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BUTTERWORTH

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7/ VavoviJivos.

aSet Se ye o Ewo/xo? o ifios ovvo/jlovt)

rov TepTrdvSpov

ovSe top KaTTtajvos", ouSeAcopLOV,

pLTjv

Opvyuov

7)

AvSlov

dXXd

rrjs

Katvrjs

dpfjLovlas rov dtStov vofxov, rov (fjepcovvfiov rov Beov, ro aofjia ro Kacvov, ro AeviriKov, " vrjTrevOes r dXpXov re, KaKcbv irriXrides drrdvrcov." yXvKV rt /cat dXiqOLVov dpiJiaKov 7Tl6ovs ^ eyKCKparai rco do/JLarc. ^ inserted by Mayor. wfudovs Reinkens and Stahlin.^'

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 * Isaiah ii. 3. poets of a very minor order. The modes {apfxovlai, 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. Theis^

*

Clement

6

EXHORTATION TO THE GREEKSdramas and the Lenaean poets, who are altogether ohap. ^ Hke drunken men^^* let us wreathe them, if you like, with ivy, while they are performing the mad revels Confine of the Bacchic rite, and shut them up, satyrs and %'SL^tn''^ yes, and the rest of the com- their sacred frenzied rout and all, mountains ., J /-^-o-u Helicon and Cithaeron pany of daemons too, down truth, with now grown old and let us bring wisdom in all her brightness, from heaven above, to But bring the holy mountain of God and the holy company ^^^^!j {^^^j^ Let truth, sending forth her rays mountain, of the prophets.

..TT1m

;

of light

into

the farthest distance, shine

every-

where upon those who are wallowing in darkness, and deliver men from their error, stretching out her supreme right hand, even understanding, to point them to salvation. And when they have raised their heads and looked up let them forsake Helicon and" for out of Sion shall whence of the Lord from ^JJ^^! Se Jerusalem," ^ that is, the heavenly Word, the true tme _^^ champion, who is being crowned upon the stage of Aye, and this Eunomus of mine the whole world. sings not the strain of Terpander or of Capio, nor yet but the who sings in Phrygian or Lydian or Dorian mode " new music, with its eternal strain that bears the song^^^ name of God. This is the new song, the song of Cithaeron to dwell in Sion;

go forth the law, and the

Word

'

;

Moses,Soother of grief and wrath, that bidsall ills

be

forgotten.'*^

There

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

Dorian mode was of a solemn character, answering to our minor scale the Phrygian and Lydian were brighter.;''

Homer, Odyssey

iv.

A

slight

change

221. in the Greek,

suggested by Reinkens,grief."

would give the meaning " remedy against

7

,

CLEMENT OF ALEXANDRIACAP4 P.

'E/xot fiev ovi^ SoKovGLv 6/cat

QpaKLos eKetvos 'Op^eu?

^

o Qrj^aios

/cat

dVSpe?,

a77aJTT]Aot

o MT^^u/xvato?, aVSpe? rtve? ou/c yeyoyeVat, 7Tpoa)(iqyLaTi ^

fjLOVGLKrjs XvfjLTjvdiJLevoL

Tov ^iov, evTexvcp TLvl yOTjreia Sat/xoycovres' et? Sta(/>^opas', v^peis opyidt^ovres, TTevOrj iKOeidl,ovTeSy rovs dvdpojrrovs eirl rd etScoAaX^t-pctycoyrjoaLTrpaJroL,

vat

ixrjv

XlOol? /cat ^uAoi?,

dydXfiaaL /cat (T/ctaypa^tat?, avot/co8ofjLTJcraL TTjV GKaLorrjra rod eOovs, rrjv KaXrjv ovtcu? KLvrjv iXevdepcav rcov vtt* ovpavov TreTToXiTevfievcou chSals /cat i7TCp8aL9 eaxdrr] hovXeia Karat^ev^avres 'AAA' ov TOLoahe 6 coSos 6 ifJLos ovS^ els /xa/cpav KaraXvGCJV dTJ-\" ore 8e 7] XPI^'^^'^1'^ ^^^^ V (f)iXav6paj7Ti.a iiretpdvy] rov7TOT

Gojrrjpos rjpLCJV deov, ovk ef epycov tojv ev SiKatoavurjeTTOL-qcrapLev rjpLeXs, dXXd Kara to avrov eXeos eaojoev rjpLas." "Opa TO da/xa to Kaivov oaov taxvaev dvOpcorrovs K XiOoJV Kal dvdpcOTTOVS e/C d-qpioiV 7T7T0i7]KU. ol

d

8e TiqvdXXixJS veKpoiy ol Trjs ovtojs ovar]s dpLT0X0L Co)i]S, dKpoaral pLovov yevopievoL rov aapLaTOS dv-

e^Lwaav.eveTeive

tovto tol Kal to(jvpLa(f)6pov " yap rjv, Kal " iv dpxfj rjv 6 Xoyos Kal 6 Adyo? " TraAatd Se rjv TTpos TOV Oeov Kal Oeos t)v 6 Adyo? etV ovv Tj TrXdvY], Kaivov he r) dXy]Oeia (j^aiveTai. dpxoLiovg Tovs Opdya? SiSdoKovaiv aiyes fivOiKai, el're av tov? 'Ap/cdSa? oi irpoGeX-qvovs dvaypdcpovTes

Kat

Psalm cix. 3 (Septuagint). John i. 1. " See the story in Herodotus ii. 2. Psammetichus, king of Egypt, being desirous of discovering which was the most ancient people, put two children in charge of a herdsman, 14**

St.

EXHORTATION TO THE GREEKSand chap. breathing instrument, after His own image ^ 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 ^Tvp.Z'^^ 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 The instrument of disobedient sons to the Father.;;

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 For wickedness feeds has of us is that we are saved. upon the corruption of men but truth, hke the bee, does no harm to anything in the world, but takes You have then delight only in the salvation of men. God's promise you have His love to man partake of His grace. And do not suppose that my song of salvation is The Word is new in the same sense as an implement or a house. xewSong; For it was "before the morning star"*; and, 'Mn yet tie \vas the beginning was the Word, and the Word was with beginning God, and the Word was God." ^ But error is old, and truth appears to be a new thing. Whether then the Phrygians are really proved to be ancient by the or the Arcadians by the poets goats in the story;

;

:

'^

;

Goats were to be brought to them for giving milk, but no

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

human speech was

15

CLEMENT OF ALEXANDRIACAP. TTOirjTai, etre

av rovs Alyvmiovs ol Kac npo)' Oeovs re /cat avBpwTTOVS oveipcxJGGOvres- dAA' ov rrpo ye rod Koajjiov rovSe Tovrcop ovSe els, Trpo he rrjs rod KoafJLOvfjirjv

Tiqv TauTr]V dvacfyrjvai ttjv yrjv

ol ro) Setv eGeoOai ev aura) rjiiels, TTporepov yeyevvrfpievoi rep 9ecp, rov deov Xoyov ra XoyiKa TrXdafxara T^/xet?, 8t' 6V dpxo.tl,opiev , ort " ev

Kara^oXrjs

dAA' on piev '^v 6 Xoyos avwdev, dpxfj o Xoyos rjv." dpxQ Oeia rojv Travrinv rjv re Kal eoTiv on he vvv ovopia eXa^ev ro irdXat KaOojcncopievoVy hvvdpieco?d^LOV, 6 XptcTTOS', Kauvov dapid (xoi KeKXrjr ai.7

p.

Atrtos-

^

yovv 6 Xoyos,(rjv

\

TrdXai 7]pLdshrj e7Te(f>dvr]

yap

ev Oecp), Kal

6 XpLoros, Kal tov etvai rod ev elvai- vvv

pLOVOS

avros ovros 6 Xoyos, o Oeos re Kal dvOpojiros, aTTavrojv rjpLlv alrios dyaOojv Trap* ov ro ev l,rjv eKhchaoKopLevoi Kara yap rov l^corjv TrapaTrepLTropieOa. ets"* dihiov deoTTeaiov eKelvov rov Kvpiov dirooroXov " rjdvdpcoTTOisdpLcfxjD,rj

X'^P^^

rov deov aojrrjpLOS TrdcrLv dvOpooTTOLS eiTecjidvri, rraihevovaa rjpids, tVa dpvrjcrdfjievoi rr]v aaepeiav Kai rds KoapiLKas eTnOvpLias aoj^povojs Kal hiKaioJS Kaievae^cbs l,i](Ta>pLev ev rep vvv alcovL, Trpoahexop^evoL piaKaplav eXniha Kal eTncj^dveiav rrjs ho^i^s rov pieydXov Oeov Kal aa)ri]pos rjiJLOJV ^Itjgov XptcrroiJ. rovro eon ro aofia ro Kaivov, rj e7n(f)dveia 7] vvv eKXdpujjaaa ev TjpjZv rod ev dpxfj dvros Kal rrpoovrosrrjv

Xoyove^dvt]1

i7Te(f)dvrj

he evayxos d Trpoojv awriip, ercojv,

6 ev ra> ovri

on "6Titus

Xoyos^

^

r]V6s

Trpos

alVtos Stahlin.

o5tos mss.*

\6yos

mss.

St.6^ov'

edv

TTapaKovarjs y

rd

irvp.

edv VTraKovarjs, ro /cat eTreihrj he

pier

KLOVos /cat ^drov rj odp^ rijxicorepa, Trpo^i]rai eKelva (f>deyyovraL, avros ev 'Hcrata o Kvpios AaAcov, avros ev 'HAta, ev aropiari ttpocfjrjr ojv

avrospivdov

'

Gv8'

he

dXX

el

Trpo(f)'i^raLS

VTToXap^^dveLS^

/cat

p^rj mGrevets, rovs dvhpas Kal ro

^ inserted Tovs (hra Mayor,

by Stahlin. rom to. Sira

MSS.

"

Or,

"to reason."(personal),

The Greek

Loc/os

means

eitherI

"Word"personal).

"rational word," "reason" (imAll through his writings Clement plays uponor

20

I

i

EXHORTATION TO THE GREEKSby wonders and signs in Egypt, and in the chap. by the burning bush and the cloud that, q^ ^j^ ^^^ through favour of His love, followed the Hebrews Lord exBy the fear that these wonders to saUaUon like a handmaid.did,

desert

inspired He exhorted the hard-hearted but after- ^y signs wards, through all-wise Moses and truth-loving Isaiah Then and the whole company of the prophets. He converts mouth of^'^^ to the Word " by more rational means those who have prophets In some places He rebukes ; in others ears to hear. 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 some he cuts with a others, and bathing for others 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 His threats in working for the salvation of men. His rebukes for converting His are for warning 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, h.owever, if you do not trust S^sJe'aTs, the prophets, and if you suppose both the fire and having the men who saw it to be a legend, the Lord Himselfthis

double meaning of Logos.

Other instances occur on

pp. 27, 275, 277.

21

CLEMENT OF ALEXANDRIACAP. TTvp,

avrog aoi XaXriaei 6 Kvpios, " os eV fJiopcjifi deov VTTdpx(J^v ovx dpvayfxov rjy-^aaTO to elvai laa deep' Ki'a>Gv Se eavrop " 6 (f)tXoLKrLpiJiajv ^eo?, ocoaaL Tov dvdpojTTOV yXL^dpievog' koL avro? tJSt] OOL ivapydjs 6 Aoyo? AaAet, Svctcottcov rrjv aTnaTLav, vat (f)r]pLi, 6 Xoyo? 6 rod Oeov dvOpcoTTO? yevd/xevo?,tvaSi] /cat crv

Trapd dvOpcjTTOV fxdOrjg,a)

rrfj

ttotc

dpa

dvdpojTTOS yevTjraL Oeos.

