovrai re^va?, y^tvot yrjs 6We? epyarai. rore yap (f)rj<Ji rt?

Trpo^reia Svarv^aeLV ra rfj$e rrpdy/JLara, orav dvSpidai TTiarevawaiv . ovv avBiSy ov yap dvijcra) KaXatv, ol ovoets TTOV rovraiv e^ircvovv eiKova ovoe p,rji> IK yrjs {laXOaKrjv e/jidXa^e adpKa. rt? errj^e fjiveXov ^ ris eTrrj^ev dcrrea; ris vevpa 01ereivev^ ; ris (f)Xe[3a$ efivcrrjaev ; rt? at/xa eVe^eev Iv avrals ^ ris oepp,a rrepierewev ; TTOV 8' dv TI? avrcov 6(f)9aX[jiov$ Troirjaai ^SAeVoyra?; ris eve(f>var]o~e ^jv^v; ris oiKaioavvrjv eowprjo-aro; ddavaoiav VTrea^rjraL ; JAOVOS o raiv oXcuv ovpyos, 6 " dpiarore-^vas rraryp," roiovrov ayaA/xa

rov dvOpairrov eVAacrev o 8e /-ifis] from Plutarch, De Fortuna 99 A. tpydirrii> MSS.

TrpoarptireffOe Plutarch. irpOTpeireffde MSS.

5ieTeii>ev T) Wilamowitz.

[^M^S] Mayor. a Cp. Plato, Theaetetus 176 B-C.

EXHORTATION TO THE GREEKS

indeed, as for gods that can be seen, and the motley CHAP. 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 SSJeJt*

more like Him than any one of us who becomes as approach , J to God righteous as possible.* Go forth into the way, ye craftsmen all,

Who supplicate, with winnowing fans aloft, The goddess 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 JJ^JJ** mechanical arts, mere earthly workers in earth.

For when com- * a certain prophecy says that misfortune shall overtake this world of ours, on the day when men put their trust in statues. 6

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 fixed the bones ?

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," d formed such a living statue as man ; but your 6 Sophocles, Frag. 760 Nauck.

The goddess " Industry," whom the craftsmen worshipped in their processions, is Athena.

See Plutarch, De Fortuna 99 A. c The source of this quotation is unknown.

A See Pindar, Frag. 57 Schroeder.

CLEMENT OF ALEXANDRIA

CAP.

OAu/zmo?

Vfjiwv, CLKOVOS LKCi)v, rroXv n rrjs dXrjOeias drrdoajv, epyov earl Ktofiov ^eipajv 'ATTI/CCUV.

> \ '

\ \ ( ( n > r \ / > ^ i \ .LK(JDV /JLCV yap rov oeov o Aoyo? avrov (/cat uto?

TOL> vov yvrjcrios

Oelos Xoyos, C^COTO? dp^e79 P. rvrrov (f>a)s), et/ccov oe rov Xoyov 6 dvOpwrros <6> l dXr]9i,v6s, 6 vov? 6 ev dvOpcorra), 6 "

/caT* et/cdva Tou 6eov /cat "

" Sta rovro yeyevrjaOai /ca^' d/xotcocrtv rrj Kara Kapoiav (bpovnaei, raj Oeioj il I ill t, t dyaj /cat ravry AoytAcd?. dvOpa^rrov / ?

\ \ TOU ynyzvovs yriLvos CLKOJV ra dydXuara ra dvopeLKeXa < /cat > 2 rroppaj rrjs a/ CTTLKaipov eKfjuayetov Kara<j>aiverai. aAA' ^ jLtavtas* eurrXecos 6 jSto? e'So^e

^u,ot yeyoveVat, rocravrrj o-novbrj rrepl rriv vXrjv

SA SouAeta? jitev yeucraaa u^ta?

Acat aAoyou " vo/^t/xcov 8e avofjiajv /cat aTrarrjXaJv VTTOayvoia atrta, ^ 81^ /caracr/ceua? eladyoucra els 4 TO TO)V dv0pa)7T<jov yeVo? KTjpwv oXeOpiajv /cat et'SctjAcov eTTiGTvycjv TroAAa? rcoy SatjLtdvcuv CTTWOTJaaaa fjiopfids, /cryAtSa rot? e770/zeVot? avrfj eva.7TefjidaTO Oavdrov /xa/cpou.

Aa^ere ouv vScop Aoyt/cdv, XovaaaOe ol jLte^oAua/zeVot, Trepippdvare avrovs drro rfjs crvvrjOeias rat? aA^^tvat? oraydow

KaOapovs et? ovpavovs ava^rat Set. dvQpCDTros ei, TO /cotvoTaTOV, eTTi^rjTrjorov rov orjfjUovpyrjO~avrd ere'

1 <6> inserted by Mayor.

2 <KCU> inserted by Wilamowitz.

^7TtT^#pa7TTcu Mayor. e'TTirerpiTrrat MSS.

/carcKT/ceuas etVa70i'0'a et's Schwartz.

/caracrArei'cr^era'a MSS.

Stahlin marks the passage as corrupt. a 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 CHAP. from the truth/ is a dumb lifeless work of Attic hands.

For "the image of God " is His Word (and The image the divine Word, the light who is the archetype of { G d v ir TV/Tj JA j his Word light, is a genuine son or 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 manVmind the image" of God, and "in His likeness," because is an image' through his understanding heart he is made like the divine Word or Reason, and so reasonable.

But statues in human form, being an earthen image of statues are visible, earthborn man, and far away from the truth, ^man-sp

plainly show themselves to be but a temporary imbody, far / T 4.1 li from the 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 cluse of 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.

i.e. the Father.

Cp. v. Strom. 8.

7. c Genesis i. 26.

CLEMENT OF ALEXANDRIA

CAP. vlos el, TO loLaurarov, dvayvojpioov rov rrarepaav x oe ert rat? a/xaprtat? rrapaueveis, rrpocrrrr]Kd>s vfjiojv eonv r) rcv ovpavwv ' rjSovais ; r'ivi XaXijaei Kvpios "

; VIJLCOV eoriVy lav rajv rrpos rov deov rr/v rrpoaipeaiv e eav e^eA^a-^re Tnarevaai JJLOVOV /cat r auvro/xta rov 7Ta9aL, T)? vrraKovaavres oi p,eravoia yv^crt KaXrjv dvTLKarr]\AdavTO acjrr^piav. n"

T '

/"\ ) I '

/ <l t& / >t a>S ovv aveAuoj, (pycriv, as ovpavovs; 000$ > ( / (i \ a / ' \ \ '/ '

< " eoriv o Kvpios, arevrj f^ev, aAA e^ ovpavcjv, crrevrj [J,v, aAA' et? ovpavovs avairefJiTTOvaa' crrevrj eTTL yfjs VTrepopoj/JLevr], TrAareta eV ovpavols rrpocrKWOVfjievT). id' 6 fJtev dnvoros rov Xoyov o~vyyva)fjir]v rrjs TrXdvrjs e^et rrjv dyvoiav, 6 oe els d>ra fiaXXofjievos

Kal rfj 0^X7? Trapd rrjs yvw/Jir]s (frepei rrjv drceiQeiav, Kal oaa) ye (frpovi/Jicorepos eivai oo^ei, rrpos KaKOV

TI avveais avrw, ori rfj (^povijaei /ce^pryrat Karrjyopa) i 80 P. TO /SeArtcrrov \ ov)( IXo/jLevos' rrefivKe ydp (Ls dvOpa)rros OLKLO)s ex^iv rrpos Oeov. ojorrep ovv rov Imrov dpovv ov /3taoju,e$a ovSe rov ravpov Kuvr/yerelv, rrpos o rre(f)VK 8e eKaarov rojv ,a)ojv rrepieXKOfjiev, ovrojs dfieXei Kal rov dvOpcorrov errl rrjv ovpavov yv6[JLVOV Oeav, <f>vrov ovpdviov a>s dXr/Ows, errl rr/v yv&aiv rrapaKaXovfjiev rov 6eov, ro oiKelov avrov l eaiperov Kal locajfjiarLKOv rrapd rd dXXa ^aja avrapKes (j>6oLov alco-vwv, Oeoae1 ws Schwartz. dXXwy MSS. a St. Matthew v. 3, 10 ; St. Luke vi. 20.

6 Compare p. 172, n. d. e Jonah iii.

5, 10. d St. John xiv.

6. e St. Matthew vii.

13, 14 ; St. John iii.

13, 31.

EXHORTATION TO THE GREEKS

self them art a son ; recognize thy Father.

But CHAP. thou, dost thou still abide by thy sins, engrossed in God"andHis pleasures ?

To whom shall the Lord say, " Yours kingdom * is the kingdom of heaven?""

It is yours, if you * ii 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 preach-

This it is which the Ninevites obediently heard ; and by sincere repentance they received, in ing. 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" d ; a "narrow" The Lord is ' the Way" way, but coming "from heaven "

; a "narrow " way, but leading back to heaven. 6

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 only deliberately nurses his disobedience in the soul who has E itself ; and, the wiser he may seem to be, his 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 Man is do not force the horse to plough, nor the bull to ^ e for 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. fteiav, rrapao-Kevd^eaOai ovfifiovXevovres . yewpyei, (papey, el yetopyo? el, dXXd yvcoOi rov Oeov yeojpya>v, /cat rrXeWL 1 6 rfj$ vavnXias epwv, dXXd rov ovpavLov Kvfiepvrjri-jv rrapaKaXcov arparevofxevov ae KareiXrj(f)ev

yvcucrts" rov St/cata KaOd-rrep ovv Kapco KO! fiedr) pepaprj/jidvoi dvavr)ifia,T i<al StajSAe^rawes oAi'yo" evvo^Orire, ri OeXovcnv vyCiv ol -n^oaKWOv^voi XiOoi /cat a Trept rrjv vXyv KevoarrovSajs ^cnravareel? ayvoiav

/cat ra ^pryuara /cat roi> ^Stoj^ co? ro rjv VJJL&V els Odvarov KaravaXiaKere, TOVTO JJLOVOV rrjs ftarata? i5/xajv eAmSos evpo^evoi ro Trepas, ovSe avrovs otot re oVres

ot/cretpat, dAA' ouSe rot? /careAecSat^ u/xa?

eTTLrrfoeioi TTeiOeadaL yiveode, auvTjQeiq TT-Aav^s rj SeoovXajjjievoL, rjs aTr-^pr^^teVot avOaiperoL P L T^ eaxdrrj? dvarrvo^s els drrcoXeLav vrro- ' ore ro (/xS? eX^XvOev els rov KOCTIJLOV /cat

(f)epea9er]ydmr]aav ol dvOpcurroi jJidXXov ro cr/coro? r) ro (f>(2)S," e6v dTrojjid^aaOaL rd e^rroSajv rfj acor^pta /cat rov r(f)ov /cat rov rrXovrov /cat rov tj>6J3ovt yyoiJLevovs ro rroirjriKov or] rovro rrrj orj ^p^ara TroAAa (pepco rdoe ; rrrj 8e /cat avros ov fiovXevde ovv TO,?