Etr'

ovK droTTOVy

(f>iXoL,

TTporperreLV rfpidsrrjv (L(f)eXeLavov)(L

eV* dperrjVy

rjjjids

rov jikv Oedv del 3e avaSueo^at

Kal dva^dXXeaOai rrjv ocur-qpiav; ri Kal ^lojdvvrjs errl Gcorrjplav irapaKaXeX Kal TO TTav yiverai opLav

TTpoSpojjLOS "^v KdKeivrj

TrpoeOeamaev dyyeXov tov Kvptov, OTelpav(fxjjvrjvr)i.

evayyeXit,opievrj yvvalKa, cu? 'IcoavvT]? tt^v epiqpiov.

Std Tavr-qu Toivvv rod Xoyov ttjv"i.

oTelpa170, etc.

Philippians

ii,i.

6-7.

**

Homer, OdysseyOdyssey23.i.

See;

St.

Johnxl.

20-23.;

10.iii.

IsaiahSt.

8,iii.

quoted4;

in St.

Matthew7-13.

3;

St.

Mark

3

Luke

St.

John

1.

f i.e.,

EHzabeth

St.

Luke

i.

22

,

EXHORTATION TO THE GREEKSspeak to you, He " who being in the form of chap. did not count His equality with God as an opportunity for gain, but emptied Himself," " the God of compassion who is eager to save man. And the Word Himself now speaks to you plainly, putting to shame your unbelief, yes, I say, the Word of God speaks, having become man, in order that such as you may learn from man how it is even possible 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 john also to salvation and becomes wholly a voice of exhorta- gaivaSn" " Who and Let us then inquire of him. tion ?shall

God

whence art thou ? " * He will say he is not Elijah he will deny that he is Christ but he will confess, "a voice crying in the desert." " Who then is John ? Allow us to say, in a figure, that he is a voice of the Word, raising his cry of exhortation in the desert. What dost thou cry, O voice ? " Tell us also." ^ "Make straight the ways of the Lord."^ John is a forerunner, and the voice is a forerunner of the Word. It is a voice of encouragement that makes ready for the coming salvation, a voice that exhorts to a heavenly inheritance; and by reason of this voice, the barren and desolate is fruitless no;

;

longer.It

was

voice foretold.

this fruitfulness, I think, which the angel's John's voice That voice was also a forerunner of ^'| j!'/ .^

the Lord, inasmuch as it brought barren woman,/ as John did to voice of the Word is therefore barren woman being blest with

good tidmgs to aThis the desert. the cause of the child and of the

are

two

o7the Word

23

CLEMENT OF ALEXANDRIACAR 6VTKVl Kal^ Tj

epTjIJiOS

KapTTQ(j)Opl.

at TTpoSpOflOL

rod

Kvpiov (f)Ci)val Bvo, dyyeXov Kal 'Icoawou, alviaaovTai jjlol ttjv iva7TOKLiJivrjv aajr-qplav, (h? eVt^aveVro? rod Xoyov rovhe evreKvias -qfid? KapirovOLTTepeyKaad ai,'CcorjV

yovv is ravrov to Trdv " OLKOVGOLTOJ 7] OX) TLKTOVOa' prj^aTO) cl)OWrjV 7) OVK (hhtvovaa, otl -nXeiova ra reKva rrjs epn'niov p,dXXov -qjilv evriyye\il,ero Tj rrjs ixovorjs rov dvSpa."ollSlov.77

a/xoj

ayayovoa ra

(fiojva

ypa(f)r]

cra^T^vt^et

dyyeXos, rjfJLds vpovrpeTrev 'Icoaw)]? vorjaat rov yecopyov, i7]rrjaaL rov ctVSpa. et? yap Kal 6 avros ovros, 6 rijs areipas dvqp, 6 rrjs eprifiov yeojpyo?, 6 rrjs Oeias ijJLTTXrjcras SvvdfJLeoJS Kal rijv orelpav Kal eVet yap TroXXd ra reKva rrjs evyevovs, rrjv ep-r^jJLOV.diraig

8e

'EjSpaia yvvT],epr][xo5

TTLaroJv,

drreideiav rj TToXv-nais dveKaOev arelpa rov dvhpa Xaji^dvei Kal rj rov yecopyov elra r) fxev Kapncov, r] Se amcrrot? dfjicfia} he [xrjrepes Sta rov Xoyovrjv

8tarj

he eloeri vvv Kal arelpa Kal eprjfios TrepiXecTreraL. '0 jJiev 'lojdvvr]?y 6 Krjpvi rod Xoyov, ravrrj rrrj TrapeKdXei eroipuovs yiveoQai els Oeov, rov \piarov,rrapovaiav, Kal rovroaLOJTTrj,rfv

o fjvlaaeroTrpoSpofxov

rj

ZaxapLOV

dvap^evovaa

rov

rov XpLorov

KapnoVy LvaTrpo(f)rjrLKdjv

rrjs dX'qOelas ro ^d)s, 6 Xoyos, rcov alviyp^drajv rrjv piVorLKTjv aTToAuar^rat

GLWTT-^v,

evayyeXiov yevofievos'

ov

Se

el

rrodels

Isaiah liv. 1. When Clement says that Scripture brings together the two voices, he is interpreting the first clause of this quotation as referring to the desert, and the second as referring to the woman. * i.e., the Gentiles ; cp. Stromateis ii. 29. 1.is earl TereXeajxevos avTLKa yovv Kara rrjv OLKpi^rj rojv 'K^paiojv (fxjjvrjvorjjieiov opyiojv12 P.

TO ovopta TO "Euta Saavvopievov eppnqveverai ocfus ^i^Aeta- At]6l 8e Kal l^oprj SpdpLa rjSr) iyeveadrjv 0^ pLVGTiKov, Kal rr)v TrXdi^rjv Kal rr)v dpTrayqv Kal to TTevBos avraZv 'EAeucrt? hahovx^Z. Kat juot hoKZ rd opyia Kal rd pivarrjpLa SeZvI

rd pikv (itto t^s" opyrjs rrjs Arjovs rrjs npos Ata yeyevqpLevqs, rd 8e dno rod pLvaovs rod ovpL^e^rjKoros irepl rov /!S.L6vvaov el 8e /cat (XTTO Mvovvros nvos ^ArnKov, ov ev Kwrfyia 8ta(f)daprjvaL 'AttoAAoSco/jos' Aeyet, ov ^ i^S" Si7 X^P^^ BptjLtci) TTpoaayopevdrjvaL Aeyerat, < /dvai, vydhe ovre, rrju TToXvTifxrjTOv evae^eiasStSacT/caAtav, alSota /cat klgttjv, Opr^aKeveLV TrapaSt' tjv air lav ovk dneLKorcvs defxevco Tvpp-qvols. rov AtovuCToy rives "Amv TrpooayopeveaOau OeXovaiv, alSoLWV eoreprip^evov. Kat Tt davfjiaarov el Tvppr^vol ol ^dp^apot alaxpol^ ovra>s reXiGKOvrai Trad-qixaGiv , ottov ye ^A0r]vai,OLS Kal rfj dXXr] *EAAaSt, alSovfjiaL /cat Xeyeiv, aiaxvvrjg

epLTrXeajs

tj

irepl

rrjv

Ar]d)

jJLvOoXoyla;

dXajptevr)

yap

rj

Arjd)

Kara

t,rjry]aiv rrjs

TTepl rrjv 'EAeuati^a [rrjs

dvyarpos rrjs Koprys" ^ArnKrjg Se eon rovro ro

Xojplop) aTTOKapLvei Kal (/ipeart eTTLKaOl^eL XvTrovfxevq.

17

rots fxvovfJLevoLS dirayopeverai elaen vvv, SoKotev ol rereXeapbevoi papLeladai rrjV p ohvpoixevTjv. a)Kovv he rr^viKaSe rrjV 'EAeuatva ol 'yrjyeveXs' ovofiara avrols Bav^d) Kal AvaavXrjs Kal TpLTTroXe/JLOs, en 8e Eup,oA77os' re Kal Eu^ouIvapLTj\

rovro

Xevs'

^ovKoXos 6 TpLTTroXefiosav^cx)rr]s

rjv,

7Toijxr]V

8e

o

Ev/xoAtto?,

Se o Eu/SouAeu?"

a0'

&v ro

Y.VjJioXmh(ji)V

rovrodvrjGco

^

AOrjViqai

Kal ro KrjpvKOJV ro lepoc^avriKov Srj yevo? yjvO-qaev. Kal Srj (ou yapelTrelv)

fjLrj^

ovxl

^eviGaGa

r}

Bau^cumss.

rrjV Arjdj

po/j.isovcraL

Wilamowitz.

vofj-i^ovai

*

i.e.

Persephone,

Literally,

"the hierophantic

clan."

The hierophant

40

!

EXHORTATION TO THE GREEKSseeds which fall to the ground, being of opinion that chap. ^^ pomegranates spring from the drops of Dionysus' The Corybantes are also called by the name The rite blood. 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 For this chest, to Tuscans for purposes of worship. reason not unnaturally some wish to call Dionysus Attis, because he was mutilated. Yet how can we wonder if Tuscans, who are The talebarbarians, are thus consecrated to base passions, when Athenians and the rest of Greece I blush even to speak of it possess that shameful tale

^^^ saat^o

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 Eubouieus. Triptolemus was a herdsman, Eumolpus a shepherd, and EuThese were progenitors of bouieus a swineherd. the Eumolpidae and of the Heralds, who form the But to continue for I priestly clan ^ at Athens. Baubo, will not forbear to tell the rest of the story.;

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

41

CLEMENT OF ALEXANDRIACAP. opiyei KVKeoJva avrfj/cat

rrjs

he dvaLvofxevrfs Xa^elv

7TLivrj

ovK i9eXovar]sto.

{7Tev6r]pr]S

yap

rjv)

Trept-

aXyr]s

Bau/8a> yevo/jLevr], co? vrrepopaOelaa Srjdev,

avaareAAeratSe TeprreraL

alSolarj

/cat 7tlSlkvvl rfj

deep'

r]

nore hex^rai TO TTorov, YjodeXaa rep dedpLari. ravT kari ra Kpv(/)La rojv ^AOiqvaicxjv pivaT-qpia. ravrd roc /cat 'O/D^eu? dvaypd(f>L. TrapaOrjGopiaL 8e cot avrd tov Op(j)ojs rd 7Trj, tV exj]? pidprvpa rrjs ayatCT;(WTta? TOV pivaraycoyovrfj oipec

Ar](h /cat /xoAi?

18 P.

dveavpero, Sel^e Se irdvra acoparos ovSe TrpenovTa tvttov ttoIs 8' rjev "laK^os, ;^etpt re pnv ptTrraor/ce yeXcov Bau^ou? wtto koXttois'ojs eiTTOVGa TTenXovs\

7)

8' erret

ow

pieihrjae ded, p,eLSrj(T^ ivl dvpcp,cL /cu/ceojv eve/cetro.

he^aro

8'

atoAov dyyo?, ev

evi]KaoTL TO GvvOrjpia 'EAeuatytcov pLvarrjpLOjv GTevaa, ernov rov KVKecova, eXa^ov e'/c KLOTr]?, epyaGafievos * dTredepuqv els KdXadov /cat e'/c KaXddov el? KLGTTjv." KaXd ye rd Oedpara /cat ^ea Trperrovra. d'^ta /xei^ ow vu/cto? to, reXeGpcara /cat irvpos /cat Tou " pieyaXyjropo?," pdXXov 8e pLarai6(j)povos

^KpexOeiSdjp*EAAT^yav,

Srjpov,

irpo?

8e

/cat

tcov

d'AAajv

ovGr ivasJ

" /xeVet

TeAeuTT^oavTa?

dVoa

e77eucrci/iej'0J

Lobeck.

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 Eleusiiiian mysteries. Lobeck suggested " having tasted," which meaning see can be obtained by a slight change in the Greek note on text. This would bring the passage more into 1 have line with the Phrygian formula quoted on p. 35.**''

;

42

:

EXHORTATION TO THE GREEKShaving received Demeter as a guest, offers her a chap. '^ draught of wine and meal.6els ro)dpaial."deoiS'

6

^X^^^ '^^^ larpoVy ovx} x^tA/cea [jlcvov ev Se larpos (jiiXdpyvpos rjv, ^AoKXrjTrtosTTOLrjTiijv,

Kai gol tov gov TrapaO'qGOjJbai ovofjLa avrcp. rov BoLcoTLOv Ilivhapov

erpaTTe KaKeZvov dydvopi pnodch XP^^^S ^^ X^P^^(f)aveis'2S p.

X^P^''

^'

^P^ Kpovtojv

piifjas 3t* djjLcf)OLV dfiTTvodvj

^

Grepvcov KaOelXev(JiKecxJS,

aWojv be Kepavvds

eveGKrjifje ^ pLopov,

Kal ^VpLTTiSrjSTjevs

yap KaraKrds TralSa tov^

epiov

ainos

^AgkXtjttlov, GrepvoLGiv ifi^aXcbv (f)X6ya.dfMiTPoap2 iviffK-qxl/e

Pindar. Pindar.

d/xTrvoas mss.4ffKri\pe

mss.

Iliad v. 385-387. * Phoebus is of course Apollo. The thought of dogs being offered to Ares leads Clement on to describe, in characteristic digression, an even more absurd sacrifice,"

Homer,

i,

Callimachus, Fragments 187-8 Schneider.

60

:

:

;

;

EXHORTATION TO THE GREEKSSuch was the lot of Ares, when Otus and strong Ephialtes, CHAP. II Sons of Aloeus, seized him, and chained his hmbs in strongfetters;

And

in

a dungeon of brass for thirteen

months he lay

captive."

upon the Carians, who sacrifice dogs to Scythians never cease offering asses^ as Apollodorus says they do, and Callimachus too, in the following verseBlessings be!

him

May

;

In northern lands ass-sacrifices rise When Phoebus first appears.*

Elsewhere the same writer saysRichsacrifice of asses

Phoebus

loves,"

Hephaestus, whom Zeus cast out of Olympus, ** from the threshold of heaven/' ^ fell to earth in Lemnos and worked as a smith. He was lame in both feet, " but his slender legs moved quickly under him." ^ You have not only a smith among the gods, but a doctor as well. The doctor was fond of money, and his name was Asclepius. I will quote your own poet, Pindar the BoeotianGold was!

Asclepiua

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

My

son,

with lightning flame that pierced his heart.'

;

he slew Asclepius,

^ Homer, Iliad i. 591. Iliad xwiii. 411. > Pindar, Pythian Odes iii. 97, 100-105. ' Euripides, Alcestis 3-4.

61

CLEMENT OF ALEXANDRIACAP ovTOs fxkv ovv KeZrai KepavvcoOels V toZs Kvvocrovpihos opiois. ^iXoxopos 8e ey Trjvoj Yloaeihojvd J^povco 8e eTTiKeladaL Hlk(f)rj(jL Tipbdadai larpov, YiarpoKXrjs re XioiV Koi ivravda avrov redac^dai. 6 SovpLO? /cat llo(f)OKX'i^s 6 vecorepos ev tlgl ^ rpaycjphiais LGTopelTOV^ ToZv t^LOOKOvpoiv^ iripi' dvOpo)7TCO

TLve TOVTOJ Tco ALOCTKOvpo) eTTiKrjpOii iyeveadrjv

,'^

L

TCt)

LKavos TTLGTCoGaaOaL "OpLTjpos TO XeXcyjJLevov

Tovs

8' rjhr] Kdre)(ev povas,lu

dXrjdoj?, 6 eK fjLaKpds yepvwfjieuog vvktos,

cLglv o/jlolol tols Oeots

rd LGa

tovtovs iOtl^ouTOJV ol TralSes vixiov G^iv, tj/a Kal dvSpeg yivojvrai eiKoua Tropveias ivapyrj rovg deov? TrapaXafx^dvovres *AAA' ol fxev dppeves avrots rcov Beojv Igojs jjlovol arrovGL rrepi rd dcf)poSLGLa'et^riXcoKores'*

6r]Xvrpat 8e deal fieuov alSol olkol eKaGrrj,(f)r)GLV "OjjLrjpo?,^

alSovjjLevaL at ^eatpLefioLX^Vfxeprju.

^

A(f)pohirrjV

IheZv

Sta GefMuorrjra at Se dKoXaSeSe^LteVat,^

GratvovGiv epbrradeGrepov eVHcus" eVt l^idajvo), ILeXrivrj^

rfj jU,ot;^eta

, el aua^ev^ou, opKco TnaTcoadjJLevos\

TTjV VTroax^-CJiv

.

piaOajv

OLTTvpev

eTravrjXdev avOis'

ov KaraXajjLJSdveL rov Wpoovpivov {eredvrjKei yap) d(f)0(jLovfxevos Tip ipaarfj 6 Aiovvaos eVt to pt.vqfielov oppia Kal TTaGxrjTLa. KXdhov ovv ovkt^s, ci>S erv^ev, eKrepLcov dvhpetov pLoptov GKevd^erai rpoTTOV e^e^erat re rep KXdhco, t7]v VTroa^eoiv eKreXcov rep veKpcp. viTopLV-qpia rod rrddovs rovrov pvarLKOv i^aAAot Kara TToXetg dviaTavrai Aiovvorcp' " el pr] yap Alovvgo) TTOpurrjv eTTOiovvro Kal vpLveov aGpa ^ alhoLOLGLV, dvaiheGTara elpyaoT^ dv,^ " (f)TjGlv 'Hpa/cAetTOS", " oiVTOS he "Aihrjg Kal Atoruao?, orecp jxaivovrai Kal Xrjvatl^ovGLV," ov hid ttjv pied-qv rov Gcopiaros, cos eyd> olpai, togovtov ogov hid Tr]v eiTOveihiGTov rrjs dGeXyelas lepo(jiavriav. EtVoTCo? dpa ot TOtotSe vpicov deal < hovXoi >/ hovXoLTTaOdJv yeyovoTeSf^

dXXd

Kal

irpo ^

rdju

KlXcorcov

inserted:

by Dindorf.

* q,-"^

aTrdvdpcoTTOs,

6

^iaios,

6

(ftdopevs,

epojTLKos.

dXXd Torerjv,

puev rjv,rjSr]fjLOi

6 fioLxo?, 6 ore tolovtos rjv, ore/cat ol pLvOoi

dvOpojTTOsVfJLiv

vvv he

ovKen, ov KVKVOs eoriv, ovk aero?, ovk dvOpojTTOs epojnKos' ovx LTTrarai, Oeos, ov Traihepaorei, ov (fnXeX, ov jSta^erat, Kairoi rroXKal koI KoXal /cat vvv en yvvauKes /cat Ai^Sa? evTrpeireorepai /cat ^epieXr]?yeyrjpaKevai.

hpaKCOV

Sokovgl 6 Zei)s"

ao

T>

Se cLpaiorepa /cat TroAtrtKcorepa rod ^pvylov ^ovkoXov. ttov vvv eKelvos 6 deros ; ttov he 6 kvkvos; ttov he avros o TLevs; yeyrjpaKe fiera rov Trrepov ov yap otjttov fjLeravoet rot? epa>rLKOLS ovhe TTatheverai oaxjipoveZv. yvjxvovr at he vfitv 6 fivdos' dTTedavev rj Arjha, aTredavev 6 KVKVOS, dTTedavev 6 deros. ^-qrec gov rov Ala/jLT] rov ovpavov, dXXd rrjv yrjv TToXvTTpayfiovei. 6aKpuatorepai, jjueipaKLaI

l^prj? Goi hiriyriGeraL, Trap

a> /cat

reOaTTrai, KaAAt-

fJiaxos ev VfivoL?/cat

yap

rd(f)OV,

cS

aVa, Gelo

Kprjre? ereKr-qvavroreOvrjKe

yap 6

"Lev?

{/jlyj

hvGcfiopei)

cog Aijha,

cog

KVKvo?, d)s hpaKcov.

deros,^

cbs

dvdpa>7TOs

epcoriKos,

cos

inserted;

by Sylburg.and111.

}Vs placed by Stahlin after 'Apyeiovs (1. 2). ^ irodev TrapeyypaTTTa Stahlin. ivbOev irapayiypaiTTaL Jiss;

^

ifxireir\y}KbTas* TeTifXTjaOov^ ^

Stahlin.

i/XTreirXriKbTes MSS.TTi/j.i]adu}u

Sylburg. Dindorf. KaXKnrvyu} Sylburg.Trepi^aaol

mss.

Trepi^aairj mss.

KaXXnrvpyu) MSS.

Nicander, Fraq. 23 Schneider.

82

EXHORTATION TO THE GREEKS" which they even chap. ^^ of Heracles. I pass by the Argives Aphrodite the "grave-robber" is worshipped by them^ as well as by the Laconians. Furthermore, Spartans venerate Artemis Chelytis or the "coughing" Artemis, since the verb corresponding to Chelytis is their word for "to cough." Do you think that the examples which I am Further 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 divaricatiix, Athenians to her as " courtesan," and Syracusans to her " of the beautiful buttocks," whom the poet Nicander " has somewhere called " of the

as Avel] as to "

Fever" and " Fear;

enroll

among the companions

!

beautifulas

choiropsalas.

rump " } I will be silent about Dionysus The Sicyonians worship this Dionysus the god who presides over the woman's secret;

thus they reverence the originator of licenwhat 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 aSai^^ods 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 thepartstiousness, as overseer of;

d2

83

CLEMENT OF ALEXANDRIACAP. Tt Kal

34 P.

XPV Aeyety ert, aTTOXpwvTOJS avrow oteAi^Xeyfievow ; 'AAA' ovv ye AlyvTTTLOi, (Sp' vvv Srj efxvqaOrjVy Kara rag OprjGKeias ras acf)a>v eoKe^avrai- oe^ovai he avTcov SuT^t'trat ^ (fxiypov rov IxOvv, [xatcjoTrjv he (a'AAo?^ ovTog IxOvg) ol rrjv 'EAe^avrtVr]!^ OLKOVvreg, ^O^vpvyxlrai rov (f)epa)VVjJLOV rrj? ;)^,^ ovs ofiLvOovs KaXovaiv, on rds vevpdsSi/T^j'trai

Ortelius and Canter (in Sylburg). aXXos Potter. Sj 6.\\o% .aiss. ' iraveade Heinsius. iravaeade MSS.'^

evrivtrai mss.

*^

TTolol

Wilamowitz.inserted

oTrotol

mss.

(jyiXavOpajTioTepe

Kal dXrjOeGrepe rod 'ATroAAcoro? dvOpojTre, rov enl TTvpds o'lKreipov SeSepcevov, Kal gv pLev, cL^

[lepov]

Wilamowitz,

{Lepetov]

Potter.

Homer,

Iliad

iii.

33-35.

94

"

!

EXHORTATION TO THE GREEKSsacrifices 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 solemnl}^ 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, men, wisest of all Why not living creatures, that we fly from savage wild beasts daemon and turn aside if perchance we meet a bear or a ^^ f"^ ^

offering acceptable

O

,.

lion,

and

,

savage beasts?

As

Swiftly turning his steps, his

a mountain glade when the wayfarer spieth a serpent, weak limbs trembling beneath him. Backward he maketh his wayin;

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 ?yetpossible truth could evil beings utter, or 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 tharf the 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 siiows 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.