</avracrtasraura? ra? Kevds a7TOppli/tavTS rfj avvrjdeia avrfj d-rrord^aaQo.1, xevoSofta emXeyovres'

IJJ6V06LS oVetpot ^atper', ouSet'

-^r' apa; Sylburg.

TrXf^t MSS. a St. John iii.

19.

Homer, Odyssey xiii.

EXHORTATION TO THE GREEKS

his journey through eternity.

Till the ground, we CHAP. say, if you are a husbandman ; but recognize God x in your husbandry.

Sail the sea,, you who love sea-faring ; but ever call upon the heavenly pilot.

Were you a 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 Iifeare j TJ.I.I iL c wasted on 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 in a 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," a 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 ? b 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, Iphigenela among the Taurlans 569.

CLEMENT OF ALEXANDRIA

CAP.

Tt yap riyelode, a) avOpajrroL, rov Ttr^tova

si P. 'Epfirjv /cat rov 'AvSo/a'Sou 2 KOI rov 'A/xu^rov; TJ rravri ra) orjXov ort XiOovs, wanep Kal < avrov>^ rov

J 'Epfjifjv. cos 8e ovK cart 6eo$

aXa>s /cat a>? ou/c "

/3 * * * '

"v "\ v '/D > /

* / -> \ ecrrt 060? rj Lpus, aAAa rraur) aepos * /cat vepajv, /cat of rpoTrov OVK ecrrtv rjfjLepa Oeos, ovoe jj,r)V ovoe eviavros ouSe ^povo? o e/c TOUTOJV ovfATrXrjpov- } OVTWS ovoe T]Ato? ou8e creA^VT], ot? eKaarov poeLprjfjievajv Stopt^erat. rt? aV ouv rr]v evdvvav /cat r^v /cdAaatv /cat TT^V SLKTJV /cat TT^V V[j,criv ev (f>pova)V vrroXd^oi 6eovs; ovoe yap oi)S' epcvvs ovoe jJiolpaL ouSe elfjiapfjievrj , eVet ^Se 77oAtreta /XT^Se So^a /Lt7^8e TrAovros"

^eot, 6V /cat ^a>ypd(f)OL rvfiXov eVtSet/cvuoucrtv et Se at'Sai /cat epajra /cat d(f>pooirrjv e/c^eta^ere, a/coAou^owrcDV aurot? aicrxyvri Kal 6p[J<r) Kal /caAAo? /cat ovvovaia.

OVKOVV eV

a^ 6i/coT6D?

VTTVOS Kal Odvaros Oea>

v^lv vo^u^oivro, TrdOr] ravra rrepl ra o)a avufiaivovra (jtvaiKUJS' ovoe ^v Krjpa ovoe eijjiapiJLevrjv ovoe (Jioipas 9eas CVOLKOJS epelre.

> <Z \ \ / )'

"^^"A >O> et oe ept?

/cat jLta^r; of c/eot, ofoe Apr]? ouoe SiSv/jidove Trap ert re <et> 5 at aarparra KOI o Kepavvo Kal oi ofji^poi ov deoi, TTOJS ro rrvp /cat TO vocop Meurs (see Hesychius s.v.). rv<puva. MSS.

'Avdoifidov Heinsius. avdotcidrii' MSS.

<ai)r6i'> inserted by Mayor.

4 atpos Markland. dtpw MSS.

<ei> inserted by SyJ burg. a The Hermes was a 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 with Tycho, an Attic nature divinity of similar character to

EXHORTATION TO THE GREEKS

Why, my fellow-men, do you believe in Hermes CHAP.

Tycho and in the Hermes of Andocides and the one Q , ? n i A *\r^i i DtSt)U6S ftr6 called Amyetus ? a Surely it is plain to everyone plainly that they are stones, just as Hermes himself.

And 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 The them shame, impulse, beauty and sexual intercourse,

No longer, then, can sleep and death be reasonably passions and held among you to be twin gods, since these are aff 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, thunderbolts and showers of rain are not gods, how can fire and water be such ?

Priapus (Diodorus iv. 6

; Strabo 588).

For the identification see Hesychius s.v., and A. B. Cook, Zeus, i. pp. 175-6.

In 415 B.C., just before the sailing of the expedition to Sicily, all the Hermae in Athens were mutilated except one, which stood in front of the house of Andocides and was called the "Hermes of Andocides"

(Plutarch, Nicias xiii.).

The account of the excitement caused by this outrage, and the accusation made against Andocides, is found in Thucydides vi.

27, and in Andocides, On the Mysteries.

The Hermes Amyetus was, according to Hesychius, on the Acropolis at Athens.

CLEMENT OF ALEXANDRIA

CAP. deoi; TTOJS oe /cat ol oidoaovres /cat ol KO[Lrjrai Std rrdOos depos yeyei^/xeVot; 6 oe rrjv rv^v 6eoi> Xeyajv /cat rrjv rrpa^iv Xeyera> Qeov. el or] ovv rovrojv ov'oe eV 9eos elvai vo^it,erai ovoe /zr)i'

KLVO)V TCOV ^eipoK^'tjraji' Koi avaLadrjTCOV TrXacr/jia1 Kara^atVerat owa- , Trpovoia 8e rt? Trepl 7^/xas e'iKrjs, AetVerat ovSev d'AAo ^ TOVTO o/^oAoyetVj ort apa oVraj? IJLOI'OS ecrrt re /cat v(f)eorr]Kv 6 JJLOVOS

'AAAa yap ^av^payopav r\ rt aAAo TTOJKoaiv dvOpw-TTOis eoiKare ot 1 aVo^TOi, ^eo? e avavfjifiai

TTOTC rov8e rov VTTVOV /cat / /) V O \ * >> \ //) / ovvievai uov /Z7]oe ^puaov

Atfor

oevopov r) Trpo.^iv r) TrdQos T) yocrov T^ (f)6j3ov iVaAAecr$at at?

/)/ \ \ / /> >>f 5\) ueov. rpis yap fjivpioi eioiv CD? aArjucos ' dOdvaroi

OVK '

TTOvXvfioTeipT] Sat^toves >o\ >/l '

"^'^ v ')'

" ouoe ^u,r)v UVYJTOI (ovoe yap aLon^acaj?, iva Oavdrov, fJLTi\tj(f)O.cnv}, \i9ivoi Se /cat ^uAtvot SeCT77orat dvQpajTTWv, vfipit,ovTS /cat TrapaoTrovSovvres

82 P. TOP* /3toi^ Std r^?

I avi'YjOeias. rj yfj Se TOI; Kvpuov,"

(ftrjcrC, '/cat TO TrAr^pco/xa avTrjs'" etra TI roAfiqs ev TO is rov Kvpiov rpv(f)O)v dyvoelv rov oeaTTOTTjV ; KardXeLTre rr^v yfjv TT)V ejjLrjV, e'pet crot o Kvpios, fir) 6iyrj? rov voaros o yd> avaSt'Sco^tt, rtuv Kaprrojv d>v eyoj yeaipyw pr) jJLeraXdfJiflave' aTroSo?, dV9paj7T6, ret rpo(f)La ra) 9ea)^ erriy-i'OjOi aov rov oe.o~TT6rr]V'

LOIOV et TrXda^a rov 6eov'

TO 8e oiKelov avrov TTOJS av eVStVco? dAAoTptov yeVotTo; TO yap 1 eouare ot Schwartz, eoi/cao-ti/ MSS. a Hesiod : quoted above, p. 89.

EXHORTATION TO THE GREEKS

How, too, can shooting stars and comets,, which come CHAP. 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 we must round about us a certain providence of divine power, {a then nothing remains save to confess that, after all, is but one the sole truly existing God is the only one who fc really is and subsists.

But verily, you who do not understand are like They who men that have drunk of mandrake or some other otherwise drug.

God grant that one day you may recover from are in some this slumber and perceive God, and that 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 ^^Q upon all-nourishing earth," but they are not "immortal" as the poet says. a 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 ^ortJf human life through custom.

It is written, " The lifeless' earth is the Lord's, and the fulness thereof." & Then s 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 JIan /~t -i > i T i -ii belongs to Master.

You are God s own handiwork ; and now God ; how could that which is His peculiar possession rightly Become become another's?

For that which is alienated, another's?

6 Psalm xxiv.

CLEMENT OF ALEXANDRIA

CAP. dTrrjXXorpLOjfJLevov <JTp6}jLVOV rfjs ot/cetoT^To? crrcpeTCLL rrjs dXrjOeiasrj yap oi>x ?) Ntojoi] rpoTrov riva, fJiaXXov Se Iva jUUcrTt/cajrepov vrpd? v/Jid$ a fa>/zat, yvvaiKos TTJS 'Efipaias St/c^v (Ator KaXovv avrrjv oi TTaXouoi) els avaiard'rjcrla.v /xerarpeTT-ecr^e; XeXi6a>iJivr)v raim^ TrapetA^ajLte^ r^ ywatKa 8ia

TO SoSd/Aco^ epdv So8o/xtrat 8e ot a^eot /<:at ot 77/009 TT^V acre^etav eVtcrTpe^d/zevot oK\ripOKapOioi re /cat rjXiOioi. ravras O'LOV OeoOev eTTiXeyeodai aot ra?

(f>covds'

/x^ yap ot'ou XiOovs ^ev eivai lepa /cat ^uAa /cat opvea /cat 6'</>et?, avOpujTrovs Se jitTJ'

TroAi) Se rovvavriov tepovs ^tev OVTOIS 1 ra Se Orjpia /cat TOU?

TOV$ av9pa)7TOVs ^TroAaft^ave, XiOovs OTrep eiaiv. ol yap rot Set'Aatot TOJV dv6pcjTTOJV /cat a9XiOL Sta /xev /cdpa/co?

/cat /coAotou vo/xt^oucrt TOV ^eov e/x^3oav, Sta, Se dv6pa)7TOV /cat roi> jLtev /cdpa/ca TertjLt^/cacrty co? ayyeAov TOV Se avdpwnov rov 6eov StaJ/coucrty, ou o?) /cAto^ovra, ^Beyyo^evov Se'' otftot, Aoyt/cco?

(^tAav^pcoTrco?

Karrjxovvra dTTO(j(f)dTrLV d TTCDS e77t^etpouo-tv, eVt TT)V St/catocrw-^v /caAowra, ouVe r^v xdpiv rrjv dvcoOev aTre/cSe^d/^e^ot oure

/coAacriv e/crpeTrd/jtevot. oz) yap Trtareuoucrt TUJ ouSe eK^avQdvovoi rrjv Swa/xtv avrov.

Ov Se appr/ros r) cf)LXavdpa)7TLa, TOVTOV 77 fjLLcroTTOvrjpia. rpe'^et Se d /xei^ flu/zd? TT)V /cdAaatv e77t d/xaprta, eu ?rote t Se eVt jLteravota i] <f)iXav9pa>7Tia. ot/crpdrarov Se rd crre'pecr^at TT^?

Tiapa rou em/coupta?. d/x^Ltarcoy /zev ouv ?] Topcoats

/cat

vTro\dfj.[3ai>e Markland. i/TroXa/ijSdvere 3iss.

Genesis xix. 26.

* Or, an angel.

EXHORTATION TO THE GREEKS

being deprived of its connexion with Him, is deprived CHAP. of the truth.

Are you not turned into a state of Men " who insensibility after the manner of Niobe, or ratherworship to address you in more mystical language like the become 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

; a 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 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 b of God, while they God's to the raven as a messenger persecute the man of God, who neither caws, nor 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 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. aKorjs r)

KOJ^COCTI?

dXyecvorepa rrapd rds \onras rov rrovripov TrAeove^ca? rj ^ev yap OLVTQJV dfy'j rrjs ovpaviov rrpoaoifjecos, r) oe rrjs Betas ecrreprjrai. u/zei? oe 77/36? rr/v aXrj06iav dvdmrjpoi Kal rv(f)Xol fjiev rov vovv, KOX^OL Se rr^v ovveoiv oVre? OVK aAyetre, OVK dyavaKrelTZ , ov rov ovpavov

83 P. ISelv KOL rov rov ovpavov rroirjrrjv \ eTredv/jut'ioare, ovoe rov rajv rravroiv orj/JLLOvpyov /cat Trarcpa aKOvaai Kal ^aBelv l^e^rjrrjo'are, rrjv rrpoaipeaw rfj aojrrjpia avvai^avres' e/JLTrooatv yap lorarai ovoev ra crrrevSovrL rrpos yvwcnv Qeov, OVK arrai1 ov rrevia, OVK dooia, OVK a oevaia, oi58e rt? rr)V ovra>$ dXrj9rj aofiiav "^a ovoe crtS^pa)* ei) yap rot rravros rovro 6 xprjcrros can rravra^ov 6 yap rov oiKaiov ^rjXojrijs , co? av rov dvevoeovs epacrrijs, oXiyooerjs, OVK ev aXXco rivl r} ev avra> 3 ra) 9ea) TO fJiaKapiov Oriaavpiaas, evOa ov CTT]?, ov Xr/artj?, ov rreiparrjs, dXX 6 ra>v dyaOcov cxt'Sto?

\_Kal] oorrjp. apa ovv et/corco? ajjioLajcrOe rots cx^ectiv KLVOis, of? ra tora Trpo? TOT)? Karerraoovras drroKK\eiarai.

^u/xo? yap auTOt?,"

(frrjcrlv r) ypafirj, ' Kara rr^v ofJiOLCooiv rov o^eco?, cLoel doTTioos ?

Kal fivovarjs rd d>ra avrfjs, TJns OVK ctff-

aircuSevffia Hopfenmiiller. aTratSt'a MSS.

xp77crr6s Blass (from Stobaeus, Flor. 37.

6'). x/9t<rr6s MSS.

[/cat] Barnard. eV airy Kal Dindorf. a Homer, Iliad viii.

534.

The phrase, well known, no doubt, to Clement's first readers, is used metaphorically.

Cp. the " sword of the Spirit " in Ephesians vi.

17.

The

EXHORTATION TO THE GREEKS

grievous than all the other encroachments of the CHAP. evil one ; for by the first of these we are robbed of m ?

/ T , To be blind the sight of heaven, and by the second we are and deaf to deprived of the divine teaching.

But you, though SS^

maimed in respect of the truth, darkened in mind a11 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 sought 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 j^ ^ 8 open come to the knowledge of God, not want of instruction, not penury, not obscurity, not poverty.

And when a man has " conquered by brass," a 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. 6

For he who is zealous for the right, as one would expect from a lover of Him who is in need of nothing, is himself 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, 6 but only the eternal giver of good things.

With good reason, But some therefore, have you been likened to those serpents dSf adders, whose ears are closed to the enchanters.

" For their who listen ' heart," the Scripture says, "is after the likeness of persuasion 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.

6 Menander, Frag. 786 Kock, Comic. Att. Frag. iii. p. 217.

See St. Matthew vi. 19, 20.

CLEMENT OF ALEXANDRIA

CAP. OLKOvaerai (frcovrjs eVaSoyTtoy." ciAA' vfjiels yt * /cat rrapaoe^aaOe rov KareTrdadrjT rrjv dypiorrjra.

7J/jipov /cat r/fjierepov Aoyoy /cat rov toy

GLTTOTTTV-

crare rov SrjXrjrypiOV, OTTOJS on /xaAtcrra vp.lv rr/v <f>6opdv, cos e/cetVot? TO yrjpas, dTTOOVcraoOai ooOfj.

'A/covcrare JJLOV /cat p,rj ra cura dTrofivcrrjre [JLr^oe ra? a/coa?

OLTTofipd^rjre, aAA' et? vow /SaAea^e TO.

Aeyo/xeva.

/caAov ecrrt TO </>apjita/coi> TT^? d6avao~{,as'

' ot crrrjaare Trore rovs oA/coi)? TOU? epTrrjoriKOVS. yap exOpoi Kvplov xvv Aei'^ouat/'

<f)r)aiv [07 ypo.^>r] 2 ' avayeyaaTe TT^? y^? et? atWpa, dva[3XijJOLr Aeyet] et? ovpavov, 6a,vfjido~ar, TravcraaOe KapaooKovvres TO>v 8t/cata>y TT^V irrepvav /cat T^y oSoy TT^?

' ejJLTTOoi^ovres'

(f>p6vifJLOi yevecrOe /cat Ta^a TTOU o Kvpios aTrXoryros vfj.lv ScopT]creTat Trrepov (rcrepc^aai Trporjprjrai rovs vet?), tva 8i] TOU? ^pa/xou? KaraXeiirovres rovs ovpavovs. p,6vov e oXr]s /capSta? cra>fJLv, to? oA^ /capSta ovvr)6fjvcu ^cup^aat Toy

' rrdaa avvaycoyrj Xaov, e/c^eWe eVcoTTtoy auTOU Traaa?

TO,?

/capSta?

' eXTTiaare 677* auTbV,"

(jyq&i, vfJLaJv." rrpos rovs Kvovs rfjs rrovrjpias Aeyef eAeet 84 P. /cat St/catocrw^?

TrXrjpol'

\ Triorevaov, dvOpcoTre, avOpwrfO) /cat 0ear Triarevoov, dvOpanre, ra> TraOovn /cat TTpoaKvvovfJieva).

Oea) ,a)vri mo-revaare ot 8o>Aot TO) ye/cpco' rrdvres dvdpajTTOL morevaare ra) Trdvrajv dvOpa)Tra)v 6ea)' marevaare /cat eK^rrjcrare rov 6eov, ' v Xdfiere crcorypiav Heyse. ayioTrjra MSS.

7? X^et] Mayor. a Psalm Iviii. 4, 5.

6 Psalm Ixxii.

EXHORTATION TO THE GREEKS

voice of charmers." a 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 g is the medicine of immortality ; stay at length your serpent-like windings.

For it is written:

"the enemies of the Lord shall lick the dust." b 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." d Become wise and yet harmless ; e 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." 9

He speaks to those who Become are empty of wickedness ; He pities them and fills ^^Jdnes them with righteousness.

Trust. O man. in Him and be , . j -, , ~ '

TTi filled with who is man and God ; trust, O man, in Him who righteoussuffered and is adored.

Trust, ye slaves, in the living ness God who was dead.

Trust, all men, in Him who alone is God of all men.

Trust, and take salvation Life is the for reward.

" Seek after God, and your soul shall n^ d e QQ jj Genesis iii. 15

: Psalm Iv. 7 (Septuagint). d 2 St. Peter ii.

2. e See St. Matthew x. 16. f See Plato, Phaedrus 248 c, and elsewhere, ' Psalm bdi.

CLEMENT OF ALEXANDRIA

Oeov CAP. Ka rjaerciL TJ IV^TJ VfJiov. eKrjrwv TOV TTJV loiav TroXvrrpaynovel (jcorrjpiav evpes TOV Oeov, )(is TTjV COTV.

^Tr^aoj^ev ovv, va Ka '

fjLLO~9os TTJS evpeaecos ,(-orj Trapd dea). dyaAXidaOaicrav Kal ev^pavOrjrcooav errl aol Trdvres ol s ae Kal AeyeVcocrav Sea Travros, p,eyaXvv-

Beos."

/caAo?

Vfjivos TOV Oeov dOdvaTOS

, cv d) TO, , oLKaLO&vvr] ot/coSo/zou/^evos Aoyta Trjs dA'/i^eta? ey/c^apa/crat.

TTOV yap dXXa^oOi TJ iv aco(f>povi '/fwx?? oiKaioovvrjv eyypaTrre'oi' ; rrov dyaTrrjv; al8a) oe TTOV; rrpaoTrjra oe TTOV; TavTas, ol/jLai, ra? Oeias ypa^>a? em77o<7</>payicra/>ievovs xpr) rfj faxf] KaXov d(f)TijpLOV o~o<f>iav rjyclaOai

TOt? e'<'

OTLOVV TOV fiiOV TpaTTlo~l fJLpO?, OpfJtOV T6 TTjV ai>Tr]v l aKVfjiova otoTrjpias ao^iav SC rjv dyaOol jjiv TraTepes TZKVUJV ol TOJ TTpoaoeopafjirjKOTes, dyaOol 8e yovevaiv viol 2 ot TOV vlov vevorjKOTes, dyaOol oe dvope? yvvaiKcov ol /jLe/JLvrj/JLevoi TOV WfJL(f>LOV } dyaOol oe OLKTOJV ot Trjs ea^aT^? SouAetas AeAurpco^teVoi.

/jLaKapLO)Tpa Trjs ev dvOpwiroLs TrXdvr^s ra 7nv/JiTaL TT)V dyvoiaVy cos vfj.e'is, ovx V7Toi<piVTaL Se Tr]v aXrjdcKLV OVK eart Trap avTols KoXaKOtv yevj], ov SetatSatjLtoyovcrtv l^Oves, OVK etSwAoAarpet ra opvea, eva JJLOVOV eV'TrA^TTerat TOV ovpavov, e-rrel deov vorjaai fjurj ovvaTai d TOV Aoyou. etr' OVK ala^vveoOe Kal TOJV aAo O(f)ds avTOVS dXoycoTepovs TreTTOLrjKOTes, OL Sta roaovTcov rjXiKLcov ev dOeoTr/Ti /cararerpt^^e ;

Traloes

T?> avrrjv Mayor.

TOV avrbv MSS.

yovevcriv viol Potter, yovels viacriv MSS.

" Psalm Ixix. 32.

* Psalm Ixx. iv.

EXHORTATION TO THE GREEKS

live." a 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 ^y?