What

whom

;

;

95

CLEMENT OF ALEXANDRIACAP. SoAcov, jJLOLVTevaai rr]V aAr^^etap',

av

Se,

c5

Kvpe,

KeXevaov

aTToa^eadrjvaL

rrjv

irvpav.

aoj(f)p6vr]aov

vcrrarov yovv, a> KpoXae, ro) Trddei pLeTaixaBcLv axoLptOTo? eoTiv ov TrpoaKweZs, Xapi^dvei tov /jllgOov Kal fxerd ro xp^^^i^ov ifjevSerai ndXiV. reAo? apa ovx o Satixcov, dAAa o dvdpojTTO? gol Aeyet. ov Xo^d /xavreuerat SoAojv rovrov evp'qaei? ^ dXrjdrjfjLOVov,o)

^dp^ape, rov XPV^H'^^'jJLOi

tovtov

Irrl

rrjg

TTvpds SoKLfidaecs.

"Odep

7TLaL

6avjJidt,LV TiGi TTOTC (f>avTaaLaL?

39 P.

aTTaxOevreg ol TrpaJroL ireTrXaviqpievoi heioihaiaoviav dvdpojTTOis KariqyyeiXav, haif^iovag dXiTiqpiovs vopLOOerovvre? ae^ecv, elre ^opcvvev? Klvo? rjv etre Mepoip etre d'AAo? rt?, ot veco? Kal ^cjojjlov? dveGrrjoav avTols, TTpds he /cat dvGcas TrapaGrrJGac TrpdjroL Kal yap fxepLvdevvrai. St] Kal Kara XP^^^^^ VGrepov dveirXarTOV deovs, ots TrpoGKVvolev. d/xe'Aet rov "E/36L>Ta rovrov ^ eV rol? TrpeG^vrdrot? rcov 6ea)V elvai Xeyofxevov erijxa irporepov ovhk els rrplv iXetv Kal ^ay jjlov ISpvGaGOaL 7) \dp[jLov fieipdKLov V A/caST^/xto, ;\;apt(TTT7ptov ^ eTnreXov? yevofievrj? eTridvpLias' Kal rrj? vogov rrjv aGeXyetav "Epcora KeKXnJKaGL, deoTTOLOvvres dKoXaarov emOvplav. ^ KOyjvaloL Se ouSe rov Ilai^a jjSeGav ooris rjv, vplv 7) (^lXlttttlSt^v elirelv avrol?.

n

'

|

^

evp-qcreis

Canter.;

ei5

Orjaeis MSS.

2^Xct-pi

VTCov. 6 tov HdvSojvo? dpxcitl,eLV TOV Hdpamv ^ovX-qOels ovk otS' ottcos'^rjv

vvv

lepov

reriyL-qTai-^

\

eXey^as avrov ayaXpia elvat yevrjTov tov AlyvTrriov ^aoiXea, to, TrXeioTa Twv Trap* "EAAi^at TTapaaTrjadfievov eOvcov, enaveXoovTa ets" AtyyTTTOV enay ay eoB at Texvira? iKavovg' TOV ovv Oaipiv TOV TTpoirdTopa tov avTOV SatSaXdrjvaL eKeXevaev avTo?^ TToXyTeXaJg, KaTaaKevd^eu Se auTov Bpva^ig 6 h-qpnovpyo?, ovx 6 ^AdviValog, dXXos Se TLS OfJLCovvjJLOS eKeivcp Ta> Bpvd^iSi' o^ vXrj KaTaKexprjTai el? Sr] ficovpy lav puKTrj KalTTepieTreaev ,

Yieaojorpiv

(f)7]aL

'

ttolklXtj. pLvr]ijLa yap xp^f^ov rjv avTcp Kal dpyvpov XO-Xkov Te Kal oihr^pov Kal fioXl^Sov, npog Se Kal KaoGLTepov, Xidojv Se AlyviTTLOJV eveSeu ovSe eh,

oa7T(j>eipov Kal alfxaTLTOv

aAAa

/cat

TOTra^cov.

dvafXL^ag expct)(7

BpavapiaTa ofxapdySov Te, Xedvas ovv Ta rrdvra Kal Kvdvco, ov Srj X^P'-^ pueXdvTepov

^ rdcpoii Mayor. (The map of ancient Alexandria shows the Serapeum to be adjacent to Necropolis.) But T67roj = Td0os in Euripides, Heradeidae lO-il. ^ BXt(7r/x^f Dindorf. ^Xlanxi-v mss. ^ 'AvTioxdq. Cobet. avTi.6xeiav aiss.

* 6Tip

Schwartz

:

Stahlin.

108

EXHORTATION TO THE GREEKSup upon the promontory which they now call chap. where stands the honoured temple of ^^ Sarapis and the spot is close to the burial-places. And they say that Ptolemy had his mistress Blistiche, who had died in Canobus, brought here and buried under the before mentioned shrine. Others say that Sarapis was an image from Pontus, and that it was conveyed to Alexandria with the honour of a solemn festival. Isidorus alone states that the statue was brought from the people of Seleucia near to Antioch, when they too had been suffering from dearth of corn and had been sustained by Ptolemy. But Athenodorus the son of Sandon^ while intending to establish the antiquity of Sarapis_, stumbled in some unaccountable way, for he has proved him to be a statue made by man. He says that Sesostris the Egyptian king, having subdued most of the nations of Greece, brought back on his return to Egypt a number of skilful craftsmen. He gavesetit

Rhacotis,,;

"'

personal orders, therefore, that a statue of Osiris his own ancestor should be elaborately wrought at great expense ; and the statue was made by the artist Bryaxis, not the famous Athenian, but another of the same name, who has used a mixture of various materials in its construction. He had filings of gold, silver, bronze, iron, lead, and even tin and not a single Egyptian stone was lacking, there being pieces of sapphire, hematite, emerald, and topaz also. Having

;

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

Athenodorus, Fr. 4 Frag.^

hist.

Graec.:

ill.

pp. 4.87-88.

airoh Wilamowitz

Stahlin.

109

CLEMENT OF ALEXANDRIACAP.

TO/cat

^^poifxa

rod dyaA/xaro?,

/cat r(x>

Ik

rrjs

'OatpiSos

Kttlos K-qSelas VTroXeXeLfifxevo) (/japfiOLKCO (/)vpdaas ra iravra SteVAacrey tov ILdpaTTiv ov /cat rovvojjua alvirreTai r-qv KOLVcoviav rrj? KrjSelas /catrrjve/c

rod

"

rrjs

Ta

ovK exovaa'

/cat

vvKra? Upd? rds ^Avtlvoov

TTpoGKVVovGiv dvdpojTTOi vvv, d? aloxpoi? rjTTLararo 6 ovvaypvTTVTqaa? ipaaTrjs. ri /xot Oeov /caraAeyet? ftoy /cat rt Se TOV TTopveia TeTipirjpLevov; ctS" 8e /cat rd /cdAAos" Opr^veloOaL TvpoaeTa^a?; rt adroO Strjy^; alaxpov eoTL to koXXo? v^peu pcrj Tvpaw^ar]?, dvOpojTre, tov /cdApLepLapapLpLevov. Xovs pL-qhe ivv^pioTj? dvdovvTi tco veto' TrjpriCTOV avTo KaOapov, Iva fj KaXov. ^aoiXevs tov KaXXovs yevov, pLTj Tvpavvos' eXevOepov^ pceivaTOj' t6t govyvcopiao) to /cdAAo?, dVe*

KaOapdv

TeTy]pr]Kas ttjv

44 P.

t6t TrpoaKwrjaco to /cdAAo?, oVe^ dAv^^tvdv TcijV KaXciJV. dpX^TVTTOV ioTi tJSt] Se Td(f)OS ioTLTOV ipcopievov, v(x)s ioTLV ^AvTLVoov /cat TrdAt?- KaOdnepecKova'|

^

(hpaLorarov[6v]

from Eusebius, Praep. Ev.

ii.

6.

upalov tCjv

JISS.^ ^*

Eusebius.

iXevOepov Wilaraowitz. ^Xevdepos mss. 8t Wilamowitz. 6ti aiss. ^ ore Stiihlin. to mss. 6 before apx^rvirov in the line in P.

M

;

above

110

EXHORTATION TO THE GREEKSthe 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, and very nearly among Greeks too, when the Roman king ^ solemnly elevated to the rank of god his favourite whose beauty was unequalled. He 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

Anothergod"mlking: HadrianAntiiuaus

;

really shameful, as the lover

who kept them with

him well knew.

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,I

Why,

ask,

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 When you have kept its image pure, then I free. will acknowledge your beauty. Then I will worshipneither outrage

beauty,

when

it

is

the true archetype of things The tomb;

of

But now we have a tomb of the boy who was loved, a temple and a city of Antinous and itbeautiful.

has^'be*come

a temple

For the burial of the Apis bull see p. 84, n. a, and A. B. Cook, Zeus, i. pp. 434-5. * i.e. Hadrian. When Antinous was drowned in the Nile, Hadrian gave way to extraordinary grief. He ordered him to be enrolled among the gods, and built AntinoopoHs in his memory. See Pausanias viii. 9. 7-8."

Ill

CLEMENT OF ALEXANDRIAC^Se, otfiai, OL vaoL, ovrco Se Kal ol rct^ot Oav/jLa^ovTaL,

TTvpafiiSe?

KalSe

fxavacoXeiadis

Kal

Xa^vpivdoi,rdcfjoL

aXXoi9ed)V.

vaol

Tojv

veKpcJov,

eVetvot

rcov

OLodaKaXov

Vfjilv

TrapaO-qaoiJiaL

r-qv

7Tpocf)rJTLV

m^vXXavov ipevSov? ^oif^ov xP'^^l^'^yopoVy 6v refjidraiOL

avupcDTTOi Oeov eiTTOv, eTreifjevcravTO Se fxdvTLV,

aAAa Oeov

fjbeydXoLo,

top ov X^P^^ eirXaaav dvSpdjv

etScoXois dXdXoiui XiOo^eGroiaiv opioiov.avriq fievroL epeiTTia rovs veojs Trpoaayopevei, rovl^ev TTjs(jfMoX?

^E(f)eaLa? 'Apre/xtSo? " ;\;aa/>taCTt Kal aeiKaTaTToOrjaeadat Trpojjirjvvovaa ovtojs,olpicp^ei "K(f)eaos

UTTTia o

KXaiovaa

Trap*

oxOaus

Kai vr]6u ^rjTOvaa rov ovKerc vaierdovra'

rov Se "lo-tSo? Kal HapdTTuSog ev Alyvirrco KarevexOrjoeadai ^iqaL Kal epLTTprjadTJcrecrdaL''^loL,

fLovvT], fiaivas

ded rpirdXaiva, /xeWt? errl ;!^eu/>taCTt ^ Net'Aou dvavSos eVt ipafjidOoLs ^Axepovro?,

etra viro^dua'

Kai aVy Yidpam XiOovs dpyovg imKeiiieve rroXXovg, Kelaai Trrajpia fieyiorov ev AlyvTrro) rpuraXalvr^.

ov Se dXX el jjLtj 7Tpo(f)r]riSos erraKovei?, rod ye gov aKovaov ^iXoao^ov, rov ^YA(j>eoLOv 'Hpa/cAetrou, rr]v dvaiadrjalav oVetSt^ovro? rot? dydXfiaaf " Kalroi? dydXfjiaGt rovreoiaiv evxovrai, okolov et ris^

Xev/xaa-i

Sibylline Oracles.

x^^'I^^^to-

Stahlin

:

Jiss.

112

:

EXHORTATION TO THE GREEKSjust the

seems to me that tombs are objects of reverence in chap. 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."

That of The Sibyi She, however, calls the temples ruins. "'* Ephesian Artemis she predicts will be swallowed up f^fn of'' temples by "yawning gulfs and earthquakes," thus: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 overthrown and burnt up:

will

be

Thrice wretched Isis, by Nile's streams thou stayst Lone, dumb with frenzy on dark Acheron's sands."

Then lower downAndthou, Sarapis, piled with useless stones, In wretched Egypt liest, a ruin great.'^

If, however, you refuse to listen to the prophetess, Heracieitns hear at least your own philosopher, Heracleitus of q^JSVo? Ephesus, when he taunts the statues for their want praying to of feeling: "and they pray to these statues just as

Sibylline Oracles iv. 4-7.*

Sib. Or. V.

Sib. ^ Sib.

295-296. Or. V. 483^84. Or. V. 486-487.

113

CLEMENT OF ALEXANDRIACAP. ^ SojJLOL? XeaxrjvevoiTO."rf

yap ovxi reparoj'

Set? ol XiOovs TTpoarpeTTOiJievoL,^ etra [levTOi /cat TTpo Tcbv TTvXcbv LOTCivres avTOVS CO? ivepyels, '^pp^rjv

7TpoGKVvovvTs ^ COS O^ov Kal TOP 'Ayutea dvpcopov et yap co? avaiudriTOVS v^pll,ovoLV, ri loravTes; el he aladrioews avrovs TrpooKVVovoiv (jjs deovs; lardai dvpojpovs; fierexeu' otovrat, rt rovrov? 'Pco/xatot be ra pbeyiora KaTopdwjJiaTa rfj Tv^T?

dvandevTes45 P.

/cat

TavTr]v

fxeyicrTy-jV

olofxevoi

deov,

(/)povres els

rov Ko\TTpa)va avedr^Kav avr-qv, a^iovXlOo) /cat ^vXo) Kal

veojv rov d(f>eSpa)va velfxavres ttj 6ea>.

'AAAa yap dvaLodiqrcpOl)

TrXovalo) ovS^ otlovp /xeAet, ov KVLorjS,

XP^^^V ovx atjuaro?,e/c/xe-

Kanvov,

a>

Sr]

rt/xco/xei^otTifjLrjs,

/cat

TU(/>o/xei^ot

XaivovraL'

ovx ^^P^^?' '^^ ^^ '^^^ Ttavros euTLV dnpiorepa ^(x)OV, rd dydXfiara. /cat OTTOJS ye redelaaraL rd dvaiodiqra, dnopeZv eTreiaiaAA* ovSe

jxoi

KareXeeZv rovs TrXavajpievovs rrjs dvoias el ydp Kal riva rcov t,a>(x>v ovx} vdaas exec rds aladrjaeis, wanep evXal Kal KdixTrai Kal oaa Sta rrjs TTpcorrjs yeveaeojs evdvs dva-n-qpa (jiaiveraL, KaOdirep ol ondXaKes Kal rj pLvyaXrj, 'qv " TV(f)XrjV re a/Jiephvrjv re'^T^CTtv o Nt/cavSpo? dXXd ye dfJLelvovs elal rajv ^odvojv tovtcov Kal rcov/cat

cos

BeiXalovs'

*

p.ur]- rjpiLP Se ovx vXrjg aiodrjTrj? alaOriTov, voTjTov Se TO dyaXpid euTiv. vorjrov, ovk aladriTov

dvaTTeidovres'

ean

[to dyaXpia]07] ep^TTaXiV

^

Kat46 p.

6 Oeos, 6 puovo? oVtoj? 6e6s. ev avTaXg ttov rats" rrepiaTdaeGivpLrj

ol heLOihaip.ove'S, ol tcov XlOojv rrpooKwriTaiy epycp

ixadovres dvaiadrjrov vXrjv\

ae^ecv, avTrjs rjTTCO'

p,evoL

dTroXXvvTai vtto heioihaipioviag' KaTa^povovvres S' o/xoj? Tchv dyaXpidTOJV, (f)aiveo9ai he p,r] ^ovXopLevoi avTwv oAco? * 7Tepi^povovvTesTTJ?;)^peta?

^XeyxovTai ayaA/xara^

v-n

avTchv

tcov

Oewv,^^^^

olsp,ev

hrj

eTTLTrecjjiqpiiGTai.

Atovucrtos"2'*

rd yap 6

ovre

Mayor.

ov8i mss.

Mayor,

oijre mss.

^

[to &ya\fj.a]

Wilamowitz.

6\us Sylburg.

6\ujv mss.

Cicero {De divlnatione ii. 33) says of oysters and shellfish that they " grow bigger and smaller with the moon.""

116

EXHORTATION TO THE GREEKSFor they have at chap. statues which are enth'ely dumb. any rate some one sense, that of hearing, let us say, ^^ or of touch, or something corresponding to smell or but these statues do not even partake of one taste There are also many kinds of living creatures, sense. such as the oyster family, which possess neither sight;

nor hearing nor yet speech

;

nevertheless they live

and grow and are even affected by the moon.";

But

the statues are motionless things incapable of action But statuea or sensation they are bound and nailed and fastened, ^t 111"^^ The dumb melted, filed, sawn, polished, carved. 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 For a statue is The true art, which is all the statues are. really lifeless matter shaped by a craftsman's hand J?^^fsa 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'p^meS'^"^ 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.'^ And if while at heart despising the statues they are unwilling to show themselves utterly contemptuous of them, their folly is exposed by the impotence of the very gods the youSger For instance, ^^atueTf* to whom the statues are dedicated. the tyrant Dionysius the younger stripped the statue Zeus;;

;

*s (j>r]aas tovto dfieivov etvat Tov ;^pucreou,-*^ /cat depovs Kovcjiorepov koX Kpvov? aXeeivorepov. ^Avrloxos Se o Ku^tAcr^vo? OLTTopovjjievos ;;^p7]/xaTCoy rod Ato? to dyaXfia ro Xpvaovv, TrevTeKaiSeKa TT'r]Xcov to fjieyedos 6v,

irpooera^e -xajvevaaLvXr]?

/cat ttj? clXXt]? tt]?

drLfioTepas

dyaXfia TraparrX'^aiov eKeivcp TTcrdXoLS kat 8e ;)(;eAtSove? /cat Xpvcrojjjievov dvadelvac TrdXtv. Tojv opvecov rd nXelara KaTe^epwaiv ^ avraJv ra>v dyaXfidrcjov elGTreropieva, ovhev (fypoPTLoravra ovre ^OXvfJLTTLOV Ato? ovre ^YiTTihavpiov ^AorKX-qmov ovSe ^Adrjvd? rioAiaSo? rj TiapdmSos Alyvvriov fj.TjV Trap* (x)V ovhe avrdiv rrjv dvatadrjalav rcov ayaAfidroju eKfiavddvere.rj

aAA' etat fiev KaKovpyoi rive?

TToXepLLOL eTndefievoL, ot St'

alaxpoKepheiav

iSrjco-

oav rd lepd /cat rd dvaO-qpLara eavXrjoav rj /cat avra ex^jvevaav rd dydXjiara. /cat el Kafi^varjs rig rj Aapeto? t] aAAos" fiaLvofxevos roiavra drrarov Alyvirriov rt? aTreKreivev rov deov drreKreivev avrojv, dyavaKro) 8e el KepSovs X^P^^ CTrAr^/x/xeAet. eKCJv ovv eKXrjaojxai rrjaSe rrjg KaKOvpyia?, rrXeove^las epya, ovxi Se dhpavelas rcov elScoXa>v eXeyxov dXX ovri ye ro rrvp /cat ot creLOfJiol voixit,ojv. KepSaXeoL, ovSe firjv (j^o^ovvrai rj hvacorrovvrai ov rovs SatfJiovas, ov rd dydXfiara, ov /xaAAov rj rd? ijjrjcfilSas rds rrapd roZs alyiaXols oecrcopevfievag rd Kv/jtara. otSa eyco rrvp eXeyKriKov koX heioieTTexeiprjcrev/cat

el

'Attlv,

yeXo) puev

on

^

Xpvffiov

^

Kare^epuxj-ip

Cobet. Sylburg.

xP^'^'^o^ ^^ss.

Karf^aipovaiv MSS.

118

;

EXHORTATION TO THE GREEKSof Zeus in Sicily of its golden cloak and ordered it chap. ^^ to be clothed with a woollen one, with the witty remark that this was better than the golden one, being both lighter in summer and warmer in winter.* Antiochus of Cyzicus, when he was in want of money, Antiochus ordered the golden statue of Zeus, fifteen cubits hiffh, of Cyzicus melted one 01 to be melted down, and a smiilar 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 ^^'" ^ Olympian Zeus or Epidaurian Asclepius, no, nor yet and even their to Athena Polias or Egyptian Sarapis example does not bring home to you how destitute But there are certain Thieves and of feeling the statues are. evil-doers or enemies at war who from base love of steaVthem 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 and if one of to such deeds in a fit of madness them ^ 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 But fire and earth- Fire and of the helplessness of the idols. quakes are in no way intent on gain yet they are destroy'^^^* not frightened or awed either by the daemons or by them their statues, any more than are the waves by the I know pebbles strewn in heaps along the seashore. that fire can expose and cure your fear of daemons

^

;

;

;

The

who*

story is also told by Cicero {Denatura deorum iii. 83) places it in the Pekiponnesus instead of in Sicily.

Cambyses.

See Herodotus

iii.

99.

119

CLEMENT OF ALEXANDRIACAP. haiaovias

TV/ (pajraycoyrjaei/

47 P.

lariKov el ^ovXei TravaaoOac rrj? dvota?, ^ ^ ^ ae ro rrvp. rovro ro rrvp /cat rov V "Apyei V(hv ovv kol rfj lepeia KaTe^ rrj? ^A(f)poSiTr] eiKouas rrpog to KciXXog aTTejJLLIJLOVUTO ^pVVT]?, CQOTTep aV Kal OL XiOo^OOL Tovg 'Ep/xas" 'A^ryrT^crt irpos ^ AXKi^idh-qv aTTeLKal^ov. VTroXeiTTerai rrj? urjs Kpuaecos to epyov eVa^at, el

iralpa

rj

povXei Kal rds iraipas TrpocjKvveiv. KwrjOevre? ol ot/xat, ^YiVTevdev,

^aaiXels

ot

TraXaioi, Karacfypovovvre? rcov fivdcov tovtojv, dveSrjv

Bid TO ef dvdpcoTTOJV dKLvSvvov G^ds avTovs Oeovs dvrjyopevov, TavTj] KdKeivovs Sta Tr]v ho^av drnrjOaKt^u^ jxev 6 AloXov 7jvs vartcr^at ^ StSdaKovTes'VTTOTTJg

^AXKvovrjs

TTjS

yvvacKog,

'AA/cuovi^

Se

avOis48 p.

VTTO

TovSe

nroAe/Ltatos"I

dvSpos "Hpa Trpoaayopevo/jLevT]. o TeTapTO? Alovvgos eVaAetro-

Kal MidpihdTT]? 6 YloVTLKO? AtdvUCTO? Kal aUTOS" e^ovXeTO he Kal ^AXe^avS pos "ApLpioovo's vlds elvai SoKelv Kal Kepao^opo? dvarrXdTTeGOai rrpos tcov dyaXpLaTOTTOLcbv, to KaXov dvdpojrrov TrpoGOJirov v^puGat GTrevScov KepaTi. Kal ovtl ye ^aGiXet? pioi^ov, dXXd Kal IhidJTai decais TrpoGvyopiaLs G(j)ds avTovg eoepLVVVOVy ojs ^leveKpdT-qs 6 laTpos, Zeu? ovtos tl fxe Set KaTaXeyetv ^AXe^ap)(ov eTTiKeKXripievos {ypapipLaTLKos ovtos ttjv emGTiqpLriv yeyovo)?, a>s LGTopel " ApLGTOs 6 SaAa/.tiVto?, avTOV KaTCGxrjpidtl Set Kal NtKrayopou pte/jLvrjTil^ev els "YLXiov); adac (ZeXeLT7]s to yevos rjv /caret tovs ^ AXe^dvhpov.