!^ J <-J IS cl III till up in righteousness, and upon whom the oracles of who has truth have been engraved.

For where else but in a a 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 Divine it is because of wisdom that they whose course has JJ led them to the Father are good fathers of their faithfully children ; that they who have come to know the a i duties 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 P in error !

They dwell in ignorance, like you, but state th'an 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 ?

You have

CLEMENT OF ALEXANDRIA

CAP. yeyoVaTe, etra uetpa/cta, elra e^ri^oi, etra aVSpe?, X \c>\^/ * 'S '

) '

^ XP^CTTOt oe ouoeTTOTe.

/cay TO yrjpas aLoeaurjre, em ovafjia'is TOU /3tou yevojitefot crttx^pov^craTe, /caV em Te'Aet TOU /3tou rov $eoy e'myyajTe, a)?

17 TO TeAo? ujLttv TOU ^Stou apx 1?" ova\d^oi <ja>Tr)pias. rrpos Seto-iSatjuoWav, veot d(f>iKecrde irpos de

OLKOLKOVS eyKpivel 6e6s.

6 JJLCV ovv > 7Tea6aj yo/xot?

/cat o 'Apyeto? t? 2oAa>yos Oopojveco?

/cat o ^TrapTidTrjs rots AvKovpyov, et 85 P. Se creauTov cxvaypct^eis' TOU ^eou, ovpavo?

| /xeV aot

TTarpis,

8e ^eo? vojjLoOerrjs. rives Se /cat ot ' ou (frovevaeis, ov jaot^eJcretS', ou TratSovo/xot; <f)Goprjcreis, ov /cAei/fet?, ou ^euSojitapTUp^o-ets', aya7TTJ(JL$ KVplOV ToV ^OV CTOU."

CtCTt Se /Cttt TOUTCUV , Aoytot vo/xot /cat aytot Aoyot ev eyypa^o/xevoi Tat?

/capStat?TrXycriov aov aj$ oeavrov,"

/cat " TO) ere etV TT)V atayo^a Trapeze /cat T^V aAA7]v,"

/cat "ou/c emOv^arcLs, emOvpia yap ^ov TTOCTO) yow a/xetvov Tot? dvOpcjTTOLs TOU TCOV TTLOvjJLLa)V dp^v /LtT^Se eVt^u/^eti' edeXew tbv ^TI Set.

/xev TO avarrjpov rfjs acoT^ptas' UTTO- 'AAA' u^tets jLteVetv ou /capTepetTe, /ca^avrep 8e TCOV OLTLOJV Tot? yAu/ce'crtv rjoofJieOa 8ta T9]V AeioV^Ta TT;?

^Sovrys"

, taTat Se 7]/xa?

/cat uyta^et TO, m/cpa Wilamowitz :

Stahlin. a See Exodus xx.

13-16 ; Deuteronomy vi.

For the added commandment "Thou shalt not corrupt a boy" see the Teaching of the Twelve Apostles ii. 2

; Epistle of Barnabas xix.

The prevalence 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 CHAP. good you have never been.

Have respect to your x 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 ^ not corrupt a boy ; thou shalt not steal ; thou shalt God's laws not bear false witness ; thou shalt love the Lord thy God." a 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 6 and, "to him that smiteth thee on the one cheek, offer also the other/ thyself," and, " thou shalt not lust, for lust by itself is an act of adultery." d 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 I* severe, delight in sweet foods, preferring them because they but good are smooth and pleasant, and yet it is the bitter medicines, rough to the taste, which cure and restore

Leviticus xix.

18, and often in New Testament. c St. Luke vi. 29.

* See St. Matthew v. 28.

CLEMENT OF ALEXANDRIA

CAP. Tpa%vvovTa TTJV aiadijaw, dXXd rovs doBevels TOV crrd/xa^ov pa)vvvaiv

rwv <f>ap/jidKa)i> avarrjpia, OVTOJS rjSei [lev Kal yapyaXi^ei rj avvrjdeia, aAA'

fjiev els TO fidpaOpov d>Qei, r) avvrjdeia,

Se el? ovpavov dvdyei, r) dXr)9ei,a, " rpa^ela" fj,ev TO rrpaJTOV, "aAA' dya6r) KovpOTpcxfios '

KOI crejJLvr) fj,ev TI yvvaiKOjvlTis aurTy, oaxfrpajv Se ?] yepovcia.' ovSe ecrrt SvaTTpocrLTOs ovoe dovvcLTos Xafielv , aAA' eaTiv eyyvTaTO)

ZVOLKOS 1

rjfjiajv, fj (frrjcnv alvirro^evos

irdvao<f)os Majvafjs, Tpiai TOLS Ka6* ^/xa? eV- '

^epai Kal crro/xart KOL ov TOVTO yvr)criov rpLoii rots' Traat ^epeai, avfj,TrXr)povfJLevr)s TTJS dXydeias, /3ovXfj Kal rrpd^ei Kal Aoya)' yu,^8e ydp ToSe Set/xatve, ^17 ere rd 77oAAa Kal eTTLTepTrfj (f)ai>Ta,6[jLeva z a^eA^rat o-o</6as" avTos eKOJV VTTepf3rjo"fl TOV Xrjpov TTJS ovvrjdeias, Kaddrrep Kal ol Traloes TO. ddvp^aTa dvbpes yevofjievoi

. ra^et ^ev Srj dvv7rep(3Xr]Ta) evvoia re /xts" r) 6eiKrj eVtAa/xj/facra Tr}V yr\v 86 P. acDTTjpLov o-rrepfiaTos eVeTrA^cre | TO TTOV. ov ydp dv OVTOJS ev oXiya) xpovco TOGOVTOV epyov dvev Oeias

K0fj,iorj$ er)vvo~ev 6 Kvpios, oifrei Kara^ cpyco TrpocrKvvovfJievos, o Kaddpoios Kal Kal /xetAt^tos", o Oelos Aoyos", o (f>avepa)TaTos OVTCOS deos,

TO) SeaTTOTrj Ttov 6Xa>v eio~a)6eis, OTI ty t \ > \ttt\f ?

> ^ /) A > i >//)> t/ Vios avTOV Kai o Aoyos r)V ev TOJ veco, ovtf ore

^oi/cos Markland. v

OIKOIS MSS.

(f>ai>Ta6/j.i>a Stahlin.

^>a,vTa^oij.f.vov MSS. a The epithets are applied by Homer to Ithaca.

See Odyssey ix. 27.

6 Having 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 strengthenCHAP. ing those whose stomachs are weak ; so custom x pleases and tickles us, but thrusts us into the pit, whereas truth, which is "rough" at first, but a " goodly rearer of youth," a 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 is it far off approach, nor impossible to grasp, but it is our innermost 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 truth, which is made complete by three things in all, by purpose and action and speech.

And be not afraid Once found of this, that the many delights of the imagination forsake^

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 The whole parallel and a goodwill that is easy of approach, the no^aned divine power has shone forth upon the earth and with this filled the whole world with the seed of salvation, p^wer 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 fche Word despised,^ but in very deed is adored ; who is 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, because 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. c Deuteronomy xxx.

14. d See Isaiah liii.

Titles of Zeus.

/ St. John i.

CLEMENT OF ALEXANDRIA

CAP. TO rrpcoTOV TrpoKr)pvx9r), dmcTTT^ei?, ovB* ore TO dvOpcoTrov TTpoawrreiov dvaXafiwv /cat crap/ct aVaTrXaadfjievos TO aojTi^piov Spa/za TTJS d

V7T6KpLV6TO } dyvorjOeis' yvrjaios yap r\v /cat TOV TrAaoyxaTO? ovvaytoviaTujs, ra^tara oe els TrdvTas dvOpcoTrovs oiaoodcis 6a.TTOV rjXiov e a^aretAa? rry?

TrarptA:^? ftovXrjaetos, pacrra 7] \ /) / /-) T > \ \ rt rov t/eoy, oaev re T)^ avro?

/cat o? eoioa^ev /cat eveSet^aro, TrapaaTrjad/JLe

o~TTOvoo<f>6pos /cat StaAAa/CTi^s"

/cat aa)T7]p r)/jLa)V Aoyo?, Tfiqyr) ^ajoTrotd?, elprjviKtj, em vrav TO , 8t' ov to? eVo?

TrpoacoTTOV Trjs yrjs ^eo/xeros elrrelv rd TfdvTO, rjorj TreAayo? yeyovev dyado^v.

XI Se, et fiovAei, dva>Qev dOpei rr^v Oeiav evepyeaiav.

6 rrpwTOs [ore] 1 ev Trapaoeicru) erratic \eXvfjL6VOS, eVet

TTCLLOLOV

r\v TOV dtov6Ve oe v-rroTTLTTTajv 2 rjSovf) (o(f)is dAAr^yopetTat rjoovrj errl yaaTepa eprrovcra, /ca/cta yr}'ivt], els vXas Tpe-

) TrapiijyeTO eVt^iyzt'ats", o Trat? avSpt^o/xevo? a77et^eta /cat Trapa/coucra? TOU TraTpo? fjo~xvveTO TOV

(frofjievr) Oeov. olov 'icrxyoev rjoovTJ6 oC aTrXoT^Ta XeXvyLteVo? dvOpaiTTOs a/xapTtat? evpeOr) SeSe/xeVo?.

TOJV OO~(JLO)V XVO~CLL TOVTOV 6 Kvpios avdis rjdeXrjocv, /cat crap/ct IvSeQeis (^vaTripiov Oelov TOVTO) TOV o /cat TOV Tvpavvov eoovXcoaaTO ,

[ore] Stahlin.

6r^ ftev Dindorf.

6re TJV Markland.

VTrOTTLTTTUV Schwartz.

VTreTTLTTTev JIS3.

ffrpf(f>o[j.evi] lieyse :

Stahlin.

EXHORTATION TO THE GREEKS

When at the first His coming was proclaimed the CHAP. message was not disbelieved ; nor was He unrecognized 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 He is the champion, and a fellow-champion with His creatures ; champion oi 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 He has whence He came and who He was, namely, the untof^* 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 h^fent in Paradise with childlike freedom, since he was a and free child of God.

But when he fell a victim to pleasure But he feu (for the serpent, that creeps upon the belly, an p^asu 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 God.

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 aSdiecfto subdued the serpent and enslaved the tyrant death

; set man free from sin a Because it feeds on earth ; cp. Genesis iii. 14.

CLEMENT OF ALEXANDRIA

CAP - Qdvarov, Kai, TO 7rapaoo6rarov, e/cetvov rov dv9pcoTTOV rov rjoovfj 7T7rXaivrjiJLVOV, rov rfj <f>6opa SeSe/zevov, xepaiv r)TrXa>/jivais e'Set^e AeAu/zeVoy. a> OavfjiarOS fjiVO~rLKOV'

/Ce/cAtTat fJL6V

KVplOS, oWcm^ O6 av6pa)7TOS /cat o e'/c rov Trapaoeiaov rreacjv jjLel^ov .