^

inserted

by

Schjifer.dirrjdavaTTJa-dai MSS.

^

dirrjBauaTiadaL Sylburg.

"

Ammon

was the Egyptian rara-headed god

whom

the

122

EXHORTATION TO THE GREEKShave the sculptor's mistress to worship. When Phryne chap. ^^ the Thespian courtesan was in her flower^ the painters 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 tocourtesans.

Such were the facts, I think, that moved the Kings of old kings of old, in their contempt for these legends, to IhemsehS proclaim tliemselves 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 Ptolemy the fourth was called Dionysus, husband. Alexander wished as was also Mithridates of Pontus. to be thought the son of Ammon, and to be depicted with horns by the sculptors, so eager was he to outrage the beautiful face of man by a horn.* Aye, and not kings only, but private persons too used to And private ^^''^^'^^^^'* exalt themselves with divine titles, as Menecrates the doctor, who was styled Zeus.* Why need I reckon Alexarchus ? As Aristus of Salamis relates, he was a scholar in virtue of his knowledge, but he transformed himself into the Sun-god.'' And why mention Nicagoras, a man of Zeleia by race, living in;

Greeks identified with Zeus. In Greek art the horns are set on a human head. See ilhistrations of coins in A. B. Cook,Zeus,*i.

pp. 370-2.!

was the

289), through his healing art, he sole cause of life to men He wrote to Pliilip : "You are king in Macedon, I in medicine." " Aristus, Frag. 2 Miiller, Script, rerum Alex. Mag. p. 154.

Because (Athenaeus

123

CLEMENT OF ALEXANDRIACAP. yeyovojg XP^^'^''^^'*E/3/x7]?

TTpoorjyopeveTO 6 Nt/c-

ayopa? /cat rfj oroXfj rod 'Ep/xoO iKXpr]ro, ojs ottov ye kol oXa edvq kol avTo? [xapTVpel) ;TToXeis avravSpoL,

KoXaKeiav VTrohvofievai, i^evre-

XlI,ovgiv rovs fJLvdovs rovs irepl rajv deojv, Icrodeovs

eavrovg, vrro 86^7]? iavTolg vrrepoyKOVS' vvv fxkv rov Ma/ceSwa tov ck UeXXr]? tov ^ApLVVTov * OtAiTTTTOV v KvvoadpyL vofxodeTovPTeg TTpooKVveZv, TOV " TTjV kXglv KaTcayoTa Kal to UKeXos TreTtripcopievov y" 6s e^eKOTTTj tov 6(f)daXpi6v av6i he TOV ArjiXT^Tptov deov /cat avTov dvayopevovKal evda piev OLTre^r] tov lttttov ^A6rjval,e Tes'dvdpcoTTOLKaTaaxrip-cLTLl^ovTeg7Tnljri(f)Lt,6iJ,6VOL

7T(j)var]fii>OL,

Tt/xct?

eloLOiVy Karai^aroi; lepov eart ^rfpnqTpioVy ^ajpiol 8e iravTaxov' kol ydpio? vtto ^Adrjvalcov avTco 6 rrjs *A6r)vd? 7]VTp en i^eTO- 6 8e ttjv pLev deov vrrepAdpnav 7](f>dveLy TO dyaXpia yrjpLai piTj SvvdpLevos' he TTjV eTaipav ex(JOV els aKporroXiv dvrjeL Kdv TO) TTJs ^Adrjvds (JVve(f)vpeTO TraoTO),^ ttj TraXaia TTapOevcp TO. ttIs vea? eTnheLKvvs eTalpas axripiaTa. ov vepueoLs tolvvv ovhe "Ittttojvl aTTaOavaTL^ovTi tov OdvaTOV TOV eavTov' o "Ittttojv ovtos e7TLypa(f)rjvai eKeXevaev to) pivrjpiaTL Tcp eavTOV roSe to eXeyelov

"iTnrojvos Tohe orjpia, tov dOavdTOioL BeoloLV

laov eTTOiiqaev* -

Motpa

KaTacfidtpievov.

'AiJLvvTov

Cobet.

dfj.vvTopos Mss.

Kav

Tip TTJS 'Adijfds crvve(pvpeTo

iraaTQ Mayor,

xal t

eTnbeLKVveLg^

r]ixlv'

rriv^

avOpajTriviiv/

TTAaviqv.

>,

/

L

yap

X

/cat

\ \ AaAovvTL aoi

-

firj

TreTnarevKaaL,

veKpov yeviadcoaav fiaOrjTaL"Ittttojvos'49 p.

^^piqap^os

ovrog ianv

vo-qcrojjJLev\

avrov.Se

ol

TrpoaKwovfJievoL

Trap

vjjlXv,

dvOpojiroi yevopievoi ttotc, elra pLevroi

redvaoLV'

TTipi'qKViXel

avTOVs

6

pivdos

koI

6

Xpovos.

yap ttoj? to, pikv irapopra ovvr^deia KaracfipoveladaL, ra Se Trapoj-xrjKora rod TrapavriKaKe-^ajpiapLevaxpo^'^'^

eXeyxpv

dSrjXia

reripirjadai/cat

TO) TrXdapiari, /cat

6avpid^Gdai.

ra pikv dinoTeZadaL, rd Se avTLKa yovv ol rraXaiOL veKpol

rep

TToXXo) rrjs TrXdv-qsvoixit,ovrai Oeoi.

XP^^V

aepLVVv6p.evoL toZs eVetra

TTcarL? vp^Zv rcjvhe

avrd

vpidju

rd

pLvarijpLa, at TTavrjyvpcLS, Secr/xd /cat rpavpLara /cat

haKpvovres Seoi'o) pLOL iyd),

pioZp" VTTO

ore /xot HapTrrjSova ^tArarov di>Spd)v YiarpoKXoio MevotrtaSao SapLrjvat.

KK pdrrjr ai ro deXrjpLa rod Ato? /cat o Zei)? vp.Zv Bid Hapinqhova olpLcpi^ev vevLKrjp.evos. EtSwAa yovv ehcorajs avrovs /cat Sat/xova? vpueZsavrol /ce/cAi^/care, inel /cat rrjv ^Adiqvdv avr-qv /cat rovg dXXovs deovs /ca/cta npLrjaas "Opuqpos 8aLj.iovas TTpoarjyopevaevrj

S'

Scopuar* is alyioxoio

Ato?

/xerct

OvXvpLTTovSe ^e^^j/cet Salpiova? aXXovs.

Homer,

Iliad xvi. 433-434-.

* The word is generally translated " idols "or " images," but it also means " shades " or "phantoms," which is the sense wanted here. Or perhaps, "honouring them for their wickedness." Compare a similar construction, "honoured by reason of'^

126

EXHORTATION TO THE GREEKSWell done, Hippo, you point out for us the error of chap. For though they have not believed you when ^^ you could speak, let them become disciples now you

men

!

let us This is the oracle of Hippo understand its meaning. Those whom you worship This epitaph were once men, who afterwards died. Legend and fhe^^rath the lapse of time have given them their honours, that all gods 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 and while events of the present are fictitious honour distrusted, those of the past are regarded with As an example, the dead men reverent wonder. 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 wee})ing gods

are a cor})se.

;

;

:

Woe,

that Sarpedon, dearest of mortals, to me Doomed is to fall by the spear of Patroclus son of Menoetius.''yea,

woe be

!

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 For Homer menfar? the gods " shadows " * and "daemons." spoke of Athena herself and her fellow-deities as If^^^/ "shadows" "daemons," paying them a malicious compliment.''

Home

"daemons" But she was gone to Olympus, of shield-bearing Zeus, to join the rest of the daemons.**

fornication," or " whose honour pp. 110-11. ^ " x^^Xal " eVe ti^ai /cat pvaai, TrapajSXojTres 6(f)9aXjjL(jj,'^" at Atrat at

QepGLTov ixdXXov rj Atos" dvyarepes, axjre /jlol BoKiv -x^apievTaJS cfxivaL rov Btwya, ttojs dv eVStVoj? 60P. ot dv^dpojTTOL TTapd rod Ato? atTTycrovrat ^ rrjv evrcKviav, 7]v ovh^ avro) rrapaa^^elv taxvaev; otfioL rrjs dOeoriqrosrr^v dKTjparov ovaiav, ro oaov Karopvrrere Kal ro dxpo-vrov CKelvo Kal i(f>^ VfiLV, ro dycov rot? rd6aKixd>

Homer.Cobet.

ahricFovraL

6(p6a\/nuiu hss. alrrjauvTai MSS.

'^

Thersites

^ Iliad ix. 502-5037" See Plato, Phat'do 81 c d. is Homer's ridiculous character, hump-backed,

128

.

^

EXHORTATION TO THE GREEKSHow then can the shadows and daemons any longer chap. be gods, when they are in reaUty unclean and loath^j^^J^ some spirits, admitted by all to be earthy and foul, "shadows' weighed down to the ground, and " prowling round un^cS graves and tombs/' * where also they dimly appear spirits, as "ghostly apparitions " ? These are your gods, graves and these shadows and ghosts and along with them go ^^^^ those "lame and wrinkled cross-eyed deities," the Prayers,^ daughters of Zeus, though they are more like daughters of Thersites so that I think Bion made a witty remark when he asked how men could rightly ask Zeus for goodly children, when he had not even been able to provide them for himself.*^ Alas for such atheism You sink in the earth, so far as you are able, the incorruptible existence, and that which is stainless and holy you have buried in the tombs. Thus you have robbed the divine of its real and true being. Why, I ask, did you assign to those who are no gods the honours due to God alone ? Why have you forsaken heaven to pay honour to earth ? For what else is gold, or silver,;'^

;

!

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 ^aeni^ons of one mother, the earth ? Why then, vain and are nothing ^^^^^ foolish men, once again I will ask the question, did "^ you blaspheme highest heaven^ and drag down piety to the ground by fashioning for yourselves gods of earth ? Why have you fallen into deeper darkness by going after these created things instead of the

or

lame and bandy-legged, with an impudent tongue into thebargain.''

Iliad ii. 211-277 Bion of Borysthenes, Frag. 44 MuUach, Fra(/. phll. See Plato, Phaedrus 247 c. Graec. ii. p. 427.

129

.

CLEMENT OF ALEXANDRIACAP.

KaXos 6 KaXos 6dec TToreTTporjXOep/cat

UdpLos XWog, aAA' ovSenojeXecfja?,rj

UoGeiSwv

aAA' ovSeTrco "OXv/jlttlos- evSerj? vXr] rrjs rex^rj?, 6 Oeog Se dvevSerj?.rrj^

Tj

rexvr], Trept^e/JA-^rat

TO ttXovolov

ro crxVH'^ V ^^V> ovaias irpog jjueu ro KepSog

dycoytfxov, pcovoj Se rep axTJpiart yiverai oeBda/jLLov

XpVGos ioTL TO dyaXfJid gov, ^vXov eoTiv, XlOogioTiv, yrj eoTLV, idv dvcxjdev vorjar)?,pLopcjir^v

TrapdOefxig

Tov TexviTov TrpoaXapovoa. ov TTpOGKVvelv /xe/xeAeTT]/(f)pova)V

et

Kal

jjcT)

eVt to

TLfidv

Kalfxr)

TTpoGKVveiv

ipdv Trpocrdyovaa, dXX inl to rd re dydX/jLara Kal ragrj

ypa(j)ds.

ofiola

ye

ypa(f>iq-

eTTaLveLadco

/xev

rj

rexvr],

aTrardTCo 8e rov dvOpcoTTOV cos dX-qOeia.17T7TOS 'qavxj] ,r] r)

orr'r]Kv 6 TO TTTepov,

TreXecds drpepL-qs,rj

dpyov

eV tov ^vXov 7TTTOir]pievri Tavpov eXXev dypiov Kal KaT-qvdyKaaev TO OrjpLOV r) Tex^f] rrXavqaaaa ipa)ar]s iTnjSrjvai yvvaLKoS' togovtov oloTpov at re^t^at /ca/core;^r)^

8e ^ovs

AatSaAou

ffKiaypa^riraLS Trepiarepals Stahlin.iaKLaypa(f)riixvai.s wepicTTepats

(rKt.aypa(f)Las

-rrepLffTepal

Mss."*

Mayor.

Poseidippus, Fr. 1 Frag. hist. Graec. iv. p. 482. Literally, "procuress." Compare Tennyson's 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.:

"In

132

EXHORTATION TO THE GREEKSlove with this and has intercourse with the marble, as Poseidippus relates.** The account of the first author is in his book on Cyprus that of the second in his book on Cnidus. Such strength had art to beguile that it became for amorous men a guide ^ to the pit of destruction. Now craftsmanship is powerful, but it cannot beguile a rational being, nor It is yet those who have lived according to reason. true that, through lifelike portraiture, pigeons have been known to fiy towards painted doves, and horses They say that a to neigh at well-drawn mares. maiden once fell in love with an image, and a beautiful youth with a Cnidian statue ; but it was For their sight that was beguiled by the art. 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 with which to beguile for it leads you on, though not to be in love with the statues and paintings, yet The painting, you to honour and worship them. say, is lifelike. Let the art be praised, but let it The not beguile man by pretending to be truth. 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. '^ Such insane passion did the arts, by;'^

chap.^^

The

fascina-

artVrfoolish

men

Worship of

;

aSifeV^

fo

of art's

;

;

;

Clement had no fear of " divine Philosophy," but onlyof art.

Compare Philostratus, A'pollon'ius of Tyana vi. 40 (Loeb Classical Library ed. ii. pp. 134-9). ^ i.e. Pasiphae. Daedalus had put her inside his wooden cow, that she might satisfy her passion for the bull. Apollodorus iii. 1.3; Philo Judaeus, Be spec. leg. 8.Xs /cat fxeXcSojvol

redav-

jxaKaaiv,/cat

rcov K-qplvcov

7)

TrrjXivajv o^otco/xarcov

62 P.

am/cat

ovSev u/xet? 8e x^ipovs yevrjoeaOe XlOlvols /cat ^uAtVots" /cat ;!^/3ucreot? /cat iXe(j>avTivois ayaA/xartot? toiovtojv u/xtv [ot] * /cat ypa(f)al'S TTpoaavexovres. S-qpLLOvpyol advpiidrcov oXedplcov ot Xido^ooi /cat ot avSptai^TOTTotot ypa(f)eLS re av /cat reKro\ves /cat TTOir^rai, ttoXvv riva /cat roiovrov o^Xov napecadyovTes, /car* dypovs /xev Sarupous" /cat riavas", 8e ras" ^'Aa? Nu/x^a? ra? opeidhas /cat Tecs' a/xaKopoKoa/JLLCov aTTara tovtovs/catTTiBriKCxJv

dpa

S/ouaSas",Trept

vat

/xt]v

Tous"77ept

TTorapLOVsrr]v

Tiept rd uSara /cat rd? TT-qyds rds NatSas" ddXarrav rd? N7]pet'8as'. /xdyot 8e

dAAct

/cat

/cat

due^eias rr]? Gc/)d)V avrcbv vrriqperas Saifiova? avxovcTLv, OLKeras avrovs eavrols Karaypdifjavre?, Tovs Karr^vayKaajjievovs SovXovs rals eTvaotSat?t^'St^

7TTTOir]K6rS

rd/xot re^edivevcox^oLi'

ovv

en

/cat/cat

7rat8o770ttatjLtot;^etat

/cat

Ao;^etat/cat

fjLvr]fiovev6[ievaL

dSd/xei'at

KOjficpSovfjievaL

/cat

yeXcores irapd ttotovfxe

eiGayojxevoicjLOjTTrjaaL

TTporperrovaiotfjiOL

hrj ^

dvaKpayelv, KavOKrjvrjv

6eXa>,

rrjs

ddeorrjTOS'

rov ovpavov /cat to deiov vp,lv Spdfia yeyeviqrai /cat ro dyiov TrpoacoTTeioLs Saifiovlcov KeKCjopLcphrjKaTe rrjv dXrjdrj deoae^etav SetctSatfjLovla Garvpiaavres.776770 17] /care,

avrdp 6^

(f)opiJiL^ojv[ot]^

dve^dXXero KaXov deiheiv,,.

ToiovTiJiv

,

.

Wilaraowitz. roaovTuv 5^ mss. 5ri Hoschel.

oi

mss.

134

EXHORTATION TO THE GREEKStheir vicious artifices, implant in creatures without chap. Even monkeys know better than this. They ^^^^ sense. 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 ^v 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^r 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 nes" bursts of laughter which occur over their cups, these exhort me to cry aloud, even if I would fain keep silence, You have turned Alas for such atheism 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

;

iX6rrjros ivGT(f)dvov r^

'A^poStVrys"

COS" TO,

Trpojra iiiyrjaav ev *H '^P^S Be /cat rrj? oipeajs Kal rrjs dKorjs avrrjs dpiviqarlav

ra

v SaifJLOVLOJV lgIv etSajXa' 6 Se deos rovs ovpavovs eTToirjGev"^

TTvevjJiarL rod arojJLaro? avrov Trdoa rj Swa/xt? avrojv." aAA* r) fxev avdpcxjrreia re^yr] otVta? re Kal vavg Kal TToXei? Kal ypa(f)as SrjiiLovpyeL, deos Se oXov the rov Koap^ov^ TTCos av e'iTTOLfjLL ooa TTOiel; eKeivov epyov eartv' Kal ovpavos Kal tJXlos koI ayyeXoi Kal avOpcoTTOi " epya ra>v SaKrvXcov avrov." pLOVov avrov ro ^ov6(77] ye Tj Swa/xts" rov deov.\

65 p.

XrjpLa KoopiOTToda-

p,6vos

yap 6 6e6si/jlXo)

eTTolrjaev, eirei

Kal pLovos

6vrcx>s

earl Oeog'puovov

rep

hrjpLiovpyeZ Kal

rep

eOeXrjoai

^ovXeaOai avrov eirerai

ro yeyevrjaO ai. evravOa (j>iXoo6(j>(jov rraparpeTrerai Xopos TTpos piev rrjv ovpavov deav TrayKaXajs yeyovevai rov dvOpojTTOV opLoXoyovvrcov, rd Se ev ovpavcp (f)aLv6pLeva Kal oifset KaraXapi^avopieva rrpoael yap Kal pirj dvOpojiriva rd epya Kvvovvrcov. rd ev ovpavaj, dXXd yovv dvOpcoTTOLS SeSrjpiLOvpyrqrai. Kal pcrj rov yjXiov rt? vpLcov TrpoaKweirWy dXXd rov rjXiOV TTOirjrrjv eTnTToOecraj, pirjSe rov KoapLOV eK6eiat,era), aAAo. rov KoupLOV SrjpLLOVpyov piovr] dpa, cb? eoiKev, Kara^vyr] rd) e7nt,7]r7]Gdra) pieXXovri errl rds aojrr]piovs dcjuKvelaOaL Svpas VTToXeLTTeraL ao^ia Be'iKrj' evrevdev ojoTrep e^ tepov nvog dtrvXov ovSevl ovKen dywyupLos rd)V haipLOVcov 6 dv6po)7TOS yiver ai onevScov els aatrrjpiav..

See Genesis

i.

14.

142

EXHORTATION TO THE GREEKSSome,I

from this point, go astray, chap. worship not God but His g^J^ ^^^^ handiwork, the sun, moon, and the host of stars worship the ^ besides, absurdly supposing these to be gods, though Sis ^ for they are but instruments for measuring time j^^J*'^^ " by His word were they firmly established and all But their power by the breath of His mouth." ^ 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 ^aidi^oi How great is the power of God His fingers."it is

true, starting

know not how,

and

">

;

;

;

'^

!

mere

creation for God alone created, since He alone is truly God. By a bare wish His work is done, and the world's existence follows upon a single Here the host of philosophers turn act of His will. aside, when they admit that man is beautifully madewillis;

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 Jfo^^tJ"*^ the universe rather let him seek after the creator works of ^*^ It seems, then, that but one refuge of the universe. 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.; ;

*

Psalm

xxxiii. 6.

"

Psalm

viii. 3..

, 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. 83-6.

^

.

143

;

CLEMENT OF ALEXANDRIA

ras So^as, ooag avxovai nepl rcJov deaJv, et ttcos Kal (f)LXo(JO(f)Lav avTYjV KCVoBo^la? eVe/cev dveiSojXoTTOLOvaav rrjvvXrjvecjjevpcDiiev,ri

^

/cat

Sat/xovta

arra eK6eiat,ovaav Karafiv

rrapaSpofxrjv Trapaarrjaai

66 P.

aroix^Za i^vpLvqaavTes QaXrj? 6 MtAi7CTtos' TO vScop /cat ^Ava^ LpLevrjs 6 /cat avTos MlXtJglos tov depa, cS ^Loyeviqs varepov 6 ^ATToXXcjDVidiTrjs KaTrjKoXovdrj(jV. YiappievLSr^g 8e o 'EAeaTT^? Oeovs elGr^yTJaaro TTvp /cat yrjv, ddr^pov he avToZv pLovov,^ TO TTvp, deov v7rLXr)(f)arov "iTTTracrog re 6 MeTa770VTtvos' /cat o *Eeo-tos' *Hpa/cAetTos"* 'EjLt7r8o/cA?ys" yap 6 ^ AKpayavrtvos els TrXrjdos epLTTeaojv 7rp6? rots rerrapaL (7to(,\xlols tovtols velKOS /cat ^iXiav KaTapiOpLeZrai.

Svv7]da)fXv oveipcjTTOvaav rrjv dXiqdeLav.

ovv

dpxoL?

diriXiTTOV ^

vXrjV

"Adeoi piev Srj /cat ovtol, Gocf)ia nvl dao^co Trjv TTpoaKwrjaavre? /cat XiOovs piev r] ^vXa ov TLpLTjoavreg yrjv he r-qv rovrcov pirqrepa eKOeLaaavres /cat IlocretSctJva piev ovk dvaTrXdrrovres vhcup he avTO TTpoarpeTTopievoi ri ydp eari nore 6 * Uoaeihajv rj vypd ns ovoia e/c rrjs iToaeojs ovopiaroTroLovpLevr] wairep dpieXei 6 rroXepLLOs "Ap-qs dno rrjs dpaeojs, ,.

1

fl

Diels.

d

Mss.

^

dir^XiTrov3

/xovov

Cobet. Sylburg,

ciTrAeiTroj' MSS.

jxbvoLv mss.jiss,

*

irore 6

Wilamowitz.

wpdrepov

irepov

Mayor.

" i.e.