OLO jLtot vrra.Kor}s a.d\ov, ovpavovs, a77oAa/^3dWi So/cet, 7TL avros rJKi> cos r)fJ.S.s ovpavodtv 6 Aoyo?, rjfjids eV av6pcoTTLvr)v Icvai pr) xprjvaL oioaaKaAiav

TL, 'A6rjva$ Kai rrjv dAXrjV 'EAAaSa, Trpos oe /cat * 01TroAuTTpay/j-ovovvras . et yap rjfjiLV [o] s 6 rrXripujaas ra rrdvra ovvdjjLeaiv dytat?,

87 P. 8^/xtoupyta acjDrrjpia evepyeaiq vo^to|^ecrta 7rpo</>ryreta StSaovcaAt'a, rrdvra vvv 6 StSacr/caAo? /carr^et

/cat TO Trav -^'817

'AOrjvat, /cat 'EAAa? yiyovev TOJ Adya>. ou yap

fj^vdo) /zev eVtCTreuere Toy MtVa> TOV Kp^Ta TOU Ato? oaptCTT-^vavaypa rjfjids oe aTnarTJaere fjLaOrjrds Oeov yeyovoras, ovrtos dXrjOr} o~ocf)iav 7ravr)pr)iJL6VOVS, r^v (f)iXoo~o<f)ia$ a/cpot [LOVOV yvi^avro, ot 8c TOU XptcrTOU fjiaOrjrai /cat KareiXri^aoi /cat dveKTjpvav.

/cat

/cat 77a?, >/ >~2'"V x ''

'}* "

COS"

67TO?

L7TIV, O AptCTTO?

OU /Zeptt,Tar OUT6 fidpfiapos eanv ovre 'louSato? oure "EAA^v, ou/c appev, 01) 9rjXv /catvo? Se dvOpwrros Oeov ayLOO /xeTaTreTT-Aaa/xeVos

Et^' at jitev a'AAat crvp,(3ovXai r /cat v

[6] Heyse.

2 Stahlin, following Schwartz, suspects an omission between elirelv and 6 a 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 CHAP. erred through pleasure, and was bound by corruption,

XI was shown to be free again, through His outstretched hands.* O amazing mystery !

The Lord has sunk Man gains down, but man rose up ; and he who was driven from ^[ost^

Paradise gains a greater prize, heaven, on becoming obedient.

Wherefore it seems to me, that since the The Word Word Himself came to us from heaven, we ought no longer to go to human teaching, to Athens and 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 instructs us 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,"

6 you will not disbelieve that we, who have become disciples Christians of God, have entered into the really true wisdom 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. c es Further, all other counsels and precepts, as, for and is alluded to by Justin (I. Apol.

35) and by Irenaeus (v.

17. 4), though the word used in each of these passages is exrdvu and not ciTrAow.

Basil uses a7rX6w in this connexion ; cp. In Psalm, xlv. p.

272, " having his hands outstretched (r/irXw^j/as) in the manner of the cross."

Perhaps Clement wishes to suggest both meanings.

6 Homer, Odyssey xix. 179.

See 1 Corinthians i.

; Galatians iii. 28 ; Ephesians iv. 24; Colossians iii. 9-11.

CLEMENT OF ALEXANDRIA

CAP. XvTTpal /Cat

776/01 TOJV

7TL [JLpOVS etCTtV, t ya(JLYjTOV, et -no\iTVT.ov , el TTaiooTTOLTjTeov KaOoXiKrj Se apa TTpOTpOTTr] /ZOVT} KCLL 77^0? oXoV OTjXaOTj TOV fiiOV, V Kaipo), ev Trdarj TrepiaraaeL Trpos TO rarov reAo?, rrjv ,to'ijv, (jwreivovaa r) Ka6* o /cat [tovov eVavay/ce? eart ,rjv, tVa /xev der <iAocro</>ia Se, ^ (fxtaiv ol Trpecrfivrepoi,

auHov JUVT]- 7TO\v\povi6s eart crvfJifiovX-r'], aortas ' evroXr] Se Kupiov Tr)Xawyr]s, pCDTCL'

6(f)9aX/Jiovs." aTToXafie TOV TO XeTTZiv aTToXaBe o~ov TO f / 'v/3^ >Ov \ v

eu ytyajcr/cot? rjfjiev ueov rjoe KO.L avopa. t \ / r j i r > " o Aoyo? o <pcoTioas 7)/xa?

Xpvaiov KOI \iOov TL/JLLOV yXvKvs 1 ecrnv vrrep /cat Kriptov."

TTOJS yap ov TfoOeivos 6 TOV ev CTKOTCL KaTOpa}pvyfjLVov vovv evapyrj Troirjad/JLevo?

/cat TO, Trjs ifjv)(rjs a7rovvas "

; /cat o/x/Aara (f)a)cr(f)6pa ' rjXiov /Jirj 6Vro? eVe/ca raiy yap axjTTtp aaTpajv vv av rjv TO, TrdvTa," OVTOJS et /XT) TOP' Aoyov yvco[Jiv /cat TOVTOJ /caT^uyaCT^/xev, ouSev aV TOJP' crtTeuOjtteVcov opviOwv eAetTio/xe^a, eV cr/coTet TrtatvofJLVOL /Cat OdVOLTO) Tp(f)6fJLVOL.

^OJ/DTJCTOJjLteV TO </O9, 88 p. ti>a ^cupr] crco^ev TOV ^eov ^cop?yo-a>/xev TO ^>a>? /cat TO> Kvpia).

TOVTO TOI /cat eV^yyeATat uKi;s Mayor (see Psalm xviii.

Sept.).

MSS. a Compare this \vith what Clement says about the " short way " of the gospel preaching, pp. 173 and 217. b Psalm xix.

8. c Homer, Iliad v. 128. d Psalm xix.

10.

Compare Plato, Timae-us 45 B.

/ Heracleitus, Frag. 31 (Bywater), 99 (Diels).

P:XHORTATION TO THE GREEKS

instance, whether a man should marry, or take part CHAP. in politics, or beget children, are of small account and of special application.

The exhortation that Piety is alone would seem to be universal, and concerned universal 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 life of only necessary to live according to piety, in order to j^es eternal obtain eternal life ; whereas philosophy, as the elders life say, is a lengthy deliberation, that pursues wisdom with a never-ending love. a But " the commandment of the Lord shines afar, giving light to the eyes." b Receive the Christ ; receive power to see ; receive The Word fhv lio-ht brings us tny ngnt , lighfc Thus shall 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 d How can we help honey and the honeycomb." desiring Him who has made clear the mind that lay buried in darkness, and sharpened the " light-bearing eyes " e of the soul?

For just as "if the sun were without not, the world would have been in perpetual night,

Shid have for all the other heavenly bodies could do"/; so been in unless we had come to know the Word, and had been enlightened by His rays, we should have been in no way different from birds who are being 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 o The same simile occurs in Philostratus, Life ofApollonius iv. 3.

CLEMENT OF ALEXANDRIA

CAP. TO) rrarpl "St-nyricrouat TO oVoLtd aov rot? dSeA</>ot?

XI / "

/ ^toir 6V /xecra> e/c/cATyo-ia? vfjivrjcraj ere. vfjivrjaov > / e /cat StT^y^crat /xot TOV rrarepa crow TOV $eoV* oxoaet crou ra St^yT^itaTa, TratSeuaet /xe

0)877. to? I^^XP L vvv eTrAavcu/XT^v ^raiy TOV #eov, eVet Se /xe (f>a>Tayeoyet?, Kvpi, /cat rov ^eov euptcr/cco 8ta crou /cat TOV Trarepa aTroXafji^dvo) Trapa crov, ytVojLtat CTOU ovyK\ripovon,os, eVet rov aSeA^ov ou/c 'A^eAa>jU,ev ow, a^eAcojLtev TT]^ Xrjd-rjv rfjs a TY]V ayvoiav /cat TO

CT/COTO? TO

ejbtTToStuv co?

/caTayayovTe? TOV OVTCO? a , ravrrjv avraj Trpwrov avv^vrioavr&s TTJV "

Xa ^P $>>$"'

^^S"

T7/xty e^- ovpavov Tot? e cr/coTt KaropajpvyfJLevois /cat ev cr/cta Qa.va.rov /caTa/ce/cAeto-jLteVot? efeXafju/jev rjXiov KaQapurtpov, ,a>fjs rfjs evTav0a yXvKvrepov.

TO </a>? e/cetvo ecrTtv at'Sto?, /cat ocra pereiX^ev avrov, 77, ^ vi 8e euAa^SetTat TO ^co?

/cat Swoucra 8ta TOV <f)6fiov t TT^ rj^epa Kvpiov ra rravra <f)tos a yeyovev /cat 17 Swcrt? et? ayaTo rovro rj /CTtcrt?

^ KO.LVJ] ^e^ovXrjrai'

yap ra Trdvra KaQircrrevujv St/catocrw^?

^' rov rrarepa , o? "

77t rrdvras dvQpojTrovs dvareXXei rov rjXiov avrov,"

/cat Karate/ca^et TT)V Spoaoy T^? ovros r-f]V ovaiv LS dvaroXrjV per^yayev /cat Odvarov els t^ty dveo-ravpaxjev, e^apTrdcra?

8<? aTrcoAeta?

TOV avQpojrrov rrpoaeKpe/jiacrev dluepi,

et's d^aroArji' irep^ffTTjKev Wilamowitz. dvaro\7j TreirlffTevKfy MBS. a Psalm xxii. 22.

6 See Romans viii.

17. c See Hebrews ii.

11.

EXHORTATION TO THE GREEKS

He has made to the Father ; " I will declare Thy CHAP. name to my brethren ; in the midst of the congregaTh J tion will I sing praises to Thee." a 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 b with Thee, since Thou wert not ashamed of Thy brother/ joint-heir Away then, away with our forgetfulness of the Let us then truth !

Let us remove the ignorance and darkness ignorance that spreads like a mist over our sight ; and let us and darkH6SS get 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 d a light shone forth from heaven, purer than the sun and sweeter than the life of earth.

That The night of light is life eternal, and whatsoever things partake p^ce fc^the of it, live.

But night shrinks back from the light, day of the and setting through fear, gives place to the day of the Lord.

The universe has become sleepless light and the setting has turned into a rising.

This is what This is the i ,, , i ,. e r

TJ u new creation was meant by f the new creation. ror He who commg to rides over the universe, "the sun of righteousness,"/ 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 w rho M changed the setting into a rising, and crucified death earth* to into life ; who having snatched man out of the jaws heavea of destruction raised him to the sky, transplanting * See Isaiah ix. 2 (St. Matthew iv. 16 and St. Luke i. 79). e Galatians vi.

15.

(Revised Version margin.) ' Malachi iv. 2. f St. Matthew v. 45.

I 2

CLEMENT OF ALEXANDRIA

CAP. /jLTCL(f)VTvajv TTjv <f)0opdv t? d(f)Bapai.av ei? ovpavovs,

rov deov yetopyd?, i & j- \ i \ \ <j \ >/ )>> n \ befta cr-q/JLau'OJV, Aaovs em epyov ayauov dXrjBLVov, Kal rov '

' eyeipojv, [jLLfJivficrKajv jStoroto jjieyav OVTCOS Kal Oelov Kal dva(f)aiperov TOV rrarpo?

K\rjpov ^apt^o/xevo? ^/xtv, ovpavito StSaaKaAta deo- ' SlSoU?

VO/JiOVS 1?

TT^V Stavotav aura>v xrat em Kapbiav ypd(f>a>v avrovs."

J77OIO)V TOP

avOptOTTOV, ' on Trdvres e'ioovrai TOV riva? v7Toypd(f)L VO/JLOVS; Qeov 0,776 fjiLKpov ew? [jiydXov , Kal tAeco?/' $f)Giv o

" eorojitat avrols Kal ra>v d^apriojv avrcov ov deos, JLIT) [jLvrjaOaj."

Seto/ze$a TOVS VO/JLOVS rrjs ^w^S", 7Ticr9a)iJLV rrpOTp7TOfJLva) Oew, fJidOcDfjiev avrov,

'tva tAeco? fj, aTTOoaj/jiev Kal p,r] eo/xeVa> ^laOov i>- ^dpiarov eimadeias* olov rt CVOLKIOV [r^v ei52 rai ^eai rfjs evravOa e ae'^etav] , e/caro/x/Sot* 6Xiyr]s Trio~TeaJS yrjv om oioajai rrjv TO<javTY)V yeojpyelv, voa)p TTiveiv Kal aAAo TrAetv, depa dvaTTVelv, TTVp VTTOVpytlv,

KOO-fJLOV OLK6LV

VT6vOeV t? ovpavovs aTTOLKLav crretAacr^at aoi ra /jieydXa ravra Kal rocraura crot /cat ^aptCTjLtara oAtyi]?

Trioreojs fjL/jLi.a6coKV. ot /xei^ rot? yoj]ai TreTnarevKores rd TrepcaTTra Ka TO.? eVaotSa? co? o-corrjpLOVs orjOev aTro Vfji6LS oe ov jSouAea^e TOV ovpdviov avrov a9aL, rov oajrrjpa Aoyov, /cat r?^ cTrojofj rov deov Mayor. evTrddeiav Jiss. fvirddtiav Heyse.

[TTJV ei)(Tf/3eta'] Heyse.

EXHORTATION TO THE GREEKS

corruption to the soil of incorruption, and transformCHAP. ing earth into heaven.

He is God's husbandman, XI "who gives favourable omens, and rouses the people to a work" that is good, "reminding us of the true livelihood," a 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." b

To what laws does He allude?

"That all shall know God Knowledge from the small to the great ; and," God says, " I will ^Jbij

be gracious to them and not remember their sins." 5 for all 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, a hundred oxen for nine's worth. 6

At the price of a little faith He gives thee this God's gifts great earth to till, water to drink, other water to J7itti?fl?fh 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.

All these great works of creation and gracious gifts He has let out to thee in return for a little faith.

Again, men who believe in wizards receive amulets and charms which are supposed to bring safety.

Do you not rather The Word desire to put on the heavenly amulet/ the Word ^n who truly saves, and, by trusting to God's enchantcan save from sin a These words are quoted from Aratus, Phaenomena, 6-7.

6 Jeremiah xxxi. 33, 34 (quoted Hebrews viii. 10-12).

Homer, Iliad vi. 236. d See Plato, Charmides Io7 A.

CLEMENT OF ALEXANDRIA

CAP. marevo-avres aTraXXayrjvai fj,ev rraOwv, a 817 voaoi, a.7TocnTaa0fjvai oe dpaprias ; Bdvaros yap d/Jiapria. rj reXeov vtoSot /cat rv<f>Xoi Ka.0a.7rep ol CT77aAa/ce? ovoev d'AAo r) eaOiovres ev CTKOTCO SiaLrdade, TrepiKarappeovTes rfj <f>6opa. dAA' ecrrtv, eariv r) dA^eta 7^ KeKpayvia "e'/c cr/corof? ovv ev ra> a7ro/<:eK:uzu,ea) TOU tv rfl /capSta, TO ^cu?, /<cit at d/crtp'e? dyaTetAdrcocjav rov yKKpviJL}Jievov e K<f>aivovcrai /cat aTrocrriX^ovaai avOpayrrov, rov /zaOrjrrjv rov

^euros', TOV Xptcrrou yvwpi^ov re /cat avyKXrjpovofjLov, /zdAtcrra e776t8dv TO Tt/ztaJTaTov /cat ae^acrfjLicoTarov evae^el re /cat aya6a> TraiSt ayadov

Trarpos ovofjia els yv&ow d^)t/CT]Tat, rrpoardrrovros TJTTLa /cat TO> 77at8t eyKeXevofievov rd oajrrjpia.

Be rfeiQofJievos avra> Kara rfdvra

Tr errerai ra> 6eco, neiderai TO) irarpi, eyva> Tr avrov, rjydTTTjcre rov Qeov, r^ydrrriae rov eTrXripcocre rrjv evroXrjV, TO ci^Aov eTTL^rjrel, rrjv trfayyeXLav drtairel.

Ilpd/cetTat 8e det TO) ^eai T^ avdpanrajv dyeXrjv ato^ew. ravrrj /cat TOV dya^ov rroifjieva 6 dyaOos drreareiXev 6eo$' aTrAttWa? 8e d Adyo? TT)V aAi^detav e'Set^e Tot? avdptbrrois TO uj/ro? T^? acuT^pta?, OTTOJS 90 P.

?} | fJieravoTjcravres aaiO&oiv r) /z^ UTra/cofaavTe?

KpiO&criv. rovro rfjs St/catoauv^s

TO KTJpvyp,a, vnaKovovoiv evayyeXiov, TrapCLKovaaoiv Kpirripiov. dAAd adX-niyt; fjiev rj jLteyaAd/cAovo?

Tyx7?

"010

" ow^yayev /cat TroXefJLOV KanjyyeiXev, 24,6

EXHORTATION TO THE GREEKS

ment, to be freed from passions, which are disCHAP. eases of the soul, and to be torn away from sin ?

X1 For sin is eternal death.

Surely you are altogether bereft of sense a 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." b 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 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 prowho obey, good news ; to those who disobey, a aiit^ to means of judgment.

But when the shrilling trumpet blows, it assembles the soldiers and proclaims war ; army i means literally "toothless," as applied to the aged.

Clement seems to use it metaphorically for senile decay. ft 2 Corinthians iv. 6. c See St. John x. 11.

CLEMENT OF ALEXANDRIA

CAP. Xptord? Se elprjviKOV em rd nepara rrjs yfjs emrrvevaas [JLeXos ov owd^et d'pa rovs etp^vt/cou? orpaTtajTa? rou? eavrov ; avv^yaye fjiev ovv, a> av9pa)7T, TO arrpOLTiajTiKov TO dvat/xa/CTOV /cat Aoyoj, /cat TT^V /SaatAetav TO)V ovpavcoy V)(Lpi(jev. adXrrLy^ earl X/oiorou TO euayyeAtov auTo* o juev eadXTncrev, T^/xet?

Se "

V$vadfJLVOL TOV eo7rAioxo/ze$a elprjvLKaJs, '

/cat T^y do'T/'tSa T^? rrjs 8t/caiocrw^? dvaXafiovres /cat TT)V Kopvv TOV oatrrjpLOV yot /cat " rrjv /xd^atpav TOU TrvevfJiaros, o eari deov," dKovrjcraJiJLev. ovrcos rjfJLoi?

aVooroAos' e/cTaTTef Taura rjLcov ra orrXa rd TOUTOt? e^oTrAtord/xevot Trapara^co/jieOa TOJ rrovrjpa)' rd 7rexrupa/CTa>^teVa TOU rrovrjpov drroTat? uSaTtVat? d/c/u,at? Tat? WTTO TOU

Aoyou ^ej8a/^^teVai?, eu^aptWot? djiiet/^o/zei/ot TO.? euTTOtta? euAoytat? /cat TOV $e6v TOJ ^eta; yepatpo^Te?

'' tSou ' eVt yap AaAowTO? o"ou epet," <f>r]OLV, Aoyaj.

TrcipetjLtt." yta?

/cat yLta/capta? ravrrjs TTOis ovfjiTToXireverai 6eos.

Acat ctjLtetvov TT^? dptcrTi]? TCOV OVTOJV ovcrias ofjiov /cat Oeparrevrrjv yeveadai' ov yap Tt? Suv7]creTat TOV ^eov T) oV cov ocrtcu? 6epaTTVL

. o ye Tot ovpdvios /cat Oelos OVTO)? epco? ravrrj rrpooyivercLi rols dvOpcbrrois, orav zv avrfj rrov rfj faxf} TO 07)8' au OepaTTtveiv /cat oefieiv T) /zt/zou/zevos ovrcos KaXov VTTO rov Qeiov Adyou dvat,a>7TVpoviJiVov e/cAdft77ety ovvrjdfj'

/cat TO /Lteyto-Tov, d'/xa TO)

Oepairevei Schwartz.

Gepa-n-fvffei 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 XI 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 ^owVe^Vof 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." a 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 b with the moistened sword-points, those that have been dipped in water c returning thankful praises to God for His benefits and honouring Him through the divine

Word.

" For while thou art yet speaking," it says, " He will answer, behold, I am with thee." d O sacred and blessed power, through which God we must by the \Vord, r ti ...

' L i TJ1.1 both serve becomes a fellow-citizen with men !

It is then and i 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.

6 Eph. vi.

16. c The allusion is to Baptism. d Isa.

Iviii.

CLEMENT OF ALEXANDRIA

CAP. flovXyOrjvai yvrjauos TO aa)6rjvai owrpe'^et, o/zot,VyOVVTO)V } O)S 7TOS L7TLV, TTpOaLpecreOJ? /Cat ^Ojrj?

. rotyaproi [Jiovr) avrrj -f] rrjs dArjOelas TrporpoTn) rots' aTret/cacrTat TCJV 0tAo>v /ze'^pt T^ ? dvdTTVorjs 7rapafjLVovcra /cat TrapaTTOfJLTros oXa) KCLL rcAetoj TCO Trj$ ifjv%fj<; rrvev^CLTL rot? et? ovpavov OLTraipovcn yevofxevrj. ri

ere TrporpeTraj; .

TOVTO XpicrTOS"

/^ouAerar Aoya ^co^v crot ^apt^erat.