Osir. 383 f

gets a feeble grasp of it. Cp. Plutarch, De Is. et *' The souls of men, while on earth and en-

EXHORTATION TO THE GREEKS

Let us now, if you like, run through the opinions which the philosophers, on their part, assert conPerchance we may find fidently about the gods. 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;

The'

pS^oso-^ phers

certain divine powers, she sees the truth in a dream.* Some philosophers, then, left us the elements as Early Water was selected p|||,'^supfirst principles of all things.

by Thales of Miletus ; air by Anaximenes posed the of the same city, who was followed afterwards by to^blfhrst Diogenes of ApoUonia. Fire and earth were intro- principles 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 As to Empedocles of Heracleitus of Ephesus. " 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,^ since with a They aro foolish show of wisdom they worshipped matter, atheists They did not, it is true, honour stocks or stones, ^^^//J.^^^^jf^ but they made a god out of earth, which is the mother urst cau^e They do not fashion a Poseidon, but they of these.for praise;

For what in the world is adore water itself. Poseidon, except a kind of liquid substance named from posis, drink } Just as, without a doubt, warlikecumbered by bodies and passions, can have no companionship with God, except in so far as they get a dim dream of

Him*

through the aid of philosophy." See p. 4^7 with note.

145

CLEMENT OF ALEXANDRIACAP. /cat

avaipeaeajs"Apei-

KeKX-qixivos,

fj

kol

hoKovai

jjlol

TToXXol ixaXidra to ^i^os fiouov Trrj^avres eTnOvecv(1)S

ean

Se HjKvdcav to tolovtov, KaddnepTrjs^

EuSo^o? eV SevTpaOL ZiavpofioLTaL,fjLvaTrjplojv,

Trepiohov Aeyet, ILkvBwv 8e'I/ceCTto?

60?

^TjGLv

eV

to)

irepl

tovto tol Kal ol TOP 'YlpaKXeiTov to irvp (Ls apx^yovov dfi(f>L 0^OVT TTeTTOvdaOLV TO ydp TTVp TOVTO TpOL "H^atcrrov (Lvo/jiaaav. JJepocov Se ol pidyoL to TTvp TeTLpirjKaGL /cat Taju Trjv ^Acrlav KaTOtKovvTOJVaKLvaK-qv o4^ovaiv.ev

TToXXoi, TTpos Se /cat Ma/ceSoi/e?, co? ^T7crt AioyeVr]?

a

riepcrt/caJv.

rt /uot

Saupo/xara?/cat

/caraAeyeti',

ous" H^VfjicJioSajpos iv NofMLfiOLs

^apj^apiKoZs to rrvp

ae^eiv cGTopeX,Tous" fxayovs ;

i]

tovs Uepuas

tovs M-rjSovs

/cat

dveiv ev VTraldpo) tovtovs 6 Ali^cov77u/3 /cat i'Sa)/3 vojxlI^ov-

Aeyet, ^ecov ayaA/xara /xova toras".

67 P.

ov8e ttjv tovtcov dyvoLav. L yap /cat Ta fxaXiGTa d7T0(f)vyLV otovTai Trjs TrXdvrjs, dXX etV eVepav KaToXiodaivovGiv dndT-qv' dydXpLGTa fxev dewv ov ^vXa /cat XlOovs VTreiXi^ffjaGLV ojGTTep "EAAi^ves" ovhe fxrjv t/3tSa? /cat IxvevpLovas KaOdirep AlyvTTTLOL, dXXd irvp t /cat vSojp (Lgou/c dTreKpvi/jdpLrjv\

/xeTo, 77oAAas" fievTOL VGTepov TTepioSovs eTCJV avdpcoTroeihrj dyaA/xaTa Ge^eiv avTOVs B'qpcoG(jiiXoGocfioi .^

Vt]s Diels.

Trjs

uss.

(See p, 44, n. 3.)

Plutarch, Amatorius 757 b " Chrysippus says that Ares is anairesis" (so Petersen wss. have anairsin = to destroy). The endeavour to find meanings in the names of the gods has its hterary origin in Plato's Cratyhis (esp. The Stoics found in this method a support pp. 395-413). for their doctrine that the gods of mythology were merely personified natural forces or processes. See Cicero, Le natura deorum ii. 63-72."

Cp.

:

146

;

EXHORTATION TO THE GREEKSfrom arsis and anairesis,^ abolition chap. which is the chief reason, I think, ^ 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,^ while the Sauromatians,Aresis

so called;

and destruction

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 ^oSSp &-e honour to fire ; so have the Macedonians, as Diogenes says in the first volume of his Persian History.^ Why need 1 instance Sauromatians, whom Nymphodorus in Barbarian Customs ^ reports as worshipping fire or the Persians, Medes and Magi } Dinon says that these Magi sacrifice under the open sky, believing that fire and water are the sole emblems of divinity./ Even their ignorance 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 fj'much^'^*^ not, however, till many ages had passed that they P^^^"^ t^^"^ began to worship statues in human form, as Berosus woilwp;;

*

Eudoxus, Fr. 16 Brandes {Jahrb.

class. Phil. 1847,

Suppl.

13, p. 223)." rov vovv eTreorrjodr-qv

rfj

drreipia,

68 P.

6 8e MtAi^CTto? AevKLTTTTOs /Cat d Xto? MrjrpoSojpos Strra?, cos" eot/cev, /cat avrcu apx^^? dTreXiTrerrjv , ro TrXrjpes /cat rd /cevdv TrpoaeOrjKe Se Xa^cbv Tovroiv rolv hvelv rd etSojAa d ^A^Srjplrrjs ArjiJLOKpiroS' d yap TOt KpoTCuvtctTT]? 'AA/c/xato^v deovs coero rovs darepas elvai ipufjvxovs ovras. ov atojTn^cro/xat rr^v ^evoKpdrrjs (KaA;^T]Sdi'to? rovrcjv dvaiax'^vriav OTTOS') inrd pikv deovs rovs TrXavi^ras, oySoov SeI

^

'AfaiTidos Bochart.

rapatoos mss.ii.

"

Berosus, Fr. 16 Frag. hist. Graec. * Galatians iv. 9.

p. 508.

148

EXHORTATION TO THE GREEKSshows in his third book of Chaldaean Histoi-y for chap. this custom was introduced by Artaxerxes the son of ^ Darius and father of Ochus, who was the first to set up the statue of Aphrodite Anaitis in Babylon^ Susa and Ecbatana^and to enjoin this worship upon Persians and Bactrians_, upon Damascus and Sardis. Let the pwioso;

philosophers therefore confess that Persians^ Saurof(Jj.e^^e?^^*' matianSj and Magi are their teachers, from whom this they have learnt the atheistic doctrine of their ?rom^ venerated "first principles." The great original, barbarians the maker of all things, and creator of the " first principles" themselves, God without beginning, they know not, but offer adoration to these " weak and beggarly elements," * as the apostle calls them, made for the service of men. Other philosophers went beyond the elements and other sought diligently for a more sublime and excellent pher^g^*^" principle. Some of them celebrated the praises of sought for the Infinite, as Anaximander of Miletus, Anaxagoras priidpfe of Clazomenae, and Archelaus of Athens. The two ^^^ infinite 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 ^*^ ^""^^ " 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 as gSs"^^* the audacity of these others. Xenocrates of Chalcedon intimates that the planets are seven gods and that;'^

The theory of Democritus was that all natural objects gave oiF small particles of themselves, which he called "images." These came into contact with the organs of sense and were the cause of perception.''

149

CLEMENT OF ALEXANDRIACAP. rov K TTOvroiv Ta)V arrXavchv ^ avvearchra KoafjLOV

alvLTrerai.

ovhe8nqKLV

firjv

rovs

oltto

rrjg

ILrods rrap-

eAevcTO/xat 8ta Trdarjs vXrjg, Kal Sta rrjs OLTLfiOTdTr]?,

Xeyovra?, ot KaraiGX^vovaiv ovhkv 8e ot/xat ;\;aAe7rov evravda yevofxevos kol raJv e'/c rov YlepLTTaTOV Kal 6 ye rrjs alpeoeojs Trarr^p, tojv IxvrjaOrjvai,6Xcx)v ov vorjaas rov trarepa, rov KaXovfievov " VTrarov" ^vx^^ elvai rod navros olerar rovrecrrt tov kogjiov ttjv ijjv)(rjv Oeov VTroXafi^dvixiv o yap rot P'.-)(pi rrjg avro? avTO) TrepiTTeiperai. GeXrjvri's avrrj? hiopil^cjDV ttjv TrpovoiaVy eVetra tov KOGfjLOV 9e6v -qyovfxevo? TrepLTpeTreraL, rov ajJiOipov 6 he 'Epecrto? eKelvos rod dead Oeov SoyfiaTLZ,(jov.

TO

deZov

are^^vco? rrjv ^L\oao(j>Lav

.

Qe6(f)paGTO? 6 ^ ApLGToreXovs yvojpLjxo? tttj fiev ovpavov, TTTJ 8e TTvevixa tov Oeov virovoeZ. 'Ettikoi;pov [xev yap fiovov Kal eKojv eKXrJGOfxai, o? ovSev ^ tl yap jjLeXetv o'leTai tco Oeo), Sid TrdvTOJV doe^aJv.gO^ ottt] ovk eVt ra ^HpaKXelSrjs 6 Uovtlkos; A7]ixoKpLTOV Kal avTos KaTaGvpeTat etSwXa;

VIKatpbopfio)^

TToXvs

fJLOL

cTTLppeZ

TOLovros

oxXos, otovel

TLva, haipiOVLtov rrapeiGdyajv ^evcov aTorrovDavies.avrQv mss.^

TU)v air\avu}v

ov5h Lowth,

&=

The phraseand Clement

154

EXHORTATION TO THE GREEKSuniverse, and when you have found possible to declare Him to all."*

Him,

it is

im- chap.^^

Why,

pray, in

can in no way be described." ^ Well done, Plato, you have hit the truth. But do not give up. Join me in the search for the good. For there is a certain divine effluence a divine instilled into all men without exception, but ^^^5^^ especially into those who spend their lives in thoughtful thought wherefore they admit, even though against ^nes3 to their will, that God is One, that He is unbegotten ^"^"^^ and indestructible, and that somewhere on high in the outermost spaces'' of the heavens, in His own private watch-tower. He truly exists for ever.^'

God's name,

why ?

Because

He

;

What

He

nature, say, must man ascribe to God seeth all yet ne'er Himself is seen,;

?

Euripidesfor instance

says Euripides. ** Certainly Menander seems to to be in error where he says,

me

O Sun,

Through

thee must we worship, first of gods, whom our eyes can see the other gods.*

For not even the sun could ever show us the true God. The healthful W^ord or Reason, who is the Sun of the soul, alone can do that through Him Democntua alone, when He has risen within in the depth of the some look mind, the soul's eye is illuminated. Whence h^^ten 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. Euripides, Frag. 1129 Nauck. Menander, Frag. 609 Kock, Comic. Attic. Frag. iii.r}GLV^ ^vpLTTiSrjs' 6 8e rov So^iAAou So^o/cA^?,els rats dXriOeiaiaiv, els earlv OeoSy

OS ovpavov r erev^e Kal yalav ixaKprjv TTovrov re )^apo7T6v otS^a Kave/jicov ^las'dvTjrol he TToXXd^

Kaphia nXavcofievoL

IhpvadpieaOa TTrjfjidrajv napaipvxrjv deojv dyaXfiar K Xidcov, rj )(aXKea>v rj xpvaorevKrcov ^ eXecbavrlvcov rvTTOVs' dvaias re rovroLs Kal Kevds Travqyvpeis vefJLOvres, ovrcos evae^eZv voixit,op.ev.

ovrodl(jKrjvrjs1

fjiev

rjSr]

Kal TTapaKeKLvSwevfievcos

eirl

rrjs

rrjvd'

dX-qdecav rols dearaZs TrapeiG'^yayev.a^o5'

T^o

Stahlin.

Clement,mss.

v.

Strom. 112.

3.

t4

ol

Buttmann. re 65' mss. ttoWoI TToXXa Heyse.'^

16