A<rat rt? eoriv ouro?; i ere eVet'yo/zat '

Aoyo? ctA^^etas', Aoyo? a.ffrOa.paias,

dvayevva)v rov avdpojTrov , et? ctA^etap' aurov )? dva(f)p(jov, TO KtVTpov Trjs crcurrypta?, o e'^eAawcov (f)9opdv, 6 KOiCJKO)V TOV Qd.Va.TOV, 6 V dvdp<JL)7TOlS veaiv, Iva eV dvOpwTrois lopvar] TOV Oeov. ayviuov TOV vecov, /cat ra?

T^Sova?

/cat ras" padv[jLLas (jjcrTTep dv9os (f>r)ppov /caraAt/uTT-are aW/Lta> /cat TTVpi, aa)(f)poo-vv7]s 8e TOU? Kaprrov? yecopyrjaov

, /cat aeavTov aKpodiviov \ dvdaTrjoov rco 91 P. e/x^povcos * T v 0OV'

7TpeiTL O CtLt^OJ TOJ XpterTOl} ^ea), OTTCO? ou/c epyov povov, aAAct /cat X^P L? fl 5

yVOJpLfjLOJ, Kdl jSaatAeta? aiov (f>avrjvaL /cat XII ouv TT^V avvijdeiav, <frvya)fJLv olov r) ay^et rov av9pa>7rov, TTJS dXrjOeias TTJS ^to^?, ira/yis eoTiv, J3dpa6pov e'artv, 3 e'crrtv KO.KOV rj ecrrt, At^rov

^s Wilamowitz.

?/ iiss.

X/3t<rroD Mayor.

Xpiffrui MSS.

8 X/x^ov Mayor.

X/x"s

EXHORTATION TO THE GREEKS

tion itself runs side by side with the sincere desire for CHAP. it, will and life being, as we may say, yoked together.

XI Wherefore this exhortation to the truth, and this This exalone, is like the most faithful of our friends ; for SSw ** it remains with us until our latest breath, and proves friend, in a good escort for the whole and perfect spirit of death 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.

And who is He ?

Understand to'b^LTvU 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 us forand your pleasures and careless ways, like the flower of become' a day, to the wind and fire ; but labour in wisdom God's defor the harvest of self-control, and present yourself as His work 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.

XII Let us then shun custom ; let us shun it as some custom 13 dangerous headland, or threatening Charybdis, or g^^f the Sirens of legend.

Custom strangles man ; it turns it allures him away from truth ; it leads him away from life ; destroy it is a snare, an abyss, a pit, a devouring evil.

CLEMENT OF ALEXANDRIA

CAP.

KCI'VOV ju-ev KaTTVOv /cat /cu/xaro.? e/CTOS" efepye vrja. c o-wvauTat, euya)/xev TO Kv^a TOVTO, epevyerai, vrjoos eari irovrjpa darots"

/cat <jcra)pV[JLvr], a'Sct 8e eV aurry y ^80^17, TTav$r}[jito repTTO^evov >>/)/ \/ '

>/"V^ -^ '

1^ ay tcov, 77oAuatv Uoucreu, /xeya KVOOS * AraracrT7]crov, tva eiorep^y OTT ere, co vavra, KOL TroXvvfJLvrjrov Aeyet, /cat TO /<ru8o?

TcDy 'EAA^vcuv ^ Tropvrj G^erepi^erai' eacrov avrrjv eVtve'/zeo^at TOU? vexpovs, TTVVU.OL aoi l ovpdviov fioyOel^ TrapiOi rrjv r]$ovr]V, yuvi] ae vooi^ TryyoaToAos" e alfivXa Ka)riX\ovaa, rerjv St^coaa 7Tapa.7T\L rj]V toSrjv , QdvciTOV 6pyd,Tai' eav vevLKTjKas TTjv aTTcbXeioiv /cat TO) vXa) Trpoas" aTrdar]? ear) TV]? <f)9opds AeAu/xeVo?, KvBcpV7]cret ere o Aoyo? o TOU ^eou, /cav 2 Tot?

At/xecrt Ka9opfjLiaL TOJV ovpai'wv TO TrvV[j,a TO ayiov Tore p,ov KOLTOTTTevoeLs Tov Oeov /cat Tot? aytot? etcewois TeXecrOr/CFr] ^v(jrr]pioi?

/cat TOJV eV ovpavols aTroAavoeis a-Tro/ce/cpu/z/.teVtoj', Ttui^ e^Ltot TTTr]prjfJL6i'toi' 1

It e\ V T v >/

\ O / > / a ouTe ous* rjKOVcrtv ovre m Kapoiav ai'f.

TWOS.

Hoschel. ere 3iss.

/cd^ Mayor, /cat MSS. a Homer, Odyssey xii. 219-20. c Odyssey xii. 184-5.

4 See Odyssey xii. 45-46.

EXHORTATION TO THE GREEKS

Wide of that smoke and wave direct, O helmsman, thy CHAP. vessel." xil 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, great glory of all the Achaeans : See the Bring thy ship to the land, that a song divine may entrance example of * th?e.< 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. d

Sail past the song ; it works death.

Only resolve, and thou hast vanquished destruction ; bound to the wood of the cross e 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 " f of any man. d Hesiod, Works and Days 373-4. e An allusion to Odysseus being bound to the mast of his vessel as it passed the land of the Sirens.

Odyssey xii. ITS.

* 1 Corinthians ii. 9.

CLEMENT OF ALEXANDRIA

CAP.

/cat fjLrjv 6pav fjioi Suo p,v rjXiovs 8o/cc5, Sto-crd? Se 92 P. fiaKxevajv e'AeyeV rt? et'StoAot?, dyvola fiedvajv aKpdrco' eyd> 8' < ay > 1 avrov ot/cretpat/xt rrapoivovvra

/cat rov ovrcu Trapavoovvra em acoTrjpiav Trapa- /caAecrat/xt craj<f)povovaav, OTL KOL Kvpios d/zaprcoAou /cat ou^t Oavarov dcrTra^erat. fj,rj Ovpaw aK^pLTTro/jievos, fj,r) /ctrra) ', ptyov TTJV fjiLTpav, plifrov TY^V vefipiSa,

Set-to crot rov \6yov /cat rou Aoyou TO, /xucrr^pta, /cara TT)^ cn]v St^you/zevo? et/co^a. opo? ecrrt rovro 6ea> Tre^tA^/.teVov, ou rpayaiStat? a>?

dVaVTroKei^vov, dAAa, rot? dA^^etas SpdfJLacnv, opos vri^aXiov } dyvat? u'Aat? fiaK-%evovcri Se ev avraj 01)% at Se/zeArys"

Kepavvias" dSeA^>at, at ju.atvd8e?, at Suaayvov fjLvovfjLevai, dAA' at TOU ^eou Qvyarepes, at d/LtvaSes

at /caAat, ra cre^tva rou Aoyou deaTiL- ^oucrat opyta, xopov dyeipovaai craxfipova.

6 xopos ol St/catot, TO acryita Vfjivos earl rov rrdvrojv jSacrtAea)?* ifjdXXovcrw at /cdpat, So^d^ouatv d'yyeAot, 7rpo<f)fjraL AaAoucrtv, 'JJX05 ' crreAAerat /jLOvaiKrjs, 8po/xo> TOI> 1 <^> 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 \vomen 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 lo ! methinks I see a pair of suns XII And a double Thebes,"

A warning from the said one who was revelling in frenzy through idols, pe a jftheus 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, and 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 off thy fawnskin ; b 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 wonfs sober Cithaeron, but one devoted to the dramas of truth, mysteries a wineless mountain, shaded by hallowed groves.

Therein revel no Maenads, sisters of " thundersmitten " c Semele, who are initiated in the loathsome distribution of raw 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.

6 For the description see Euripides, Bacchants 833, 835.

Euripides, Bacchants 6, 26. d The Greek amuades, lambs, is meant as a play upon Mainades (Maenads, or women worshippers of Dionysus). e Gr. thiasos, or band of Dionysus' followers (cp. Bacchants

56).

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. Oiaaov Stto/coucru', cnrevoovaLV ol /ce/cA^/xeVoi Trarepa TToOovvres aTToXafielv. rjK JJLOI, a) Trpeafiv, Kal av, rds 0r7/3a? XLTTOJV Kal ryv fJLavriKrjv Kal rj]v arroppi^a'S 77/30? dXrjOcLav ^etpaytoyoir t'Sou crot TO vXov 7TpLOadai oiStOfJLi' aTrevaov, Tetpeaia, 8t' oV 6(f)9aXfJiOL TV(f)Xa)V avaf3Xe7Tovcri,i>' vvt; ae (f)v^eraL y Trup (froftrjOyjaeTai, Odvaros roi)? ovpavovs, co yepov, 6 a)

ovpavovs Kal rov Oeov e77O7TT6ucrat, SaSou^oujLtat rous 2 ayLOS ytVojLtat /Ltuou/xevo?, t'epoo Kvpios Kal rov fjLvarrjv CT^payt^erat , /cat TrapaTiOerai TOJ rrarpl rov TTTTLaia>o~i rrov,vov. ravra p,varrjpLa}v TO, ^SaK^eu/xaraet fiovXei, Kal av JJLVOV,

Kal xopevaeis yLter' ayyeAcov d^u-^t rov ayevrjrov Kal ava)Xe9pov Kal IJLOVOV oVrco? deov, o~vvvp,vovvTOs

93 P. rjfjLLvrov 9eov Xoyov. dt'Sto?

| ouro? 'Ii^aou?, ef? [o] dp^Lepevs 6eov re eVo? rou aurou /cat Trarpo?, av9pa)7TO)v eu^erat /cat dvOpcoTroi? ey/ceAeuerat /ce/cAure, i^vpia <f>vXa,"

/jidXXov Se oaot rcov Aoyt/cot, /cat fidpfiapoi Kal "EAA^ve?TO dvQptoTTOJV yeVos"

/caAa), a;^ eycu SrjfjLiovpyos Trarpos. rJKere to? e/xe, u^>' eVa Ta^Or^aodtov Kal TOV eva Xoyov rov Oeov, Kal firj /JLOVOV

TOJV dXoyajv ,a)O)v TrXeoveKrelre ra) Aoyco, e/c Se TCOV OvrjTOJV drrdvrcov V/JLLV d9avaaiav JAOVOLS Kap-

f3a.Kxeia.i> Wilamowitz.

/Sa/cx'^V MSS -

^TTOTrreucrai Schwartz. eTTOTrreucras MSS.

[6] Wilamowitz. a i.. instead of Teiresias' staff; cp. Bacchants 363-4.

EXHORTATION TO THE GREEKS

those who have been called hasting with eager CHAP. longing to receive the Father.

Come to me, old x man, come thou too !

Quit Thebes ; fling away thy bJJ3 sh ju prophecy and Bacchic revelry and be led by the and J JJjd 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 brightly than the sun.

Night shall flee from thee ; fire shall fear thee ; death shall depart from thee.

Thou shalt see heaven, old man, though thou canst not see Thebes.

O pure light O truly sacred mysteries !

In the These are blaze of the torches I have a vision of heaven and of mysteries 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 jjijj^ 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,' b The Word S or rather, so many of mankind as are governed by cai^ men to 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 He offers immortality 6 Homer, Iliad xvii. 220.

CLEMENT OF ALEXANDRIA

CAP TTOJoaoBai StSco/u. eWAoj yap, eOeXaj /cat ravrrjs xn u/ztv fJiTaoovvai rrjs xdpiros, oAo/cAi^pov ^opryyojv euepyeomv, d^Bapaiav /cat \6yov ^apt^o/zat , TTJV yvojCTtv TOV 6eov Te'Aetov e/zauTov Xaot'~ o/xat.

TOVTO et/xt eya), TOVTO fiovXerat,

Oeos, TOVTO <JVfJL<f)CJVLa <JTl, TOVTO dpfJiOVLCL TTCLTpOS, TOVTO TOVTO XptCTTO?, TOVTO

AoyO?

TOV BtOV, KVpioVy ovvafjus TO)V oXojv, TO BeXr^jjia TOV c5 1 TraAat fjLev etVove?, ou Traom 8e e/Lt^eoiop9u)o-ao6a.L v^as Trpos TO dp^TVTcov fiovXoIJLCU,

Iva fJLOL /cat o^oioi yevrjaOe.

^ptacu 15/xas

ral TfiOTeoJS dAei/Lt/xart, 8t' ou TT^V (f)9opdv aTrojSaAAere, /cat yu/xvov St/catoawi]? eVtSet^co TO cr^jita, 8t' ou ' SCUTC Trpos 1 TOV $eov ava/3atVeT.

Trpos ot /coTTtcovTCS"

/cat 7re</)OpTtcr/zeVot, /cayco UjLta?' dpaT TOV ^vyov fjiov <f>' u^Lta?

/cat OLTT e/xou, OTI Trpau? et/Ltt /cat TaTretvoj Try /capSia, /cat Up7]aeT dvaTraucrtv Tat? j/fu^at? VJJL^V 6 yap uyo?

/xou ^p^crTOS'

/cat TO <f>opTLOV IJLOV eAa</pdv caTW." a7T6vaajfjiV, opduLaifAev, a> 6eo(f)iXrj /cat 2 dydA/zaTacrTreu- ^eoet/ceAa TOU Aoyou [aV$pa>7rot] ', opdfJLCO[JLi>, apCD/xev TOV ^uyov CLVTOV, VTTO3 /caAov r^vlo^ov dvQpd)7TCJV TOV d</>^apcrtav, Xptcrrov dyaTn^crajyLtev TOV 77coAov U77ouytov rjyaye avv TOJ TraXaia)'

/cat TCOV dvOpcorrcjv Trjv cruvcupt'Sa /caTa^eu^a?, et? ddavaalav KCLTiOvvei TO a'p/xa, crTreuScov

Trpos TOV deov TrXr]pa)o~ai eVapyaj? o f]vta,TO, jitev et?

'lepouaaA^/z, vuv Se etcreAauvcDv

t& Wilamowitz. dw >iss.

[fi^^wTrot] Heyse.

viroXdfiwfj.ei' a<j>Qapffla.v Mayor. vTro^d\wfj.v d(f>dapffiai MS9. d^dapaiq. 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 XI* 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 will were images, but do not all resemble your model. I P . men 1"5

_ .

J true images desire to conform you to the archetype, that you of Himself 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 ' Come unto Me, all ye that labour and are heavy laden, He will and I will give you rest.

Take My yoke upon righteousness, whereby you ascend to God. giveresfc 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/ " a 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 He drives 6 and now having yoked mankind parent under the same yoke, f 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

St. Matthew xi. 28-30.

* See St. Matthew xxi.

1-7.

CLEMENT OF ALEXANDRIA

CAP. OVpaVOVS, /CaAAtOTOV OeafJLOL TO) TTCLTpl VLO? dkOLO?

XII i / i \ / / \ \ \\ \ (pLAOTLfJiOi TOLVVV 77/30?

TO.

KaAa KCLl l rd $0(/>tAet? av9pa)rroi yevtbfJLeda, /cat ra>v dyaBcov p,eyio~ra, Oeov /cat ^atrjv, /cr^crai/ze^a. dpajyos Se o Aoyo?* Oappojfjiev avra) /cat JU,T^ rrore rjfjids TOCTOVTOS \ xpvaov, ^ So^i]? eVe'A^i] 77660?, 94 P. apyvpov /cat OCTO? avrov rov rrjs aXrjOeias Xoyov. ouSe yap oi)8e TO) Oea) aura) dpearov, el rjfJLels TO. /xev TrXeiarov aia Trepl 2 eXa^iarov TTOLov/JieOa, dyvota?

Se /cat

/cat pa.0vp.ia?

/cat etSajAoAarpeta? vfipeLS d/xa^tas 7Tpi(f)av6is /cat ri]v ea^aT^v Suacre^etav Trept TrAetoOu yctp a77O rpoTTov <f)iXoa6(f)a)v 7rate? rravra ocra Trpdrrovcnv ol dvorjroi, dvoaiovpyeiv /cat

TT^V ayvotav doreftew vofjil^ovoiv /cat aur^v ye [ert] fjiavias efSo? V7roypd(j)OVTs ouSev aAAo

T) fjLCfjirjvevai TOVS TToXXoV? OfJLoXoyOVOLV.

OV ?} OW d{Ji(f>lfia.\\lV

c5 Aoyo?, OTrorepov avrolv a/zetvov, oaxfrpovelv atpet rj fJifJLr]VvaLe^o/^eVous"

Se drrpl^ rfjs d /cat irdvTCL avrov vo/xtetv, warrep earn, 77/30?

/cat T^jLtas 1 TO /cdAAtCTTOV raw /CT7]/xdrcov /jLejjLaOrjKoras ovras avrov, a(f)as avrov? emrpeTreiv ra.

Beat, ayaTra)vra?

Kvpiov rov Oeov /cat rovro rrap oXov rov jStov epyov rjyovfjievovs. et Se '

/cotvd ret ^>t'Aa>v," 0o<f)LXr)S oe 6 dvQpa)7TO?

(/cat yap TO) @O), 7 [JLcnrvovros rov Aoyou), yiVerat 1 a7a0wj' Stahlin. dTra^uJi'

MSS.

?re/)i Cobet. iVep siss.

a7t-otas Markland. cifotaj MSS.

o.lpovfj.eda Stahlin. alpdj^Oa MSS.

5 [n] Wilamowitz.

aipet Cobet. tpel MSS.

7 ry ^e^J after 0/Xoy Wilamowitz, after Avdpuiros MSS.

[ry ^ey] Cobet.

EXHORTATION TO THE GREEKS

spectacle for the Father, the eternal Son bringing CHAP.

Let us be zealous, therefore, for what is xn victory 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 pwiosothat all the works of foolish men are unholy and E^ impious, and by describing ignorance itself as a form a sort of of madness they acknowledge that the mass of men are madness nothing else but mad. a 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 const the sider all things to be His, as indeed they are ; and truth, and further we must recognize that we are the noblest of r 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 b and man is beloved of God frfcndsfof friends are common,"

(for he is indeed dear to God through the mediation Go .d > a11 of the Word), then all things become man's, because are ours a The philosophers referred to are the Stoics

; cp. Cicei-o, Paradoxon iv. and Tusc. disp. iii.

6 Greek proverb.

See Plato, Phaedrus 279 c.

CLEMENT OF ALEXANDRIA

CAP. TO, rrdvra rov dvOpcbrrov, on ra rrdvra rov 9eov, /cat Koivd dfji<f>olv rolv <f>iXoiv ra navra> rov Beov /cat dvOpwrrov. a>pa ovv r^lv [JLOVOV rov Oeoaefirj 1 elrrelv rrXovoiov re /cat cra></>pova /cat [XptcrTtai'oV] evyevrj /cat ravrr) et/cova rov 6eov p,ed' o/xotcocreaj?, '

Si'/catov /cat oaiov fjiera /cat Xeyeiv /cat Tnareveiv " yevo^evov vrro Xptarou 'Ir^crou /cat et? rooovrov o/xotov rfS^ /cat ^ea). ov/c a7ro/cpu77rerat yow o Trpo^rjrrjs rr/v X-P LV ^ycov, <f)povrjO~ea>s ' eycu etTrov ort ^eot ecrre /cat utot vifjiarov Trdvres." rjfJLas yap, rjfjid? iO~TTTroLr}raL /cat ^/xcov eOeXei {JLOVOJV /ce/cA^cr$at 95 P.

Trarijp, ov ra)V arfeidovvrcov.

/cat yap cw to8e TTCO? e^et ra r)fjiTpa ra>v X/HOTOU oTiaScuv otat jitev at jSouAat, rotot /cat ot Aoyot, 0770101 oe ot Aoyot, rotat'Se /cat at Trpafet?, /cat oTrota rd e'yoya,

TOIOL'TOS' O

TOJV X/3tcrrov e "AAt? ot/xat raw Aoycov, et /cat /^a/cporepco 77/30fjXOov VTTO (j)i\o.vQpajTTias o ri rrep et^'ov e/c e/c^ecov, a*? av eVt TO /xeytcrrov TOJV cxya^cDi', oojrripiav, rrapaKaXaJv rrepl yap rot TT^?

Tra ovbafjifj oySa/xtD? e^oucn^.9

^COT]? ou/c eOeXovcriv ovo* ot Aoyot rravaaaOai rrore iepofyavrovvres .

Vfilv oe en rovro rrepiXeLrreraL rrepas TO AuatTeAow eXeoOai, r) Kpioiv 77 ^aptv a? eywye ovo ajj,<pifidXXeiv d^LO), rforepov a/xetvov avrolv ovoe avyKpiveadai Be/jus L,a)r)v drrojXeia.

Wilamowitz. a 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 to God and are common to both CHAP. friends, God and man.

It is time then for us to XI1 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 been made by Christ Jesus c he also becomes He whom in the same degree already like to God.

So the ^JJJJ holy prophet openly reveals this gracious favour when he becomes "just and holy with understanding/' cet -J J J

r u.1

God's son says, " 1 said, ye are gods, and ye are all sons of the Most High." d 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*: The as are the counsels, so are the words ; as are the words, so are the actions ; and as are the deeds, such is the life.

The entire life of men who have come to know Christ is good.

Enough, I think, of words.

It may be that, moved The reader by love of man, I have run on too long in pouring ^ e te<J ,a e out what I have received from God, as is natural his choice when one is inviting men to the greatest of good deatti and things salvation.

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 to compare life with destruction. belong to the wise man alone.

But even they admit that he is exceedingly hard to find."

5 See Genesis i. 26.

Plato, Theaetetus 176 B. d Psalm Ixxxii.

6. e This phrase is an allusion to Plato, Pliaedrus 252 c :

" the attendants of Zeus "

(T&V Aids biraduv}.

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